The nomination of Dom Maurus Caruana, OSB, as Bishop of Malta (1915) did not lead to any lessening of Mgr. De Piro's work. He was still carrying the previous responsibilities: Director of Fra Diego Institute - Monsignor of the Cathedral - Founder of the Society of St Paul, with all the work entailed.
Mgr. De Piro was always a dedicated priest in God's service and every task allotted to him by the Bishop became a service to the Diocese. As his work was all-embracing, we feel we should deal with each assignment separately to be able to appreciate the services he rendered to the people of Malta.
This Second Part will first of all deal with three commitments which show the trust Mgr. De Piro's ability inspired as he carried out his work for the Diocese of Malta and the esteem he was held in by those with whom he came in contact. The three appointments accepted by him were: Secretary General to Archbishop Caruana - Rector of the Major Seminary of Malta Dean of the Cathedral Chapter of Mdina.
As he began his work in the Diocese of Malta, Bishop Maurus Caruana's attention was drawn to Mgr. De Piro, whom he appointed as his Secretary General. The amount of correspondence entailed in this responsibility provides us with much information. On 3rd March 1915, Bishop Maurus Caruana wrote to the Governor General, Lord Methuen, informing him of the choice he had made in selecting Bishop Angelo Portelli as Vicar General and Mgr. Giuseppe De Piro as his Secretary. The Governor acknowledged Bishop Caruana's letter, replying on 5th March.1
Mgr. De Piro, with his gift of precision, was well suited for the post of Secretary General to the Bishop. His first letter as Secretary was addressed to Mgr. Vincent Vassallo, Dean of the Metropolitan Cathedral, referring to the ceremonial entry of the ~ new Bishop in the Cathedral, fixed for Monday, l9th April, 1915.2 Another letter regarding the event was sent at the same time to the Governor's Secretary.3
Mgr. De Piro's work as Secretary was of an impersonal ~ nature, for he was the medium passing on the Archbishop's decisions. A man of many hidden virtues, he was dedicated to the service of the Archbishop, whose right hand he became, especially as the Archbishop, a Benedictine monk, was a newcomer to Malta, and in those days, all official correspondence was written in Italian, a language with which the Archbishop was not very familiar.
Archbishop Caruana could not help noting his Secretary's abilities and deep spirituality. During the difficult years of World War I, the Bishop was very anxious to see that the young priests, on leaving the seminary, come in contact with experienced priests, who would prepare them for the apostolate. To deal with this problem, the Bishop decreed on l9th July 1915, a Commission under his leadership, and the first among the members appointed was Mgr. De Piro.4
At the time the Bishop realised that Mgr. De Piro was the right person to take charge of the formation of young priests. This was a more important commitment and would in time require his being released from the office of secretary general. On the 5th July 1916, the Bishop wrote to Mgr. De Piro informing him that Mgr. Luigi Camilleri had tendered his resignation and, consequently, he was appointing 'Mgr. Giuseppe De Piro to be Deputy of the Commission for the Administration of the Seminary'.5 Mgr. De Piro held the office of Secretary General to the Archbishop for three years, 1915-1918.
The following is the letter written by the Bishop to Mgr. De Piro, dated 30th September 1918, expressing his esteem and trust:
'We are well aware that you are learned and virtuous, and you deserve great merit in the Diocese, especially through your office as Secretary General, for you have pleased not only us but all those who needed your service. Therefore, Most Reverend Don Giuseppe De Piro Navarra, Coadjutor Dean of the Cathedral, we have chosen to appoint you Rector of the Major Seminary of St Paul in Mdina'.6
Archbishop Caruana nominated him as Rector of the Seminary as Fr Vincent Bugeja had resigned from that post.7 Mgr. De Piro presented his resignation as Secretary General to the Archbishop. His successor as Secretary General was Mgr. Manwel Vassallo.8
Humbly Mgr. De Piro expressed gratitude for the words full of praise written by the Archbishop in the decree of nomination, and gave thanks to God. However, the Lord did not permit worldly praise to influence him, for soon enough he was publicly humiliated by his predecessor.9
At the beginning of October 1918, Mgr. De Piro assumed his new responsibility at the seminary. It recalled to him his time as a seminarian at Capranica College in Rome. In a letter written on 25th October 1918, to Mgr. Carinci, then Rector of Capranica, he says: 'This new office brings back to mind the time I spent at Capranica and my superior, Mgr. Coselli, who was then Rector, will be my model, reminding me how I should act. . .'.10
What we have learnt about Mgr. De Piro as Rector of the Mdina Seminary reveals the veneration the young seminarians had for him. In him they found a kind father, leading them towards their priestly ministry by loving them, teaching them and preparing them for their future apostolate. He gently corrected their faults, very often taking upon himself reparation for their failings.
As a good superior, he would admonish them for any fault in a subdued tone of voice, never demonstrating superiority, but simply admonishing as one who only sought the good of each seminarian. He never blamed or reproached anyone if, due to forgetfulness, a minor duty had been overlooked. It was customary for him to have a jug of water and a towel placed in his room daily, but on one occasion the towel was missing. The person in charge of his room, on awakening the following morning, remembered the oversight and ran in with a towel to excuse himself. The Rector smiled: 'It does not matter; don't be upset; this morning I dried my face on the sheet!'
Mgr. De Piro emphasised the fact that, to fulfil their duty to God and man, they had to be holy priests.11 In him they could see a model of holiness. When, on occasions, they knocked at his door, they often found him reciting the rosary or meditating, absorbed in prayer. On such occasions, he would ask the seminarian to wait until he had finished his prayer.12
Mgr. De Piro gave the impression that prayer was always heard. Once, one of the seminarians wondered why the picture of St. Joseph in the Rector's room was hung facing the wall. This lasted for some time, and one day the seminarian, on entering the room, could not resist his curiosity any more and asked why St. Joseph was facing the wall. The reply was: 'He is in penance!' 'Well, what has the Saint done?', he asked, amused. The Rector replied: 'He will remain like that until I receive the grace I need'. When later the seminarians noticed St. Joseph's picture turned the right way, they knew that their Rector had received the grace he had prayed for.13
The seminarians would in the future be preaching the Word of God; so Mgr. De Piro sought to train them to gain self-confidence by sending them to the various children's Institutes, where they could speak to the young ones and teach them.14
At times, quite naturally, these seminarians committed misdemeanours. When examinations were approaching, during the summer heat, instead of going for a walk, they relaxed in the shade of a field beneath the Saqqajja at Rabat to study quietly there. One day, Gamri the farmer who owned this field, spotted them and while gathering fruit in a large basket he very kindly asked them to help themselves to a fruit or two. The seminarians took him at his word, and young and hungry as they were, in no time they emptied the basket. On their return to the Seminary, they soon discovered the farmer had complained to the Rector. This of course shocked them, and rather severely the Rector reprimanded them, pointing out that they had taken advantage of the farmer's kindness. The seminarians were at a loss what to say, and privately they agreed to compensate the farmer. When later the seminarians returned to the same field, the farmer hastened to approach them saying: 'Take all you want, as I did very well with the Rector. He gave me double the worth of the fruit!'15
It is a fact that Mgr. De Piro bore most of the expenses for the seminarians, as also very often for others. One day his mother, Ursola, went to the Seminary and gently reproached him. A seminarian politely told her: 'Lady, do not upset our Rector!' She replied with a twinkle in her eye: 'My son will ruin me; he is always asking me for money to give to others'. The Rector overheard and smiled, knowing quite well that she was ever ready to give generously whatever he might ask for.16
Mgr. De Piro had a persuasive way of speaking to the seminarians, for his words flowed from a heart full of love for Christ and his chosen ones. On one occasion, the day had arrived for the newly ordained to leave the Seminary to go and work in a Parish, and a senior priest was with the group. On their way out, they met the Rector, and the priest turned to Mgr. De Piro: 'This is probably the last time these seminarians are seeing yow would you, please, say a few words to them, before they leave?' This was the Rector's advice: 'Be very wary of the vice of envy, because the Maltese especially are prone to it. Envy is a common defect of the Maltese clergy. Ours is a small Island, where we all know one another, and therefore it is easy to become envious.'17
Mgr. De Piro was Rector of the Mdina Seminary for only two years. From the seminarians of that time we know the method he adopted in running it. Of greater importance, however, is a Report we have that was written by him on 27th August 1920, in the form of a letter to Archbishop Caruana. It was written at the end of the academic year, after the examination results were published, and he expresses himself clearly stating his impressions as to how the Seminary was faring.18
With due respect, he makes critical remarks, because in all sincerity he wished to see the Seminary improve both spiritually and otherwise. He does not leave out any point concerning desirable improvements, and this important document is preserved in the Archives of the Seminary. In a report of eleven pages no mention is made of himself; nevertheless, his personality comes through in a vivid way, revealing his dedication and the problems he was facing. All those who worked with him are mentioned, first of all the Vice Rector, Father Anton Galea 'who has introduced in a most praise-worthy way Ascetic Theology, filling the chair left vacant after the resignation of the Dominican Father, Antonin Gatt'.19
The Rector felt that the teaching of Philosophy and Theology had made good progress due to the fact that the Archbishop had installed a 'prefect of studies' in the person of Professor Don Enrico Dandria, proposed by Mgr. De Piro himself and subsequently accepted by the Archbishop.
In the report, the names of the Professors who had been lecturing on various religious and academical subjects in 1920 are named. They were the following:
Dogmatic Theology - Father Daniel Callus
Moral Theology - Mgr. Anton Gonzi
Holy Scripture - Father Michael Gonzi
Church Law - Mgr. Manwel Vassallo
Archaeology and Church History - Father Karm Psaila
Sacred Eloquence - Father Michael Barbara
Liturgy - Father Gwann Vella
Philosophy and English Literature - Father Enrico Dandria
Latin Literature - Father Michael Gonzi
Italian Literature - Father Karm Psaila
Natural Science - Father Antonin Genovese
Problems regarding certain studies and methods adopted are clearly enumerated and provisions to be made are suggested.20
Mgr. De Piro reveals himself to be a man in touch with the times. Dr. Filippo Sceberras was then leading the Maltese in their struggle to obtain more freedom of expression. The Governor, Lord Plumer, (1919-1924) worked closely with the Maltese and in return was very popular. The time was approaching for Malta to be given the new Constitution of the year 1921, by which Malta would become self-governing.21
The following are the words of Mgr. De Piro: 'A new political leadership is being proposed for our land. We have Unions for young Catholics, and others of a social nature that are making good progress. I therefore feel that I have to propose that the seminarians should be given lessons in Church Sociology'.22
The Rector does not forget the people who were collaborating in the running of the Seminary. The Tertiary Franciscan Sisters (today Franciscans of the Sacred Heart of Jesus) worked arduously in the kitchen. Their task was hard and more difficult because of the trying times of scarcity. The sisters did their best to provide wholesome food for the young students but the Bursar failed to provide them with the necessary stores.23
The Bursar did not live in, and the situation after World War I was precarious with the cost of everything rising daily and a shortage of food in the Island. The absence of the Bursar made matters worse, and the Rector went so far as to say that, if a solution could not be found to provide the material needs of the students, it would be advisable to close down the Seminary.24
Another deep anxiety of the Rector was not having a spiritual Director living in. 'The acting Director and Confessor to the seminarians is Mgr. Francis Magri, who is attending to his duties at the Mdina Cathedral in the mornings which is the time the seminarians seek him to hear their confessions instead of giving their time to meditation'. Other confessors are also named.25
The Rector expresses satisfaction for the collaboration given to the laity but wishes the Archbishop would raise their salaries. The cost of living had gone up and they could not manage to make ends meet.26 At that time the Rector himself was receiving only £15 yearly.27
Mgr. De Piro was not finding it easy to run the Seminary as he wished for many reasons. The seminarians, then thirty-five, voiced their complaints - first as to how the examinations were conducted. The Rector agreed with them and his wish was to have clear cut regulations according to the laws of the Church. Another complaint of the students regarded the insufficient evening meal, which, as already noted, was a constant cause of anxiety to the Rector himself as well.
The Rector confided to the Archbishop that the spirit of revolt that was spreading across the world was somehow slowly infiltrating into the Seminary. These problems were a constant source of deep concern to the Rector, and because of them he was not able to obtain the good results he wished. However, he felt his judgement of the seminarians should be fair, and he admitted to the Archbishop that within the last months he had witnessed their efforts to change for the better.28
It was the custom for the seminarians to spend their summer holidays living with their families and helping in the parishes where they lived. On their return to the Seminary, every parish priest was requested to send a report to the Rector about the behaviour and work of the students. Most of the parish priests sent very few general remarks which did not satisfy the Rector. He felt he was being let down by the parish priests, for he said: 'When the seminarians are free, under no supervision, it is easier to find out their inclinations; therefore, details about their behaviour and work would help the Rector to guide them in their priestly formation'.29
The seminarians had been used to saving ten shillings each, which money was kept by the Rector to be used for recreational purposes. Recreation outside the Seminary was very important, according to the Rector, who stressed the point: 'Since they never get away from the same monotonous environment, I am disappointed to notice they have grown indifferent to one another. . .'. The Rector wished the Archbishop to leave him free to organise the outings which young people need.30
Notwithstanding difficulties, the seminarians were committed to their studies, but still somewhat scared of examinations. The Rector expressed his wish to the Archbishop that he would reward those who obtained the best results by exempting them from sitting for the Curia examinations prior to Ordination. This would encourage them to study with greater enthusiasm. Other remarks follow with suggestions to facilitate the studies of the seminarians.31
These comments sent to the Archbishop by Mgr. De Piro disclose his feelings and denote how deeply interested and dedicated he was in his work for the young men preparing for the priesthood. He was fully aware of all that was happening around him and did not wish to keep back anything from his Archbishop. With great discretion the Rector gives clearly a full report, including his criticism on every aspect of the life of the Seminary, his opinion of the Professors, the seminarians and anyone connected with the Major Seminary at Mdina.
Mgr. De Piro was now occupying many offices of importance and was growing in the estimation of all the Maltese. On several occasions he felt he should accept new commitments, without giving up any of the previous ones. In the year 1920, Mgr. De Piro was not yet involved in politics, although many were keen on hearing his opinion regarding the new Constitution that was to be granted to Malta. He was a member of the National Assembly32 and because of his duties he was often absent from the Seminary.33 However, as founder, his foremost concern was the growing Society of St. Paul, the God-given mission of his life.
When explaining to the Archbishop his difficulty in fulfilling his duty as Rector of the Seminary, he mentions only the responsibility towards his Society, which he felt was being neglected. The following is what he wrote on 27th August 1920:
'I, the undersigned, Giuseppe De Piro, Dean Coadjutor, have concluded the second year as Rector of the Seminary. I have also in my charge the guidance of the Institute for Foreign Missionaries, that is still in its infancy. It is growing and as time goes by I feel that I must dedicate myself more and more to this work. For this reason, if Your Grace agrees, I wish to be relieved from my office as Rector of the Seminary. It is my wish to dedicate myself to the development of this Institute'.34
Archbishop Caruana did not give an immediate reply. It was necessary to find a suitable successor as Rector of the Seminary. His choice fell on Mgr. Giuseppe Apap Bologna, a relative of Mgr. De Piro. The latter was informed of the new appointment by Father Manwel Vassallo, Secretary to the Archbishop, in a letter dated l9th October 1920: 'By this letter, I wish to inform you that Mgr. Giuseppe Apap Bologna has been appointed Rector of the Major Seminary. Due to your many commitments, you requested to be relieved of this office.... Mgr. Apap Bologna will assume office as from the coming 1st November. . .'.35
There was no doubt of the necessity felt by Mgr. De Piro to dedicate more time to the Society he had founded. During his last months at the Seminary, important correspondence was being exchanged with the Holy See and the Archbishop in an endeavour to obtain official ecclesiastical approval for the Society of St. Paul.36
The ceremony of 'Installation' of a new Bishop of Maltatook place before his solemn 'Entry' into the city of Mdina.
The new Bishop, Dom Maurus Caruana, delegated Mgr. De Piro to perform the ceremony of 'Installation' on Sunday, l4th March 1915, at 4.00 o'clock in the afternoon. The document preserved in the Archives of the Archbishop's Curia gives the details of Mgr. De Piro's delegation as attorney for the Bishop Dom Maurus Caruana. The legal deed was read and published in the capitular hall and signed before witnesses. From the hall, the procession led by the Chapter members proceeded into the Cathedral, where the Archbishop's Chancellor, Mgr. Paul Vella Mangion, read from the pulpit the Papal Bull, by which Archbishop Caruana had been elected Bishop of the Diocese of Malta. Mgr. De Piro administered the oath of loyalty before the Archdeacon, Mgr. Vincent Caruana Gatto, at that time the highest dignitary of the Chapter. Mgr. De Piro was subsequently installed in the Episcopal chair and, after ascending the steps of the throne, he donned pontifical vestments before intoning the 'Te Deum', followed by the antiphon of St. Paul. The kiss of peace and the promise of allegiance on the part of the members of the Chapter closed the ceremony.37
The office of Dean had existed for hundreds of years for it had been instituted in connection with the Cathedral of Malta, which historically dates back to Count Roger the Norman. The civil authorities had also the right to approve the choice of this dignitary. As time passed, many changes took place in appointing the chosen candidate.38
Although this was an honour unsought by him, Mgr. De Piro had been appointed in 1911, and remained, for the rest of his life, a Mgr. of the Metropolitan Cathedral of Malta. Being nominated Coadjutor to the Dean, Mgr. Vincent Vassallo, he was aware that in time he would succeed him to this high office.39
Mgr. Vincent Vassallo died on l5th November, 1920, at 85 years of age,40 and Mgr. De Piro became Dean by right of succession. His installation in the Cathedral of Malta took place with due solemnity on 24th November 1920, preceded by his entry into the city of Mdina in a horse-drawn carriage.41
At that time, the members of the Chapter were concerned as to whom precedence should be given: the Archdeacon or the Dean. The President of the Chapter was the Dean, but the first dignitary was the Archdeacon. The newly elected Archdeacon was Mgr. Giuseppe Apap Bologna, doubly related to Mgr. De Piro by the marriages of his brother and sister to Teresa and Igino, sister and brother of Mgr. De Piro. This close relationship created a delicate situation. However, Mgr. De Piro felt it his duty to protect traditional rights, and on 8th April 1922, he wrote to Archbishop Caruana: 'The Dean is recognised as President of the Chapter, and has precedence over all dignitaries pertaining to the Chapter. Besides, when official invitations are limited to one member of the Chapter, it is the Dean who is invited. At present I am the Dean and I feel it is my duty to defend my position and my rights'.42
The difference of opinion between De Piro and Apap Bologna went on for long until finally the Archdeacon took precedence over the Chapter of the Cathedral. This precedence has remained up to this day.43
For several centuries there had been in the vicinity of the Cathedral a free school for children, and great interest had been taken in running it. In 1921, plans were being made to remodel it in an attempt to obtain better results. Under the presidency of Mgr. De Piro, the Chapter of the Cathedral drafted a plan which was presented to Archbishop Caruana. The projected benefits were due to the Capitular Congregation that met on 10th October 1921:
l. Originally the school was for the benefit of the altar boys, who gave their services to the Cathedral. It was kept in rooms above the Cathedral sacristy, and later, when the Seminary was transferred to Floriana, school lessons took place in the building which had previously been the Seminary. The new plan is for the school to accept other scholars as well as the altar-boys. All instruction given will be free of charge.
Other eight articles follow concerning the curriculum, salaries and upkeep.44
Mgr. Anton Vella (penitentiary), presented the projected syllabus to Mgr. De Piro, who replied in a letter, dated 22nd September 1922, agreeing to the plans and adding his signature. However, he had a remark to make. He was not contrary to the History of England being taught, but added: 'It is not fitting that the teaching of the History of Malta be omitted. In my opinion, this could easily be given in the class where Italian is taught. . . : I think the book by Lettrid or the other one by Debono would be suitable'.45
Later we shall witness how truly patriotic Mgr. De Piro was. One cannot express love for one's country if one neglects learning its history. He, therefore, wanted the Church School to give the History of Malta the place it deserved.
Mgr. De Piro, who called the school 'our school', had further comments to make regarding necessary measures. He wrote to Mgr. Anton Vella (penitentiary) as follows: 'In your report another item is omitted: you did not fix meetings with the deputies responsible for the direction of the school. Meetings should be held at least once every three months, and others may be convened whenever the need arises. There is no doubt that the directors need to meet and they also need contact with the teaching staff. If we have no stability and good leadership, our project will fail in a short time, just like previous projects which have not met with success'.46
All hoped the school would flourish, but funds were lacking and at the time the Cathedral could not take on itself any further burdens. The Church had been making every effort to promote schooling by offering free education to the poorer children of our Island.
Mgr. De Piro represented the Cathedral Chapter in the planning of the Malta Constitution of 1921. All correspondence is kept in the Cathedral Archives. Since he was President of the Chapter, his name appears frequently, and he often sent circulars to the Chapter members.47 We shall note later the part he played as a Catholic patriot, and the sense of duty with which he carried out his responsibilities. When obliged to be absent from the Chapter meetings, he would duly inform, giving also his opinions concerning cases to be debated. When complaints reached him that discussions in the Chapter meetings were being divulged, he proposed that the draft sheets with the agenda should not be handed out.48
Mgr. De Piro was forthright and thorough and for these qualities he won the esteem and admiration of whoever had dealings with him. His high position did not make him conceited, although the title at that time held great importance, and was bestowed on chosen personalities. Because of his foresight and benevolence, the people of Malta benefited in every way. His dignified presence inspired trust and he did all the good possible to all around him - like Christ, his Master. Moreover, the good he accomplished was not solely spiritual.
Mgr. De Piro made no distinction between the needy in Malta and those in other countries, to whom he could be of help. In the rules of the Society of St. Paul he stated that the members would also look after the Charitable Institutes. From the beginning of his priestly life, Giuseppe De Piro had dedicated himself to work for the needy. He fulfilled this commitment not only through the Society, but personally, helping the boys' and girls' Homes in Malta and Gozo. He had no desire for worldly honours or offices of high rank bestowed on him by the Church because of his ability and his merits. Despite his delicate health, he dedicated himself entirely to the children's Homes, and never complained, no matter how burdened he was. On the contrary, all this work was for him a source of inner peace and happiness, because his life was centred in Christ, as he tried to follow Him faithfully.
The Bishop of Malta asked Giuseppe De Piro to take charge of the Girls' Institute, Fra Diego, in Hamrun, in 1907, and the Gesu Nazzareno in Zejtun in 1922. Later, in 1927, St. Francis of Paola in B'Kara was also entrusted to him.
At the same time as he strove to attain his ideal - the establishment and growth of the Society of which he was the Founder - he managed to help two Boys' Homes as well, and in 1922, he became Director of both: the Institute of St. Joseph in St. Venera, and another set up by the parish priests of Gozo in Ghajnsielem.
He generously contributed financially towards the welfare of the Society of St. Paul and the five Homes in his care. He gave to them his wealth as well as his health. In his relatively short life - Mgr. De Piro worked in Malta twenty eight years, between 1905 and 1933 - twenty six of these years were dedicated to the orphans he dearly loved.
Mgr. De Piro was father to many neglected children, not only in the Charitable Homes he cared for, but, in fact, his heart went out to any poor child he might meet. At the beginning of this century, many were the poverty-stricken children who might be seen wandering around in the villages and near the towns. We do not know how much Mgr. De Piro contributed to the wellbeing of these unfortunate little ones, because he was most reserved about his good deeds. He even seemed perturbed if his mother got to know of any of his kind actions.
Fortunately we know a significant incident related by Wenzu Grixti, the faithful retainer of Ursola's household. One evening Mgr. De Piro was returning to Mdina by train-which at that time ran between Valletta and Mdina. He alighted at the Mdina terminus and as he walked up the hill, he was assaulted by two men. Probably they soon recognised who he was, for they sped away in the darkness. He arrived home in a state of shock, and related what had happened to Wenzu, who decided that in future he would go down to meet Mgr. De Piro when he was due at the Mdina railway station.
One evening with torch in hand - there were no street lamps illuminating the hill - Wenzu waited for him and could not believe his eyes when he saw a little boy clothed in shabby trousers and torn shirt following Mgr. De Piro. On seeing Wenzu's astonished face, Mgr. said: 'I found this little boy all alone on the quay at the harbour, so I have brought him back with me'. The three of them climbed the hill, and on arriving home, Monsignor, with Wenzu's help washed and fed the boy, and put him to sleep on one of his double mattresses and some of his bedclothes, comfortably prepared in a corner of his own room. His mother, Ursola, soon heard what had happened, and made sure that her son would lack nothing so that he could have a restful night after his day's work. Monsignor made no remark at the time, but at the first opportunity he chided Wenzu saying: 'Wenz, please, do not tell my mother whatever happens in my room'. Wenzu immediately replied: 'Whom else did you expect me to go to, if not your mother so that she would give you another mattress and sufficient bedclothes?' Monsignor simply said: 'On similar occasions, please keep silent'.1
Wenzu did not know whether the boy eventually returned to his parents, or whether he joined other children of his age in one of the Boys' Homes.
The treatment meted out to this child reveals Mgr. De Piro's feelings and reactions when faced with poverty and suffering. He was not the founder of the Institutes in his care but the Director; however, he felt his work as administrator was not sufficient. It was with good reason that the children in these Homes looked upon him as a kind father who loved them, helped them, and was prepared to sacrifice himself for them.
Mgr. De Piro initiated his apostolic work in the Homes for needy children when he was an ordinary priest, and the Fra Diego Institute was the first one entrusted to him.
In 1860, Fra Diego, a Franciscan Minor Lay Brother, had begun work for the good of young girls who had gone astray. The difficulties and opposition he encountered did not daunt this zealous Brother, who, visibly guided and sustained by God, carried on the work he had begun. It was not until 1886 that he finally established the foundation of a charitable Home for girls in Hamrun. Providentially God led the Franciscan Sisters of the Sacred Heart to take over the good work in the Institute, and numerous benefactors came forward, first among them Marquis Scicluna, known as 'Ic-Cisk'. Fra Diego died on l4th May 1902, surrounded by the Franciscan Sisters and those he had saved from spiritual and temporal misery.
The Franciscan Minors did their utmost to carry on Fra Diego's good work, and settled many debts with which the Institute was burdened. However, as the years went by, the Father Provincial decided that as the Home sheltering girls, it was not befitting for his Order to take charge,2 and on 2nd August 1907, a legal deed was signed before Notary Francesco Schembri Zarb, by which the Institute was handed over to the Bishop of Malta Pietro Paolo Pace and his successors. By this deed, Fra Diego Institute became diocesan.3
When the Bishop got to know of the Provincial's decision to cede the Institute to the Diocese, he was faced with the problem as to whom to appoint as its Director. He confided his perplexity to Father George Bugeja, who was then in charge of the Institute of St. Joseph in St. Venera. The latter proposed Don Giuseppe De Piro who ever since he had been a student abroad had shown interest in the work undertaken by the Institute of St. Joseph. Apart from this, Father George had previously asked Don Giuseppe to take charge of his Institute for a month when he had gone abroad, and De Piro had proved himself worthy and capable during his absence. The Bishop agreed to Father George's suggestion and subsequently Don Giuseppe De Piro obediently accepted the appointment. He was not yet thirty years of age, and at the time he was dedicated to apostolic work in the parish of Qrendi.4
The letter of nomination, dated 2nd August 1907, reads as follows: '. . . As we have to provide a good and zealous Director to take over the Institute and we know how prudent, fervent and active you are, with full confidence we appoint you to this office, with the necessary faculties. We are certain that under your direction, with the generous help of the faithful, and with the aid of the Tertiary Franciscan Sisters, the Institute will prosper. The Sisters, under the protection of their Seraphic Patriarch, will work without shirking any task, just as they have done so far, and will teach the young girls entrusted to the care of this Institute. . .'.5
At first the Sisters felt embarrassed when they heard of the choice of such a Director. They did not know De Piro well, but they knew about his family, and they feared, because of his noble birth, that they would feel bashful in his presence. But when he addressed them the first time, all their fears vanished. He was far from unapproachable, and the sisters saw with delight how easily he came down to the children's level.6
In his inexperience of similar work, Don Giuseppe did not know to whom to turn for advice. It was his mother, Ursola, who became his helpful partner in much the same way as 'Mamma Margherita' had encouraged and supported Don Bosco in his charitable mission.
When Don Giuseppe De Piro took over Fra Diego Institute, he was not yet burdened with other responsibilities; so he was able to visit the children frequently and discuss with the sisters all that was needed. However, even when later he was occupied with other duties, he never missed out on his visits to the Institute.7 He vas delighted when the sisters informed him that they had installed a telephone - 'Now we are much closer; if I pick up the receiver, and you pick up yours, I shall be able to hear not only you, but even the children as they practise Gregorian chant - and I may thus register their progress'.8
The children took to their Director; and none looked upon him just as a superior; for them, he was someone who truly loved them. It was a familiar scene to see him on some festive occasion, carrying one of the tots around - with other little ones following him happily.9 When he was raised to the dignity of Monsignor of the Cathedral, he remained the same person, and never went to the Institute in his red robes.10 His approach to the children was always friendly, and as soon as he stepped inside the Home, the whisper went round: 'Our Padre is here'.11
The work of Monsignor De Piro as Director did not consist merely in supervising the sisters and the children. The children were not drawn to him because he was excessively lenient; he firmly believed his duty was to ensure a strong character formation for each one.12 Like Christ, Monsignor did not impose punishment, but his wish for the culprit herself to recognise her own fault. Whenever he met a child in penance outside her classroom, he would find out her misdemeanour and then go to the child and say: 'I am sure you are ready to promise you will not do it again'.13 He often reminded the sisters 'Never raise your voice with children; you will gain more with patience and kindness'.14 When the sisters complained about the children's behaviour, as a compassionate father, Monsignor would say: 'Let's thank God these children are here with us and not elsewhere'.15 He added: 'Never leave the children alone; watch them and do your best to see that they do not give in to laziness'.16 He wished the girls to learn that Sunday was a special day, and not an ordinary weekday. In order to impress this in their mind, he asked the sisters to give them their best dress to wear, so that they would realise that Sunday was a holy day dedicated to the Lord.17
The Director shared in the preparation of the girls for their first Holy Communion, impressing upon them the importance of that day and examining them carefully before the great occasion.18
The Institute sheltered children of various ages, and the Director was aware that education for the very young had to be proportioned to their age. He often called the older girls apart, and stressed kindness towards each other. He tried to make them understand that the great failing of all time has been lack of love for one's neighbour. In failing to observe the great commandment of love, one offended by thoughts, words and ill-treatment both one's peers and higher authority.19
One of De Piro's principles was never to give up hope but to show appreciation for any effort, no matter how small. When he visited the children in their class-rooms and observed how diligently they were studying, he would express his appreciation with words of encouragement.20 During these visits, whenever he noticed an older girl looking worried or sad, he would not leave the Home before he had given her his attention and help.21
In his humility and selflessness, he asked the sisters not to give him any special sign of regard, and when he found flowers placed in his room, he asked a sister to take them before the Blessed Sacrament. If some special dessert or delicacy were brought to the table he would say: 'Give this to the children'.22
Mgr. De Piro gave much importance to recreational activities, esteeming these an important factor in education. He did not think the daily breaks during work were sufficient, and he used his initiative to invent amusement and entertainment to make the children happy. He organised games and plays and introduced prize-giving and rewards, so that the children could grow up living a happy life doing their duty and later living as fulfilled women.23
He always kept his word when he had promised a reward for good behaviour. At Christmas and Easter he treated the girls to a special festive meal, and often on the feast of St. Joseph he did the same. On those occasions, he would invite the Bishop, relatives and friends, and the children would sing and recite. The girl chosen to read the address, although somewhat shy, would feel very proud of her achievement. Mgr. De Piro was not in favour of training the children to act on stage; he preferred that they would avoid this in future. However, he wished things to be done well always; so, when he attended rehearsals, he would pass any necessary remark to the sister in charge to make sure the highest levels were always reached.24
Providence had been generous with Mgr. De Piro; consequently, he felt it his duty to give much, and being a good father to the children of the Institute, he was not ashamed to have recourse to his mother and family for substantial aid. Often the homes and money of his relatives contributed to make the children happy. He liked taking them for an outing to his family's house at Qrendi, where they could romp and play in the grounds. Towards the end of the day, he would gather the children to pray in the Chapel of Our Lady of Mercy.25 Often he would take them to the seaside, to the house of his brother (Don Santi) at St. Paul s Bay. He never missed taking them there on his mother's feast day-St. Ursola-and each girl before leaving would receive extra pastries from his mother's hands. Mgr. De Piro enjoyed this occasion just as much as the children, and he rejoiced to see his mother collaborating so well to make them happy on her feast day.26 Moreover, De Piro rented a house at Marsaxlokk for the children to enjoy days in the open near the sea; he wanted them to feel they were never forgotten.27
Besides the usual academical subjects, cooking, sewing, dressmaking, embroidery and other practical accomplishments were also taught to prepare the girls for their future life in the world. In order to encourage them to do their best, prizes were offered to those who obtained the best results in any subject.28
On Christmas Eve, before midnight Mass, Monsignor would be there to play games with the children and distribute presents to all from the large Christmas tree.29
When perfume was considered an article of luxury, Monsignor thought the older girls should not be deprived of this gift. On one of his visits to Tunis, he brought back soap and perfume as gifts to distribute to the older girls.30 Maggie Buhagiar, who spent her childhood and later years at Fra Diego, recalls Mgr. De Piro's bringing presents whenever he returned from abroad.31
Mgr. De Piro radiated peace and joy, and the children never forgot that, when sickness detained any of them in hospital, he visited them and alleviated their loneliness with words of encouragement; his visits were more frequent if the sickness appeared to be serious.32
Mgr. De Piro was convinced of the truth - 'Help yourself and God will then help you'. He did not neglect any human means at his disposal to achieve the great aspirations taking shape in his mind; at the same time, he knew he would be powerless without the assistance of God Almighty. He had great devotion towards Our Blessed Lady; he placed his trust in her, and confided to her protection the children of the Institute.
His mother once told the girls that it was on the 8th May 1898, the feast of Our Lady of Pompei, that her son had received the call to the priesthood, and he was then sure he should dedicate his life to God. Because this date was ever memorable, the 8th May was celebrated in a big way at Fra Diego.33 The presence of Mgr. De Piro made the children happy, and later on, when he became Director of St. Joseph's Institute at St. Venera, he called the members of the Society and the children to join him in prayer - the recitation of the 'Supplica'. The children were asked to write down the graces they wished to obtain through Mary's intercession, and after collecting their petitions, Monsignor placed them on the altar during the celebrations of the midday Mass.34
His love for the Virgin Mary was constant; every time he entered the Institute, he would kneel before the Madonna in the hall, and recite three Hail Mary's.35 In between his various tasks, he would stop a minute to ask Mary to bless his work.
A priest who knew him observed that walking to and from Fra Diego and St. Joseph's Home, he would be seen with the rosary beads in his hand, rapt in prayer.36 Throughout his life he recommended to the girls and boys, entrusted to his care in the Institutes, having recourse to the Blessed Virgin, their heavenly Mother.
Mgr. De Piro knew that the sisters did their best to help the children to pray; he himself joined them every Thursday for an hour's adoration before the Blessed Sacrament.37 He was keen on the children learning to sing with devotion during religious functions; so he arranged for the sister in charge to accompany the children to the Convent of the Sacred Heart where they could receive proper training.
On one occasion Archbishop Caruana was invited to the Institute to preside at a religious function, and Sister Cleofe Bondin was playing the organ, accompanying Gregorian chant. She got confused and the Benedictine Archbishop asked her to stop. Mgr. De Piro saw to it that Sister would not lose heart, and later smilingly said: 'We bungled today; we'll do well next time'. He found a master to help Sister, and when next time the Archbishop came to administer the Sacrament of Confirmation, Sister played well, and the Archbishop after the function congratulated her. Monsignor showed outwardly his great satisfaction to see Sister's achievement.38
Monsignor was careful to make sure a sufficient number of priests were available to hear the confessions of the community and children - especially before the big celebrations. When he was elected Director, Pope Pius X had published dispositions whereby little children could receive Holy Communion provided they had sufficient instruction. Mgr. De Piro encouraged the little ones to listen carefully to the sister's lessons as she prepared them, and he gave each one a cross and a picture of the Holy Father. At that time he introduced daily adoration of the Blessed Sacrament, and periods of adoration were alternately shared by the sisters and children.39
Although still young, the children listened attentively to many of Monsignor's reflections on God, and the duties of a Christian in the world. Later in life a former Fra Diego girl recalled hearing him say these words: 'We must remember we have to die, and before God what counts is not beginning well but persevering to the end'.40
In the correspondence files of the Franciscan Sisters, we find a copy of the letter written by Sister Maria Rosalija in the name of the Congregation of the Franciscan Sisters of Malta, thanking Signora Ursola De Piro for all the help she had given them. Naturally Sister mentions her son, Mgr. De Piro, but the praise is directed chiefly to his mother. The letter expresses the Sister's gratitude for the great love shown to them by this generous lady.41
Often 'Is-Sinjura Kika' - as she was known - would go to the Institute to talk to the girls and help them with their work.42 The Fra Diego Institute was not the only Home which benefited through her generosity; many of the improvements in the various Institutes were due to Ursola's generosity and love for the needy. Her son was the first one to encourage her to spend her money in this profitable way.43
When Mgr. De Piro was nearing the end of his life, he was in charge of five Institutes, and he felt the need to avoid creating any problems for his successors. In his secret will, written on 8th February 1932, he wrote the following regarding the various administrations: '... concerning the Charitable Institutes and other good works, I have books for each of the administrations'.44
As Director, Mgr. De Piro had an office in every Institute, furnished most likely by him; so the following was stated in his will: 'I hereby declare that in each Institute directed by me there are no furniture, pictures, clothing or sacred objects that are my property. The fact that those objects are found in that place signifies that I have left them as a donation to that particular Institute'.45
Fra Diego had become a Diocesan Institute; therefore, periodically the Curia sent a trusted person to examine the books of the Institute. Alfonso Maria Galea who had often been sent to verify these books, never found fault, for everything was accounted for with great clarity and precision.46
These qualities of Mgr. De Piro were evident in all he did: both in administration as well as in his efforts for the welfare of those in his charge.47 Important and significant remarks regarding Mgr. De Piro's holy life were made by Sur Fons Maria Galea after checking the administration books; we are quoting several:
In 1915: 'Mgr. De Piro has given me the opportunity to admire the Providence of God. This administrative Director moves me to appreciate and admire his trust in Providence. He turns to God as a son turns to his father and feels certain God will hear his prayer'.48
10th February 1916: 'I asked Mgr. De Piro what he expected as remuneration for the work of administration entrusted to him. He himself informed me that he offered his services free of charge for the love of God alone, adding that also for the future he had no intention of asking for any payment'.49
8th March 1920: 'Canon, Mgr. De Piro Navarra in a most generous way has renounced all payments due to him, wishing that these be given instead to Fra Diego Institute, for which he is working with so much love. The bills of entries and expenses vouch for the people's love towards the Institute, as also towards the person deserving much praise for his precise administration'.50
Apart from his administrative services, Mgr. De Piro financed the Institute personally, and fully aware of the difficult work accomplished by the sisters, he tried on every occasion to draw the attention and gratitude of the people to them, happy indeed to remain in the background himself. Marquis Scicluna was a great benefactor of Fra Diego; it was his generosity that had made it possible to build premises large enough to accommodate numerous children. Very often he invited sisters and children to an outing and a meal to show his esteem for the good work being done. On these occasions, Mgr. De Piro, although cordially invited, would keep away, to allow the sisters to be the important guests.51
Mgr. De Piro would not allow the sisters to go to any expense on his behalf. Once the superior insisted on calling a 'karozzin' to see him home to Mdina, but though it was late, he convinced her that he would get home just as well on the Mdina bus.52 Whenever he had a meal at the Institute, he insisted on partaking of whatever was being served to the children and taking nothing extra. Before leaving, feeling he had taken a meal out of the mouths of the poor, he would make an offering, dropping it into St. Anthony's box.53
When the Institute was suffering for lack of funds and this came to his knowledge, he did his utmost to solve this problem. During World War I, the superior was running into debt in order to buy bread to feed the children. As soon as the Director knew about this, he immediately settled all pending debts.54
Only a few people know indeed how charitable Mgr. De Piro was, because he never wished to appear as the 'giver'. Very often he asked one of the sisters to make parcels of clothing to give to the poorest families he knew. Then she would have to let him know what she had spent and he would warn her not to mention his name to anyone.55
When De Piro took over Fra Diego, he found great poverty there; the children were running around bare-footed, like most of the children in Malta, and it was not possible for the sisters to meet certain expenses. Don Giuseppe called a shoe-maker, and ordered a pair of shoes for every child.56
Mgr. De Piro gave all he had to the poor, and thus disposing of worldly goods bestowed on him by Divine Providence, he stored up treasures in heaven. When he was helping the needy, his faith helped him to see Christ's image in each of the poor. He was a man of noble birth, the Dean of the Cathedral, respected by all who knew him; yet, when short of material goods, he was not ashamed to beg for alms in order to help those in need.
His efforts and sacrifices to collect money were deeply appreciated by the sisters at Fra Diego, as well as the inmates of other Institutes. Mgr. De Piro would walk through certain streets where kind people, knowing why he was there, would offer him alms.
When in great difficulties, he was not embarrassed to ask his mother for what he needed, as he had run out of all he had by giving it away in charity.57 Ursola De Piro called him: 'my poor son!'. She worried about his health, and complained to him that he did not go home to her more frequently. It was only when visiting her that he would have a full meal; otherwise, she was convinced that he went short of nourishment. Due to his generosity, he very often found himself short of money, and would beg someone to give him enough for a bus or train fare to get home.58
Mgr. De Piro wanted the children to show gratitude towards those who helped the Institute; he would talk to them on this virtue and instruct them to pray for their benefactors. He often asked the children to offer little sacrifices for the intentions of their generous friends.
He himself was always most appreciative, and never failed to express his gratitude. Whenever he organised an entertainment at Fra Diego he enjoyed inviting the donors and the nobility, who contributed generously.59 He made no difference between the big and small gift, for he considered the generosity of heart prompting the giver. Once a sister remarked on the difference in the size and quality of the offerings, and he replied: 'A great thing and a small thing are the same before God; some may give more, others do not have the means. Do not neglect to thank everyone'.60 The Director was greatly moved when an Englishman's wife left a legacy in her will to be shared by the charitable Institutes in Malta.61
He himself did not forget Fra Diego in his will, written in 1932: '... I also leave a legacy to the Fra Diego Institute, Hamrun, a Bond of Public Funds to the value of £100 (one hundred pounds). At present these funds give an interest of not less than four pounds a year. This interest is to be used for the Christmas tree of the girls at the Institute. Furthermore, there is an obligation for a low Mass to be celebrated yearly on the l3th January for the Founder, his successors in the directorship, the priests and sisters working for the Institute, the benefactors and those who are and who will be welcomed into this same Institute'.62
The young girls brought up in the Home were never meant
to spend the rest of their lives there. Monsignor was keen on training them and bringing them up as if they were in their own family, preparing them to face the world with its many problems, when the time came for them to leave the Institute.
The Director knew only too well the poverty of some families, and in other cases the girls did not have a family to go to. So he would hand over a monthly sum of money to the superior, asking her to put it aside for the girls when the time came for them to leave the Institute. Like a good father, he was concerned about their future; he made it a point to find suitable work for them and see them settled in their new environment.64
His kind and generous heart was several times hurt, when the girls who had received so much from him did not contact him after leaving. He wished to keep contact, and give them help when needed. Helen Muscat, after leaving, had got engaged and with great respect invited him to bless her marriage. As Christ had complained about the ten lepers he had cured, when only one returned to thank Him, Monsignor said to the girl: 'I am very happy you came here today. None of the girls has ever invited me; this is the first marriage I have been asked to bless'.65
On his 25th anniversary as Director of Fra Diego, he chose a day and invited the girls who had once been 'his children'. From the first years of his directorship he had introduced the custom of keeping books with the name and particulars of every girl coming into the Institute.66 On this occasion he was happy to meet them again, grown up with a family or busy at work. He expressed his interest in each one, and added: 'If ever you need anything, come to me; never think that because you have left us you should not return to ask for what you might need'.67
Many are the instances of his kindness that the girls remember. One relates: 'One day when it was pouring, Mgr. De Piro left the Institute with his umbrella and in one of the streets in Hamrun, he met an elderly lady accompanying her two grandchildren to the Institute, without an umbrella. He helped her home sharing his umbrella with her, then he himself accompanied the two children to the Institute'.68
After Helen Muscat left the Institute, she went through difficult times when her husband was out of work. She relates how much Mgr. De Piro tried to help by recommending her husband and applying in his name, trying to get him a good job. The girl concludes by saying: 'We received nothing but kindness from Mgr. De Piro'.69
Carmela Mallia relates: 'Only God knows how patient and kind Mgr. De Piro was to us. He loved us more than a father would. After leaving the Institute, I went through a long period of moral suffering. I could never find peace. I couldn't sleep and could barely eat enough food to keep myself alive. At that time I had a four-year old boy (today he is 51), and a daughter of two (now 49, a Franciscan sister). I remember going to the Institute to speak to Mgr. De Piro. I was told he was away and could not call daily at Fra Diego, because he was in charge of three other Institutes. The sister advised me to go to St. Joseph Institute in St. Venera, where I would find him in the evening. When I arrived there, he blessed my children and I went to confession. Monsignor noticed I was finding it difficult to express myself, and he encouraged me to relate my troubles.... Before I left the confessional he said: 'Next Sunday I will offer the Mass I celebrate for your intentions'. After this meeting with God's mercy, I regained peace of mind and all my worries disappeared. This occurred about two or three years before Mgr. De Piro died'.70
The sisters felt it was their duty to teach the children how to express their gratitude for the love which the Director showed towards them. On certain occasions the children would write their good wishes on cards which they themselves had painted, and would offer them personally to Mgr. De Piro on St. Joseph's feast and 2nd November, his birthday. Monsignor treasured those wishes more than the children could ever imagine, and kept them together with papers of much more importance.71
In their turn, the Franciscan Sisters wished to express their deep appreciation for all the good they had received at the hands of Mgr. De Piro, and on the 25th anniversary of his directorship they organised a programme of activities. The reception for all those who had been brought up in the Institute was the focal event and he was presented with beautiful handmade lace worked by the sisters and the children.72 It was to be used as the alb he would wear when he celebrated the festive Mass. He was delighted with it, but added: 'I accept to wear it on the feast day, but I shall not keep it, because this is the fruit of work and money belonging to the Institute and the children'.73
When Sir David Campbell was appointed Governor of Malta, in 1932, Mgr. De Piro extended a welcome invitation to him and a modest reception was prepared at Fra Diego. De Piro wished Sister Cleofe Bondin to write the address to the Governor, but Sister was reluctant, and suggested that someone who was abler should do it, as she did not feel fluent enough in English. Monsignor calmly insisted she should try, encouraging her to attempt it. Sister obeyed, for she knew that Monsignor was firm in his decisions. On his return he found two addresses prepared; one was the Sister's, the other had been written by a priest. Monsignor told Sister that he would choose hers for, on principle, what concerned the Institute should be accomplished by those in the Institute and not by outsiders. Later on, with a sense of pride, he told Sister Cleofe that her address had appeared in the Government Gazette.74
Mgr. De Piro wanted to help the sisters to overcome discouragement when plans went wrong and to forget the inevitable hurts of daily life with the children. At Fra Diego Institute - as everywhere else - the children had their squabbles. When these occurred between the little ones, the sisters could cope; but when the bigger and stronger girls got very hot, control was more difficult, and often the sister trying to separate them got the worst of it. When the Director heard about these wrangles he refrained from scolding the culprits, but with a sense of humour he would say to the sister involved: 'This time, we really got it!'.75
He was always ready to help the sisters deal with the children and suggested the attitudes they should assume towards them;76 both his manner and his words were a great aid in the arduous task of educating their young charges.
Sister Margarita of the Sacred Heart was not the Foundress of the Franciscan Sisters of Malta, but she worked so hard at the beginning and faced so courageously the uphill struggle of the first years of life of the Congregation, that she deserves the title of Foundress. On 6th September 1918, she wrote to Mgr. De Piro: '. . . I renew my heartfelt thanks not only for the past, but for what I hope, God willing, you will do in the future for the good of our dear Community. This Community considers you as its "Superior General" and this is also the deep feeling of your humble servant and daughter, Sister Margarita. . .'.77
Greater words of appreciation could not have been expressed by Sister Margarita to Mgr. De Piro.
On 6th April 1920, she asked his help to obtain from Rome the approval of their Congregation.78 With great interest and dedication, he handled their many problems, and for his kindness the sisters will ever be grateful.
Mgr. De Piro, on his part, felt a deep sense of gratitude for the work he had accomplished with the help of the sisters, and on the occasion of his silver jubilee, he expressed himself with these words: 'What great reason I have to thank God! I have to thank Him for the grace He granted me to work with you to bring up the children He has entrusted to our care'.79
During the last year of the nineteenth century, Canon Bonnici was greatly admired for the social work he had accomplished in Malta, and Giuseppe De Piro shared the esteem of the Maltese for this holy and humble priest. While he was still a young student in Rome, a dream of a new society of missionary priests was gradually taking shape in the mind and heart of Giuseppe, and his aspiration was to accomplish pastoral work during his future priestly life. In his 'diary' he states: 'From the very first year in College, I nourished the hope that one day I might retire to St. Joseph's Home in Hamrun and help Canon Bonnici, the Founder of that Home. When I went to Malta for the summer holidays (1899), I was surprised to find that Canon Bonnici had left the house he founded, and that it was being run by two priests, Don Manwel Vassallo and Don George Bugeja'.1
Just as the Franciscan Fra Diego had dedicated his life to the orphaned girls, Mgr. Bonnici - known as Dun Frangisk - wished to do the same for orphaned boys. This thought had long occupied his mind, but he was a poor priest. His father was a doctor, and his seven younger brothers, though they had been given a good education, were poor. In spite of difficulties, his family stood by him. this fraternal aid, however, did not suffice to help him realise his dream. The words of Bishop Buhagiar made him decide to take the first step: 'Go and rent a large house in my name; welcome as many orphaned boys in it as it can hold; take charge of them and bring them up to learn a trade. For the time being, take these one hundred pounds (£100); this is all I can give you. Trust in God and God will stand by you'.2
With this small sum and after overcoming many difficulties, he found a house in Hamrun in a locality close to the church known as 'Tas-Samra'. It was the 27th August 1888, and Dun Frangisk was 36 years old. The house was dedicated to St. Joseph and was soon full of boys brought in from the streets. Poor families stricken with serious sickness thanked God for the kind-hearted priest who gave their children what they were deprived of. Many boys were saved from the evils of the world - a world that so often takes advantage of poverty to lead the young to vice.
The house near 'Tas-Samra' was too small to accommodate more boys, and the front door was for ever being opened to people asking Mgr. Bonnici to take in other needy children. He prayed hard and reflected at length about what he could do. Finally on May 13 1893, he was able to acquire on lease from the Government a large house known as the 'Red Palace' in the limits of Hamrun. St. Joseph's name had been linked to it before Monsignor took it over.
This was the beginning of the new 'Home of St. Joseph', and Mgr. Bonnici supplied the boys not only with material food but he also educated his young charges to grow up as fervent Christians. Before long he opened another house named 'Villa S. Venera' in the hope of sheltering abandoned babies; but, in spite of heroic efforts, lack of funds obliged him to close it down.
In order to move the generous hearts of the Maltese, Mgr. Bonnici issued a periodical called 'The Carpenter of Nazareth' in which he published articles concerning the life and the necessities of his orphaned boys. Very soon, however, God permitted this zealous apostle to be sorely tried by sickness, and in 1898 he asked to resign. He had hoped to leave the Home with a priest in charge, but nobody was available; so he finally entrusted the administration to Brother Luigi Poggi, who had shown his dedication during the seven years he had worked for the Home.
Mgr. Bonnici's absence was soon sorely felt and difficulties beset the Home. However, providentially the good work was carried on until a new Director was found and in the meantime Brother Poggi had done his best to settle the balance and look after the boys.3
Don Manwel Vassallo was the second Director of the Home of St. Joseph (1899-1905). When he took over the work with the boys, he had another priest to help him - Don George Bugeja.4 Giuseppe De Piro, during his summer holidays in 1899, visited the Home, and met the new Director, bringing to him messages from Capranica College where he too had studied.5
When De Piro returned to Rome, they kept up correspondence and a close and lasting friendship grew between Giuseppe, Don Manwel and Don George.6 Don Manwel confided to the young student - then 21 years old - his joys and anxieties concerning the Home of St. Joseph. '. . . The children are well and have an appetite that frightens me! . . .'7 and in the same letter he thanks Giuseppe for the generous contribution he had sent for the Home.8
De Piro never failed to send financial help enclosed in the letters he wrote and we note Don Manwel's feelings towards the young student: '. . . I do not know how to thank you for all you have done for St. Joseph's Home; we shall be forever grateful to you.. ' 9
At the beginning of the year 1900, Don Manwel Vassallo communicated his satisfaction to Giuseppe : '. . . I thank God for the blessings granted to this Home. I was pleasantly surprised on the feast day of St. Paul's Shipwreck when our boys received an invitation for their band to play in Valletta. The crowd gave them a rapturous ovation, and showered on them all they could give cakes, food, drinks. . . . This was the first time the boys appeared in public; later on during carnival, they were asked to play at the Seminary, and they did very well. Providence is helping me in an extraordinary way, and so far I don't owe a farthing! . . .'.
The boys' band played on many occasions in the Islands of Malta and Gozo, and among the bandmasters we have the name of Anton Muscat Azzopardi, a boy from the Home. Later, with Mgr. De Piro's help, he was able to develop his musical talent.10
The Home of St. Joseph often passed through difficult periods. Don Manwel Vassallo found himself without the help he required to follow and teach the boys, and several letters to De Piro speak about the difficult time he was going through. In a letter written during the summer of 1900, he says: '... Dear friend, I ask you to pray hard for this Home; we are going through a crisis. We need to save forty-one boys! Pray to St. Joseph to send me brothers who are good and generous. . .'11 Don Manwel was not thinking of religious lay brothers, but zealous men who would feel inspired to work for the Home. Previously brothers of the 'Congregation of the Brothers of Charity', founded by Mgr. Bonnici, had given their help, but Brother Poggi and another brother, the only members who had persevered, left in a moment of discouragement in 1900,12 and the Congregation was thus dissolved. '. . . since this misfortune hit me, I cannot think of anything. I am praying to our Patron Saint, but so far he hasn't heard me. The future looks grim, for if I don't have any brothers, I shall be compelled to close down the Home. . .'.13
Another letter followed dated 2lst July 1900: '. . . I am still going through a rough time, but I am hoping that before long matters will improve. A brother has come - but 'one' will not suffice. May St. Joseph send others. . . .14
To make matters worse, Don George Bugeja, Don Vassallo's great collaborator, after a trip to Rome, had a wound on his leg. '. . . Pray for me' Don Manwel wrote, 'and for this Home, asking God to chase away the devil, who seems to be doing his best to break it up. . .'.15
As we read in Part I, the desire to live with the priests in St. Joseph's Home had been constantly present in Giuseppe De Piro's mind and heart even while he was a student in Rome. The problems besetting the Home were not a deterrent to him and he considered going there on his return to Malta.
In 1900, Giuseppe was anxious about the safety of his brother, Gino. At that time Gino was an officer in the King's Liverpool Regiment, and during the S. African War - caught in the Siege of Ladysmith - he was in imminent danger of losing his life. Giuseppe, with all the members of the family, prayed that he might be saved. His prayer was granted and in thanksgiving he bought a statue of the Sacred Heart which he presented to St. Joseph's Home. Don Manwel thanked him and added how great the grace obtained had been for 'very few of those besieged in Ladysmith returned to see their dear ones and their native land'.16
Original letters or copies of De Piro's correspondence with Don Manwel Vassallo have not been found, but we know both the Director and Don George were aware of his desire to join them in the Home.
We know the trials Giuseppe bore in Rome as a student (1900-1902) when delicate health caused conflicting thoughts to assail him. In his 'Diary' we read: 'In February 1901, I did a spiritual retreat preparing myself for the Subdeaconate, and in December of the same year I did another, before receiving the Deaconate. In the course of these two retreats, I kept on thinking constantly whether I should go and live in St. Joseph's Home'.17
While pursuing his studies, Giuseppe never regretted his priestly vocation, but he was uncertain which direction his apostolic endeavours should take in the future. He was drawn one way, and his family another, because they hoped he would enter the Ecclesiastical Academy, open then to the nobility who were given to serious studies. The President of the Academy consulted Mgr. Coselli, Rector of Capranica, and together they decided that De Piro should follow that line. Giuseppe was living through painful moments of indecision. He was drawn towards a humble, pastoral apostolate, and he knew that by attending the Academy he would have to aspire to high positions. His comments in his 'diary' reveal his interior dispositions: 'The teaching of Jesus shows us that He is drawn towards those who desire to hide themselves. When He wanted to choose me as his minister, He found me among sinners. Therefore, even more so now, if God wants something from me, He must find me amongst his chosen ones. It is not necessary for me to try to appear superior to others and go to the Academy which would make me better known'.18
Apart from these evangelical considerations, De Piro sincerely believed he was not suited for the Academy. It would not become him for two reasons: 1. 'If I think of my sins, I find I deserve a good beating, and no diplomatic positions or prelatures. 2. I am not exceptionally intelligent. So far I have dragged myself along as best I could.... Therefore when I consider my capabilities, and the difficult tests I would have to go through, I see very little chance of obtaining higher academic grades. Perhaps I would do better in Canon Law'.19
De Piro decided it was not God's will that he should enter the Academy. His motivations were sound. 'When I receive Holy Communion, one of the great graces I ask God to grant me is for Him to help me to know his will. Therefore I reckon that this refusal of mine (to go to the Academy) is founded on motives inspired by Him'.20
Giuseppe thought that by refusing to attend the Academy, he was escaping from high positions either in the Diocese or elsewhere. If his Bishop would find no objection, on his return to Malta, he would go and live in the Home of St. Joseph. He admitted that as soon as the President of the Academy was informed through the Rector of Capranica College of his refusal to accept the offer made to him, he was overwhelmed with interior joy and wrote: 'I have chosen the crown of thorns with Jesus and not one of roses'. His desire to work in St. Joseph's Home dispelled all thoughts of the Academy.21
Giuseppe had sought advice from his spiritual director, Father Pietro Gualandi, and when he had considered the pros and cons of Giuseppe's reasons for working in St. Joseph's Home, the Jesuit Father had found Giuseppe's attitude positive. De Piro felt that in the Home he had the possibility of living with Don Manwel Vassallo and Don George, and although he knew he would meet with difficulties, these did not frighten him. He was prepared to accept them as a penance for his sins - especially for his shortcomings towards his neighbours-he added. De Piro belonged to a noble family owning property and wealth; he did not want to grow attached to worldly goods or spend part of his day thinking about many matters. He would live in poverty even without the vow - and obedience, in a life shared with the other priests. Living in the Home he could fulfil his pastoral ministry. 'At the hour of death I shall feel happy at the thought of having suffered a little for Jesus, Who suffered so much for me'.22
There was another reason why De Piro wanted to go to St. Joseph's Home, but when Father Gualandi heard it, he did not seem impressed. 'I have an idea in my mind, that makes me feel that God wants to set up in Malta a congregation of priests, under the patronage of St. Paul, and this Congregation, after strengthening itself in Malta, will spread to other lands'.23
This was a high ideal., and his spiritual directors advised him not to think about it for the time being. According to De Piro's own words, he stopped thinking about it then.24 His delicate health was another concern: would it prevent him from living a life of sacrifice?
When Don Giuseppe De Piro returned to Malta on 30th March 1902, to celebrate his first solemn Mass, he humbly exposed his motives for not wishing to attend the Academy to Archbishop Peter Paul Pace, who understood, and the case was definitely settled.25
We know what a trial Don Giuseppe De Piro accepted from the hands of God at the conclusion of his studies at Capranica 26 when sickness seemed to suffocate his deepest aspirations for an apostolic life and the inward yearning to found a missionary society of priests.
When he returned to Malta, after his successful treatment in Switzerland, he faced another trial. After hopeful correspondence with Don Vassallo, the Canon eluded meeting him personally and put off taking a practical decision as to his coming to live at St. Joseph's Home.27 It was a critical time for Don Manwel Vassallo, and because he was nearing the end of his directorship at the Home, he was cautious before taking any important decision that might have embarrassed his successor.
In 1905, Don George Bugeja succeeded Don Manwel Vassallo as the third Director and took over the property of St. Joseph's Home on perpetual lease from the Government.28 It was a year of mourning for the Home because of the death of the Founder, Mgr. Frangisk Bonnici.29 Don Giuseppe De Piro felt deeply the loss of his friend, the holy Founder, and now kept in touch with Don George, who followed him in his growing desire to found a missionary society. However, circumstances made it clear to Don Giuseppe that it was not God's will for St. Joseph's Home to be the birth-place of the society he projected.30 The tie with the Home would be strong during the coming years, for in 1922 the infant Society of St. Paul would be called upon to take over the care of the boys in the Home.
No 'brothers' had persevered in helping with the teaching and care of the boys in the Home; so, Don George, in 1905, asked the Freres if they would accept to be prefects and help him.31 The Freres came and remained there until Mgr. Giuseppe De Piro became the fourth Director in 1922, succeeding Don George Bugeja. The Freres de la Salle were indefatigable in teaching the boys and following them in Chapel, at meals and during study hours, and their presence made the future of the Home secure.32
The Society founded by Mgr. De Piro was making its first steps with great difficulty, and the Founder encouraged the members to give their services where these were needed. Don George, ever close to Mgr. De Piro, had recourse to him when the Freres had to be absent from the Home. We quote one of several similar notes:
Reverend Monsignor,
Next Saturday our Freres are leaving for their retreat. Can you as usual be so kind as to send your `soldiers to change guard ? - I hope so. . . .
Don George Bugeja
Director of St: Joseph's Home33
Once during the summer holidays, Don George asked De Piro to send him three members of the Society. De Piro accepted whole-heartedly and later received this favourable report:
"The three members of the Society have behaved very well. I hope they will do much good. The three showed good will in working for God and neighbour. They are full of zeal and well disposed to sacrifice themselves for others. Therefore, dear Monsignor, let us pray and ask others to pray that God gives them perseverance in their good dispositions; may their number increase too. On my part, I wish all the members of the Society - and still more the Founder - a high place in heaven. Before then, however, there are bound to be trouble, anxiety and sacrifice, because such was the life of Our Lord Jesus Christ and that of all the Saints...'34
This letter written in Italian was dated l3th August 1917; the following day, Frere Paul wrote a letter of thanks in French with similar expressions of praise for the members of the Society.35 This appreciation brought joy to Mgr. De Piro.
Don George wished to express his friendship and show De Piro how much he wanted to share his good work. He had been very much present during the early stages of the Society, and in a certain sense he may be considered as one of the founders. Mgr. De Piro was ever deeply grateful for Don George's closeness and friendship.
Don George was totally dedicated to St. Joseph's Home, and only God knows the work he accomplished and the sacrifices he made to look after the boys, who, as years went by, had increased in number. During the difficult times of World War I, in order to feed the boys he loved and cared for, he begged for alms wherever kind people would come to his aid. With two boys at his side, he stood at the entrance to the dockyard, collecting whatever the workmen could to offer; often he went to the coalstores in Valletta to receive any contribution given him. On many days in the heat of the afternoon sun, he was seen returning to the Institute on foot, tired and bathed in sweat.36
On Thursday, 23rd November 1922, Don George died suddenly, just after the consecration, while he was celebrating Mass. He was assisted by the priest who helped him in the Home, and his last words were: `Into your hands, Lord, I commend my spirit'. The Home had certainly lost a kind Father!37
That same day, Mgr. De Piro received the following official letter:
My dear Monsignor,
God has deemed fit to call to Himself Don George Bugeja, Director of St. Joseph's Home, known also as the `Institute Canonico Bonnici'. God will repay him for all the sacrifices he made for those poor abandoned boys. The Institute must have someone to run it. Therefore, by this letter we nominate you to look after it - with all the necessary faculties. You will be the Director of the Home until the definite nomination of its Superior. . . .
Maurus, O.S.B.
Archbishop, Bishop of Malta.
The definite nomination was to be for Mgr. De Piro himself!38
In spite of his numerous commitments, Mgr. De Piro accepted the nomination to carry on the good work of Don George. During the first weeks after his appointment, a letter arrived from the U.S.A. dated 4th December 1922, written by Kostantin Gatt, who had previously lived in Tarxien and was a member of the Museum.
' . Should you have boys who have reached the age of 17, and should you succeed in obtaining their passage-fare from Bugeja or rather Papaffi, tell them I am prepared to welcome them and look after them. I will do all I can to find work for them; but they have to be determined to work. . .'.39
This letter - which contained an offering of $28 (dollars) from the Maltese in San Francisco - was read by the new Director, who undertook to discuss the proposal, first of all with the older boys, who seemed to like the project. The fare was the big problem, and Mgr. De Piro consulted the Hon. Don Nerik Dandria, a member of Parliament, and later the Prime Minister himself, to find out if the Government would offer financial aid and help the boys to find work away from the Island.40 We do not know whether there was a reply from the Prime Minister, but the project did not materialise.41
The Society of St. Paul had been approved by the Diocese on l4th November 1921.42 On the 10th April, 1921, the Founder had stated that the Society would take care of Charitable Institutes,43 yet, so far none had been committed to its charge.
The Freres had fulfilled a praiseworthy mission among the boys in the Home, but vocations had diminished in the aftermath of World War I, and the boys were increasing in number. The Freres felt obliged to give up their apostolate in St. Joseph's Home, and towards the end of the year 1922, the members of the Society of St. Paul replaced them.44
Mgr. De Piro was familiar with the Home, for more than once he had been invited to take over during the absence of Don George. Running a similar Home ef6caciously was a full-time job for anyone. Monsignor placed all his trust in God's help and did his best to look after the spiritual and material needs of the boys. During his directorship, the chapel was further embellished, the premises were extended to accommodate more boys in need, and the yearly lease was reduced. Often De Piro's heart was saddened when he was obliged to refuse boys because of lack of space to accommodate them.45
Correspondence between the Director and Canon Salv Manduca during the years 1924-1928 concerns an agreement on adjoining land belonging to the Home and the Canon!46 On 10th December 1926, permission was granted for electricity to be installed in the Home.47
From details contained in the financial files it appears that Maltese emigrants were sending substantial help to the Home; other contributions were coming from the nobility, professionals and business firms in Malta. With these funds, necessary improvements were made possible in the large establishment. Mgr. De Piro was always careful not to run the Home into debt, and the Books were regularly signed by him.48
When the Society was growing in number, the Founder decided to open a Noviciate for the Catechist-Brothers under the patronage of `Maria Assunta' - the Assumption of Our Blessed Lady.49
On prize-day, at the close of the scholastic year 1928-1929, Monsignor addressed the audience expressing his satisfaction: ` .. It is certainly a great consolation for us to note the progress being made in the Home, and our consolation is greater when we see the good that is being aooomp6shed not only spiritually but also in temporal matters.... Every year the boys are making considerable progress, and we gather this from the results of the last examinations. . .'. He then turned to his collaborators: `I am convinced that you are prepared to continue your efforts for this Institute and the boys' education. Thus you will be accomplishing something great for the Society and in a special way for our Island. . .'.50
Mgr. De Piro's noble heart was not satisfied with caring only for the boys between 8 and 18 years of age. He felt the need to provide for younger boys and those advancing in age, who might be neglected. Consequently his directorship was dedicated also to these projects.
His first project was to plan how and where to care for infants and the younger boys. He drafted several letters before sending the petition to the Archbishop Maurus Caruana. Fortunately we have the original appeal, because the Bishop replied on the same letter received from De Piro. He had asked to build a new wing to shelter baby boys, who when they grew older, would pass on into the Boys' Home. Another section would be built for widows and spinsters and the last for the poor and aged without relatives to care for them. In his appeal, De Piro asked for permission to make use of the sum of money collected for this purpose - £3,000, which for those times was a considerable one.
The Bishop appreciated the charitable enterprise which Mgr. De Piro wished to undertake, and on 11th September 1930 he granted the permission requested.51
God did not grant Mgr. De Piro time enough to see his projects realised. A home for little boys aged three years upwards was opened, and young women - who later were to become the Missionary Sisters of Jesus of Nazareth - undertook to care for them. Monsignor had bought the land and planned the building for the elderly, but his untimely death put an end to the undertaking. The Home for the little boys carried on its charitable work for many years after Mgr. De Piro's death, and in 1950 it was transferred to Zejtun, in larger and more suitable premises. The same Missionary Sisters continued to look after the little ones and always remained attached to the memory of Mg. De Piro52
Divine Providence finally brought De Piro to St. Joseph's Home in a very different way from the cherished expectations of his youth! All who lived with him observed his kind heart and his precision in every matter. During the first weeks after he had assumed the directorship, he slept in the infirmary which was then close to the front door.53 However, he did not wish the members of his Society to feel he was indispensable; so he appointed Don Giuseppe Spiteri, one of the first members of the Society, as his Assistant Superior, giving him full powers to sign in his name.54 The task of paying the workmen was entrusted to Don Gejt Bartolo, and Monsignor wished the monthly wages be given punctually to the cook, porter, bandmaster, printer, bookbinder, tailor and carpenter. Wages in Malta at that time were low; so De Piro usually added a little more than due to those he knew were very poor. There were no Government pensions then, but Monsignor gave a pension to those who retired from St. Joseph's Home. Names of pensioners can be found in the 'instruction papers' he gave his assistants in the Home. A pension was given to the wife of a particular workman, who must have died leaving his widow in need.55
When any of his employees fell ill, De Piro visited them in hospital or at their home and took good care to find out if they needed any help, to provide whatever they were short of. At times he sent a doctor to treat the sick in need.56
Mgr. De Piro wished the members of his Society, who were living in the Home, to be prudent and not to become too familiar with the inmates. He instructed them regarding their behaviour with the employees and the boys entrusted to the Home. There were outsiders teaching there as well, and De Piro recommended that they should be addressed only when necessary. He did not neglect any useful reminder to ensure the smooth running of the large household - such as the fact that a good cook should know the menu of the following day. Once a week the Assistant Superior gave the Director a full report concerning the Home.57 The principal responsibility of the members of the Society was the boys' education. De Piro stressed the respect and dignity that should accompany their dealings with their young charges. When a failing or defect was noticed in a boy, De Piro would warn Brother Giuseppe Caruana, who best knew how to handle the situation. The porter at the front door was in duty bound not to talk at length with anyone, and to see that no boy left the Home without authority.58
De Piro's precision and generosity are revealed in the books and registers which also show the various offices which from year to year were entrusted to his collaborators. The distribution of responsibilities was written down by Monsignor himself.59
Various entries are noted with names of benefactors,60 and De Piro felt it his duty to thank publicly those who contributed towards the Home, entrusted to him by the Diocese.61 De Piro paid the employees out of this incomes The Home was being kept by the generosity of the Maltese, who did not forget that there were others in great need. Several entries are interesting: - On 2lst July 1928, an offering was sent to Mgr. De Piro 'for a poor man out of work, his wife and family - to save them from being evicted from their home'.62 On 8th February 1930, help was extended 'to Wismayer from Msida, recommended by his parish priest'.63
Mgr. De Piro believed that the boys of St. Joseph's had every right to enjoy themselves like others who were more fortunate. On special occasions he gave spending-money, as on 22nd May 1930, when he distributed a little sum to each boy 'so they might enjoy the fair held in honour of St. Joseph'.64 He did not have as much time as he wished to dedicate to the children he loved. To make them happy, he thought of amusements and interesting pastimes as well as concerts and plays during carnival days. Those who knew De Piro have related much about the recreational activities he planned for the boys. He was ready to joke with them, as on one occasion he played the part of a photographer placing his cloak over a stool and going round with the cloak over his head like the photographers of those days, pretending to take their photo. Often he accompanied the whole group of boys to the house of his brother, Don Santin, at St. Paul's Bay, so that they could enjoy a day's outing by the sea.65
Unexpectedly this brother priest died during the night of l9th July 1929, and his loss was another deeply felt grief for Mgr. De Piro. The orphans of Fra Diego and the boys of St. Joseph's Home could never forget the generous welcome they received from Don Santin, similar to that which a kind uncle would give to his own nieces and nephews.
Also in this Home, Mgr. De Piro insisted on having the same food served to him as that served to the boys,66 and he often deprived himself of necessities, in order to offer a personal contribution to the Home. One day he went to the tailor to have a new cassock made. When the tailor asked him to take off the one he was wearing to take the measurements, De Piro remembered his trousers were full of patches, and the tailor said: 'Actually, you need not only a cassock but also a pair of trousers'. However, De Piro insisted: 'Patched trousers do not show under my cassock, and with the money for a pair of trousers, a boy in the Home may be kept for three days'.67 That day, only a cassock was ordered by Mgr. De Piro!
In spite of his generous efforts, De Piro knew there were many problems to be faced and solved. The financial situation of the Home was improving,68 and conditions were better than they had been during the years immediately following its foundation. This was due to the good management of Don George Bugeja and Mgr. De Piro.69
At the death of Mgr: De Piro, St. Joseph's Home enjoyed a yearly income of £1,000, which came in from various sources. Apart from the financial help given, the Home offered its own contribution through income obtained from printing and bookbinding.
Mgr. De Piro left 130 boys between 7 and 18 years of age at the Home. Don Giuseppe Spiteri had been a great help to him, for it was he who really ran the Home, although Mgr. De Piro was Director.70 Don Giuseppe was not the only priest; there was another member of the Society,71 Don Gejt Bartolo,72 and six catechist-brothers.73
The main object of the Home was to care for and bring up boys, who would be otherwise exposed to the evil of the world. The premises had been so constructed that the religious lived in a building separate from that of the boys; the superiors did not think this a wise plan. A separation according to age was also thought helpful in the case of the boys, and a suggestion was made to entrust the kitchen to sisters with culinary talents.74 These and other possible improvements were eagerly discussed in a constant effort to help the boys.
Another problem was the wing for the younger boys, which had been opened next to the Home, and was still in its initial stages. The Sisters of Jesus of Nazareth deserve praise for their dedication. However, from the start it seemed there would be no future for this section, for the premises were not suitable for the purpose.75
The foregoing is a brief information concerning St. Joseph's Home at that time. It was and will remain a Catholic Charitable Home, blessed by God, because those who work for it are not interested in making money. De Piro's last years were spent generously giving himself to carry on the good work of those who preceded him. As then, so now, the boys are offered the chance of forming and building up a good character, learning a trade educating their mind and heart as loyal Catholics for their own benefit and for the benefit of their native land.
Bishop Pietro Pace became Archbishop of Malta (1889-1914) after a long term in Gozo. His wish had been to have a branch of St. Joseph's Home in Hamrun opened in Gozo, where, in his opinion, it was badly needed. Preliminary negotiations began, and matters were discussed with Don George Bugeja, who was then Director of the Home in Hamrun. After the Archbishop's death in 1914, negotiations were suspended until 1920.
In Gozo, the Augustinian Gwanni N. Camilleri succeeded Bishop Pace, and from 1889 until 1924 remained the spiritual leader of the Diocese. On 9th November 1920, he gave permission for the resumption of discussions of plans regarding the orphanage. 1
On l7th November 1923, the parish priests of Gozo met together, and when in 1924, a young Bishop, Mgr. Michael Gonzi, was appointed to the Diocese, they presented to him their petition explaining their plans. They asked for a subsidy of £1,000 from the Government and committed themselves to maintain 20 orphan boys for 4 years in an orphanage they wished to open in Ghajnsielem. In the petition they asked the Bishop to consider the Home to be 'the Diocesan Parish Orphanage'.2
Bishop Gonzi accepted the petition and on the 6th November 1924, published a decree which contained the basic articles of the Statute.3 Twenty five parish priests signed the
' contract binding themselves collectively and individually to make good with their own private property the refund to the Government, should they fail to keep the agreement made.4
The following are the articles of the Statute published by Bishop Gonzi on 6th November 1924:
1. The Orphanage will be named 'Diocesan Orphanage' and will be subject to the Bishop of Gozo.
2. The Civil Government will have no authority over the Orphanage. The duty of the Government is to see that the article mentioned in the contract of l7th November 1923, is observed, namely: that 20 boys will be accepted with board and lodging as established, for 4 years.
3. Should the Orphanage be closed, everything in it, movable or not, will become the property of the Bishop of Gozo, to dispose of according to the needs of the Diocese.
4. All Officers will be selected by the parish priests, and approved by the Diocesan Bishop.
5. Every boy will be accepted into the Orphanage by a petition to the Bishop, with the consent of the parish priests or whoever would be representing them.
6. The Bishop will chair the parish priests' meetings or whoever represents them in the management of the Institute. The Bishop may nominate his delegate.
Bishop Gonzi reserved the right to introduce or alter any article in the Statute, according to any contingency that might arise as expedient for the Orphanage. This right would be passed on to the succeeding Bishops of Gozo.5
With the Statute and the deed signed on l7th November 1923, the leaders of the Parishes of Gozo selected Don Giuseppe Hili as their Secretary, giving him full powers to write in their name.6
The government reserved the right to watch over the children's education and the condition of their health; there were no problems regarding the agreement to donate £1,000.7
The big problem, however, was: 'who would undertake the management of the Orphanage?' The idea of the parish priests was to affiliate the Gozo Orphanage to the Home of St. Joseph also known as 'Bonnici Institute' in Malta.8 Don Giuseppe Hili as secretary wrote a long letter to Mgr. De Piro at Christmas time in 1924. In it, among other matters, he informed Mgr. De Piro about the new Orphanage to be opened on the initiative of the parish priests of Gozo with the approval of Bishop Gonzi. The subsidy of £1,000 was mentioned as well as the lease of a house in Ghajnsielem at £26 per annum. He added: 'At the last meeting on l5th December, the Archpriest of Xewkija said that you would agree to accept affiliating this charitable work to your Home of St. Joseph and that you would take over the management of the place. Naturally the idea met with general approval. Mgr. Archpriest Hili (my brother) and Don Maurizio Cauchi, Archpriest of Xaghra, were appointed to visit you and discuss the matter. In order to save time, I ask you in their name whether you are ready to accept the running and administration of this Orphanage, and if so, what would your conditions be? If possible, I suggest you come over to Gozo and discuss the matter with the Bishop and parish priests. Let me know you can do this so that I may inform those who should be present. I hope you will accept this appeal of the parish priests. . .'.9
Mgr. De Piro gave the matter much thought and took his time to pray before replying. Another letter dated 7th January 1925 - proposing the same solution - reached Mgr. De Piro.10 Meanwhile Don Giuseppe Hili met the then Prime Minister, Ugo Mifsud, who stated that the Government would find no objection if the Orphanage were to be affiliated to the Home of St. Joseph in Malta, and there would be no difficulty regarding the subsidy promised.11
During the month, Mgr. De Piro asked the Bishop of Gozo for precise information and on 30th January, he received a copy of the contract made before Notary Camilleri on l3th November 1924.12
On receipt of a letter written by Mgr. De Piro dated 3lst January 1925, Don Giuseppe Hili replied on 3rd February, adding other details.13 That same day, Mgr. De Piro accepted the offer and presented a petition to Archbishop Caruana, offering an explanation concerning the request of the Gozo parish priests. Mgr. De Piro's letter shows wisdom and foresight and is reproduced below:
Your Grace,
Canon Dean Giuseppe De Piro, as Superior of the Home of St. Joseph - also named 'Bonnici Institute' - and as Superior of the Society of St. Paul, humbly kneeling at your feet, wishes to explain the matter herewith presented to Your Grace. The Secretary of the Parishes of Gozo has informed me that the new Bishop and the parish priests have felt the need of an Orphanage in the Diocese. They have accepted with joy the idea that the Home of St. Joseph of Malta would have a branch in Gozo. This had already been the wish of the late Archbishop Pietro Pace, who has left such a praiseworthy memory of himself, but somehow the project was never realised in his lifetime.
Today circumstances have changed; the Home of St. Joseph, Malta, is developing while it is entrusted to the care of the members of the Society of St. Paul, who work there. In Gozo the new Bishop, Mgr. Gonzi, as also the parish priests, are ready to assume the burden of this charitable work; they have already put in a lot of hard work to achieve their aim. The Civil Government has promised to collaborate, by offering the sum of £1,000. Everything encourages us to undertake this good work.
Therefore, always trusting in the help of Divine Providence,
with the courage this gives me, I humbly ask your Grace to authorise me to start this third branch and name it 'Home of St. Joseph: Gozo Section'...',14
On 9th February 1925, Archbishop Caruana granted his approval, but advised Mgr. De Piro to discuss the matter with Bishop Gonzi of Gozo.15 The meeting took place, and Mgr. De Piro with an open mind asked for a copy of the Statute of the Deed. Bishop Gonzi gave it to him on l7th February 1925.16
Mgr. De Piro was preparing the way for the affiliation of the Gozo Home to St. Joseph's Home in Malta. Up to this time, he had not been informed about the Decree published by Bishop Gonzi on 6th November 1924, and he now realised that the Gozo Diocese had made plans before choosing him as Director.
Bishop Gonzi, by letter, informed Mgr. De Piro that a new decree would be necessary from Archbishop Caruana:
'. . . As I see it, the procedure should be as follows: you, as Director of St. Joseph's Home, should petition the Bishop of Malta to grant you the power to affiliate the new Orphanage of Gozo - that has already been planned and has its own regulations - to the Home of St. Joseph. Then with Archbishop Caruana's permission, his first decree can be cancelled and a new one made. The Statute then can be altered, according to the new circumstances of the Institute. . .'.17
In the same letter, Bishop Gonzi said he would be crossing over to Malta when Archbishop Caruana returned from abroad; a personal meeting would facilitate agreement on the matter.18
Mgr. De Piro wrote to Bishop Gonzi on 24th February, saying that, according to his opinion, a new decree from the Bishop of Malta was not necessary. De Piro wished the Bishop of Gozo to make clear what would happen in the future should the Orphanage not remain affiliated to the Home in Malta, or if it would not remain in the hands of the Society of St. Paul.19
The Gozo Orphanage, to a certain extent, depended more on the parish priests than on the Bishop. They did not want to create any problem, and agreed to accept Mgr. De Piro's proposals, for had he refused to accept the direction of the Orphanage, they had no other alternative. On 4th March 1925, Don Giuseppe Hili met Mgr. De Piro in Malta, and assured him that they, the parish priests, were ready to give up all ties with the Government if he would accept the Directorship of the Orphanage. He confirmed the same by a letter dated l6th March, adding that Bishop Gonzi was also ready to alter any condition in the Statute, rather than delay further the opening of the Orphanage. The only desire of the parish priests was to see the Orphanage opened as soon as possible for the benefit of many needy boys.20
Mgr. De Piro was happy that the Bishop and the parish priests were ready to accede to his wishes, for he was determined not to go back on his decision. In a letter dated 2lst March, he made clear the fact that the Orphanage of Gozo was to be affiliated to the Home of St. Joseph with the same regulations, and therefore the Statute published by Bishop Gonzi was unacceptable. He could not consent to regulations made by others, because as Superior of the Society of St. Paul he knew he would face problems in the future. A Religious Community needs its autonomy in management and administration, and after 18 years of experience as Director of charitable institutions, Mgr. De Piro wished to run the Orphanage aided by the experience of previous years.21 The Society of St. Paul would care for the boys, and for that reason not a word was altered in his petition to Archbishop Caruana, dated 3rd February 1925;22 the subsequent decree of the Archbishop had been entirely according to De Piro's wishes. The correspondence that ensued on the part of the Diocese of Gozo sought to assert the authority of the Diocese and to save some articles from the Statute. However, even Bishop Gonzi was so keen on Mgr. De Piro assuming directorship of the Orphanage that he was ready to give up his former plans.23
He invited Monsignor to stay with him in Gozo, and visit the locality and future home of the orphans.24 An important meeting between the Bishop and Mgr. De Piro took place - most probably in early April, 1925: Meetings can clarify situations better than correspondence; but for historical accuracy, meetings of consequence should have minutes duly registered. Unfortunately, no record exists of this meeting of two great and holy men!
Bishop Gonzi's Decree was published on l8th April 1925 , and the original was preserved in the Curia of Gozo. A copy of this important document - written in Italian - was sent to Mgr. De Piro.
MICHAEL GONZI
BY THE GRACE OF GOD AND THE APOSTOLIC SEE
BISHOP OF GOZO
DIREGTLY DEPENDENT ON THE SAME HOLY SEE
Considering the petition - made by the Reverend Mgr. Canon Dean Giuseppe De Piro in his double role as Superior of the Home of St. Joseph, that is Canon Bonnici Institute of Hamrun, and as Superior of the Society of St. Paul - presented to the Main Curia of the Bishop of Malta, in order to obtain from the same Bishop of Malta authority to open a branch of St. Joseph's Home in Gozo;
Considering also the Decree of His Grace, Mgr. Caruana, Archbishop of Malta published by the said Bishop granting Mgr. De Piro - a person to whom praise is due - authority to open this branch;
Bearing in mind that we, by a Decree dated 6th November 1924, had already opened canonically the Orphanage in our Diocese of Gozo and named it 'Diocesan Orphanage', binding ourselves by the fundamental Statutes and reserving for ourselves and for our Successors the power to add to, or moderate, or alter them;
We have come to the conclusion that the development of the above mentioned Orphanage will be better assured by affiliating it to the Home of St. Joseph and entrusting it into experienced hands.
After the advice of the Parishes of the Diocese, we are bestowing by this Decree, on the worthy Superior of the Home of St. Joseph and of the Society of St. Paul, the Diocesan Orphanage of Gozo. Into the hands of the already mentioned Monsignor in the quality of his double role, we transfer our rights and all the obligations that pertained to us and to the Gozo Parishes by our above mentioned Decree, and by the Public deeds that were signed in the presence of Notary G. Camilleri on l7th November 1924, and on 5th March 1925. We make one condition:
Should the branch of St. Joseph's Home in Gozo cease to be part of the St. Joseph's Home (in Malta) or cease to be the responsibility of the Society of St. Paul, all rights acquired concerning the property of this section will devolve upon the Bishop of the Diocese of Gozo.
Published from the Bishop's Palace - Victoria, Gozo l9th April 1925
Michael Bishop of Gozo.
Canon Penit. M'Ang. Xerri
Chancellor25
In the 1926 Almanac of St. Paul, Mgr. De Piro published the happy event through which - with the help given by the Bishops Caruana and Gonzi - the Society of St. Paul had entered the Diocese of Gozo. Mgr. De Piro wrote: 'It is a great consolation to all those who belong to the Society of the Missions, to see their field of apostolate extending, and they must greatly appreciate this favour God in his goodness has granted them'.26
However, Mgr. De Piro met with a personal mishap-in the Gozo Orphanage, one which he accepted serenely as permitted by God. Following the publication of the Bishop's Decree, the day for the inauguration was fixed: the 8th May was chosen, a day doubly significant for Mgr. De Piro. The Liturgy commemorated the feast of St. Michael the Archangel, Bishop Gonzi's feast day, and for Monsignor the date was a reminder of the happy day in 1898, when during the 'Supplica' to Our Lady of Pompei, in the Church of the Jesuits in Valletta, he had received the final call to the priesthood. When all had been planned, however, the unexpected occurred.27
The building destined for the Orphanage was old and needed restoration. Mgr. De Piro went to Gozo to be on the spot and make preparations for the Inauguration, that was to be held in quiet fashion. He chose for himself a small room on the top floor, and furnished it with the essentials. About the 25th April, a few days after his arrival, he paid a call on Bishop Gonzi. On returning to the Orphanage, he went to his room for a siesta, but when he woke up, some stone slabs gave way under him, and he fell down about 4 metres, finding himself in the coal-room below. All of a sudden, everyone ran towards the site indicated by the noise of falling masonry, expecting to find Mgr. De Piro buried under the rubble. Fortunately, although he was badly hurt, he had no fractures, but for many days he was not able to walk, being badly bruised.
This incident worried both Bishop Gonzi and the parish priests, but De Piro accepted it from God's hands. He answered a priest who had called to enquire how he felt: 'Occasionally God reminds us that we have to die!'
It did not seem possible for the Opening to take place on 8th May without Mgr. De Piro, the Superior and organiser,28 but he wanted to consult Bishop Gonzi before taking any decision.
The following is a letter dated 30th April 1925, written by Mgr. De Piro from Ghajnsielem to Don Michael Callus:
Dear Don Michael,
I thank God for visiting us, in the midst of our rejoicing, with some set-backs. After all, He is quite capable of using this mishap for the good of the work that is coming to life. Today I am in less pain than yesterday, but I feel very tired. I doubt if it will be possible for me to be present for our feast day in Hamrun. So it is up to you to prepare all according to the way you think I myself would celebrate the day. Next Sunday, as agreed with Bishop Gonzi, who called to see me this morning, we shall decide whether the Inauguration will still be held on the date fixed: 8th May. Whatever happens, prepare 200 invitation cards, like the enclosed, and send them to me as quickly as possible. As soon as the date is decided, I shall forward them. All are well, and everyone has welcomed us very warmly. Now it depends on us to preserve this atmosphere of benevolence. With all my heart I bless you, Don Giuseppe and all the others.
Affectionately in Christ,
Mgr. G. De Piro
The feast day mentioned by Mgr. De Piro was the titular feast of St. Joseph, which was celebrated in the Home at Hamrun every year, on the third Sunday after Easter-that year on the 3rd May. It was not possible for Mgr. De Piro to be present that year as was his custom.29
As expected, the date for the Inauguration of the Orphanage was postponed to 2lst May 1925 - Ascension Day. Invitations were extended to Civil and Church Authorities. The special guests were the Governor, Sir Walter N. Congreve, and the Bishop of Gozo. Among the personalities were the Cabinet Ministers, Members of Parliament, Monsignors of the Cathedral of Gozo and the parish priests. Mgr. De Piro welcomed the guests at the door of the Home.30
The following are some relevant points in the address of welcome to Sir Walter Congreve:
Mgr. De Piro thanked His Excellency and extended to him a warm welcome in the name of all those present. He stated that he was not a Gozitan, but he had friendly relationships with the people of the Island, especially the Bishop and the parish priests. His prolonged stay in the Home about to be opened had given him the opportunity of appreciating ever more the warm heart of the people.
He referred to the Home of St. Joseph in Malta of which the Orphanage in Gozo was to be a branch and described the work this new Home would entail. The boys were to be brought up as good Christians; they were to receive a basic cultural education and be prepared not only to be in the future honest workers in their Island home, but to behave as such elsewhere, if they might seek employment abroad.31
Mgr. De Piro then invited the Governor to declare the Home 'open'. Sir Walter Congreve did so and replied to the address in a few simple words, stating that this new Home was a branch of the Home of St. Joseph in Malta.32
An address in Italian to Bishop Gonzi followed, in which Mgr. De Piro thanked all who had helped to set up the Home, in particular the parish priests of Gozo. The following are extracts from the address:
'. . . Having received all the permits to open this Orphanage in Gozo - it was our duty to fix the day for the Inauguration of the Home destined to welcome poor abandoned boys. As a token of esteem for Your Lordship, we had chosen the day the Church dedicates to the apparition of St. Michael the Archangel.
. . . However, while God accepted our good will, He wanted to take today's Inauguration into his own hands. He did this undoubtedly to purify ever more our intention and to raise our minds and hearts heavenwards. . .'.
Words of esteem and gratitude towards the Bishop followed and Mgr. De Piro thanked His Lordship in the name of the Home in Malta and the Society of St. Paul.
He invoked the protection of St. Michael on the future Orphans - represented that day by the three boys already accepted, who were present among the important guests.33
At the end of his address, Mgr. De Piro invited Bishop Gonzi to bless the Home, now 'open'. The guests prayed in the Chapel that had been prepared and dedicated to St. Joseph. The choir intoned the antiphon of St. Joseph and the Bishop followed it with the Te Deum... in thanksgiving to God for the grace granted to all who had so eagerly dedicated time and energy to have a Home for the Orphans.
For the occasion, Mgr. De Piro had called over the St. Joseph Band from the Home in Hamrun, so that music would add to the joy of the day. As often happens on similar occasions, crowds from all over Gozo gathered at Ghajnsielem; the house was too small and could not offer hospitality to many, but when the principal guests had departed, the doors were opened to all.
After the Inauguration, the members of the Society of St. Paul took over the care of the orphans, coping with the difficulties accompanying all beginnings. It was the same task of love and dedication spreading out from St. Joseph's Home in Malta to the sister-Island of Gozo.34 Governor Congreve shook hands with the first three boys,35 and others were to join them soon. Mgr. De Piro realised how many kind benefactors he had helping him and his Society. He considered the boys, who were accepted, among these, for with their prayers they too were drawing down blessings from heaven to help the members of the Society to carry out their mission.36
Mgr. De Piro had been made to understand that the subsidy of £1,000 had already been granted and that there would be no difficulty in withdrawing it from the Anglo Maltese Bank.37 The Orphanage, however, had been open for over a year, and the subsidy had not reached Mgr. De Piro. Bishop Gonzi had spoken to the Minister of the Treasury, Nerik Mizzi, who was keen to get the matter settled before terminating his term of appointment.38 The subsidy took months to reach the Orphanage, partly due to the usual bureaucracy in Government Offices, and also because the parish priests had delayed signatures required for the power of attorney granted to Don Giuseppe Hili. Finally on l9th October 1926, the contract was signed in the presence of Government Notary, J. Borg Cardona, and the subsidy of £1,000 was handed over.39 A letter dated 28th October 1928 came from the Government Treasurer: '. . . The Minister of the Treasury has instructed me to inform you concerning the £1,000. He makes only one condition: on 6th March of every year - during the four years stipulated - for which the subsidy has been granted - you are kindly requested to inform the Minister that the number of boys kept in the Orphanage is not less than 20. He also wishes to be informed, should the number of boys be less than 20, the reason why that number was not reached'.40
The following was De Piro's reply to the Government of Malta: '... I thank the Members of the Government, of the House of Representatives, and the Senate for the financial subsidy they have been kind enough to grant for this work that has just come to life. On our part we assure them that with our good will and God's help we will give in return more than what has been stipulated as a condition. We do not intend to stay here for only four years, and neither do we wish to have only 20 boys. . .'.41
Mgr. De Piro was very happy with the extension of the Society - but it was still small in numbers and the Founder was having a difficulty regarding the shortage of priests. He chose a young priest for the Orphanage of Gozo; later he became Secretary of the first Council of the Society and years after the first Superior General: Don Michael Callus. He was responsible for the management and administration, but officially Mgr. De Piro was the Superior who dealt with the authorities when agreements or decisions had to be made.42
We learn from the following correspondence what were the feelings of the Commissioner of Gozo. A letter dated l6th February 1927 was written by Don Michael to the Commissioner, asking that the Home in Gozo might share the privilege enjoyed by the Home of St. Joseph in Malta, namely - receiving medicines free of charge for the boys of the Gozo branch too.43 He received the following reply:
'I feel it would be better if Mgr. De Piro made the request. He can send an application to the Controller of Charitable Institutions in Malta, asking to have the privilege enjoyed by the Home of St. Joseph in Malta extended to the Branch in Gozo. . .'.44
However, for ordinary administration purposes, Don Michael Callus signed as 'Assistant Superior'.45
Mgr. De Piro had a room reserved for himself in the Gozo Home, but he could seldom stay any length of time with the boys - much as he desired to.46
He was aware that Don Michael could not manage alone; so he picked out one of his boys in Malta, Vincent Galea, who, at a very early age had lost both his parents, and had been taken in at the Hamrun Home.47 Now he was just over 14 years of age and had been in Gozo when Monsignor had fallen down. He had been a great help to him - looking after him and administering the massage prescribed for his bruised legs.48 Vincent stayed in the
Gozo Home for two years, and was of great help to the boys. In 1927 he left and went back to the Home in Hamrun, and asked Mgr. De Piro to accept him in the Society of St. Paul. In June 1928, he received the habit of the Society, and later became a fervent lay-brother and catechist with the name of Brother Venanz.49
Vincent was replaced by a student, Francesco Saverio Camilleri, who, in 1928 started the Theology course in the Gozo Seminary.50
On l8th September 1926, the Society of St. Paul rejoiced on the Ordination of a new priest - Don Karm Azzopardi, who a year later went to the Gozo Home to help Don Michael Azzopardi. In a very short time, he succeeded Don Michael Callus, who returned to the Home in Malta. He was the second Assistant Superior and remained in Gozo until the death of Mgr. De Piro.51
Monsignor did his best to send over members of the Society, but sometimes disappointments followed his choice. On one occasion a probationer was not happy in Gozo and eventually returned home. Later, in 1931, he asked to be re-accepted, on condition he would not be sent to Gozo, but Mgr. De Piro could not accept such conditions.52
During Don Karm Azzopardi's term as Assistant Superior , a musical group was founded at Ghajnsielem, called the 'St. Joseph Musical Group'. This 'Band' still plays in the village, and this is according to the original idea of Mgr. De Piro and the boys of the Orphanage. Three years had gone by since the opening of the Orphanage, and one day in 1928, the boys caught sight of Mgr. De Piro climbing the hill towards the Institute carrying a large parcel. 'Whatever could it be? . .'. Their curiosity was soon satisfied when Monsignor unfolded the large parcel and the boys clapped their hands as musical instruments came out - one after the other.53
The only band in the Island was at Rabat, and the people of Ghajnsielem were lastingly grateful to Mgr. De Piro for it was due to his initiative, determination and courage that the Band gradually developed. A young and promising band-master, Anton Muscat Azzopardi, was asked to teach the boys. He accepted, although burdened with other engagements.54 He felt he could not dedicate as much time as the boys needed - so in 1930 he recommended another band-master from Rabat, Michael Farrugia. He was a man of many good qualities, who dedicated himself whole-heartedly to the boys' training. In the meantime, Monsignor had sent over to the Orphanage another helper, Brother Ruzar Buhagiar, who was also musically talented. He played the clarinet, and the Band Master found him helpful in teaching the boys.
Band Master Michael Farrugia played in the Army Band and was a soloist in the 'King's Own'. Later his son, Giuseppe, became Band Master of the St. Joseph Band.55
In time the boys were well trained and could play in public. On l7th May 1931, the sixth anniversary of the opening of the Orphanage, the Band played a composition of their Band Master Farrugia himself, a composition dedicated as follows: 'Homage to our Superior Mgr. G. De Piro'. Monsignor was so moved that he addressed the Master and the boys - wishing the Band 'long life'.
This Band, in fact, did have a long life! The talented players grew in number and the boys were engaged to play in Ghajnsielem for the various 'festas' of the village. Mgr. De Piro was still alive when the Band was invited to play outside the village at Rabat, Gozo. On the 5th July 1931, on the occasion of the blessing of the new bells of S. Maria of Savina, they played so well that the following year, 1932, they received other invitations from the people of Rabat. They were also invited to play for the sick in the Hospital at Chambrai.56
After Mgr. De Piro's death, the Band faced difficult times, but it survived because boys from Ghajnsielem were invited to join and in time the group became the Band of the village.57
Bishop Gonzi and the parish priests of Gozo showed great interest in the progress of the Home, and although there was never any interference on their part, occasionally they would pay a visit and meet the boys.58
As Director, Mgr. De Piro wished to see the boys grow up into useful citizens of their Island. Schooling was not sufficient; it was necessary for them to learn a trade too. 'Perhaps', he thought, 'the older boys could go over to the Home in Malta'. When he suggested this, however, he found out that they did not wish to leave their Island,59 so the problem was to find teachers to train them in Gozo. Before the close of 1926, he opened a laboratory where the boys could learn tailoring. In 1927, Monsignor decided the boys should be given other trades to choose from: carpentry and shoemaking. The home was not in a position to burden itself with more expenses, and recourse to the Government was suggested. De Piro wrote to the Minister of Commerce and Industries on' 3rd January 1927, with gentle diplomacy:60 '. . . I already know the Government has shown its good intentions towards this new Institution by granting a subsidy for the maintenance of 20 boys for 4 years. I am now asking for another subsidy of £8 a month which will be sufficient - for I trust aid will be forthcoming from other benefactors. This subsidy will serve not only for the tailor-laboratory, already opened, but will help me to add to it - carpentry and shoemaking. . .'.61
On 11th January, an acknowledgement was received from the Secretary of the Minister, stating that the appeal would be presented to the Government.62 Four months later, on l9th May 1927, Mgr. De Piro was informed that he had been granted a subsidy of £60 a year instead of the £96 applied for.63 The other was included in the general budget, and on 2nd September 1927, Monsignor wrote to the Minister reminding him of the promised grant, which had not been received.64 On 5th September an official announcement stated that the promised subsidy would soon be forthcoming.65
With this second subsidy, Monsignor felt that the Gozo Orphanage would have a certain financial security for the future. In a very short time the number of boys had increased from the first three to twenty three, and the building could hold no more. With the three laboratories operating, the Home had become a technical school and Mgr. De Piro felt the sacrifices made were well rewarded.66
During this time, Brother Ruzar Buhagiar remained at the Home, while Francesco Saverio Camilleri, the cleric, shared the work and carried on with his theological studies. In 1928, Mgr. De Piro accepted his request to make the perpetual Vows, and he was ordained on 26th October 1930, by Bishop Gonzi. This was another occasion of great joy for the Society of St. Paul.67
Four years had elapsed since the opening of the Gozo Home and problems were never lacking, but trust in God and aid from generous benefactors helped to overcome many difficulties during those first years. Another important decision faced the Director; the place was too small to admit any more newcomers and more space was required for the internees. In 1930, Monsignor decided to make another appeal to the Government, and this time he wrote to the Public Works Department asking for a plot of land lying between the Orphanage and Chambrai. His plan was to build a new block for the Orphanage, and although he lacked funds, he was confident in Divine Providence and kind people who would offer necessary help. According to his plan, he declared the first step would be to level down the hilly plot and thus provide a playground for the boys. The stones removed would be partly utilised for a protecting wall. At another spot on the land proposed, he thought of having a kitchen -which would not only serve for cooking the daily meals, but be open to the boys interested in catering.68
R. Castillo, Superintendent of Public Works, .informed Mgr. De Piro by two letters, dated l7th and l8th March 1930, that his application had been forwarded to the Commission which could dispose of Fort Chambrai.69
During the following three years negotiations proceeded; correspondence and visits to Government offices became frequent until l5th February 1933, when De Piro received a letter from the Treasury granting the Home in Gozo a large plot of land at the annual rate of £2.15 shillings.70
The new building was in process of serious consideration, but unfortunately part of the land belonged to a farmer, who at the time had no intention of relinquishing his rights in favour of the Institute. Meetings took place and letters were written to Bishop Gonzi and Judge Cremona asking for support and advice. With the hope that in time the farmer would cede the land, it was decided not to importune him,71 more so, because he had complained that the boys had passed unpleasant remarks while he was working there. This was proved to be untrue, but Bishop Gonzi asked Monsignor himself to look into the matter.72 This state of affairs created tension; but, in spite of the many difficulties, Mgr. De Piro was determined to do all that was possible for the boys' welfare. He also considered offering the members of the Society a place of rest in the Island, and as the Orphanage was not the property of the Society, he rented a house where the members could stay during the summer holidays. The premises were fairly large and a room was converted into a chapel where the Blessed Sacrament was kept.73
The month of September 1933 brought with it the unexpected death of Mgr. De Piro, who was succeeded by Mgr. Albert Pantalleresco as Director of the Home of St. Joseph. Delegated by Archbishop Caruana as Superior of the Society of St. Paul, Mgr. Pantalleresco felt that the scarcity of members prevented the continuation of this directorship, and on 2nd October 1935, the Society of St. Paul, under his presidency gave up the Orphanage at Ghajnsielem. Later Archbishop Caruana by decree dated l8th October 1935, removed affiliation of the Gozo Home to the Home in Malta.74 According to the clause in Bishop Gonzi's decree dated l8th April 1925, the Orphanage in Gozo reverted into the hands of the Bishop of Gozo, who entrusted the directorship to the Diocesan Clergy.75
Mgr. De Piro's project to build further and extend the boundaries was never realised, and the Home has remained the same, except for some alterations in the interior. A new building was constructed facing it; its principal aim was - and still is - a printing press as a section of the Orphanage. The house taken on lease by Mgr. De Piro for the Society was also given up.76
The Orphanage had been given a stable foundation by Mgr. De Piro, who left the possibility of further development for the future. The Founder and his Society will remain associated for ever with the first years of its life - woven with joyful and sorrowful events that every Christian undertaking must face when beginning.
The charitable work continues, sustained by love for Christ and his needy children. Directors of our time are moved by the same spirit that animated Mgr. De Piro and the members of the Society of St. Paul during the first difficult ten years of the life of the Gozo Orphanage.
Birkirkara is one of the oldest villages in Malta, having been a parish for many years; the parish was first dedicated to the Assumption, later to St. Helena.1 Twenty years before Mgr. De Piro's birth, a charitable work was undertaken in the devotional Church of 'Our Lady tal-Herba'. With the help of Archbishop Gaetano Pace Forno, the Christian Doctrine Society was formed, which later gave birth to institutes and groups who took on themselves the teaching of Christian principles and life.2
In the 20th century, the first institute was created to teach Christian Doctrine in an Oratory located in the eastern part of Birkirkara. Later this Oratory was to be associated with the Society of St. Paul. It never crossed Mgr. De Piro's mind that on the same day when the small dwelling of the Society was opened in Mdina, the apostolate of the Oratory was also inaugurated; seventeen years later it was to become an apostolic activity of his Society. It is to be noted that during the period 1910-1927, Mgr. De Piro had nothing to do with the life of the Oratory.
The Founder of the Oratory was Notary Casolani, who financed the building, and the first stone of the Church was laid on 25th March 1910. Within four months it was completed and inaugurated officially on 3lst July of the same year.3 The Chapel was dedicated to Mary, Help of Christians, and the Founder set a marble slab in the church with the inscription: 'Sinite Parvulos Venire Ad Me'. When in 1927, the Founder Casolani donated the property to Mgr. De Piro, a condition was inserted in the deed that the slab was not to be moved, changed or given away.4
The Oratory was named 'Oratory Domenico Savio' and entrusted to the Salesians, but in 1912 they left it because they were short of members. It was then taken over by the Freres, who dedicated it to St. John Baptist de la Salle, their Founder. To the population it was generally known as the Birkirkara Oratory.5
The Oratory was the means of imparting a good Christian education to boys of poor families, affording them also suitable entertainment every now and again.6 In 1918 the Freres were also obliged to give up the Oratory because they lacked Brothers,7 and Canon Mikiel Sammut was tireless in helping the Founder to carry on the good work after they had left.
Although charitable people collaborated with various offerings, after World War I, funds were low and an appeal for help was made to the then Governor of Malta, Lord Methuen.8 The necessary help arrived, and during the period 1918 to 1927, Divine Providence blessed the trust and efforts of Notary Casolani and Don Mikiel Sammut, as they generously dedicated themselves to the poor boys of Birkirkara.
In 1925, the Founder wrote to Mgr. De Piro: '. . . Although I have not had the good fortune of meeting you yet, I hear you are back, and I hope your trip abroad has been beneficial for your health, that is so precious to those who are dedicated to charitable work in these Islands. . .'.9
Notary Casolani and his trusted collaborator, Canon Sammut, realised the time was nearing when they might appeal to the Society of St. Paul to take over the management of the Oratory. At that time, Mgr. De Piro was in a difficult position: he had problems with the Society's dwelling in Mdina, the Homes of St. Joseph in Malta and Gozo needed attention and his delicate health was not allowing him to dedicate himself - as he wished to his commitments. He took time to pray and study the possibility of accepting the Oratory for his Society. He asked Casolani for detailed information: conditions to be fulfilled for the transfer, burdens, etc. When Casolani had the important documents in hand with the inventory of the interior of the Oratory, he invited Mgr. De Piro to his home in St. Christopher Street, Valletta. 10 At this meeting, Casolani expressed his wishes and awaited Mgr. De Piro's reaction.11 We do not know precisely what passed between the two holy men that day; however, we learn from the appeal made to Archbishop Caruana by Mgr. De Piro the contents of the deed of donation made by Notary Casolani and his wife Giulia to the Society of St. Paul.
The Society of St. Paul was still a Diocesan Institute; therefore, De Piro was not in a position to accept Notary Casolani's offer without consulting the Archbishop. On 4th November 1926, Mgr. De Piro presented the petition at the Archbishop's Curia, explaining Casolani's offer, describing the Oratory and stating the condition that the apostolate was to remain the same as it had been for the previous sixteen years. He also stated the obligation of Masses to be celebrated. De Piro was ready to accept the Oratory and conditions made, provided the Church Authorities would give their approval.12
The Archbishop passed the petition to Mgr. Luigi Camilleri, the Vicar General of the diocese, who after due consideration thought the conditions acceptable. He advised the Archbishop to nominate a delegate to sign the deed.13 The Archbishop followed the Vicar General's advice, and delegated Canon Mikiel Sammut to represent the Diocese.14 On the 7th February 1927, Mgr. De Piro was given a copy of the deed.15
In order to reduce expenses, Canon Sammut appealed to the Ministry of Taxes for exemption on the donation contract, explaining that the Oratory was to be used for educational purposes on a charitable basis.16 The three people involved in the contract were Notary Casolani, Mgr. De Piro and Canon Mikiel Sammut. The contract was duly signed on 4th April 1927 at Notary Casolani's residence in Valletta. Mgr. De Piro accepted the donation on behalf of the Society of St. Paul, and Notary Casolani and his wife acted as donors. The Society took upon itself full responsibility for the maintenance of the Oratory.17 Any fund-raising activity was to be on behalf of the Society or the Oratory and not for the benefit of any other institution.18
Mgr. De Piro greatly admired Notary Casolani and later wrote the following: 'God in his great Providence wanted to reserve this good work for the Missionary Society, and so in the year 1927, Notary Casolani, prompted by his great generosity, gave the Oratory to our Society and we could not but accept with joy this generous offer'.19
In accepting the Oratory, Mgr. De Piro promised that in time, when the members of the Society would be more numerous, he and his successors would supply the necessary number of priests and catechists for the apostolic mission of the Oratory.20 An obligation was laid down by Notary Casolani: two Masses should be celebrated yearly, with the children receiving Communion, and this in perpetuity, for the repose of the souls of the Founder and his wife. These Masses were to be celebrated on a Sunday for the children to be present-one in April, the other in October.21 Another two High Masses were to be celebrated in the Chapel of the Oratory in November and December. The Director of the Oratory was to give each child present a rusk-at the expense of Notary Casolani.22
Both Mgr. De Piro and Notary Casolani made sure the deed of donation was in good order to avoid problems or misunderstandings arising in the future. It was laid down that, should the Society of St. Paul die out, the land and all the buildings on it would devolve to the Archbishop of Malta.z3 Shortly after Notary Casolani's death, Mgr. De Piro, on 24th March 1930, had the deed of donation of the Oratory written out and entered into the Acts of the Council of the Society, for it was necessary for future Directors of the Society of St. Paul to be well informed as to their duties and the obligations assumed.24
When the deed of donation was signed, Canon Sammut terminated his directorship. He was happy Casolani's wish had been realised, for he had always wanted a religious Congregation to take over the management of the Oratory.
It was Mgr. De Piro himself who announced the holy death of the zealous Canon on 11th November 1927.25
The Oratory depended for its upkeep on the generosity of benefactors, and with the future in mind, Mgr. De Piro tried to acquire donations from the Government. The following is the petition he presented to the Ministry of the Treasury in June 1927:
'. . . On the occasion of the signing of the act of donation, the scope of the Oratory was explicitly expressed: 'work for the good of the public', and for this reason I was exempted by Government from donation tax and stamp duty.26 To attract the boys to the Oratory, games and prize-giving are organised. Apart from the spacious play ground, one of the big attractions is the small theatre, where sometimes the children enjoy a comic play or another programme. These are greatly appreciated, and at the same time the children are kept out of mischief. . .'.27
Mgr. De Piro further explained that often the show was open to parents who paid the small entrance fee of a penny or two. De Piro felt that they should be exempt from Government tax, since the small amount of profit-if there was any-was kept entirely for the Oratory., unlike other entertainment meant for money-making. . . .28
Mgr. De Piro and Notary Casolani became close friends, for they shared the same ideals. Both were generous and helped the Oratory, and both were tireless in begging on behalf of the boys who attended. Mgr. De Piro was not only the Founder of the Society of St. Paul, but was also Superior of the Oratory. His name appears on all petitions. Soon after assuming the responsibility of the Oratory, he sent over one of his young priests, who had been ordained by Archbishop Caruana on the l8th September 1926.29
Notary Casolani was very careful that on Sundays a Mass would be celebrated in the Chapel of the Oratory, and Dun Karm Azzopardi was always punctual. Unfortunately, he was prevented from going one Sunday and was not replaced. This upset Casolani very much and he complained to Mgr. De Piro, saying he hoped this would never happen again.30 Mgr. De Piro was quick in expressing his sorrow for what had occurred and manifested his great desire that Mass would be celebrated every Sunday and feast day.
Seeing how attached Casolani had become to the Society of St. Paul, when they met, De Piro often talked to him about the apostolate undertaken by his members and encouraged him to seek for vocations for the Society. To encourage the growth of the Society, Casolani accepted with pleasure to offer a scholarship to promote the vocational efforts of the Society.
The following comes to us as the last letter we have found, written by him to Mgr. De Piro, dated 29th September 1929: '. . . It was a pleasant surprise for me to learn that the Society of St. Paul and the Oratory at Birkirkara started their life during the same year. I consider this to be a mere coincidence, but a sign that the Society of St. Paul, among its activities, was destined to take over the management of the Oratory. . .'.31
At first, Casolani had felt a certain amount of concern for the Oratory; it represented far him his life's work, whereas, he thought, Mgr. De Piro might consider it to be just another of his charitable activities. He was soon reassured, for facts proved how close the Oratory was to the heart of Mgr. De Piro. Later Casolani himself wrote to De Piro: 'This work is close to both our hearts!',32
Mgr. De Piro's plan was to make the Oratory not only a centre for catechetical instruction for the boys of Birkirkara, but also a place of training for those chosen by God to enter the Society of St. Paul, both as priests and catechists. At a council meeting held on 4th August 1928, Mgr. De Piro spoke to his two assistants, Don Giuseppe Spiteri and Don Michael Callus; mentioning the opening of a noviciate for catechists under the patronage of the Assumption of Our Blessed Lady.33 According to Canon Law, the noviciate could be situated only in Mdina or at St. Joseph's Home, S. Venera, until the Society was settled in St. Agatha, Rabat. At a later meeting of the council, on 11th August 1928, Mgr. De Piro explained to the members that it seemed necessary to have a training school for those aspiring to belong to the Society. The following are the words of the minutes: 'The Superior has stated that our Society is in great need of a Training School, where young aspirants to the Society can be accepted as students. The matter was carefully examined from every angle, and it was thought that the proposal would be a great advantage to the Society. It was decided that a Training School be opened at the Oratory.34
The Training School was opened towards the end of 1928. So it was necessary to send another priest to replace Dun Karm Azzopardi who had asked to visit his family in Bona, Tunisia.
Many boys attended this school, which was placed under the direction of Don Michael Callus. It was open for about six years, and the Society of St. Paul reaped its fruits when young men joined it after .having started their education in the Training School.35
Mgr. De Piro was happy with the new life given to the Oratory through the members of the Society - one of whom was sent over daily. On special occasions; Mgr. De Piro himself celebrated Mass in 'the Chapel of the Oratory.
On 3rd February 1930, after a few days' sickness, Notary Casolani died at his residence in Valletta. Mgr. De 'Piro, his Society, friends who admired the zealous Notary and the boys of the Oratory mourned the loss of a benefactor so deeply appreciated and loved. Monsignor himself accompanied the funeral cortege to the Addolorata Cemetery, where the burial service was held. On l3th February, Mgr. De Piro celebrated a solemn Requiem Mass in the Oratory for the repose of his soul, assisted by two priests of the Society. The Notary's bereaved widow Giulia was present, and boys from St. Joseph's Home and from the Oratory filled the Chapel.36 Mgr. De Piro regarded the deceased Notary as the greatest benefactor of the Society: "Among the numerous benefactors of the Society of St. Paul, there is no doubt that Notary Michael Casolani occupies the first place.. ' 37
A .week later, on 20th February 1930, it was the 20th anniversary of the foundation of the Oratory. No outward manifestations commemorated the anniversary, for the two most important people in the history of the Oratory had passed away: Canon Mikiel Sammut and Notary M.L. Casolani. God had used them as instruments to lay the foundation of an apostolate of love and sacrifice. However, due to their inspiration, the good work did not die, but was to prosper in the hands of Mgr. De Piro and his Society. It was at that time that Monsignor felt he should make clear the responsibility assumed by the Society to teach Catechism in the parish of Birkirkara.
Mgr. De Piro organised the first academical meeting in the Training School during the year 1931, when the Church was celebrating the l5th century anniversary of the Council of Ephesus, that had declared as a dogma of faith the divine motherhood of Mary. The meeting was held in honour of 'Santa Maria', the Patroness of the Society. On that occasion the resolution was taken to ask the Bishop of Malta to present to the Holy Father Pius XI the desire of the Society that a dogma be declared regarding the Assumption of Our Blessed Lady Mother of God.
Later in the year, on the Feast of Christ the King, Archbishop Caruana during the solemn celebration formulated the following:
'Catholic Malta, gathered around her Bishop to worship Christ the King, asks the infallible Father of all believers to confirm the belief of many hundreds of years, and define as a dogma of faith the Assumption of Mary into heaven'.38
This dogma, proclaimed later, on 1st November 1950, by Pius XII, caused the whole Christian world to rejoice.
It appears that the obligations assumed by Mgr. De Piro regarding the Oratory held the Society of St. Paul responsible for whatever decision might seem expedient, concerning the teaching of Catechism.39
At that time a new Society 'Tal-Papidi', known as 'Tal-M.U.S.E.U.M.' was created by Don George Preca, in the neighbouring parish of Hamrun. The scope of this new institution was to promote integrity in Christian life by teaching catechism, especially to children.
In order to avoid overlapping in their apostolate, the members of the M.U.S.E.U.M. approached Mgr. De Piro as Superior of the Society of St. Paul, asking him if he found any objection should they teach boys under 12 years of age. Naturally this question had to be discussed with the Archbishop; Mgr. De Piro and the parish priest of Birkirkara petitioned him to allow the new Society to teach catechism in Birkirkara. After several meetings, discussions and alterations in the wording of the petition,40 the Archbishop said he was not in favour of publishing a decree, but expressed his desire that the three priests concerned with the responsibility of instructing the young in their Faith should come to a mutual agreement.41
On 11th June 1930, at St. Joseph's Home, S. Venera, a meeting was held between Canon Don Karm Bonnici as the Parish Priest of Birkirkara, Mgr. De Piro as Superior of the Society of St. Paul and Director of the Oratory, and Don George Preca as Director and Founder of the Society known as Tal-M.U.S.E.U.M.
After formulating clear conditions, they agreed that, for the purposes of teaching catechism, they would divide Birkirkara into sections assigned to the Oratory, the Church of St. Paul, the centre for the M.U.S.E.U.M. The priest responsible for each section promised to abide by the conditions laid down.42
The bond between the Oratory and the Society of St. Paul was of great importance; the Training School became the cradle of vocations which blossomed, were nursed and grew with the strength of a religious and missionary call from Christ.43
It was a great consolation for Mgr. De Piro, when in September 1931, two young boys, after training in the Oratory School, were ready to move to the Mdina house to start their novitiate.44 Some years after Mgr. De Piro's death, the two missionaries; George Xerri and Gwanni Xuereb, were ordained priests.45
A member of the Society who was not yet ordained was helping Don Michael Callus, the local Director of the Oratory, and when it was time for Wistin Grech to receive Minor Orders, Archbishop Caruana was invited to the Society's new home-the Oratory. Later the cleric received the tonsure in the Archbishop's Residence at Mdina on 3rd October 1931, and then, on 6th October his Ordination in the Oratory at Birkirkara. It was a day of great joy for Mgr. De Piro and the Society of St. Paul.46 After the Ordination, the Archbishop mixed with the guests showing his appreciation for the progress of the Society; his presence and words were a source of great encouragement and deep satisfaction to all present.47
Mgr. De Piro as Founder spent all his life yearning for priests. Every step that a young cleric made towards the altar meant to him a ray of hope for further dedication to God by means of the approaching priesthood. He could not fulfil his wish of sending several priests to the Oratory and other centres of the apostolic endeavours of the Society, for he was always short of priests, and this required on his part an act of resignation made generously in total acceptance of God's designs. He made the following reflection as one of his spiritual sons was nearing his Ordination: "The appearance of a new member in a family brings great joy, and it is a custom on that day for every member to join in the festive celebration. The same thing happens in our Religious family at the sight of a new priest joining the life of the Society; but the joy is even greater for us in our beginnings, when priests are so badly needed to work in the vineyard of Christ. . .'.48
God did not grant a notable growth to the Society during the Founder's life-time, but the seeds sown in love with such painstaking care and sacrifice brought forth abundant fruit after his death.
Despite the information we have managed to obtain, we do not know enough about Mgr. De Piro's dedication to the Oratory; he went to much trouble keeping in touch with Government Departments, recommending exemption from heavy taxes, since the Oratory was to be considered as a 'social service' to our Island. He promoted improvements to be made in the Oratory at every level; in fact, at a council meeting, permission was granted to the Local Director to buy a 'cine camera' to entertain the children. The Society loaned the Oratory £32 (thirty two pounds) to be refunded at the rate of £5 a year.49 Very often Mgr. De Piro made himself 'a beggar' overcoming his shyness in order to raise funds for the Oratory, his Society and the Homes in his care.
De Piro wished the children's education to include also cultural recreations, but he was careful regarding the choices made. He found no difficulty when outsiders asked to use the Oratory for worthwhile purposes; in fact, when Oscar Vella, secretary of the FGCM, wrote asking Mgr. De Piro if the members could make use of the Oratory for certain days of study, Monsignor was only too glad to help in a good cause.50
We have seen how deeply he felt the duty of watching carefully over the formation of the young boys who eventually would join the Society. The acts of the council show how frequently he admitted boys to 'Santa Maria School'.51 At times, even boys who later left the Society were admitted, for Monsignor felt the training they would receive would help them in the future.
Shortly before his death, so many boys asked to be accepted that they could not be accommodated in the Oratory School. At the time St. Agatha's project was well! on its way. So the council decided not to refuse possible vocations, but instead of asking them to attend the Training School, room was made for a group at St. Agatha's.52
De Piro received great help from generous benefactors, but he himself gave all he had to the Oratory and all those in his care. One of his spiritual sons wrote after his death: 'Although we practised great economy, and lived even in poverty, during his life-time we were never short of the necessities of life. The Birkirkara School and St. Agatha were advancing on the strength of his personal funds as well as those supplied by benefactors. Our minds were at rest knowing that whatever was short, whether it was clothing, food or school accessories, he would provide for us'.53
After the death of Mgr. De Piro the Oratory went through difficult times and Santa Maria Training School was closed down. However, God stood by the side of the Society of St. Paul; now, as then, it is giving the apostolic service Notary Casolani initiated in 1910 and the Society assumed in 1927.
It is well known how whole heatedly Mgr. De Piro dedicated himself to the Missionary Society of St. Paul, to several charitable Institutes and to other tasks entrusted to him by the Diocese of Malta. But perhaps, his dedication to the needs of poor, unemployed girls is almost forgotten. The deeper one goes into the life of Mgr. De Piro the more surprised one is to discover that there were no limits to his charitable enterprises. In spite of his many duties, he would still use his initiative for new undertakings, when he felt these would help someone in need. For reasons beyond his control, the social welfare assistance we are going to mention in this chapter did not live long, and it was not resumed during the years after his sudden death, which appeared to all so untimely.
In 1927 he met Government Department officials, in order to look for a suitable place in Valletta to open a Laboratory where poor girls could be helped. On l7th December he wrote a letter to the Government treasurer asking for a written approval to endorse a permission already granted verbally.
'I will make bold to ask if it is possible for me to have a room or two in a Government building. I have been informed there is a small house - Government property - near the Lower Barrakka, and it appears one may make use of it; if it is not entirely free, perhaps some arrangement might be made'.1
He wrote again on 28th January 1928 and was informed that the house had been let out to tenders, and the established time had elapsed.2
Mgr. De Piro could not undertake this venture entirely on his own because of the expenses entailed. His wish was to do all the good possible to help the poor girls especially those who left the charitable Institutes. He wanted them to be formed well enough morally and technically to be able to live in the world and have the opportunity of working to earn a living.
The difficulties facing him then were twofold: the Treasury and the Ministry of Education. At the beginning of 1928 the Minister of the Treasury advanced help by offering a loan of a couple of rooms in the Auberge de France in order that Mgr. De Piro could start his work. De Piro declined the offer, as he wished to be permanently installed, and he hoped for a better solution. He managed to rent a room in St. Dominic's Street, Valletta, and the official opening of the Laboratory took place on the 11th April 1928. Later he also rented a house - 101 St. Christopher Street - overlooking Marsamuscetto harbour. As the rent was high, Mgr. De Piro asked permission from the Treasury to hold a lottery - to raise the necessary sum. Permission was granted for a month, but the money made out of the lottery was a poor sum indeed, and potential benefactors were not yet enthusiastic about the proposed enterprise as it was still new. Mgr. De Piro asked for a year's extension of the permit and in his letter of request, dated 29th September 1928, added that so far he was receiving help from God alone.3
One is certainly surprised how Mgr. De Piro, faced with so many difficulties and with so much already on his hands, had the courage to start another venture. He was concerned about the future of many girls he already had in the Institutes, and was planning for the time when they would leave, when he hoped to provide an occupation for them; thus, they would not have to suffer physically and morally- exposed undefended to a cold and exploiting world. In a notice of March 1929 he explained the purpose of the Laboratory: 'The purpose of the Laboratory is to offer help to unemployed girls, especially those who, on leaving the shelter of the various charitable Institutes entrusted to me, will thus be able to find a suitable means of livelihood. These children are growing up and are being educated in these Institutes, with the generous help of kind benefactors and the life of sacrifice of those in charge. Above all, they are brought up in the fear of God. However, very often when they leave the Institute, they do not find what they need most: someone who is more experienced and who is willing to guide them during the first stages of their new life in a world unknown to them. It is necessary that a stronger hand than theirs be ready to guide them when they face problems they had never heard of before'.
Mgr. De Piro was aware of some of the problems he would face and have to solve; he knew a similar social centre did not exist in Malta, and he understood that the hope of success in his initiative might be looked upon as presumption on his part. However, judging before God that this enterprise was so necessary, he decided to dedicate his efforts to offer a helping hand to the needy and unprotected young women. He placed his endeavours and the Laboratory under the protection of the Sacred Heart of Jesus.4
He decided to organise a musical concert, the profits from which would increase the slender funds of the Laboratory. The day chosen was Saturday, 30th March 1929, and kind ladies who wished to help his charitable enterprise prepared a good programme to entertain the public. For this occasion, Mgr. De Piro, on the recommendation of the Rector of the Royal University of Malta, received permission to use the Hall of the University in St. Christopher Street, not far from the Laboratory. De Piro published the following notice: 'The Laboratory - to avoid the discord involved in alms-begging - has chosen instead to ask for help with the melodious notes of the forthcoming Concert! Tickets 1/6d (one shilling and sixpence) available . . . etc.. .'.
The Concert was directed by the Goldoni Company who offered its services free of charge at the request of Mgr. De Piro, so that the proceedings would raise funds for the Laboratory.5
The person who, more than others, helped Mgr. De Piro in the work of the Laboratory was Maria Assunta Borg, nee Fabri, who lived separated from her husband. Mgr. De Piro was in charge of the Administration and Director of the Laboratory and Maria Assunta generously offered a sum of money and accepted to teach the girls. She lived in the Laboratory itself, and both she and Monsignor offered their services without expecting any remuneration.6 To avoid the possibility of claims from heirs or third persons associated with the Laboratory, De Piro and Borg made a joint declaration stating that furniture, working materials, capital and whatever else was found on the premises formed an autonomous entity. This declaration bears the date: 23rd February 1930.
Dressmaking and other feminine crafts were offered to the girls,7 and for three years -1928 to 1931- the Laboratory worked smoothly, and several girls found not only economic aid but moral assistance. Unfortunately signs of disagreement started to appear when Maria Assunta wanted to take in girls who had been abused and who had a shady reputation. Mgr. De Piro's main object in opening the Laboratory had been to help girls leaving the Institutes under his directorship. Borg felt that the Laboratory was entirely in her hands and her own responsibility. Mgr. De Piro, however, was the sole Director with the power even of dismissing Borg and replacing her in case of necessity. Mgr. De Piro was not there simply to watch over the administration in the name of the Church,8 but to see that the Laboratory operated according to its purpose. Borg's spiritual director, Mgr. Nerik Dandria, advised her to obey Mgr. De Piro in matters concerning the Laboratory, and, where a matter of conscience turned up, to consult her spiritual director. For nearly three years, Borg had lived on the premises of the Laboratory, but in November 1930 Mgr. De Piro ordered her to leave and take up her residence in I-Hamrun. Borg obeyed most reluctantly, and for three months she was quiet, though she could not resign herself to the situation; she considered that the Laboratory was not operating as she wished it to and that she could not collaborate in its direction the way things stood. About February 1931, she affirmed what she considered her rights with Mgr. Dandria, who advised her to consult Archbishop Caruana. Instead of following his advice, she went to Mgr. De Piro himself saying she felt it her duty to ask advice from her spiritual director regarding her difficulties in the Laboratory.
Mgr. De Piro was displeased with this interference; such a situation was new to him after all the years of his directorship of five Institutes, and he told Borg that if she did not feel she could carry on collaborating peacefully, he was prepared to replace her.9 Borg felt that Monsignor had not been delicate in his approach; on the other hand, Mgr. Dandria was displeased because she had not obeyed his advice, and in the beginning of March 1931, Borg finally went to the Archbishop. Archbishop Caruana listened kindly and promised he would discuss the matter directly with Mgr. De Piro, then speak to her again.10
Borg's behaviour had annoyed Mgr. De Piro, and on 11th March 1931, he called her up and told her frankly that he had lost confidence in her collaboration and consequently he had decided she would have nothing more to do with the laboratory. He explained the case to the Archbishop, stating that he did not consider Maria Assunta Borg any more a collaborator, and considered her discharged from the Laboratory.11
Borg was not ready to resign herself to the situation immediately, and asked De Piro if she should work at Hamrun; Monsignor thought it prudent to decline advising her and told her to consult someone else. She consulted Mgr. Dandria who told her in plain terms that she had been discharged and the Archbishop had approved Mgr. De Piro's decision. There was one opening left for her according to the Bishop's advice; she might start another charitable organisation under the direction of another responsible person. Mgr. Dandria advised her to inform both the Archbishop and Mgr. De Piro of her intentions.12 This she did and in her letter to Mgr. De Piro she added: "I am sure you will understand that I had many problems afflicting my conscience. . .'.13
The lack of agreement between Mgr. De Piro and Maria Assunta Borg caused a rupture in the good work of the Laboratory, and a new system seemed to be opportune. So after prayer, the circumstances prompted De Piro to close down the Laboratory officially. Borg did not start anything on her own initiative, but offered her help to the sisters who were dedicated to social services.
On l4th August 1931, Mgr. De Piro and Maria Assunta Borg made a joint declaration 'that whatever had been established on 23rd February 1930, was now considered null and void'. Notwithstanding his disagreement with Borg, Mgr. De Piro wished to show that he had still esteemed her; he invited her to inspect the registers, and both agreed that all was in order. A small amount of money was in hand - £l8.11.6d, and there was the furniture in the Laboratory too, but neither De Piro nor Borg claimed anything for themselves. It was their hope that circumstances in the future would prove favourable for the reopening of the Laboratory. Monsignor showed his good will towards Borg by giving her the furniture and the small sum, stating that she would be welcome to see the administration books at any time and add any expenses that might have been incurred and not yet settled.
There was a small chapel in the Laboratory, a gift of Monsignor's brother, Don Santin De Piro, who had died on l9th July 1929. It was decided that all pertaining to the chapel was to remain in Mgr. De Piro's hands if he wished to dispose of it for another good work.14
In spite of good will and great generosity on both sides, this sad incident had stemmed from opinions that clashed. Moral support had been lacking and advice given had not fostered mutual understanding. The heavy financial difficulties had been overcome, for funds had covered expenses, but the existence of conflicting opinions had caused a rift. De Piro was a firm and decided person, and when he saw that it was not possible for them to work together harmoniously, he decided Borg should leave. Still, he did not feel defeated in the face of apparent failure, and was convinced that God would guide circumstances making it possible to provide efficient help for the girls in need. With a certain feeling of remorse, he kept on praying and thinking about what could be done. His experience with Maria Assunta Borg had not borne fruitful results, and he realised that it would not be wise to work together with just one person.
His thoughts turned to a saintly woman, who had gathered around her a number of generous young women, and who had felt called by God to found a Religious Congregation: her name Maria Giuseppina Curmi. It was only a short time before her death that Archbishop Caruana pointed out to her that the principal obstacles regarding the foundation of the Missionary Sisters of Jesus of Nazareth had been overcome. She died on 27th December 1931, and Mgr. De Piro assumed the full responsibility of helping the Congregation in its infancy, after having been a spiritual advisor and trusted friend of the Foundress for many years.
This new responsibility was assumed shortly after the Laboratory had been closed down. The Sisters entrusted to Mgr. De Piro the task of drafting their Constitutions, and in describing their apostolate, we find the following: 'closely linked to their principal objective is their work of aiding young girls who leave the Charitable Institutes'.15
Later, when Mgr. De Piro made his will (in 1932) he urged his successors to continue helping the Missionary Sisters of Jesus of Nazareth in their efforts to aid young girls who might be in moral and physical danger.16
Without doubt, these incidents are beautiful pages in the life of Mgr. De Piro, revealing his earnest effort to do good with the sensitivity of a great benefactor. Above all he loved the poor and needy, who so often feel that they are forgotten and neglected.17
On 23rd November 1918, Doctor Filippo Sceberras formed a Commission to plan a new Constitution. He appealed to all Maltese, inviting, every Association in Malta and Gozo independently of party politics-to delegate representatives. The invitation was extended to the clergy, nobility, Chamber of Advocates, Medical Association, businessmen, journalists, workmen, unions, schools, band clubs and theatre personnel. Four Monsignors representing the Chapter of the Cathedral of Malta were nominated: heading the list was the name of Mgr. Giuseppe De Piro.1 His brother, Baron Igino De Piro, was one of the members representing the nobility.2
The delegated members were 270 in number, and were to be designated under the title - 'National Assembly'. Dr. Sceberras asked Dr. Nerik Mizzi, President of the club 'La Giovane Malta', to lend them the premises of the club in Valletta for the meetings.3
At the first meeting - on 25th February 1919 - the 'National Assembly' came into existence. The Constitution proposed by the British Government was not accepted, and Dr. Sceberras suggested an improved text. A motion by the group led by Mgr. Ignatius Panzavecchia proposed 'autonomy' to deal with local problems.4
The initial negotiations between Malta and England proved disappointing; England thought a new Governor might solve the problem, but this, on the contrary, was a suggestion creating unrest and suspicion among the Maltese.5
The National Assembly met for the second time on the historical 7th June 1919, at the 'Giovane Malta Club'. Many workmen had been discharged from the Dockyard, and Valletta was crowded with people feeling anxious and dissatisfied. A multitude gathered outside the 'Giovane Malta' where the Assembly was meeting, and there was the premonition of trouble brewing. In fact disorders blackened that day.6
The crowd lost all self-control: shop windows were smashed, furniture and goods were hurled into the streets from windows and balconies, Union Jacks were set alight, the printing offices of 'The Malta Chronicle' were damaged and likewise 'the Union Club'. The Malta Police Force refrained from trying to keep order in a violent mob; so the British Army was called in to restore order. The Maltese were unarmed; they were using sticks and were hurling stones, but the British opened fire on the crowd. Unfortunately in this riot, four Maltese were killed on the spot and two died later of injuries sustained. Many Maltese were injured, and an Englishman was badly beaten up and died a month later.7
Meanwhile the Assembly was intent on discussing matters, unaware of the grave happenings taking place in the streets, although it was common knowledge that the Maltese were prepared to take a stand.
The terms proposed by England were being studied, and it was observed that 'although there seems to be an opening left for our rights to be reconsidered, the terms are not satisfactory; in fact, they do not satisfy the national and lawful aspirations of the Maltese people, as expressed in the National Assembly'.
Notary Salvatore Borg Olivier proposed that the requests of 25th February be confirmed and it was suggested that a deputation, from among the members present, be chosen to draft a plan for the Constitution.8 It was decided to have a representative from every important section to form a Central Commission. Only 15 members were chosen, and Giuseppe De Piro was the Delegate chosen for the Chapter of the Cathedral of Malta; at the same time he would represent all the Clergy of the Island. The Delegate for the Patriotic Committee was also a Priest - Mgr. Panzavecchia.9
On that historical 7th June, the meeting of the Assembly opened at 4.00 p.m., and went on for three full hours. The people were aware that the members of the National Assembly were doing their best to obtain recognition of their rights, but no sooner had the Assembly reached a decisive proposal on a plan for the Constitution, than the meeting was interrupted abruptly when a crowd invaded the hall, carrying a man who had been wounded by the English soldiers. Until that moment, the Assembly had been utterly unaware of the riot taking place outside and of how serious the consequences would be. A quick decision had to be taken and it made history on that fateful day, which will remain indelible in the History of Malta.
With great presence of mind, Mgr. De Piro promptly intervened, supporting the demands of the Maltese people, by asking the president, Dr. Sceberras, to adopt the proposal made by the motion of Notary Salvatore Borg Olivier: 'To work out by means of a Commission a plan for a new Constitution'. Dr. Sceberras accepted De Piro's proposal which was presented to the Assembly and unanimously approved.10
The motive moving Mgr. De Piro's last brief intervention at the Assembly meeting, on that eventful 7th June, was based on sincere love for his country and for every Maltese citizen. He was one of the few who did not hesitate to face danger, whereas others evaded taking any risks. His attitude on this occasion proves his integrity.
Later he appeared twice before the Commission appointed to inquire about the events of the 7th June. On both occasions, evidence regarding his actions was given without allusions to his own important role, but rather letting the merit go to others; whereas it is clear that without his leadership no decision would have been forthcoming. The important documents wherein all these events are stated are to be found in the Archives of the Palace in Valletta.
The Inquest opened on l8th August 1919, and closed on l9th September 1919, after 27 sessions. Mgr. De Piro appeared during the 4th session, on 2lst August, and during the sixth session on 26th August. The evidence he gave the first time was repeated on the second, and nothing was added.11
On 2lst August, the following witnesses appeared: Contino Advocate A. Caruana Gatto, the Hon. Giuseppe Zammit, Mgr. Giuseppe De Piro, the Hon. Giuseppe Vassallo.12
The President administered the oath to Mgr. Giuseppe De Piro, then said: 'Your name has been mentioned by many witnesses. Can you, please, tell me what you saw on Saturday, 7th June and Sunday, 8th June?'
De Piro replied: 'I was present at the meeting of the National Assembly as Delegate of the Cathedral Chapter. After the discussion had lasted an hour and a half, someone entered the hall of the "Giovane Malta Club" where the Assembly was holding the meeting. The person who came in showed us a handkerchief stained with blood and said: "See what they have done to us; you must protect us, you must protect us"!'13
It was the blood of a young man named Paolo Zammit, to which Mgr. De Piro referred; he had been wounded by a shot fired by a soldier. In the same session Paolo Zammit himself stated he had been taken to 'the Giovane Malta' where he was given first aid.14
Mgr. De Piro went on to say: 'After this, order was restored and the meeting was closed.15 I was asked to find some other members of the Assembly so that we might try to restore peace among the people. I accepted the request'.16
It is certain that no one envied Mgr. De Piro for his role as mediator, for this was a moment of crisis in the Assembly, as stated in the report of the Inquest, printed in September 1919, after the Commission had closed the sessions. The Report states: 'After Contino Caruana Gatto's proposal, some members came forward offering to go and calm down the crowds. To a certain extent they felt responsible for the gathering of the mob in Valletta. After difficulties were overcome, a delegation was formed; the majority of the Assembly members took the first opportunity to leave the Club'.17 As often happens on similar occasions, when trouble is brewing and there is blood shed, it is easier to slip away from involvement.
The Delegation comprised the following: Advocate A. Caruana Gatto, Mgr. Giuseppe De Piro, Advocate Serafino Vella, Don Nerik Dandria, Councillor G. Vassallo, Salvu Zammit Hammet.
Mgr. De Piro added: 'We were six or seven.18 We tried to find out by telephone where to locate Mr. Robertson, the Lieutenant Governor, and we were informed that he was in the office of the Commissioner of Police. We rang up the Assistant Commissioner of Police to give us Police protection, to accompany us to the Police station; but no help was forthcoming'.19 Major Hunter Blair stated at the Inquest: 'I was officially in charge of the Government Administration during the month of May right up until 10th June'.20
Caruana Gatto stated: 'We were in Strada S. Lucia and we thought of crossing the road to go to the Law Courts, as we wanted to see the Officer Administering the Government and the Lieutenant Governor, Mr. Robertson'.21
Mgr. De Piro continued: 'We went on our own and tried to enter the Law Courts by the back door in Strada Stretta, then we could reach the Police Station; but we did not succeed'.22
This was an act requiring courage because they were without police protection. There were dead and injured people on the road, and an unruly mob to be faced.
Mgr. De Piro continued his evidence: 'We tried again and from Strada Stretta we went on to Strada S. Giovanni, but as we reached Strada Reale we heard a shot. So we turned back to the Club, the 'Giovane Malta'.23 Later we learnt that those were shots fired accidentally by soldiers in the Police Station'.24
Major General Hunter Blair received the following information: 'A telephone message from the Lieutenant Governor who was at the Police Station informed me that the Delegation wished
to see me at my home. I said "I am prepared to receive them". I later got another telephone message telling me the Delegation were on their way to me. However, the Delegates did not manage to make their way through the crowds, and so they turned back to the Police Station'.25
Mgr. De Piro continued: 'In the Club, the "Giovane Malta", we found the Assistant Commissioner of Police waiting for us, and he accompanied us to the Police Station'.26
The Lt. Governor, Mr. Robertson, was at the Law Courts; so they went through Strada S. Lucia and Strada Reale to enter the Courts. Mgr. De Piro omitted in his evidence what occurred there. Advocate Caruana Gatto relates: ". . . The first time we tried to enter the Law Courts, people in the crowd were unfriendly towards us, especially towards Mgr. De Piro, and shouted: 'You are to blame for all this!'. Mgr. De Piro replied: 'Well, well. We are trying to save you, and you are blaming us!"'27
At the end of his evidence, Mgr. De Piro was asked many questions. One of these was: 'Did not someone swear at you?' Mgr. De Piro answered all the questions, but gave no importance to the above. He did not want to harm his people, feeling that the impatient crowd was not inciting an attack on the Clergy. Words, said in anger by persons in a frustrated crowd and addressed to him as a priest were ignored and omitted in his evidence. However, later, on 9th June, there were evident signs of anticlericalism in the angry mob.28 Mgr. De Piro's equanimity in his evidence again reveals his integrity.
The task of the messengers of peace began. They were mediators between the British Officials, who were uneasy about what had occurred and what still might happen, and the Maltese people, furiously angry at the British, for having opened fire on an unarmed crowd.
Mgr. De Piro continued: 'We spoke to the Lt. Governor , asking him to withdraw troops from the streets, and we guaranteed that the people would be pacified. Robertson was not fully convinced, and several times he asked us the same question: "Were we really able to guarantee a peaceful outcome?" We answered that it was necessary for us to obtain permission to address the crowd from one of the windows of the Law Courts. This was granted.... Advocate Caruana Gatto spoke to the crowd, relating what had passed between them and the Lt. Governor; he asked them to disperse, thus helping them as mediators to keep their word to the Lt. Governor. The crowd showed signs of co-operation, and we thought we had succeeded in our task. This, however, was not yet to be. The crowd first insisted on the soldiers leaving the Law Courts. This request was passed on to Mr. Robertson, who promised to order all soldiers back to their barracks. . .'.29 The excited crowd demanded more than the departure of soldiers from the Law Courts and in loud voices they claimed that justice be meted out to them.
In his evidence, Don Enrico Dandria, one of the members of the Delegation, said: 'We promised them that whoever had been guilty of the shedding of blood on that day would be punished'.30 Caruana Gatto affirms the same: 'We spoke to the crowd and assured them that those responsible for mistakes made on that day would be punished. We advised the crowd to disperse. Mgr. De Piro, Advocate Vella and myself felt they were satisfied and the crowd started to disperse, when unfortunately at that moment, a group of Royal Marines arrived, and the crowd again grew incensed'.
De Piro added that it took two and a half hours to calm down the crowd, because the Marines appeared to be heading towards the Law Courts. Whistling and booing became tumultuous and it was feared shooting would start again if the people lost their control. Fortunately this did not ensue. De Piro stated that the Delegation remained there until all the Marines had left the Law Courts. This statement tallies with Don Enrico Dandria's evidence: 'We went out and told the crowd to promise not to molest the Marines; and we told the Marines to take no notice of the whistling, while they were walking out of the Courts. They felt reassured by our words, and we accompanied them as far as St. John's Church'.31
The following day - Sunday- 8th June turned out to be a day full of turbulence and a time of grave anxiety for Mgr. De Piro. The Maltese were still restless, and, as usually happens in times of riots, criminals take advantage of the situation for their own interests, and are not in the least concerned with love of country. De Piro holds back in his evidence his own efforts to move Advocate Caruana Gatto to continue their work of peace.
The statements of Caruana Gatto, Hunter Blair and Colonel Francia reveal Mgr. De Piro as their leader. Caruana Gatto states: 'Sunday morning I was not feeling well. At 8.30, Mgr. De Piro came and said: "Yesterday we assumed the task of calming down the people. It is our duty to see what we can do to put a stop to this unrest. We must do something this very day".'32
Advocate Caruana Gatto was prepared to do his part. He felt it necessary to have the support of Mgr. De Piro, because his presence made him feel strong enough to face the unruly mob. That same morning, serious incidents had taken place: an English soldier had been gravely injured, the printing office of the Malta Chronicle had been attacked and there had been abusive shouting in front of the Casino Maltese.
Mgr. De Piro stated: 'On Sunday morning I went with Advocate Caruana Gatto and Advocate Serafino Vella to Dr. Sceberras in Floriana, who came back with us to Valletta and we decided to go to General Hunter Blair, who was the Officer Administering the Government. We wished to warn him that we were expecting trouble, as there was great unrest among the Maltese. A rumour was going round that a British soldier had been killed, and we wanted to stop the riot from getting out of control. I cannot remember exactly what we said to General Hunter Blair; I was very upset like the rest of us. The General addressed the crowd from the Palace balcony. The crowd clamoured for an inquest and the General promised to authorise it'.33
The President of the Inquest asked Mgr. De Piro if he had asked the General to speak to the people from the balcony of the Palace. De Piro answered: 'It was the General himself who offered to speak. The crowd demanded that the troops would not be allowed to leave the Island before the Inquest would be held. The General promised he would see to that. We also spoke to the General who promised the Inquest would be held, and further promised that officers and persons involved in the happenings would not leave the Island until the Inquest be closed'.34
From the evidence given, it is obvious how serious matters were. In the report at the conclusion of the Inquest, the cause of the riot is commented on: 'Before the war, the number of workmen employed at the Dockyard had been around 4,600, and during the war it rose to about 12,000. It was understandable that the same number could not be retained. Discharges were expected, and the local employment market was insufficient for the number of unemployed'.35
Mgr. De Piro defended the cause of the Maltese, and in his evidence he added: 'I spoke to the General regarding the discharges from the Dockyard because the people were affirming that about 2,000 workmen had been discharged, and I personally felt this was unfair to the Maltese, who had done four years of valid work during the war. The General replied that my statement was not correct; only 500 had been discharged'.36
Sunday afternoon brought with it still more turbulence, and Lt. Governor Robertson was again in touch with the Mediators, asking them for help. Here Advocate Caruana Gatto said: 'On Sunday afternoon, I received a message from Mr. Robertson, sent by the Inspector of Police, saying he wished to see me. I went to the Police Office in the Law Courts building and met Mr. Robertson, who told me he wished me to be with him when he spoke to the people because he knew the crowds were still very agitated. I told him that my presence alone would be useless, and I had to have with me Mgr. De Piro and Advocate Serafino Vella. It was necessary for the people to see the same faces they had seen before'.37
When Advocate Caruana Gatto went to 'La Valletta Band Club', he found greater unrest: firing had taken place and the Maltese were being pelted with pennies. Advocate Caruana Gatto met Advocate Vella, and together they went to Robertson, who was at the General's house. Mgr. De Piro entered and gave them the news that the crowd was becoming uncontrollable, and that Francia's home, facing the Theatre Royal, was being attacked. Mgr. De Piro said: 'We must go and tell the people to stop this aggressive rampage; it will only delay and ruin our good cause'.38
Mgr. De Piro minimised his share in the "cause" when he relates what happened: 'I was asked to join Advocate Caruana Gatto and Advocate Serafino Vella for the same reason: to calm down the people. I accepted and together we went close to the area of the Theatre'.39 Here Mgr. De Piro omits what he had witnessed; Advocate Caruana Gatto tells us: 'Mgr. De Piro, Advocate Vella and I were standing on the portico of the Theatre, and from there we assisted at the assault on Francia's house. People with wooden rods in their hands were trying to break down the front door of the house'.40 Advocate Caruana Gatto makes here a relevant comment: 'I must say that on that day, the crowd was not made up of the same people as the day before. I saw many faces familiar to me in the Criminal Court' .41
The President at the Inquest asked Mgr. De Piro if he had spoken to the people that afternoon. 'No; only Advocate Caruana Gatto tried to speak and later when his voice was not audible because of the deafening noise, and he was inclined to leave the spot, I was asked to tell the people to come closer to us to be able to hear us'.42 'Did you not tell them that what they were doing was wrong?' De Piro answered: 'I wished to say something; but all I said was for them to come closer'.43
At this point a nasty incident occurred, of which we have first-hand evidence from Advocate Caruana Gatto. It appears Monsignor preferred to keep silent about what happened. 'At first the mob abandoned the attempt on Francia's house, and gathered around us. I told them that attacking that house had nothing to do with politics, and asked them to stop if they wanted our political demands to have a successful outcome. However, the criminal element in the crowd gained the upper hand. They started booing us, swearing and stealing money from our pockets, and returned to Francia's home to break down the back door. We warned them that if they carried on in this way, the army would be called in again, and there would be bloodshed. Our words, however, had no effect'.44
Mgr. De Piro did not want to refer to this pillage and said simply: 'We realised all we were doing was of no avail; the two gentlemen with me (Caruana Gatto and Vella) decided to leave the site, and I went with them'.45 Advocate Caruana Gatto was taken ill and retired to bed.46
Although the Delegation of the National Assembly was composed of six people, only three were continually following events and placing themselves in danger: Mgr. De Piro and the two lawyers, Caruana Gatto and Serafino Vella. This was not the only task assumed by Mgr. De Piro, for that very day - 8th June - a Committee was formed "For the Maltese who died and were injured on 7th and 8th June". De Piro was the only priest member of this committee, which continued meeting until January 1926, offering help to the families of the victims and to those who had been injured.47
The following motive had prompted the assault on Francia's home: Colonel Francia was President of the Chamber of Commerce and was also a well known importer of grain. He was a friend of the English, and manifested what was interpreted as neglect for the poverty of the Maltese.48 His house suffered great damage; it was ransacked and looted. The following is an excerpt from Colonel John Lewis Francia's evidence: 'We stayed in the cellar for a couple of hours, and during this time, we did not see anything, but the noise and shouting made us realise that everything in the house was being smashed and the crowd was all over the house. . . . Much of the furniture was thrown out of the windows into the courtyard... clothing, linen disappeared. Jewellery, diamonds, silver and gold - all of it just went. There were three safes which were not touched, except for one, which still bears the marks to show that, when they tried to open it, it was damaged'.49
Wenzu Grixti, the faithful retainer of the De Piro family, gives evidence, without distinguishing the precise dates of events, and relating everything as if it all occurred within a short time. 'We saw a great crowd in front of the Theatre, but their attention was directed to Francia's house. One could hear shouting, smashing of things, and at times furniture being hurled out of the windows, as well as a piano'.50 Events occurring on the 9th June show us how Mgr. De Piro endeavoured to prevent the tumult from growing in intensity. Wenzu Grixti mentions Archbishop Caruana, Bishop Portelli and Mgr. De Piro.
Some Maltese were plotting to attack the Archbishop's residence in Valletta. The rumour was rife that Archbishop Caruana showed partiality towards the English and public opinion unjustly condemned him for not sufficiently supporting the Maltese. On Sunday evening rumours went round regarding people inciting hot heads with hatred saying: 'We'll blow up the Archbishop's Palace and all it contains with dynamite'. This menace reached the Dominican Bishop Angelo Portelli 51 as well as Mgr. De Piro. Early on Monday morning Mgr. De Piro went to Valletta to carry on with his mission of peace. He went straight to the Bishop's residence, where he found Bishop Portelli and Archbishop Caruana, who had already asked the Royal Marines to withdraw from guarding the premises. The presence of the Marines armed with rifles had infuriated the crowd. Mgr. De Piro found a mob in front of the Palace. He asked Wenzu to stay among the people listening to what was being said and then reporting to him. A little later Wenzu related that threats were spreading among the people - directed towards the Archbishop. Inside the Palace, the atmosphere was tense as the Archbishop surrounded by a few priests listened to the tumultuous uproar of the crowd outside. One man hung on to the front door bell tugging at it with all his might.
Both Bishop Portelli and Mgr. De Piro went out and faced the crowd, addressing the People: 'What do you want, my sons?', Mgr. De Piro asked. Some were heard to say: 'We want to burn down the Curia!' Mgr. De Piro answered: 'All that there is here - isn't it yours?' - 'Come. .. Calm down. .. And now quietly move away'.52
The kind tone and approach of Bishop Portelli and Mgr. De Piro - two people who had done so much for the Maltese brought about a certain lull in the angrier of the crowd and Archbishop Caruana authorised Bishop Portelli to speak in his name to the people.
On 1st September 1919, Mgr. Panzavecchia stated before the Commission at the Inquest that Bishop Portelli spoke on the Palace Square and later from the balcony of St. John's. Those present had been calmed down by what he said.53 The following is an excerpt from Bishop Portelli's address: '. . . Do not listen to the few who are inciting you to create trouble. Follow the leaders of the National Assembly: Dr. Filippo Sceberras, Advocate Caruana Gatto and Mgr. De Piro. These are leaders you can rely on. . ' 54
The task of Mgr. De Piro is rightly mentioned by a writer of our time, on the well known event of 7th June 1919. This event reveals Mgr. De Piro as a true patriot, and the writer highlights the fact by mentioning "the fruitful task of Mgr. De Piro".55
Malta's attempt to achieve freedom from foreign interference was slowly materialising. De Piro was esteemed by the English Authorities; in him they recognised the ideal mediator, who had true Maltese blood running in his veins. As a Maltese patriot, with deep love for his country, Mgr. De Piro was of the opinion that we had to have freedom to govern ourselves. His contribution was valuable at a time when it would have been easy for hot-headed patriots or ambitious men to take advantage of the situation for their own selfish interests. His kind and calming words united the Maltese, and the British were ready to understand what was expected of them. De Piro's task, as well as that of those who shared the same ideals for the good of their country, was a great help in the movement towards the approval of a Constitution whereby the Maltese would be granted self government. Mgr. De Piro's mission on 7th June marked a step forward, made by a true Christian convinced that, as an active member of the National Assembly, his efforts to help his people would lead Malta to obtain what the Island deserved.
It seems befitting to stress this fact by a statement published eight years later:
"Don Giuseppe De Piro, a priest whom nobody can accuse of any fault, is an example of integrity, devoted dedication and holiness. He is also a patriot, who was involved in heart-breaking events-the disorders and deaths on 7th June, 1919. On that occasion he was in the midst of firing and close to the injured. De Piro is, for the Church and his native country, an exemplary priest and an ideal patriot. Everyone should love and admire him'.56
The members of the Commission approved by the National Assembly on 7th June, 1919, are the following:
Dr. Filippo Sceberras President
Advocate Nerik Mizzi Secretary and Delegate for the Diocesan Chapter of Gozo
Dr. Indri Pullicino Delegate for People's Deputies
Mgr. Giuseppe De Piro Delegate for the Diocesan Chapter of Malta
Mgr. Injazju Panzavecchia Delegate for Patriotic Committee
Marquis Paul Apap Bologna Delegate for the Nobility
Advocate Maximilian Debono Delegate for the Advocates
Dr. Manuel Said Delegate for the Doctors
Notary E. Pellegrini Petit Delegate for the Notaries
Architect F.M. Caruana Delegate for the Architects
Legal Proc. Augustus German Delegate for Legal Procurators
Chemist A. Gera De Petri Delegate for Chemists
Count Edward Sant Fournier Delegate for Chamber of Commerce
Giuseppe Hamilton Delegate for Dockyard Workers
Legal Proc. G. Muscat Azzopardi Delegate forJournalists57
For the first eleven meetings, the Briffa Brincat House at 83 Merchants' Street, Valletta was chosen; the last three took place at the "Giovane Malta Club" 58
At the second meeting of the Commission, Mgr. De Piro, as delegate for the Malta Clergy, presented an important 'Memorandum' regarding the presence and duties of clerics in Government affairs.
Other important documents were released from the Capitular Hall of the Cathedral, in which the Chapter members voiced their wishes, emphasising that the Religion of Malta, Gozo and dependant lands should be the Faith of the Roman Catholic Church.
Before final Articles were drawn up, there was much discussion and amendments were proposed in the Commission and Sub-Commission.
After the Commission had met seven times, the National Assembly gathered, and this third meeting took place on 8th August 1919 at Villa Gourgion, the family De Piro's Villa in Lija. One hundred and forty three members were present, and a definite plan for the Constitution was drafted.
Mgr. De Piro revealed wisdom in his co-operation at every session; he was always discreet and weighed every word he said and wrote. He sought to give the correct interpretation to the suggestions entrusted to him by those he was representing. The deeds of the Metropolitan Chapter of Malta give ample evidence of the integrity of his demeanour, and Mgr. De Piro, in his exceptional precision, was careful that every suggestion, amendment and decision would be documented.59
Mgr. De Piro felt burdened with the responsibility to ensure that legislation in Malta should be truly that of a Christian land, where the Catholic Faith is professed and practised. In the various interventions and letters which we owe to him, this is clearly evident.
In the following excerpts from one of his letters, we see his concepts on education and care for the sick, concepts that have lasting value:
'. . . In the schools, not only intellectual culture is necessary, but also careful training of the heart is essential. This is education, and it should be an extension of what is given by conscientious Christian parents. It is not sufficient to be alert that there be no offence against Religion in the teaching imparted, but it is necessary that all teaching be in harmony with our Catholic beliefs. It is necessary that whoever teaches be inspired by the same Catholic faith. We must expect the whole atmosphere of the school to give evidence of a truly Catholic environment. . .'.60
'... In hospitals the sick need not only material solace but also spiritual uplift. They have the right to receive constant attention from people sharing their same religious sentiments, who will be of help to the patients in prayer for God's comforting strength. Such assistance will aid the doctors, who, as Catholics, are in duty bound not only to give medical treatment to the patients, but to see that they are offered the comforts of our Religion. Very often the doctors can achieve all this with words inspired by their faith.
However, if an illness calls for the attention of a renowned specialist, who is not a Catholic, he should be called for the benefit of the sick person concerned. . .'.61
During the planning for the Constitution, the language problem was often in debate. The languages mentioned were naturally - Italian, English and Maltese. Mgr. De Piro, apart from safeguarding the Catholic faith, often expressed his opinion regarding the use of languages. Nevertheless, he did not want to stress his feelings on this matter, which he considered not of primary importance and not a cause of division among the Maltese people.
Discussions in Parliament were noted down in English and Italian, the two cultural languages, and Maltese was hardly used. After much debate in the Commission, the National assembly at the fourth meeting voted and approved the use of Maltese in Parliament.62
The last meeting of the National Assembly was held on 27th May 1921, at Villa De Piro Gourgion, Lija.
On 30th April 1921, the new Constitution was proclaimed. It had been planned jointly by Malta and England. The people were represented by 17 members in the Senate, and 32 in the Legislative Assembly. The British Government had drafted articles whereby the Maltese were still linked to England. There were matters about which the Maltese were not satisfied; however, the Constitution of 1921 was a first step towards better times.
Mgr. De Piro had gained the admiration of the clergy, as well as that of the faithful in Malta, for the way he had worked so that practice of the Catholic faith would be prominent in the Constitution. On every occasion, as a true Priest of Christ, Mgr. De Piro had endeavoured to bring peace and unity among his people, showing his appreciation of the religious traditions and the cultural heritage of the people of Malta.
Mgr. De Piro appeared several times on the Malta political scene, but never took part in propaganda activity for either one party or the other. His short term in the Senate depicts him as a man of God and a priest ever ready to help anyone in need. His reputation and the esteem he enjoyed from all enabled him to bring peace to his people, whatever his particular service might have been at the time. He was again a messenger of peace during a period of unrest, described then as "the harshest warfare ever known against the Church and the clergy".64
The 1921 Constitution had given the Maltese the power of self- government, and some progress had been made. After three Nationalist Prime Ministers: Joseph Howard - Francesco Buhagiar - Ugo Mifsud - in the year 1927, the Constitutional Party with the help of the Labour Party assumed power, and Lord Gerald Strickland became Prime Minister. Unfortunately he attacked the presence of priests in the Legislative Assembly and was greatly incensed when two Senators, representing the Archbishop, namely Mgr. Carmelo Zammit and Mgr. Paolo Vella Mangion, voted against and blocked his budget in July 1928. The Church was fiercely attacked and the two representatives of the clergy decided not to appear in the Senate until they were certain of freedom to vote as their conscience dictated.65
As the attacks in Parliament and in the Senate grew in intensity, the Holy See, with the approval of the Malta Government and England, sent an Apostolic Delegate, the Archbishop of Tyana, Paschal Robinson.66
During his stay in Malta, at the beginning of May 1929, Mgr. Robinson interviewed many people about the situation
regarding the activities of the Maltese clergy in politics. When he met Mgr. De Piro, he showed his appreciation by accepting an invitation to the Home of St. Joseph in S. Venera, where he graciously spoke to all present.67
In his report Mgr. Robinson stated that it did not appear that the Malta clergy were interfering in local politics in any way detrimental to the Church. They were acting according to the rights granted them by the Constitution of Malta, and according to what the Church Code allows.68 At this point, Strickland demanded a Concordat between the Church and the Malta Government, implying that the Concordat would decree banning the clergy from the Senate and the Chamber of Deputies. Mgr. Robinson did not accede to this request; he had not been authorised to discuss a Concordat.69
The following year, the General Elections were due. On 27th April 1930, a joint Pastoral Letter of Bishops Caruana and Gonzi was published, in Italian and Maltese. Strickland was pronounced to be in the wrong and the electorate was forbidden to vote for him.70 One of his candidates presenting himself for election was Baron Igino De Piro, brother of Mgr. De Piro, who submissively obeyed the Bishops' Pastoral and withdrew his candidature.71
Since Strickland and his supporters were being condemned, the Maltese lost their liberty to vote, and Britain judged the situation unfavourable for a fair general election. The Constitution was suspended and the Island again came under British rule. Lord Strickland and his Ministers stayed on without authority or power; they only advised the British Government on matters pertaining to the welfare of Malta.72
Between 1930 and 1932 once again Mgr. De Piro became the mediator in this situation. He held many meetings with Strickland and his party members, and nothing that passed between them was openly divulged. With great prudence and tact, he explained to Strickland that the clergy were not against him and that he and his party stood to gain everything by seeking reconciliation with the Church.73
The finest comment about Mgr. De Piro in the Strickland case is left to us in "The Daily Malta Chronicle" of l9th September 1933. Although it was a party paper, Strickland's name is not mentioned, and the writer deals only with the conflict between the Church and the Malta Government at the time we are dealing with. The following excerpt was published two days after Mgr. De Piro's death:
'Mgr. De Piro - A Tribute to his Memory'
'. . For a little more than a year . . . since the opening of the present Parliament . . . he (Mgr. De Piro) had, in addition to his manifold roles, yet another ... he was one of the Archbishop's representatives in the Senate . . . a task, we are inclined to believe, which he must have undertaken out of that sense of duty and utter selflessness which were uppermost in his character; for he fought shy of politics and kept away from political strife. Yet there has been a notable and quite recent occasion, when he played a remarkable and beneficent part in the political field, though he was hardly ever mentioned at all. It was he, in fact, who was mainly responsible, through his initiative, his tact and particularly his sincerity and earnestness of purpose, in putting an end to the unfortunate politico-religious dispute which caused so much harm to the Island; it was he who restored the relations between Church and State to their normal and traditional state of peace and cordial co-operation. No one was better fitted for the task . . . no one enjoyed to a greater degree the confidence of both sides, nor possessed the qualities that were necessary to undertake the delicate mission and carry it to a happy conclusion." Not for that alone, however, are we all in the Church and State alike profoundly moved by his sudden and untimely death: we mourn in him the loss of one who was indeed a pillar of both Church and State'.
In fact, after a few months, due to Mgr. De Piro's wise and delicate approach, Lord Strickland was reconciled with the Church. Malta will never forget the part played by Mgr. De Piro in that difficult and painful situation.
On the advice of the Royal Commission, sent to Malta in 1931, England made some reforms, and declared, on 25th April 1932, that the Constitution of 1921 was again in force for the Island. So elections were held. The Nationalist Party assumed power and the Third Parliament was opened by Sir Ugo Mifsud as Prime Minister. The sessions took place between l7th October 1932 and 23rd July 1933. Archbishop Caruana appointed two of his representatives - Mgr. De Piro and Mgr. Nerik Bonnici despite the opposition that still existed on the part of Lord Strickland. The choice of Mgr. De Piro was approved by Strickland and welcomed by the President of the Senate, Count Luigi Preziosi, a famous ophthalmologist. He proposed Mgr. De Piro as Chaplain of Parliament, and all members agreed, whereupon Mgr. De Piro expressed his thanks for their confidence.75
Brother Giuseppi Caruana, Missionary of the Society of St. Paul in Africa, congratulated his 'father' (as he usually called him) on being chosen, at the same time adding that he felt sorry for what he had read in the paper. 'I read in the "Malta" you've become a Senator, and some bad fellows insulted you. I feel very sorry for you. I think they don't really know you'.76
Mgr. De Piro did not speak up often during the sessions, but was ready to do so when principles were at stake. On l8th November 1932, he wholeheartedly expressed his approval of a motion proposed by Notary Salvatore Borg Olivier, dealing with the abrogation of the Mortmain Law. This law, passed a few years previously, was crippling the maintenance of the numerous charitable Institutions in the Island, whose welfare depended so much on Divine Providence, manifested often in the generosity of the faithful.77
Mgr. De Piro's presence in the Senate was an honour to the Church and people of Malta. He proved he was there only as a Minister of God, doing his duty by helping the members of Parliament to follow the right principles and to maintain the Catholic Faith in its lawful place in the Constitution.
Mgr. De Piro will be remembered as a Senator for an important intervention at the session of the 2lst February 1933. Morals in the Island were in a debate, and a motion had been made to legalise the age of barmaids. The atmosphere was tense because Dr. Carmelo Mifsud Bonnici, Minister of the Police Force, had, in his intervention, violently attacked Strickland and his Party referring to events which had occurred during their term of office. Mgr. De Piro addressed the President with the following words:
'Mr. President, I very much regret that the question of morals - so close to the heart of each one of us - and for which we should be working hand in hand - has been dragged into the political field. Regarding political points which are confusing and which I am not acquainted with - I feel I cannot speak - but I feel it is my duty to speak about the motion we have before us. I am sorry that my first speech in this House has to be about this matter. I would like to convey to the Hon. Members of the Senate my great wish to see all signs of immorality removed from our Island'.
Approval was expressed by the Hon. M.A. Borg.78
Mgr. De Piro continued: 'We have to think not only about our unfortunate girls, but also about so many young men. Our wish is to see them grow up morally and physically healthy, to be able to face in the future the hardships of life - which all of us have to go through.
Mr. President, having heard the reasons put forward by the Hon. Minister of the Police Force, I do not want to enter into the question of the age of girls serving in bars. On my part I feel no stone should be left unturned until we remove these young women from these bars - which are a common danger for all'.
Lord Strickland from the Opposition expressed his approval.79 'Mr. President', Mgr. De Piro resumed, 'after hearing the reasons expressed by the Hon. Minister of the Police Force, I gauged by his words his good intentions regarding the question of morals - although these good intentions were not clearly stated.
Dr. Carmelo Mifsud Bonnici thanked Mgr. De Piro for his appreciation.80 -
'Therefore I feel I deserve everyone's support to continue working in support of public morals in our country; for this purpose I will do my utmost today and ask the Hon. Minister to do all he can to make sure that the laws regulating these bars are strictly enforced by the Department of the Police Force. I think this responsibility falls on him alone, before any others.81
Mr. President, I trust the Hon. Minister of the Police Force - with strength of will - will use all his youthful energy in this cause'.
Dr. Mifsud Bonnici intervened - 'I promise you I will go on doing all I am able to do'.82
De Piro continued: 'I ask him to use his energy and his exceptional intelligence with prudence and wisdom in this delicate matter, that is so urgent, Mr. President. As a Minister and Head of the Police Force, he can exercise his authority so that we may see the Island rid of this social plague, which has developed in a way hard to understand. This sore exists under the name of "barmaidism-cabaretism-tabarinism". All of us must unite in a struggle to lessen - at least - this plague.
Mr. President, I do not expect human nature to change, yet surely we can lessen the ill effects resulting from this sad state of affairs. this is what I entrust to the Hon. Minister of the Police Force: he has the power and the possibility in his hands. I am certain that all are convinced that we, the Clergy, are doing all we possibly can. However, Mr. President - in a family - what is the use of the mother's effort, if it is not supported by the father's?' (re/ censorship of films) 'Regarding the matter concerning Mgr. Gauci: I am not prepared to answer or to give any explanation. I have been informed that he has always fulfilled his duty, and has been a help to the censors. Apart from this - as both the Hon. Lord Strickland and the Hon. Minister of the Police Force have well observed - these films are so unsuitable that, no matter how well censored they may be, the evil they contain cannot be totally removed. Furthermore I feel we must avoid connecting these matters with the name of a priest. There are reasons for and against such a case. I think it would be right for the Government to hear the Archbishop's opinion for precise directives'.83
The people were struck by the enthusiasm manifested by Mgr. De Piro in addressing the members of that Assembly, composed of learned and distinguished Senators. In his address there had been no indication of party politics, yet he had been prepared to criticise and propose suggestions in such a way that all concerned would be satisfied - both the Government and the Opposition. With Christ-like inspiration, he had proved himself a true diplomat, in a most praiseworthy and relevant diplomacy.
His words had encouraged other Senators to voice with courageous enthusiasm suggestions to raise the standard of morals in Malta. The Maltese clergy were relieved by his outspokenness in defence and support of morals. As he was the first representative of the Metropolitan Chapter of the Cathedral, there was no lack of praise on his behalf: At the first meeting of the Chapter, Mgr. Cortis addressed the assembly:
'Gentlemen, I propose that Mgr. De Piro be duly praised for the speech he made - as Representative of the Clergy - in the Senate, on 21st February. He defended the morals of this Island and the good name due to unfortunate girls. He also appreciated in his speech the efforts of the Malta clergy to uphold morals in Malta'.
The Monsignors present at the meeting united with Mgr. Cortis to offer Mgr. De Piro their heartfelt congratulations.84 Mgr. De Piro thanked them and expressed his feelings:
'Gentlemen, my heartfelt thanks to the Reverend Chapter for the praise you have expressed for my efforts; I appreciate this praise even more, knowing from experience that the Chapter does not easily utter words of this kind. . . . I know I am among beloved colleagues, who are also my brothers in the priesthood. Therefore I know you will not be surprised if I tell you that I really felt God was guiding me to speak that evening in the Senate. As my partner, Mgr. Bonnici, was not present due to indisposition, I felt it my duty to express myself for the first time in the Senate. Lord Strickland's motion was a vote of non-confidence in the Minister of the Police Force on the matter of morals. I felt backed by the full support of all the clergy of Malta. On the other hand I had to face the Ministers, who are indeed very wise and able members; I also had close to me a rigid Opposition led by Strickland. At the far end of the Hall, the public present were keen on hearing an enlightening debate. In itself, the matter was a difficult one. Personally I feel deeply grieved for the harm those bars have caused. I have had to face sad cases connected with the Institutes I administer, but despite my strong feelings, by the grace of God, I did not utter a word which could offend anyone - which later I would have regretted saying. I thank you for your praise - but allow me first of all to thank God for his help'.85
Mgr. De Piro took advantage of this occasion to read to the Monsignors present a letter sent by the Minister of the Police Force, thanking him for the words expressed in the Senate and promising that he would fulfil his duty in the best way possible to raise the morality of these Islands to a higher standard.86
The newspaper, 'Lehen is-Sewwa', dated 25th February 1933, praised Mgr. De Piro and agreed that 'morals' should not be a political question. 'All parties must deem it their duty to protect the morals of our land'.87
The concept of patriotism presented many difficulties to the author of this Biography, but Mgr. De Piro shows clearly what it meant to him. He truly loved his native land and contributed his share effectively, so that Malta might embark on the road to independence. Patriotism was not a cause for division with his Maltese brothers; on the contrary, it drew him closer to all. He recognised the right that every individual has to his own opinion, and he deemed it his duty to unite together those, whose conflicting ideas were causing estrangement and broken relationships among them. He manifested no partiality towards any political party but freely expressed his ideas, supporting whatever in his opinion was fair and just. While expressing his concepts - when others who were apparently biased were disagreeing-De Piro proved that basically the political parties were in agreement on essential principles. The Nationalists and Stricklanders, bitter opponents, both felt they had to appreciate De Piro's words in the Senate, and thanked him for his interventions. He did not pass over wrong and shady issues due to partisanship, but, on the other hand, he never hurt anybody by his words, not even those who disagreed with his statements.
The Maltese trusted De Piro as the defender of their rights by his words and deeds. He drew the people to himself and in so doing, he brought them closer to God and to one another. As a Maltese who loved his brothers, he was not offended when he was insulted by anyone, for he knew words said in anger by an individual did not convey the feelings of the majority. He was not hostile towards those who did not listen to his words, because he understood how unhappy and miserable the individual can be when he feels abused, and in this frame of mind he may easily turn against one who wishes him good.
The patriotic sense of Mgr. De Piro was highlighted by his love for the needy and the poor, so often exposed to exploitation. He had his own bitter experience of girls leaving the Institutes in his charge to become victims of abuse by falling into prostitution for a mere pittance.
The British Government recognised in Mgr. De Piro sincere and genuine love for his native country and partly through him, gradually understood the rightful wish of the Maltese for liberty. He enjoyed the trust and full confidence of the British Government, but he was not servile and never expected anything from them. It was for this quality that the British Authorities saw in him the right person as mediator between them and the Maltese. In all fairness, Mgr. De Piro gave them their due, at a time when some Maltese in anger and fanaticism unfortunately did not beh2ve fairly, and made use of the situation for their own criminal or violent interests.
In the worst of circumstances, Mgr. De Piro faithfully served the cause of Malta even while he never forgot what was due to the British. De Piro was fully aware that he lacked the ability of a lawyer or a political leader to speak for the people's rights, but since he was above partisanship, the leaders of the people recognised in him their own support. His presence, together with Advocate Caruana Gatto, when they spoke to the riotous mob on 7th June, showed clearly his disinterested service for the good of Malta. De Piro could not offer moral support to anyone trying to deceive by words or deeds. His patriotism was based on his deep convictions as a Christian and his life as an exemplary priest. In representing the clergy in the Senate, he did his utmost to convey to all that the prosperity of Malta lay in the steadfast bond of faith which links the people to Christ in his Church. He worked for a Christian Constitution as well as for a lively faith, that would animate and permeate the life of the Maltese - in Parliament, in the schools, in hospitals and wherever the people meet. His patriotism shows how our faith elevates human nature, drawing us closer to God and to our neighbour when we serve and understand one another's needs.
Patriotism is an aspect of the holiness of Mgr. De Piro - a holiness that was not pretentious and was therefore unassuming. As he himself affirmed before the Cathedral Chapter, he was convinced that God was at his side, guiding him and leading him on all occasions. He had good reason to render his thanksgiving to God!
Due to a sequel of lamentable incidents that took place at Gudja, the Parish Church was closed for some time. Once again Mgr. De Piro was chosen to be God's messenger of peace. Rumours exaggerated existing frictions, and it almost seemed as if an interdict had struck the village, but it is certain that an interdict was not, in fact, incurred by any person or the village of Gudja. It has been difficult to collect facts - after sixty years about actual circumstances and to see matters in their true perspective; nothing was ever published about this case.
Nevertheless, there is official documented evidence in the Archbishop's Curia of Malta - apart from the decree nominating Mgr. De Piro to remedy the plight of the village - showing how very serious the case had become. The official books of the Parish of Gudja offer an inkling as to events and the subsequent estrangement between the Archbishop and the villagers. They also indicate the presence of Mgr. De Piro and Don Gwann Vella for about a month.
The author of this Biography was able to investigate privately the opinions of trust-worthy people, and the members of the Society of St. Paul interviewed Don Gwann Vella, who, as far as he could remember, provided some information.
Trouble and unrest in the small village of Gudja had been brewing for some time. Between 1904 and 1916, the Parish Priest was Don Alfonso Maria Gauci, known as the "Gozitan". He was a saintly priest, but was slandered and subsequently removed from this office.1 On 9th January 1917, another Parish Priest was chosen - Don Giuseppe Spiteri, against whom, very serious accusations were falsely made.
Before Don Giuseppe Spiteri became Parish Priest, there had existed in the village two Confraternities known as the Brotherhood of Our Lady of the "Cintura" and the other, the Brotherhood of Our Lady of the Rosary. In 1919 the Brotherhoods opened two clubs: the first - Our Lady of the "Cintura" was called "The Eagle Club" and a few months later the second club was opened which took the name of "The Star Club". The two parties had their particular feast days: Our Lady of the "Cintura" Brotherhood celebrated a feast in honour of "Our Lady of the Rose" in May, whilst the other Brotherhood celebrated "Our Lady of the Rosary" on the first Sunday of October. Only one statue was used in the celebration of the respective feast days, but about 1920, the Star party decided to have a statue of their own.
Unfortunately, great rivalry existed and constant quarrelling went on between the two parties; this was the source of growing tension among the people of the village. Turmoil and agitation were common at the time of the harvest, which coincided with the celebration of the feast of Our Lady of the Rose and Don Giuseppe Spiteri felt powerless to control the unrest. Towards the end of 1921, he sent in his resignation to the Archbishop.2 After his resignation, no one was found to take on the responsibility of the parish, and during the year 1922, the parish was in the care of Don Nikol Aquilina, a priest from Siggiewi, known as the "Vicar-Curate". He did his best to restore peace between the two parties, but without success.
When the new statue had been ordered, no official application had been made to obtain a permit from the Church Authorities, and by the middle of May 1922, it was completed. Meanwhile, the Archbishop had spent weeks of anxiety in an effort to find a suitable priest who would accept to take over the parish of Gudja. The two parties showed no regard for the authority of the Bishop and continued their partisan conflicts.
To celebrate the arrival of the new statue, the party organised a procession starting it from Bettina Palace and ending at the parish church. For the Star Party, the occasion was similar to their feast day, Our Lady of the Rose, and as the statue approached the parish church they expected the Litany of the Blessed Virgin and the antiphon to be sung. However, the procession had been deliberately delayed and approached the church at 11pm. Due to the late hour, Don Nikol Aquilina did not allow any singing, but at once gave Benediction. This enraged the crowd, who stormed the sacristy, threatening Don Nikol with harsh words and clenched fists. Someone called the police, and several men were arrested. Others vented all their anger on Don Nikol, suspecting he had called the police.3
At this outburst of violence, Don Bert Cassar, a priest from Luqa, who had come to help Don Nikol on this occasion, removed the Blessed Sacrament from the church to the parish church of Ghaxaq. Don Nikol openly forgave his assailants but immediately left the parish. Due to this unrestrained outbreak, the parish church remained closed; no Sacraments were administered, and no bells were rung; this was a penance suffered by the villagers who also lost the services of their priest; it appeared as if this condition would last indefinitely. Sunday Mass was always celebrated by two priests from Imqabba,4 and another priest was called for funeral services, for which occasion the church was opened.5 The month of June 1922, made sad history for the parish of Gudja.
This unfortunate situation at Gudja went on for several days and the villagers were most unhappy. Archbishop Maurus Caruana thought Mgr: De Piro would be the right person to remedy the critical situation and open the way for the parish church to be used again daily. It had been closed precisely one month when, on 11th July, the Archbishop published the following decree:
'By this our decree, we appoint and choose the Illustrious and Reverend Mgr. Dean Giuseppe De Piro as our special Delegate, to take charge of the parish duties of the village of Gudja, which is at present without a parish priest. We give him all the powers pertaining to the parish ministry. This appointment will be protracted for an indefinite period'.
Given from the Archbishop's Palace in the city of Valletta,
Maurus, O.S.B.
Archbishop Bishop of Malta
Don Paul Vella Mangion
Chancellor.6
Mgr. De Piro arrived in Gudja on Thursday, l3th July 1922. He took with him Don Gwann Vella and Brother Giuseppe Caruana, the first Priest and Brother of the Society of St. Paul. The faithful Wenzu Grixti also accompanied them. Don Gwann relates that they left Mdina at 4.00 am. on a cart drawn by a mule. Mgr. De Piro and those accompanying him were to stay in the parish priest's residence. Monsignor's desire was to reopen the church with solemnity, and this ceremony was to be an act of atonement for the violent treatment suffered by Don Nikol Aquilina and the offences against the Archbishop. On their arrival in Gudja, they went straight to the church of the Annunciation, located in the centre of the village.' On opening the church, they rang the bell announcing the celebration of Mass. The sound of a bell had not been heard for a whole month, and the astounded villagers soon gathered around the church to find out what was happening. At the sight of a fairly large crowd, Mgr. De Piro spoke, inviting them to keep calm; he probably gave them the news that the parish church would be reopened. The people of Gudja were relieved and happy to see, in their midst, a person so well known for his goodness. They were overjoyed when he announced that in the afternoon a priest, whom they knew very well, would be with them in a procession with the Blessed Sacrament, starting from the church of the Annunciation and going through the streets of their village as far as the parish church. The priest who was to be with them was Don Paul Mallia, Archpriest of Mosta, and a native of the village. That morning, all those who could find a place in the small church, devoutly participated in the Mass, celebrated by Don Gwann Vella.8
'There was no delay between Mgr. De Piro's arrival and the reopening of the church. That same afternoon, the Archpriest Don Paul Mallia presided at the procession. It was not an ordinary procession, and many priests from the parish of Mosta and other parishes participated in it. This act of reparation was made with solemnity and accompanied by deep feeling on the part of the villagers. Don Paul Mallia has given us a written account of this memorable day. 'The reopening of the parish church caused inward rejoicing that could not be expressed with words. It was an act of faith and love, that certainly would remain engraved in the heart of each of the villagers'.
He added: 'It is really a case of good coming out of evil. God makes use of the malice of the devil so that the faith, holiness and devotion of the faithful may grow stronger. Wherever the Blessed Sacrament passed, we could see happiness shining on every face. Flags had been quickly placed on the roofs, balconies were draped with damask, flowers were strewn along the streets where the Blessed Sacrament passed. The priests, who had been able to attend, and the people of Gudja formed the procession; the Blessed Sacrament was devoutly followed by children, women, even the old and sick'.
The final comment of Don Paul Mallia: 'Our people show how drawn they are to their faith; they need only our patience and care before we reap the fruits of this faith'.9
After the procession had entered the parish church, it was packed with parishioners, and in the presence of Mgr. De Piro, the Archpriest made a suitable address for the occasion. He reflected on the words of Jesus to his heavenly Father (St. John, 17: 11): 'O Father most holy, protect them with your name which you have given Me, that they may be one, even as we are one'.10
After Benediction, Archpriest Mallia added a few words, He made a comparison between a flock without a shepherd, and another, cared for by a shepherd. The parishioners appeared to understand his message, and all showed gratitude toward those who had helped to bring back joy to the village. It seemed that every Gudja parishioner felt ashamed for not having had the courage to approach the Archbishop and beg for forgiveness. The people promised that the following Saturday they would receive Holy Communion in reparation for their misbehaviour.11
Archpriest Mallia - whose family still lives in Gudja - called it an "unfortunate village" and said it was absolutely necessary for the appointed parish priest to know how to curb the partisan spirit, which had unfortunately been shown among the people.12
Starting from l3th July 1922, Mgr. De Piro spent an apostolic month which was exceptional. He performed the ministry of a parish priest. On Sunday, l6th July, he united in marriage Gamri Farrugia and Virginia Muscat,13 and later during the month, he christened the newly born and presided at funerals.14
It was not for these services alone that Mgr. De Piro's pastoral mission remained a living memory, but his integrity, prudence and kindness won the hearts of the people of Gudja. The party known as "Our Lady of the Rose" were very concerned, for several of their members were still under arrest for having assailed Don Nikol Aquilina. Although they had been released, yet no mention of forgiveness had been made.15 The chief cause of their anger was the fact that they still thought that Don Nikol had called the police uselessly.16
Mgr. De Piro noticed how worried the families of those arrested were, and with support from the Archbishop, he found a way to help them. He had meetings with the Government Authorities and managed to persuade them to grant a general forgiveness, following which he gathered the families, calmed down their fears, and told them there would be no court proceedings.17 Mgr. De Piro presented the case as though the general pardon conceded were due to the efforts of Archbishop Caruana; he realised that in the villagers' delicate situation, it was necessary to build up their confidence in the Archbishop.18
Unfortunately, animosity between the two parties had not yet died away. The opposing party spread the rumour that the culprits had not obtained pardon, and that court procedures would ensue; justice would not pardon so easily. They affirmed that promises made were only meant to calm down the families concerned. Threats were also rife - that the other party's property would be blown up. Don Gwann Vella, who constantly mixed with the people, informed Mgr. De Piro of what was going on - and immediately the Presidents of both parties were summoned. Calmly and gravely, Monsignor told them he would not allow his words to be twisted and misinterpreted. This was a rare occasion when he used strong words uttered in a severe tone. 'I have always told the truth. Once I told you there will be no court proceedings, it means there will be none!' They bowed their heads and understood his words.19
De Piro told the Presidents that a letter of apology to the Archbishop was necessary, so that officially, in the name of the people of Gudja, they might express their gratitude for all that had been done to help them, and their repentance for the mischief their behaviour had caused. A promise that these mistakes would not be repeated was also required.
This letter was written on l9th July by Guzeppi Cutajar, Giuseppe Spiteri and Angelo Pace, in the name of all the people of Gudja, and particularly those who had been arrested. In showing repentance for all that had happened they also expressed their gratitude because the case in court had been cancelled. They promised to do their best to avoid party factions and convince others to do the same.20
During Mgr. De Piro's apostolic mission in Gudja, nothing outstanding happened. One day, when the village was quiet and everything was normal again, Don Gwann Vella's mother came all the way from Cosipicua in a very flurried state of mind, because her son-she had been told-was in danger. She asked to see Mgr. De Piro and said: 'What are you doing here in this dangerous place!?' 'Yes', he replied with a twinkle in his eye: 'we have already had shots!' Very alarmed, she interrupted: 'What?! Have they shot at you?' 'Yes, they had many petards at the Festa!!'21 After being reassured, she realised her son was not in danger.
On another occasion, a beggar knocked at the parish priest's door, asking for alms. Brother Giuseppe, who opened the door, told the beggar to go away, saying 'God will help you!' De Piro heard these words, and called Brother Giuseppe - 'What do you mean just saying "God will help you?" - Go at once and call him back, for he must feel that, coming to the parish priest, he has come to a father; therefore, we must help him'. The beggar was called back, and duly received alms.22
About the third week of Mgr. De Piro's stay in Gudja, the Church Authorities decided on the selection of the new Parish Priest, and the choice fell on a priest from Ghaxaq, Don Nikol Abdilla.23 Don Nikol took his time before taking over the new parish. The titular feast of the Assumption was approaching, to which both parties contributed; however, Don Nikol preferred keeping out, because he did not know exactly the real situation in the village. So that year, Mgr. De Piro took in his hands the celebration of the feast when all honoured Mary as the Patron Saint of their village. The two members of the Society of St. Paul, who went out collecting donations, received generous contributions in money and other offerings.24
Mgr. De Piro invited the Archbishop for the day of the feast; he accepted and spoke to the villagers, stressing the need for union between them and concluded saying: 'I want you to be true sons and daughters of "Santa Maria"'.25
After the feast day, Don Nikol Abdilla, who had accepted the official nomination, began his ministry as Parish Priest, and before 20th August, Mgr. De Piro left Gudja.26
Archbishop Maurus Caruana delegated Mgr. De Piro to solemnly install Don Nikol Abdilla as Parish Priest of Gudja on Sunday, 8th October.27 So, De Piro, who had resolved the sad situation of Gudja, appeared again among them after peace had been restored. The villagers would have liked him to stay on with them, but they realised this was not possible because of his many duties elsewhere. Still, they treasured his memory, which remained alive, especially among those involved in the serious and difficult problems of the village.
When, a year later, Don Nikol invited Mgr. De Piro to preach the panegyric for the feast of the Assumption, the parishioners rejoiced.28 We are aware of the great veneration Monsignor nurtured for Our Lady, whom he always regarded as 'Mother of Mercy and of hope', and we have noted his particular devotion to Her under the title of the 'Assumption'. He would never forget the village of Gudja, dedicated in a special way to 'Our Lady assumed into heaven' - 'Santa Maria' - as the Maltese always invoke her on l5th August.
The previous year-1922-the villagers of Gudja had known him in a simple black cassock, with no vestige of ceremonial formality; on l5th August, 1923, he came to them in his purple robes, as befitted the solemnity of the occasion.29 With inner jubilee and thanksgiving to Mary, he participated in the festive rejoicing, and by his inspired words he helped the villagers to grow in devotion to Mary, their heavenly Mother.
The Franciscan Tertiary Sisters, known today as the Franciscans of the Sacred Heart of Jesus, who worked with Mgr. De Piro in Fra Diego Home, were not the only Sisters who received great help from him. We meet another group of young women, later known as the Missionary Sisters of Jesus of Nazareth, who were closely associated with Mgr. De Piro. They began work together in 1913, but they were not organised or developed yet, and the help they asked from Mgr. De Piro was beset with many difficulties. Nevertheless, it was his wish to do all he could to aid the Foundress and the young women sharing her ideals. He helped the group grow into a Religious Congregation whose ideal was a work of charity principally embracing care for abandoned children.
Mgr. De Piro took upon himself the responsibility of guiding them during the period of difficult beginnings, never daunted by the burden weighing upon him. Their first home was opened in Zejtun by Maria Giuseppina Curmi, the Foundress. She moved to various houses and if Mgr. De Piro had not intervened after her death, her companions would have lost the property belonging to the infant Congregation.
It was. Mgr. De Piro who offered these charitable women an extension of their good work in St. Joseph's Home, S. Venera; where they looked after the younger boys. He also paved the way for them to take over the Home of St. Francis of Paola in Birkirkara, a shelter for orphaned girls.
He may be considered as a Co-Founder by the sisters; his projects led them to a missionary field of work, but above all he removed the obstacles that might have deprived them of recognition as a Religious Congregation.1
Maria Giuseppina Curmi was the Foundress of the Missionary Sisters of Jesus of Nazareth, but she did not live to see the Religious Congregation approved by the Church. She was born on l6th October 1864, in Valletta2, and lived with her family in Zejtun where her father, Pawlu Curmi, was Mayor.3
In May 1933, Archbishop Caruana was given all the information concerning her, her apostolate and her companions written down by Mgr. De Piro in a lengthy document. 'The beginning of this apostolic work is due to Maria Giuseppina Curmi, daughter of a very religious family. She had gathered with her the first six young women - who were also irreproachable, to help her with the work of an orphanage for needy girls'.4
We will now follow as closely as possible Mgr. De Piro's indefatigable efforts to help the Foundress and her companions to fulfil the will of God in the founding of their Congregation.
Miss Curmi's first companion was Vincenza De Gabriele, who, when meeting her, felt irresistibly drawn towards her and never swerved from sharing intimately the ideals of the Foundress.5
Before 1913, Miss Curmi had asked Mgr. De Piro to be her Spiritual Director, and he continued guiding her in establishing the first house in Zejtun.6 He was her advisor until she and her companions moved to the house in Britannia Square in Zejtun. This second dwelling was also poor, and they all slept in one room,7 until, through the kindness of Marquis and Marchioness Testaferrata Bonnici, they were given the Palace of Our Lady of Good Counsel. At that time, it appears that Mgr. De Piro ceased being the Foundress' Spiritual Director.8
In 1922, Miss Curmi renewed her appeal to Mgr. De Piro, asking him to follow the Institute, which she named 'Jesus of Nazareth'. Its previous Director, Don Paul Zammit, had died. In his report to the Archbishop, Mgr. De Piro writes: '. . . I did not accept then, but I did so when Your Grace asked me to...'.9 From then on, Miss Curmi called frequently on her Director at St. Joseph's Home, and as Director of the group, he called often at the Palace of Good Counsel. He noted how well Vincenza De Gabriele worked with Miss Curmi,10 and these zealous young women were known as 'sisters', although they were not religious. Monsignor addressed them as such and he wrote: '. . . The idea of a Religious Congregation was a seed sown by God in the heart of Miss Curmi, and, because of her ardent desire, I took interest in this work from the very beginning. The fact remains that this work has come into my hands through Miss Curmi's wish and the will of the Archbishop. . .'.11
In spite of the appreciation of the Archbishop for the good work the group was accomplishing he affirmed to Mgr. De Piro that they could not hope to become a Religious Congregation. These words were most discouraging for Miss Curmi and although she wrote very seldom, on this occasion, 28th December 1924, she hastened to send a letter to the Archbishop: '. . . The words that have reached me through Mgr. De Piro have pained me, as also Monsignor himself. Since he respects what you say, his zeal in helping our new foundation has cooled down. This is a trial permitted by God. However, I am turning to you to ask you to allow Mgr. De Piro to carry on the work he has begun with us. During these solemn festivities, I await a consoling word from God, through you, his representative. . .'.12
The Archbishop manifested his approval of the good work Miss Curmi and her companions were doing, and with kind words he consoled the holy Foundress. However, it was God's design that the longed-for approval would be a life-long yearning, for it was only at the end of her life that Archbishop Caruana gave her a sign of hope that her Institute would receive Ecclesiastical approval:
Miss Curmi placed herself trustfully in the hands of Mgr. De Piro who was not only her Spiritual Director but considered as his own the problems of the Institute of Jesus of Nazareth, and guided them wisely until the end of his life.
New responsibilities were accumulating for Mgr. De Piro. He was Director of the Institute of Jesus of Nazareth, and at the death of Don George Bugeja, on 23rd November 1922, he was asked to take over provisionally the directorship of St. Joseph's Home13 - a service which he performed, however, till the end of his life. His love and understanding of the boys entrusted to him made him consider a new project: the opening of a Home for the younger boys in a separate block at St. Joseph's Institute, and here he turned for help to Miss Curmi and her collaborators. They accepted his offer and a small group came over to St. Venera to care for the little ones.14
Mgr. De Piro was now in charge of three Homes placed under the patronage of St. Joseph: in S. Venera, at Ghajnsielem, Gozo, and the new undertaking - opened for boys of three to seven years of age - in a wing adjacent to the bigger boys' Home. Monsignor wanted to promote devotion to St. Joseph and at the same time ask for financial help for the Homes. So he published a booklet with this aim in mind. 15
On 30th July 1925, Miss Curmi was asked to sign a declaration accepting the care of the new Home and entrusting it to the young women who worked with her.16 When it was opened, Vincenza De Gabriele was chosen to take charge and Mgr. De Piro writes: '. . . Vincenza De Gabriele was superior of our section for the little boys in St. Joseph's Home, from its foundation to nearly six years later...'.17 Both sections of St. Joseph's Home shared the same management and administration, but the sisters depended on their own Superior in everything; she, on her part, depended on her Major Superior in Zejtun. 18
In the Home at Zejtun only girls were cared for, and in his report, Monsignor adds: '... As I have already explained verbally to Your Grace, in the future, when the building will allow the necessary separation, newly born babies - girls and boys - will be looked after at Zejtun till they reach the age of three. The boys will then move into the section for the little ones in St. Joseph's Home in S. Venera - Hamrun. . .'.19
From 30th July, 1925, when Giuseppina Curmi had signed the declaration accepting the Home at St. Venera, her companions felt more secure, and adapted themselves to follow the spirit and the rules regulating the life of the members of the Society of St. Paul. They sent the following appeal to the Archbishop: 'Because we do not have a Statute of our own, until it will be planned, we are choosing as a model for our life the rules of the Society of St. Paul, in so far as these rules are suitable for us'.20 This appeal was signed by Miss Curmi and the six young women who had been with her since 1913.
In 1934, the Diocesan Approval with the decree of the 6th April revealed to all the aim of the new Congregation: 'Work for the poor in missionary lands'. This work was to be the principal aim - 'They will dedicate themselves to it above all else'.21
The precise reason that prompted Mgr. De Piro to propose this missionary work for the Sisters of Jesus of Nazareth as their 'principal aim' - will never be known. Certainly he had found it present in the ideals of Miss Curmi and her companions, but the Foundress had died before the rule of her Congregation had been completed. Brother Caruana, working tirelessly in Somalia, had made the missionary ideal ever more vibrant in the heart of Mgr. De Piro, and during their meetings; the Founder of the Society of St. Paul and the Foundress of the Sisters of Jesus of Nazareth must have shared deep missionary aspirations.
In January 1928, Capuchin Father Angelo Mizzi, very much aware of the missionary ardour of the companions of Miss Curmi, had written to Mgr. Alphons Hili: '. . . Mgr. De Piro is now managing the good work of the zealous Miss Curmi of Zejtun. There are women catechists who would be very happy to wear a religious habit . . . these first catechists of Miss Curmi's group could join those you wish to send, so they could form the first group of the Congregation of Missionaries. Since this Congregation follows the same spirit as the Society of St. Paul, it could be a female branch of the same Society. . .'.22
Mgr. Hili passed on this letter to Mgr. De Piro on 7th February 1928, asking him to keep him informed of any forthcoming solution. Monsignor gave two letters to Miss Curmi;23 however, nothing concrete was achieved that year. Nevertheless, the idea of the projected mission had entered the hearts of Miss Curmi's companions.
In her loyalty and respect towards the Church Authorities, Miss Curmi unconsciously created difficulties. In 1924 she bought a plot of land in the vicinity of Zejtun, for which she was asked the price of £628. The amount was loaned to her by Chevalier Anthony Cassar Torreggiani on condition of repayment within four years - the rate of interest being 3%.
On l7th September she appealed to the Archbishop for permission to build on the land an Institute which would be named Jesus of Nazareth to accommodate 150 orphaned girls.
The appeal was made by Alphonse Maria Galea on behalf of Miss Curmi; she promised that as soon as she had paid all debts for the purchase of the land, she would give it to the Archbishop of Malta with all the buildings on it without asking for compensation.
The appeal was presented at the Archbishop's Curia on 22nd September 1924, and after due consideration, Miss Curmi's petition met with general approval for the praiseworthy work she wished to accomplish. On 9th February 1925, Archbishop Maurus Caruana sent his blessing with the following words: 'We bless your work with all our heart, and we give the necessary permission. We request Miss Curmi to present to us, every six months, all incoming and outgoing funds'.
Chevalier Anthony Cassar Torreggiani forgot his loan and cancelled the deed of repayment. The only obligation was for the Institute to offer a small token every year. After his decease a yearly Mass was to be offered for the repose of his soul and the soul of his wife.
The first stone for the building was laid in 1925,24 and from then on Mgr. De Piro became responsible for and burdened with all work pertaining to the construction. He dealt with Government Departments, a number of benefactors and various agents in order to acquire all that was necessary. All important papers were handed to the sisters, and letters containing donations were sent directly to Miss Curmi.25 Funds were scarce, and the pinch of poverty was very much felt because of straitened means. At one point the building was interrupted for sheer lack of funds. Alphonse Maria Galea did his best to give Miss Curmi all the help possible, and he made an appeal to the public for financial aid.26 This did come and construction was resumed until finally in 1930 the essentials were completed and Archbishop Caruana was invited to bless the building and celebrate the first Mass.
On l6th July 1930, the day of the inauguration of the Institute, Mgr. De Piro was relieved and consoled and, as Director, he made a heartfelt address revealing to those present details of the sacrifices accepted generously by Miss Curmi and her companions. '. . . We were certain our sacrifices would yield good fruit, and our empty fund-box made us look up to heaven.... Our prayer was heard. After the short spell when work was interrupted - to us how long it seemed! - we saw again the bustle of workmen and heard their tools at work. . . . Now all this is past; we have solved innumerable problems and we feel happy. . . . We praise God, Who was working with us. He knew our needs and always stood beside us, helping us to move forward with our enterprise. Had we been alone - our efforts would have been in vain. . .'.27
'Today's ceremony is a first step on the long road we still have to tread. This house is a sheltered dwelling, and the work we have completed encourages us to go on persevering. . . . This is a step forward towards the ideal that is still far away. . . but the generous hearts of our benefactors assure us that we will reach the end of our journey and the peak towards which God is asking us to ascend. . .'.28
From then on, Mgr. De Piro intensified his efforts to obtain recognition from the Church, so that the Sisters would be united in their own Religious Congregation. In 1928, hopes were high, as the Archbishop himself trusted the Holy See would not find obstacles to bar the way. Difficulties did exist in Rome, but Mgr. De Piro was doing his utmost to smooth the way for the approval.29
The Foundress wished the Sisters to be called "Nazarene Sisters", but Mgr. De Piro suggested that "Sisters of Jesus of Nazareth" was preferable.30
It was necessary to define clearly the object of this new foundation, and Mgr. De Piro wrote to the Rome Authorities: '. . . Having spent much of my life working with these dedicated young women, I have understood ever more clearly how indispensable a sister is in missionary work. There is great value in the presence of sisters to help missionaries and enable them to lead a dignified and decorous life as befits them'.31 De Piro was inspired to present to the Church Authorities the special missionary charism of the Sisters of Jesus of Nazareth. His constant contacts with Africa moved him to visualise Miss Curmi's companions as suitable to help the Society of St. Paul to reach its particular goal.
He consulted the Foundress, Vincenza De Gabriele and her other companions regarding the projected missionary ideal by which they would be able to collaborate with his Society. He made clear the fact that the Rome Congregation would not be opposed to grant approval to a religious group possessing a missionary charism. De Piro went to untold labour to adapt the same statute of the Society of St. Paul to the Sisters' ideals.32 Towards the end of his life, he presented to the Congregation of Religious a copy of the Rules of the Society33 and, since Miss Curmi and her Sisters had adopted those Rules for the previous eight years, Mgr. De Piro proposed to the Congregation of Religious that the group of young women be approved and reorganised under the name of "Missionaries of Jesus of Nazareth".34 What was already alive in the minds, hearts and lives of the Sisters had to be officially recognised by the Congregation of Religious in Rome.35
The Foundress, Maria Giuseppina Curmi, had fashioned a colourful and elaborate habit, which the Congregation of Religious had found unacceptable: On 30th August 1933, two weeks before Mgr. De Piro's death, Archbishop Caruana wrote to the Prefect of the Rome Congregation: 'After having spoken to Mgr. De Piro, he presented me with the plan I am enclosing. It includes the change in the habit and various points of the Rules with important developments. . .'.36
Regarding the habit, he added: 'The pattern of the habit has remained the same - so I did not think it necessary to forward a photograph. The colours have been eliminated, and it is all black; there is a red sash - which actually I do not like'.37
Later the sash was also eliminated and the whole habit was simple and black.38
Mgr. De Piro was careful to make clear to his Superiors in Malta and in Rome the relationship between the Society of St. Paul and the Sisters of Jesus of Nazareth. There would be total separation between the two Congregations, and the Sisters would have full independence in all matters - temporal and spiritual.39
A certain Miss Giuseppa Psaila undertook to open a small house under the patronage of St. Francis of Paola for orphan girls. This Institute was placed under the tutelage of the Church of Malta, and Mgr. De Piro was chosen as its Diocesan Director in 1927. The first step he took was to provide better accommodation for 20 girls who had been gathered in the house.40
Documents regarding this charitable Institution are lacking, but we know that while Mgr. De Piro was struggling to obtain ecclesiastical approval for the Sisters of Jesus of Nazareth, he was also doing his utmost to entrust to them the orphans' home in Birkirkara.
Maria Giuseppina Curmi had died, so Monsignor dealt with Vincenza De Gabriele and Angiolina Caruana. Lawyer Dr. Louis Galea, son of Alphonse Maria Galea, was helping the Sisters, but a court case was inevitable to obtain the house at Birkirkara which was the property of a married couple. The wife, Giorgina Brincat, who helped Miss Psaila, gave her consent, but the husband, when summoned to court, did not appear.41 Negotiations dragged on, and the Sisters were not able to take over the charitable work during Mgr. De Piro's life-time. It was only on l7th December 1938, that the first Missionary Sisters of Jesus of Nazareth took charge of the orphans in the Institute of St. Francis of Paola in Birkirkara.42
Due to the complete trust the Foundress placed in Mgr. De Piro, he felt fully responsible for guiding the Institute. He was inspired with great projects for the Sisters. In the Constitution of the Congregation, there is an article whereby their special charism is affirmed. 'The special objective of the Congregation in Malta and elsewhere, especially in mission lands, is to take care of abandoned children, boys and girls, excluding newly born infants. Secondly, closely linked to their principal objective, is their work of aiding young girls who have left the charitable Institutes. They will also care for widows and the elderly'.43
During the last months of his life, in a report to the Archbishop, Monsignor explained what his work had been in association with the Sisters of Jesus of Nazareth. He noted in detail the charitable work they were accomplishing with generosity and self-denial, and mentioned what were his future projects for them.44 Towards the end of his report he felt urged to leave the following recommendations to future Directors of the Congregation: 'I earnestly recommend to my successors to do their best to treasure the social benefits of these good works. They should not divert the Sisters from their original scope, but help them to work for the needs of the poor orphans and for those exposed to abuse'.45
The death of the Foundress was sudden and unexpected. The day after Christmas, 1931, she felt overcome with a strange feeling of tiredness, so much so that the following morning, Sunday, her Sisters insisted that she should not leave the house for Mass. During the day her state worsened, and when least the Sisters expected, she expired. It was 27th December 1931, and Maria Giuseppina Curmi was 67 years of age.46
The year 1932 opened, bringing anxiety to the dedicated Sisters, now bereaved of their holy Foundress. The Archbishop, convinced by Mgr. De Piro's words, was doing his best for the group to be gathered in a Congregation of their own. There were 10 members, but undoubtedly, if they had the approval of the Church, others would be forthcoming. Vincenza De Gabriele, who had been the constant companion of the Foundress, was well prepared to assume the responsibility of the Congregation.47
To overcome the difficulties that still remained before obtaining final approval, Mgr. De Piro persisted in asking for the name he deemed appropriate for the zealous group: 'Missionaries of Jesus of Nazareth'.48
God had asked a final sacrifice from the generous Foundress of the Sisters: she had left them on earth without receiving the grace of either seeing the approval of her Congregation or the inauguration of the religious habit - to wear which, permission had been provisionally granted by Archbishop Caruana, - but at the time of her death, no Sister of hers had ever worn it.49
Following Miss Curmi's death, claims were made by her heirs, regarding possessions in the Home she ~ and her companions occupied. Mgr. De Piro was of the opinion that nothing should be touched; so he engaged a lawyer in defence of the Institute. The lawyer agreed with Monsignor, but a case in court became inevitable.50
Mgr. De Piro did not live to see the end of the case nor hear the sentence given by the Judge on l4th January 1935, confirmed in the Court of Appeal on l2th February 1936:
'Everything inside the Institute of Jesus of Nazareth on the day of Miss Maria Giuseppina Curmi's decease, whatever it is and wherever it is, is the property of the said Institute, as a body having its own juridical personality'.51
Mgr. De Piro was convinced that God wished to use him as His instrument to obtain approval for the Missionary Sisters of Jesus of Nazareth - as he expressed in his will: 'In the formation of the canonical institution of the Missionary Sisters of Jesus of Nazareth, it was God's pleasure to make use of my humble work'.52
As we have read, Archbishop Caruana first proposed that they be recognised by the Congregation of Religious in Rome, as an Institute without public vows. De Piro, however, had insisted because he felt it was God's will that Miss Curmi's companions be recognised as a Religious Congregation with public vows of chastity, poverty, obedience.
Finally the Archbishop declared that he agreed with Mgr. De Piro's conviction and formally asked the Prefect of the Congregation of Religious to recognise as a Congregation with public vows the young women of the Institute of Jesus of Nazareth.53 This longed-for approval was granted on 28th October 1933.
The good news was communicated to Archbishop Caruana in a letter from Mgr. La Puma, Secretary of the Congregation of Religious; by this letter the Archbishop was authorised to publish the decree.54
Mgr. De Piro had initially been certain that approval would eventually be obtained, and in his will he left a small perpetual legacy for vocations to the future Congregation:
'I leave to the Congregation of the Missionary Sisters of Jesus of Nazareth, who gathered around Miss Giuseppina Curmi in the beginnings, the sum of £100. . . the interest to be withdrawn every year and handed to the Superior General of these Sisters . . . to help increase the dowry of a poor girl, wishing to embrace this Congregation'.55
When the Archbishop was authorised to publish the decree, Mgr. De Piro had been dead about a month and a half. His work for the Congregation of Jesus of Nazareth was never forgotten. The Decree, dated 6th April, 1934, includes in brief all the articles planned by Mgr. De Piro and Miss Curmi together. From that day the Institute was by right called: Missionary Sisters of Jesus of Nazareth.
The Archbishop stated that their missionary work would be done in close collaboration with the missionary apostolate of the Society of St. Paul, founded by Mgr. De Piro.56
In Chapter III, Part I, we referred to the time when Mgr. De Piro fell sick and the treatment in Davos, Switzerland, which had been necessary and eventually beneficial. His vocal chords had suffered and for a time he had felt handicapped in assuming the responsibility of preaching. His recovery, followed by a long rest in the family house at Qrendi (1904-1907), had helped him to regain confidence.1 However, he was still uncertain about his limitations in this respect, and when Mgr. Manwel Debono, Director of missionary work, asked him to undertake preaching in parishes in Malta, he felt he should decline.2
However, by 1911, when De Piro became Monsignor of the Cathedral of Malta, nothing impeded him from the apostolate of preaching. Every Sunday he gave a homily, and he was in great demand as people found in him the gifts of a spiritual director. He was especially invited to speak to those who had given themselves to God and frequently preached and directed retreats for Religious.
Mgr. De Piro was asked to give the courses of spiritual exercises during Lent and Advent, which used to be very well attended and ended with the Papal Blessing; Monsignor had obtained the faculty of dispensing this privilege from Pope Benedict XV.3
He spoke on many solemn occasions: the closing of the International Eucharistic Congress, the celebrations of the centenaries of St. Francis of Assisi, St. Anthony of Padua, the centenary of the foundation of the Third Order of the Franciscans, panegyrics of "festas" in towns and villages, in honour of Patron Saints.
His duties entailed speaking publicly on many occasions. At the founding of the Society of St. Paul and when the first stone of the building of St. Agatha was laid, he made an address; among those present were Archbishop Peter Paul Pace and Archbishop Maurus Caruana.' It was usual for him to speak to the members of the Institutes he directed in a very simple and moving way as we note in several of his discourses which we still have in our possession, among which his eloquent address at the opening of the Institute of the Sisters of Jesus of Nazareth.5
Before communicating the Word of God, Mgr. De Piro carefully prepared himself according to the spirit of the occasion to be celebrated. He wrote down his sermons and panegyrics; however, many copies must have been kept by the parish priests of the village or town concerned for personal use, and in most cases they have been lost. We have in our possession a small number of these - those which he kept himself. Fortunately, by reading them, we catch a glimpse of the deep spirituality which animated the entire life and work of Mgr. De Piro.
The retreats deal with various religious subjects; he evidently planned the whole outline and based his personal reflections on texts from the Bible and from well-known spiritual books - the 'Imitation of Christ' by Kempis and others. Many of the homilies were recorded by him word for word, with indications at the top of the page, denoting where they were delivered, on what occasion and the precise date.
Generally he noted down his thoughts in Italian, the language most familiar to him. Sometimes a sermon is written in English, and a few in Maltese. He was in constant contact with the people; so, for practical purposes, whatever he prepared in another language was translated into Maltese when he addressed the congregation.
Mgr. De Piro's preaching was always pastoral and every sermon focused on drawing his listeners closer to God. Sometimes he went simply but deeply into theology, always referring to the Word of God, and in a special way to the teaching and life of Christ in the Gospels. He often referred to Church history and, when celebrating the life of a saint, he illustrated detailed incidents taken from the saint's life.
Five important themes recur almost constantly in his preaching: Jesus Christ - the Blessed Virgin Mary - the Saints Religious life - Christian life.
No matter what the occasion or theme of Mgr. De Piro's preaching, Christ was always the centre of his words, which flowed spontaneously from a heart filled with love for his Master. We have selected a few of his reflections.
In dealing with the life of a martyr, on the feast of St. Calcedonius, celebrated at the Seminary in Floriana, he opened his sermon quoting the words of St. Paul: 'Who can separate us from the love of Christ?'6 This was a favourite text. He was deeply convinced that whatever the trials, persecution and sufferings, nothing should ever separate us from the love of Christ. 'Persecution often does not take the shape of a sword ready to smite us down, but as we look into our life, we find ourselves attracted by deceitful pleasures of the world, and we are tempted; our own inclinations do not always help us to overcome evil, and often these insinuations replace Jesus in our lives'.7 De Piro stresses that 'Christ is our Faith, and nothing should ever induce us to depart from Him. . . . Jesus Christ came into the world to save sinners, and among these, I am one of the flist'.8
In a homily, De Piro commented on the parable of the prodigal son: 'We too seek the esteem and pleasures of the world, we yearn for power and liberty, and like that youngster, we ask for our share of good things and abandon God. In a sinful life of pleasure, the image of God fades away; but we must never despair. We know He, our loving Father, is there to welcome us back with open arms. . .'.9
Many are the thoughts De Piro expresses to show that God is full of love for all of us. He emphasised this reality in most of his preaching, especially on the feasts in honour of the Sacred Heart of Jesus and the Holy Eucharist, when he also brings out the ingratitude on the part of mankind in the lack of a loving response. From the many sermons centred on the Sacred Heart of Jesus, we are selecting an extract from one given at Rabat on 11th January 1920, when the Franciscan Tertiaries renewed their consecration to the Divine Heart: '. . . You can tell Jesus that He did not have to be born in a stable in the cold of winter; you can tell Him He did not have to suffer for us; you can tell Him He did not have to shed his precious blood for us. He will answer that He could not help doing all this for us. His Heart could not but love us, and He could not help trying to make us understand his infinite love for us. This is the Heart that has loved human beings so greatly. . .'.10
On many occasions he spoke on the theme of Jesus in the Blessed Eucharist: at the International Eucharistic Congress, during adoration of the 40 hours, at first Holy Communions, and during solemn commemorations of the Holy Eucharist. The following is a short extract from a sermon given in a parish: '. . . After this lovely procession, and after the triumph we have given Jesus in taking Him through the streets of this place, we have to do something else. We must still humbly pray with all the devotion of our heart at the foot of the throne of Jesus. It is the prayer which Jesus Christ Himself taught us: - we pray - thy Kingdom come, thy Kingdom come in our minds with the light it brings with it, dispersing the mist, for all to see the pathway of truth and justice'.11
The name of Mary, Mother of mercy and our hope, was often on the lips of Mgr. De Piro, and to her he confided the Institutes he directed and the Society he had founded. He chose the title of "Mary assumed into heaven", a title dear to the hearts of the Maltese for centuries, and put his Society under Her patronage. In 1931, when the Universal Church was celebrating the 1500th anniversary of the Council of Ephesus, which had solemnly declared Mary to be "Mother of God", he humbly appealed to the Church Authorities, in the name of his Society, to place another pearl in the crown of Mary, by declaring a dogma the Assumption of Our Lady - body and soul - into heaven.12 This ardent desire was fulfilled twenty years later, when Mgr. De Piro was no longer with us on earth.
His praises of Mary came from his heart, and a favourite theme of his was the prayer: 'Hail holy Queen, Mother of Mercy...' which he found full of deep love and meaning. He wished to stress the motherhood of Mary, and very often he opened his sermons with the words: 'Hail holy Queen, Mother of mercy and our hope'. Mgr. De Piro preached in honour of Mary on many occasions; his panegyrics, and month of May devotions reveal his love for Mary and his trust in Her powerful intercession.
On the feast of "Santa Maria" in one of the parishes of Malta, during a solemn Mass of a newly ordained priest, he centred his homily on Mary: He had the joy of presiding at the first Mass of a priest whom he had followed as spiritual director in the Seminary from 1918 to 1920.13 There was much rejoicing as the people commemorated the Assumption and witnessed a young priest, starting his apostolate. Monsignor, sharing the spiritual joy of the congregation which filled the Church, invoked Mary's protection and guidance for the newly ordained.
De Firo's ardent words on another occasion remained long present in the mind's and hearts of his listeners: 'Allow me, Mary, to say a word to you on behalf of your children, who with attention and veneration think of your mercy. Remember that when they approach the foot of your altar - you are for them a Mother of mercy. When your children, oppressed by the sorrows and trials of the world, seek your protection, open to them your arms. Protect them under your mantle, because they are your children. If they are alone-without the help of parents, and their dear ones-embrace them and fill them with the love of your Son, Jesus. May we always invoke you - Hail holy Queen, Mother of mercy'.14
At the conclusion of the devotions of the month of May, De Piro again stresses how love for Mary draws us closer to the Heart of Jesus.15 '... The Church', he says, 'offers us all the opportunities to know that Jesus is close to us. The many altars dedicated to Mary, a scapular we wear, the prayer of the Rosary, are all means to remind us never to lose heart, even if we may think that our prayers are not heard. The delay just proves that the time has not yet come. . . . Remember what Jesus said to Mary at the wedding feast of Cana. . .'.16
In a panegyric in Our Lady's honour, he explained how Mary's Immaculate Conception was a privilege granted by God to his Mother, to whom He applied in anticipation the merits of Jesus. 'By preserving her from original sin, God wanted to manifest not only His wisdom and power, but also the love of a Son for His Mother. . .'.17
In another panegyric on the feast of Our Lady of the Rosary in 1924, he mentioned again the dogma of the Immaculate Conception and the apparitions of Mary at Lourdes, reminding his listeners that Our Lady appeared with the Rosary beads in her hands.18
When speaking to children he easily came down to their level, as he did in Qrendi after giving each one a miraculous medal. 'Everybody should be consecrated to Mary; consecration means love. When a heartless daughter behaves badly, what do her other sisters do? When they love their mother, they approach her and try to comfort her by drying her tears and saying: "Dearest Mother, don't be unhappy and don't cry, because we love you". You too, dear children, must speak to Our Lady in the same way. Some of her children are ungrateful and hurt her, for by their bad behaviour and their sins they crucify Jesus. You must keep close to Our Lady, dry her tears, and remove the sword that pierces her heart. In short, you must console her heart with your love. . .'.19
On another occasion Mgr. De Piro says: 'If we could remove from our eyes the veil which hides from us our Mother Mary, we would see Her face waiting happily to receive us at the end of this pilgrimage. Therefore, let us listen to Her invitation to us to draw closer with the words: "Son, give me your heart"'.20
Together with all the Maltese living then, Mgr. De Piro's heart was grieved during World War I. It was a time when he could see Our Lady weeping with the world because of the sufferings of mankind. '. . . Remember, Mother Mary, that all graces have to come through your hands. Therefore cast your eyes on the misery of Europe that has been stricken by this great misfortune. For nearly two years, this cruel war, like which no other has been known in history for its brutality, has been raging on. Have mercy on Europe! May the Heart of your Son, Jesus, be moved by the sacrifice of so many young men who have died on the battle fields, and may He accept the offering of so much blood-shed in the world. Oh Mary, you once wept for your only Son. See now the tears that are being shed by so many mothers, sisters, married women and so many innocent children. Stop this dreadful evil! From you, Queen of Peace, we expect to obtain this longed-for grace; intercede for us and pray for us!'
On 2lst March 1920, honouring Our Lady of Sorrows, Mgr. De Piro went as a pilgrim to Mary's Shrine at Mellieha. After describing the sadness experienced by our fathers during the previous years of war, he reminded those present of the many pilgrimages made to Our Lady's Shrine. '. . . We could feel that She was looking on us as Her beloved children. We trusted that Our Lady of Mellieha would console us - as we said: "Let us go to pray at the feet of our Mother - the Virgin Mary of Mellieha!" . . .'21
A few years later, it was to be on the feast of Our Lady of Sorrows, that, after Mgr. De Piro had honoured Mary with the last manifestation of his filial devotion, She herself would give him the final proof of Her maternal love - as if to show us the truth of words he had so often repeated: 'Remember, all the good we receive comes to us through Mary'22 - and the greatest grace of all is a holy death.23
Mgr. De Piro's constant invocation of Mary with the prayer: 'Hail holy Queen, Mother of mercy, hail our life, our sweetness and our hope. . .'. was to be answered fully at the moment of his death.
Mgr. De Piro's words of praise for the Saints were eloquent indeed! He did not use high sounding language, because he wanted his listeners to identify themselves with the Saints, and not to regard holiness as an ideal which is impossible to attain. He often quoted biblical words from a verse in the third Book of the Old Testament - Leviticus - which God addresses to his people: 'Be Holy, for I, the Lord, am holy. . .'.24
As Founder of a Society named after St. Paul, Mgr. De Piro often quoted the Apostle of the Gentiles in his preaching. We do not have a copy of any homily or panegyric dedicated to St. Paul, but his preaching abounded in texts from the Apostle's epistles.
The Saints' lives shine on account of many virtues, and De Piro focused on the characteristic holiness of the particular Saint he was referring to. When speaking about the life of St. John Berchmans, he invited his young listeners to follow his example;25 the boys of St. Aloysius' College, B'Kara were reminded that God asked them to be pure like their Patron Saint, and he pointed out that those who had fallen could still follow him in his spirit of penance.26
We have many personal written records of Mgr. De Piro's notes on the lives of the Saints: - St. Francis of Paola, Saint Ursola, St. Vincent de Paul, St. Francis Xaviour, St. Michael Archangel, St. Anthony of Padua, and several sermons on St. Francis of Assisi.27 On one occasion, speaking about this Saint of Assisi, he portrays his great likeness to Christ as a predominant characteristic.28 On another occasion, addressing the Franciscan Religious, he emphasises St. Francis' denial of worldly pleasures and honours.29
Mgr. De Piro frequently reminded his listeners that the words of the Bible are addressed to everyone. Religious seek to become holy by their love for God manifested in the observance of their Rules; in the same way, young girls and boys by submitting themselves to their superiors. Whatever our state of life may be, holiness is for us all.
Although a Diocesan Priest, as Founder and Director of a Religious Society, Mgr. De Piro knew all about the obligations of religious life; he actually lived as a religious. He was frequently invited by Religious Orders to give a day or a full week's retreat. On several occasions he also addressed Superiors of Religious Congregations.
A few of his reflections to the Superiors of the Tertiary Franciscan Sisters in 1924 will give us an idea what being a Superior of a community meant to him. 'The Superior must remember that she is addressed as "Mother", and therefore she should act as such. She should direct more by the example of her life than by words. She must show in her behaviour that she avoids all that she would condemn in her sisters. In a Religious Institute, if the Superior loves one sister more than the others, it is only because she sees more virtue in her. Taking advantage of her authority, a Superior should try to cut off all defects, if possible, at the root, as soon as they appear. The Mother Superior should also remember that, before God, she will be judged according to her merits in this respect.30
At another conference made on the 5th Sunday of Easter 1924 to the same Sisters at Floriana, Mgr. De Piro stressed the importance of the spiritual life of the superior. Apart from similar instructions, De Piro drafted what he called - 'ten commandments' that every superior should keep in mind before making a necessary correction:
1. to choose the best time: both concerned should be calm;
2. to understand the character of the sister concerned;
3. to overcome all feelings of dislike and antipathy;
4. to give a penance that is small;
5. to be kind to anyone who has failed;
6. to forgive immediately;
7. to forget;
8. to correct faults that might be hidden to others with prudence;
9. not to react hastily when matters of small account are concerned;
10. to consider age and the virtuous life of the person who has failed.31
Mgr. De Piro synthesises these 'commandments' in one phrase: 'tardus ad loquendum' - 'think at length before speaking'.
Often the subject of talks to religious referred to the Vows of chastity, poverty and obedience.32
' At the end of the year 1919, when speaking at the Nuzzo Institute, Hamrun, in the presence of the Foundress, Mother Teresa Nuzzo, De Piro emphasised the gratitude religious should feel towards God for all they receive - closing with the following words: 'Dear Sisters, cherish the virtue of gratitude; by so doing, you will have fulfilled a duty that your vocation demands from you'.33
Much of Mgr. De Piro's preaching unfolds the value of a Christian life. He often spoke with inspired words of the four last things: death,34 judgement, hell, heaven.35 He dealt with sin, the Sacrament of Penance,36 and always stressed the love of God for sinful humanity.37
In his conferences and sermons, we are impressed by the number of references he made to anecdotes from the lives of the Saints, for he believed that their good example and the generosity of their love for God would be most beneficial to his listeners.38
Every word uttered by Mgr. De Piro moved his listeners
because he was convinced of all he said, and lived in fullness the Christian life he esteemed and taught. When he was 41 years of age, at his peak, his preaching conveyed the fervour of his love for God.
At that time he gave a six-day retreat to the Congregation of the Sisters of the Sacred Heart of Jesus at the Nuzzo Institute, Hamrun. In the chronicles of the Congregation we find this comment: 'We hope that the integrity and charity of Mgr. De Piro have helped roots to grow in our hearts that will be a sound foundation for the practice of solid virtues'.
Mgr. De Piro's words, so full of holiness and eloquence, had impressed the community of sisters, who felt grateful to him as to a benefactor. His words and life impressed many - and many through him drew closer to God and began a life of love.
We conclude with two self-revealing excerpts from his sermon: 'Oh God, life and death are in your hands; Father, our redeemer and our Judge, we raise our prayer to you, as the expression of repentance for our sins. Accept our prayer also as a hymn of gratitude for the many blessings we have received'.39 'And you, most Sacred Heart of Jesus, the most sincere of all hearts and the Heart of our much loved Father, help us to live with you and to die with you; thus fully united to you, we may for ever sing the hymn of love. . .'.40
The 'Missions' had been Mgr. De Piro's dream ever since his youth. He did not know exactly how God wanted him to found a missionary Society-but of one aspect he was certain: the Society had to be missionary in every sense of the word. From the very beginning of its existence, he had called the Society of St. Paul 'Institute for overseas Missions'. We know from Part I the many problems he encountered.1
Mgr. De Piro's constant desire was to see missionary enthusiasm growing in his spiritual sons. To communicate more efficiently news of the Society, in 1922 he published an Almanac with the title: 'Saint Paul: Almanac of the Missionary Institute'. In the first issue Mgr. De Piro made known that a Religious Society had come into existence where missionaries would be trained to care for souls in faraway lands.2 He still felt somewhat embarrassed about the frequent use he made of the expression 'overseas missions', but he wished the fact to be clear that the Society was destined to serve in mission lands.3
He was doubtful as to the future of the Almanac, and being a practical man, he realised he was uncertain about the outcome of his projects because the means of the Society were meagre. So he began the publication with a certain trepidation, but hopefully trusting in God's providence.4
The first to read the Almanac were the members of his Society, and the Founder wished the Word of God to sink deeply into their lives, and then to be a source of reflection for other readers. Here are some texts he chose: 'How beautiful upon the mountains are the feet of him who brings good tidings,5 who publishes peace, who brings good tidings of good, who publishes salvation. . .' (Is. 52: 17) 'The harvest is great, but the labourers are few'.6 (Mt. 9: 37) 'There is no one who has given up home, brothers or sisters, mother or father, children or property for me and for the gospel, who will not receive a hundred times as many homes, brothers and sisters, mother, children and property and persecution besides in this age, and in the age to come, everlasting life'. (Mk. 10: 29,30)7
The Almanac quotes words of Popes Benedict XV and Pius XI regarding the missions:
'How many nations are still in the darkness of ignorance - how many are still in the shadows of death. How sad it is to compare the number of believers with the greater number of non-believers. . . . We ask you, God, to increase the number of missionaries, filling them with ardour, and blessing their work, so that the good seed of the divine Word may yield fruit in abundance. . .'. (Benedict XV)8
'... The Vicar of the Divine Shepherd cannot but repeat with fervour the encouraging and simple words with which He expressed his divine wish: "I must also gather them!" One cannot but rejoice at the consoling prophecy which so well pleased the Divine Heart (of our Lord): ". . and they will hear my voice and there will be one flock and one Shepherd." . . . .' (Pius XI)9
Mgr. De Piro did his duty to help the Maltese who had emigrated to various countries.10 In the Almanac he published the generous offerings of the people in Malta, who were helping their brothers who lived away from their Island homeland. Many had sent help to the Maltese colony in Corfu, and in 1922 they sent offerings for a Church to be built on that Island. To keep the Maltese movement going, Mgr. De Piro reproduced in the Almanac a letter of thanks sent by Archbishop Leonardo Brindisi of Corfu to Archbishop Maurus Caruana:
'I note how much the Archdiocese of Malta has done for this Maltese colony, since the time of Mgr. Pace of holy memory - and now with Your Grace's concern for our needs. . . . Meanwhile we are certain the kind hearts of our good benefactors will keep on thinking of us. . '11
The Almanac of St. Paul was a source of information about the work done for the emigrants. Mgr. De Piro's concern was that they would cherish the gift of their faith brought to them by St. Paul. He reminded them of the words of Ugo Hyzler, who represented the Maltese colony in Egypt: 'We too, far from our country maintain immaculate our faith - the true faith God gave us through St. Paul'.12
In Detroit, the Maltese colony had come to life in 1919. It was in the good hands of Father Alfons Cauchi and Father Eugene Fiteni13 - Agostinians. In 1922, two Capuchin Friars, Father Fulgenziu and Father Fortunat went on a missionary visit to them. It had been a great honour for the emigrants when their first parish priest was appointed Bishop of Puerto Rico. They did not beg for money - however, their parish priest was open with Mgr. De Piro and spoke of their most urgent needs. Mgr. De Piro reminded his readers of the work of the Maltese emigrants in Detroit, relating how in 1923 they were already thinking of building a church where they could give witness to their lively faith.14
With words of enthusiasm, Monsignor praised a visit made by Mgr. Michael Gonzi, who on 2lst November 1928, went to the Maltese in Tripoli, together with the parish priest of Rabat, Don Nerik Bonnici, on the occasion of the consecration of the new Cathedral in Tripoli. 'The Maltese colony in Tripoli numbers about 2,000 and we may say they all took advantage of the visit of Mgr. Gonzi for the good of their souls. On Sunday morning the parish priest of Rabat accompanying Bishop Gonzi gave a sermon in the church, filling the congregation with joy when they saw they had a Maltese priest with them!'15 He added - 'It is truly praiseworthy for priests to go to countries where Maltese persons are working, for they must do much good to their brothers who are far away from their homes'.16
No member of the Society was ready yet to go as a missionary Priest or Brother to the missions; so, Mgr. De Piro felt it befitting to start pastoral work with the Maltese emigrants. 'The aim of the Society is far away Missions; very likely, the first to benefit by our endeavours will be the Maltese who are away from their native land'.17
When he wrote these words, his mind had been full of memories of his own short apostolic experience with the Maltese in Tunis. They had wished to organise a fitting celebration for the feast of St. Paul by inviting a number of well known Maltese priests. The time chosen was May 1922, and it was an excellent opportunity for a mission among the emigrants. The Dominican Bishop, Angelo Portelli, led the group with Mgr. De Piro, other Monsignors from the Cathedral and the Master of Ceremonies, Don Giuseppe Camilleri. A special preacher was chosen, the Dominican Father Clement Portelli, and the group spent five full days there, alternating functions, sermons, singing, and closing with a solemn procession. The Maltese corresponded fully by receiving the Sacraments and attending for all the ceremonies. The Primate of Africa also took part in the ceremonies.18
On that occasion Mgr. De Piro had taken with him his faithful retainer, Wenzu Grixti, who, in his old age, related an amusing episode. After a day dedicated to pastoral work, the Maltese group liked to relax by wandering in the Arab quarter. One night Mgr. De Piro and Wenzu found themselves in a place where games were available. While Monsignor was handing Wenzu coin after coin for him to join in the games, time passed quickly and suddenly they noticed they had been overtaken by the small hours of the morning. On realising this, the Maltese group set out at once for the Hotel de France, where they were staying. Monsignor and Wenzu walked ahead of the others, to recite together the Rosary. Suddenly Mgr. De Piro asked Wenzu: 'Have you noticed? There are two Arabs in front of us. Every time we stop, they stop; every time we hasten our pace, they do the same'. Mgr. De Piro felt somewhat alarmed and thought it would be wise to turn back to join the Maltese group, but when they did so, one of the Arabs called Monsignor by his name. Naturally this took him by surprise, and the two well-built Arabs drew closer. When they were near enough, they reassured him: 'We knew you were he, and we wanted to protect you from a possibly unpleasant encounter'. 'But how do you know my name?' One of them answered: 'Aren't you the person at Fra Diego, always surrounded by children? I know you because I married a girl from Hamrun, and I often saw you there'.
The following evening, Mgr. De Piro went shopping with the two Arabs at a bazaar for soap and perfume to carry back as gifts for the girls of the Institute'.19
This brief experience in Tunis strengthened in Mgr. De Piro the ardent desire to have some of his spiritual sons working in foreign lands, not only among the emigrants, but among those people who had never heard the Word of God.
'Oh God, we ask you to send new members to this Society, who, with your help, will dedicate themselves to spreading the Gospel, and so, not only will they keep your Word, but will also make known to their brothers the spirit of the teaching given by Jesus of Nazareth'.20
While facing many problems besetting his infant Society, Monsignor never gave up hope. 'May this small Missionary Society become a reality by having the honour of sending missionaries to non-believers across the world'.21
He spoke frequently and wrote about the reward God gives those who leave everything to work in mission lands; he did not try to hide the many privations they would have to endure, but he stressed too the great gift of peace of heart God would grant them.22 He spoke about the example of missionary saints, and quoted St. Teresa of Avila's words: 'God gives Himself completely to those who leave everything for his love'.23
Mgr. De Piro's desire to see his own missionaries going to overseas lands grew infinitely, when he saw missionaries from other Congregations leaving the Island. With moving words he describes the departure of four Capuchins who in 1923 left Malta for India. 'These Missionaries have a great work before them which they have already embraced. We wish them from the depth of our heart every blessing from heaven, hoping that one day, our own Society will have the joy of sending some of its members, so that they too will sow the seed of the Word of God in those lands where, in his mercy, He will choose to send them'.24
It was a great event when, on 27th May 1924, the precious relic of the arm of St. Francis Xaviour was taken for a few hours to the home of the Society in Mdina and to the Home of St. Joseph in Santa Venera. Monsignor's joy was even greater when unexpectedly the precious relic was taken a second time to the Home of St. Joseph privately just for the members of the Society. De Piro said: 'This second visit of the apostle to our Home has filled the missionaries with happiness, and they took advantage to pray in particular for their needs and for missionaries all over the world'.25 In the Almanac he adds: 'A missionary vocation is a great honour, and the sacrifice it demands is also great. The missionary has to be separated from the world, his native land and his family. Those who are called walk happily on the way of the Cross, and with a generous heart make their sacrifice, abandoning all for Jesus, a step rewarded with great happiness. It is a wonderful and admirable call, and we must help all concerned by talking about the missions, by spreading missionary literature, by bringing closer to the missionary Congregation young people of good will, by reminding parents not to impede their children's vocation and thus deprive God of His labourers. We may help the young, who, we know, are preparing to become missionaries, by offering a donation for a scholarship to help them complete their missionary studies. Generosity of this kind draws down upon us unknown graces during our life, at our death and after. How true it is that through the renunciations implied in a missionary vocation a hundred-fold of good is reaped'.26
When Mgr. De Piro wrote these words, his Society had acquired a certain name among the Maltese, and it seemed as if a ray of light was shining on the missionary members of his religious family, giving them a deep desire to be ever more generous with God. This was his consolation; the missionary flame was burning brightly.
Twenty five years had passed since the 2nd March 1902, when Giuseppe De Piro, in the prime of his youth, had been consecrated a priest. After years of constant dedication, his name was well known and it was befitting that the Church of Malta, the Government and the people should rejoice with him on the occasion of his priestly jubilee.
His Jubilee Mass was celebrated in the Cathedral of Malta, on l8th April 1927, Easter Monday: Archbishop Maurus Caruana and the Metropolitan Chapter were present. The godparents for the occasion were Senator Alfons Galea, and his brother, Baron Igino De Piro, also a Senator.
No invitations were sent; however, two Government Ministers represented the Maltese Parliament: Minister Adami and Minister Mifsud Bonnici. Mgr. B. Scicluna gave the homily. The Cathedral was full of well known personalities and a number of children from the Homes in the care of Mgr. De Piro. The members of his Society were all present, and his mother, notwithstanding her age, was there too and received Holy Communion from the hands of her son.27
Apart from his joy for many graces received, Mgr. De Piro was deeply consoled on this great occasion, for his dream was coming true: the Society was enriched with its first real missionary, leaving for East Africa to evangelise non-believers.
There is in East Africa a great expanse of land which in 1927 was known as Somalia, covering 600,000 sq. kilometres, with its capital, Mogadishu. However, the land we are going to refer to is known as Ethiopia, an extremely poor land. It was then dependent on Abbyssinia, with a population, said to be about 250,000. The Somalis and Abyssinians were not on friendly terms. Part of this land had been entrusted to Maltese Capuchins, who had three mission stations: Gibuti, Sofi, Gigiga.
The Apostolic Vice Prefect was also a Capuchin Friar, Father Angelo Mizzi, and according to his report there were 347 European Catholics and 193 natives. The Capuchins ran four schools and had three churches and three cemeteries to look after. The schools had a population of over 130 boys and girls, who were clothed and fed free of charge. There were also a trade school, a hospital and four dispensaries. Franciscan Tertiary Sisters offered their valuable collaboration. In the vicinity there was the Galla Mission, in the hands of the French Capuchins.28
Father Angelo Mizzi was convinced that the few missionaries there were unable to cope with all the work. As he had met Mgr. De Piro and knew how keen he was on missionary work he took the opportunity to write to him. The following is his letter, dated 4th March 1927: '... I'd like you to send me catechists who would be able to teach the children in our schools. There are a number of stations without catechists. I would be happy to place one or two in each of our schools' (This Capuchin must have imagined that De Piro had a regiment of missionaries ready for Africa!) 'These catechists will lodge and board with us until the time when they will form their own community. Each one will have his own room to sleep and study in -for the present they will have their meals at the same table with us, and recite their prayers in the same choir. . .'.
Father Angelo wanted more information from Mgr. De Piro regarding conditions, travelling expenses and payment. 'What I am asking you for is according to the spirit of your missionary work. . .'. The Capuchin realised that he was asking too much, but he hoped the answer would be as generous as possible and, meanwhile, the anticipation filled him with joy. . . .29
The letter took a month to reach Malta. Mgr. De Piro ardently wished to be as generous as possible and help the hopeful mission in Africa; however, it was impossible for him to meet Father Angelo's demands. On 5th April 1927, he replied and the following is the full text of his letter:
Dear Father Mizzi,
I received your letter of 4th March and very much appreciate it. As you have asked of me, I do want to be generous with you. I hope I shall be able to send you one missionary. With God's blessing on him he will not fail to draw others after him. You, on your part, should move the little Somali children to pray. Register their prayers on the form I am sending you, and do me the favour of returning it to me. I can tell you from personal experience that since I made the children in the Institute pray our small missionary work has grown stronger.
I am not asking for any payment for the work of the person I am sending you. May God bless our work! However, I cannot make the same offer as regards travelling expenses, as our Society is still in its infancy. If it weren't still at this stage, I myself would accompany the first missionary I am sending you. My visit to Somaliland would have filled others with courage.
I greet you in the Lord,
and hope to be a help to you.
Mgr. G. De Piro30
Mgr. De Piro was sending a missionary and he hoped others would be called to leave their native land. He believed in the power of prayer, specially children's prayer, and he invited many others to pray. Religious in Malta, the children in the Homes and others were generous in offering prayer and sacrifices for the missions and for the Society of St. Paul.31
1927 was a year of great blessings; among these, the project of the Central House of the Society was taking shape. De Piro was loaded with work, and it was impossible for him to leave the Island at that time. His will power never lessened, but at the age
of 50, he began to feel the strain of his arduous work for God. In October 1926, he wrote to Archbishop Caruana: '.. . As you know, last year I was hit by a breakdown, that has weakened me; I lost energy and the strength to keep up with my activities. On the other hand, my work has kept increasing at every level, especially in the Society of St. Paul. . .'.32
De Piro's reply to Father Angelo took two weeks to reach its destination. He replied at once from the Catholic Mission of Sofi, near Harrar. In his letter of 23rd April 1927, the Capuchin writes: 'I thank you very much because your letter has filled me with the greatest joy, that only a superior of a Mission can feel.33 I hope the first sacrifice of your Society for this Maltese Mission entrusted to me will be a priest. A priest gives the greatest service wherever he is sent in God's name. However, if he is not a priest, I still thank you all the same - with all my heart. A simple catechist can help us in a thousand ways. . .'.34
The name of the missionary was not yet known; the Somali Capuchins were expecting him and were ready with a loving welcome. Father Angelo continues in his letter: '. . . Write soon, and tell me everything that is interesting about this new missionary, your spiritual son. Encourage him in my name. Assure him that all of us - priests and children of the Mission - are impatiently waiting for him and praying God to grant him the graces and blessings that can make of him a real apostle among the Somali. . .'.35 Regarding travelling expenses, Father Angelo told De Piro that the Maltese Mission would pay whatever Mgr. De Piro needed. He also told him to go to Sur Alfons Galea - his cousin and administrator - and ask him for the necessary money. Father Angelo would be writing to him to inform him further and in the meantime De Piro could also take with him Father Angelo's letter.36
The Society of St. Paul depended on the Diocesan Authority; so, Monsignor hastened to inform the Archbishop of his choice for the African Mission. The Archbishop approved Brother Frangisk Caruana being sent; he was a fervent Religious, who had been in the Society since its very birth in 1910.37
Another letter came from Father Angelo, dated 30th April 1927, in which he thanks Mgr. De Piro again for the missionary he was sending. '. . . May God shower upon you all blessings from heaven for your work to grow and yield the fruit which rightly you and the Church are expecting. . ' 38
The name of the missionary had not yet reached Somalia, although by 4th June Father Angelo was anxious to know details about the catechist who was to be sent. Father Paul de Pasquale a Capuchin - was calling at Malta on 20th July and Father Angelo thought it a good idea for De Piro to entrust the missionary to him to avoid difficulties.39 However, in the meantime, Monsignor had already made plans for the Brother's departure in June.
This letter crossed a letter of Mgr. De Piro giving all the information required: '... His name is Brother Giuseppe Frangisk Caruana, a member of the Society of St. Paul; he is 36 years old. I see in him a spiritual person, able to adapt well to children. He is also a nurse. I am going to lose his help here, but I make the sacrifice from my heart, in the certainty that God will not fail to send me others to replace him. . .'.40
Other comments about Brother Frangisk are to be found in the Almanac of St. Paul: '. . . I am sure that all, who knew him, confirm his worth. He is kind-hearted and a hard worker in the Institute -he has cherished the Society since his early youth, with a love similar to that of a child for its mother. This catechist has been fortunate for he has received the great grace to be the first missionary of the Society. From the very first day he joined our Society he prayed God to send him to the missions. And this shows us how God really hears us. After seventeen years he obtained the grace he asked for, because from the time he joined us until he left for the mission land, he persevered in prayer, and never lost hope. . .'.41 Although this article is signed- 'One of the boys' - we feel Mgr. De Piro prompted it. It is concluded with a prayer: - 'We pray that Christ may send missionaries to work in his vineyard; we pray especially for this Maltese Society of St. Paul, whose Father is also Maltese, that one day it will do much good to souls and be an honour to Malta and to the Church of Our Lord Jesus Christ'.42
After inquiries at Cook's Agency, plans were finally made for Brother Giuseppe to board a ship bound for Aden and from Aden to proceed to Harrar. In a letter announcing Brother Frangisk's departure, De Piro gave hopes of sending a priest in the future. '. . . God does not fail in His promises, and will send you priests. For the present take the catechist I am sending you. Greetings and good wishes for your Mission and our Society. . .'.43
The 'fare-well' ceremony took place on Tuesday, 2lst June 1927, in St. Joseph's Home, Santa Venera. It was an occasion of mixed sadness and rejoicing. The members of the Society felt they were parting with a brother they loved, but they were also happy to see their Society making a step forward to achieve its ideal. It was consoling to see the first missionary, full of courage given him by God, leaving his parents, his brothers, sisters and friends, ready to go to an unknown land-with the difficulty of an unknown language, and unaware of what was in store for him.44
That same day, Brother Giuseppe - as he was going to be known45 - left Malta. By nature, Brother Giuseppe was the type who never missed any detail of what was happening around him; so from now on, he wrote hundreds of letters. His missionary life could be written based on his letters. His first, dated 24th June 1927, gives a full description of his trip from Malta to Dirre Dawwa on to Harrar and Sofi. Mgr. De Piro was delighted with this sequence of letters, and chose the most interesting details to publish in the Almanac.46 Now he had no problem in producing missionary news, for the history of the Maltese Mission in Somalia, and in a special way the apostolic work of Brother Giuseppe, filled the pages of the Almanac.
De Piro, now, could speak with confidence about a Missionary Society, and the spiritual and material help received from benefactors was yielding fruit. He wrote: 'God has cast a glance of special love on the Society, and has granted the grace to one of its catechist brothers to open wide his hands and place them on the mountains of Abbyssinia - the country that recognises as its apostle the Evangelist St. Mark. . .'.47
A letter from Brother Giuseppe dated 1st July 1927, gives the full description of his arrival.48 He had not reached the Maltese Capuchins yet. That same day, Monsignor wrote to Father Angelo: 'When you receive this letter, Brother Giuseppe will be with you. We wish him a good beginning and we pray the Lord of the harvest to send other workers. . ' 49
When Brother Giuseppe arrived at Dirre Dawwa on 3rd July, it was a great surprise for the missionaries, for no news had arrived regarding his departure from Malta. Father Angelo met him on the 7th and introduced him to Bishop Andrea Jarosseau.50
This was the beginning of Brother Giuseppe's life as a missionary, representing the Society of St. Paul, His was a long and fruitful missionary life, until his death on 23rd April 1975 at 83 years of age, He had never returned to Malta, not even for a holiday to have a rest.
As soon as Brother Giuseppe began his missionary work in Sofi, he realised how necessary it was to be a handy-man, but the drawback was lack of tools. He was full of hope that others would follow him, for he knew many who wished to join him. In July 1927 he wrote; '. . . Tell my brothers to make an effort to learn many trades; here there is nobody to do anything for you; you must even wash your clothes. . .' .51 His first handicap was not knowing the language. He writes: '... Send me as soon as. possible a Maltese-English dictionary, because I cannot understand these people by signs; I feel dumb.52 All Brother's letters to Mgr. De Piro are addressed - My dear Father. . .' as indeed Monsignor really was.
With great sincerity, Monsignor praised Brother Giuseppe on every occasion and looked forward to hear from the Capuchin missionaries news about his apostolate in Africa. The first comments reaching him came from Father Angelo, dated 23 July 1927: '.. . Brother Giuseppe Frangisk is very happy; he is truly dedicated to the good of souls. He is diligently learning Somali and French; apart from this, he has treated us to the best 'Maltese Cuisine' which in time will improve our health!!53 Brother Giuseppe is also a nurse and a good dentist. He is being trained to become a good catechist, He is already in charge of three catechumens, teaching them to pray in their own language - Galla'. 54
Later, Father Angelo wrote again: '. . . I thank God, Brother Giuseppe is getting on well, he works very hard. His three catechumens were baptised on 8th September...'.55 Mgr. De Piro also received a letter from Bishop Andre Jarosseau, who looked after the Maltese Mission in Somalia. 'I should have thanked you before for the apostolic support you kindly sent to our African Mission in Somalia. Brother Giuseppe F. Caruana is most suitable. He is good, with a profound religious spirit, together with other precious qualities, which make him an able chemist, a good handy-man and a conscientious bursar. He is a great help to us. . .'.56
Brother Giuseppe was truly a good missionary, convinced that first he had to live his religious life to be able to do good to the poor people of Abbyssinia - morally and materially. On 25th February 1928, Father Angelo wrote: '. . . Brother Giuseppe is very well; he is cheerful, kind, and takes very seriously all that concerns Religious life. He is very precise in observing his Rule. All of us are very happy to have him, and he certainly edifies me.. ' 57
Another letter from Sister Maria Cleofe, a Franciscan Tertiary of Jesus of Nazareth, on her arrival in Somalia gave more details, and from her we know how helpful Mgr. De Piro was. This letter is dated 2lst December 1931. '... Last Friday evening, I enjoyed meeting good Brother Giuseppe, your dear son. Thank God he is well and happy. He knows the places and customs of these people just as well as if he had always belonged to this country. He is very popular, and prepared to make any sacrifice in order to draw the people closer to God. It seems he always undertakes the difficult things requiring sacrifice. As soon as he saw me, he asked me about you and your dear ones. He told me you are always prepared to send him whatever he needs. He showed me the mule he acquired thanks to you. He related to me interesting facts regarding his apostolate - that must have sent many souls to heaven. I told him to write to you about this, but he said, at present, he does not have the time. . .'.58
Mgr. De Piro continued following Brother Giuseppe in his religious life. He was happy to note his enthusiasm; at the same time, he was concerned that perhaps, due to his work, he might neglect his spiritual life. He reminded him of the yearly retreat and a reply from Brother Giuseppe dated 7th May 1932, reassured him. '. . . Regarding the retreat, don't worry, because since Father James became Superior, we talked about the necessity of retreats for the missionary. I also told him how happy the news of a retreat would make you because you frequently mention it to me. . .'.59
Father James writing on 22nd May 1932, said: '. . . A few days ago I received your letter in which with great concern, you recommend to me your much loved Brother Giuseppe. Rest assured - I will do all that is possible. I assure you, Brother lives the spiritual life of his 'Society which he loves dearly. ..'.60
Brother Giuseppe gives a vivid picture of the great incidence of poverty and disease afflicting the people. He realised he needed to acquire knowledge about the various diseases, so he wrote to Mgr. De Piro for medical books. No doctors were to be found in the region.61
At times, he himself was laid up by some illness, until then quite unknown to him. '... I was out of action at the station because of my legs. I still have a painful leg, due to cruel little insects that penetrate the skin; they are not larger than a pin head, and if you don't notice at once, as happened to me, they cause great itching; then, when you scratch, the skin is irritated and very soon it becomes septic. ..'.62
Till the end of his life, Mgr. De Piro followed closely the mission in Somalia, and constantly sent out from Malta medicines, clothes and tools of all kinds.63
In a letter dated 2nd August 1928, Brother Giuseppe wrote: '. . . At present there is great misery. There is no millet; they have sent to India for some and all are waiting impatiently. People have been reduced to just skin and bones; there is sickness everywhere and many are dying'.64
Mgr. De Piro was worried about Brother Giuseppe and did not wish to alarm his family in Malta. When Brother Giuseppe knew of Mgr. De Piro's anxiety, he wrote to reassure him that he was very happy and his only suffering was to see the sad condition of the people.65 In another letter he wrote: '... There is great misery and, to make things worse, the locusts are here again in great numbers; the ground is covered all over with them and when there is no more space, they rest on the big trees. How my heart goes out to these poor people! . . .'.66
Through the frequent exchange of letters between Brother Giuseppe Caruana and Mgr. De Piro, we may follow the missionary-minded zeal of both Father and spiritual son. Bishop Jarosseau and the Capuchin Missionaries expressed in several letters their gratitude for the gift offered to the Somalia mission in the person of Brother Giuseppe, and for the constant attention and help coming from Malta, through Mgr. De Piro himself and those his fervour encouraged to work for the mission. Their great desire was to have other members of St. Paul's Society as labourers in the Somalia vineyard of the Lord, where labourers were all too few.
Looking through the correspondence of Mgr. De Piro, we realise the endless demands made to him by Brother Giuseppe, the Capuchin missionaries and the Franciscan Sisters. Bishop Jarosseau, knowing how keen Mgr. De Piro was in his missionary endeavours, asked for the help he needed, knowing he would receive a generous response from his benefactor in Malta. Monsignor's mother, Ursola, was most interested in her son's missionary work, and made it her own concern too.67 It was her idea to create a 'Somalia Museum', with characteristic objects from Africa: birds, insects, photos, postcards - anything that might arouse greater interest in Malta for the many needs of the poor Somali people. Father Angelo lost no time in sending all he could put together.68
With this zealous lady as President, Luisa Caruana as Secretary and Mary Asphar as Bursar, a Missionary Laboratory was organised and attended by a group of willing ladies, who met monthly at St. Joseph's Home to collect and prepare clothes and other necessities for the missionary stations in Somalia. The Shipping Agencies in Malta made reductions for missionary goods, and from October 1928 to 1933 the despatch of useful articles to Somalia became a regular undertaking. The useful articles received were distributed according to the necessities of each station.69
Letters of thanks from Somalia filled Mgr. De Piro with joy and new energy, which were shared by his earnest missionary workers. A special letter of thanks was received from Father Angelo for the harmonium sent to the station of Gigiga.70 Every year Mgr. De Piro published in the Almanac news of the Somalia Missions and the various donations made by the Maltese.71
At the close of 1928, Mgr. De Piro could not see the possibility of sending any missionaries to Africa. Letters in constant sequence had come from Father Angelo, appealing for a priest and catechists.72 A letter written by Mgr. De Piro on 2nd April 1929, reflects his attitude, when he stated that he would not be sending catechists to a mission land before he was sure they had a sound vocation.73
At the time that he received this incessant correspondence from Father Angelo, Mgr. De Piro was feeling very exhausted because of his heavy load of work. He was advised by the doctors to take a trip abroad and thus be somewhat relieved of his strenuous work. He decided to visit the Shrine of Our Lady of Lourdes. When Father Angelo heard this, he again pressed his plea: '. . . I do hope that when Our Lady of Lourdes will have granted you the rest you deserve, you will inform me about your projects regarding a priest and a brother - at least - to be sent to our mission. . .'.74
Mgr. De Piro, on his return to Malta, informed Father Angelo that he had prayed with great trust to Our Lady of Lourdes, but as yet no member of the Society could be offered for Somalia.
The Somalia Mission had its internal problems,75 and the Bishops of Malta and Gozo were approached with the proposal that the Diocesan Clergy could take over by sending priests with a missionary call. Months passed by and correspondence continued, but no conclusive agreement ensued.76 In the meantime Mgr. De Piro and the Society were going through a time of trial,77 and however great his desire, the Founder could not see his way clear to send any member of the Society to Somalia.
The Maltese Mission of the Capuchins in Somalia now had five stations: Gigiga, Gibuti, Sofi, Bursum and a very poor station - Gololcia. Mgr. De Piro and Archbishop Caruana reached the conclusion that members of the Society of St. Paul would be sent over if they were offered a station. Mgr. De Piro asked Father Angelo Mizzi to present this request to Bishop Jarosseau - which he did. As the weeks passed, letters from the Capuchins in Somalia perplexed Mgr. De Piro because the contents did not correspond; so, he decided to clear the matter with Brother Giuseppe, who, being on the spot would be able to clarify the situation.
'. . . I shall tell you how matters stand. As our work is now centred there (in Somalia) I wrote to Father Mizzi asking him what sort of welcome we might expect, when the time comes for us to go. As the answer did not put my mind at rest, I wrote again and asked him to give us a house - at least. With your help we could prepare it for those arriving, so they would find a home to welcome them: I know fully well that there are privations to be endured in mission lands. However, one who is responsible - as I am - has to think about the others. The fact that after five years you still do not have a house does not encourage me. I have been told that permission has to come from Rome for the donation of the house in question to be made on a sound basis. I shall not interfere in this matter, for I am certain he (the Bishop) intends to act as a father to us.
It is clear that the Society has to have its own house. Now you may speak to whomever you think best - Father Angelo Mizzi or Father Gwakkin - who can be interpreters on your behalf with the Bishop; and as soon as you can, send me a clear reply. . .'.78
An answer from Brother Giuseppe was delayed, and a letter from Father Angelo contained the invitation of the Bishop to Mgr. De Piro - to visit the Mission personally.79
Brother Giuseppe heard with great joy of Monsignor's probable visit to the mission, and when the Founder's letter reached him, he informed Father Angelo that he had entrusted the matter to Father Gwakkin. They awaited the reply from the Bishop before sending the desired reply to Malta.
Mgr. De Piro did not wish to be hurried into going to Somalia.80 His aim in visiting the mission - as he expressed himself in a letter to Father Angelo-was to accept a station in the name of the Society, with sufficient land to continue the missionary work started by Brother Giuseppe Caruana. Letters from the Fathers and Brother Giuseppe were often contradictory, 81 and Monsignor wisely postponed making any decision regarding the acceptance of a station.
When Mgr. De Piro heard that Bishop Jarosseau was ready to offer the station of Gololcia to the Society, he was anxious to know from Brother Giuseppe details about this particular mission station.82 In a letter dated l2th January 1933, Brother Giuseppe gave an ample description of this poor and needy station83 and told Monsignor that Bishop Jarosseau had expressed his desire for a conclusive reply from him.84
Mgr. De Piro prudently decided to pray and seek advice. On the 9th February 1933, he called a meeting of his Council and read the letter received from Brother Giuseppe to Don Michael Callus and Giuseppe Spiteri. After prayer and due consideration of the offer, the Council's decision was the following: 'The Council of the Society of St. Paul has decided to ask Bishop Jarosseau, Apostolic Vicar of Abbyssinia, for the station of Gololcia, as our first missionary field, and it has been planned to send a priest and a catechist or two.85
On the same day, Mgr. De Piro wrote to Father Gwakkin, stating he would accept the offer, with the intention of building the missionary station, and he hoped the Society would not meet any opposition.86
Father Gwakkin in a letter dated l9th March 1933, reassured Mgr. De Piro: '. . . Bishop Jarosseau was very pleased with your decision and has asked me to thank you in his name.. .. I can assure you that you will have total freedom in the mission, and you will be able to make any improvements you deem necessary regarding the state of the mission assigned to the Society. . .'.87
The last letter that reached Mgr. De Piro from Father Angelo is dated 5th May, 1933. It is short and deals mostly with advice to Mgr. De Piro regarding the route to Somalia. He first of all expresses the joy of all for his coming visit: '... You are awaited with great expectation by Bishop Jarosseau and even more by us-Maltese.. .'.88
Mgr. De Piro was preparing to undertake the sea journey that was to open new horizons for the Society of St. Paul. He found it difficult to take two lay brothers with him, and we know from those who survived him that he was going to accompany a priest and a lay brother. The priest chosen was Don Giuseppe Spiteri and the lay Brother was Ruzar Buhagiar.
The Founder, during the summer of 1933, was eagerly awaiting the day to give the missionary cross to the two travellers who would soon join Brother Giuseppe Caruana in Somalia. He never thought of the fatigue of the journey, but those around him anxiously thought about this, as they became aware of his growing frailty.89 It was not God's Will for the zealous Founder to make the important step that he had so prayerfully decided on for his Society.
The unexpected and sad events of the autumn prevented the two missionaries from leaving for Somalia. The missionary work undertaken by Brother Giuseppe Caruana was to be accomplished later by the sons of Mgr. De Piro. In their grief for their Founder's death they still felt his spirit inspiring them, and his zeal for the missions remained a foremost aspiration of the Society. In later years the word 'Missionary' was explicitly added to the name of the Society of St. Paul, which, after his death, achieved what had been the lifelong ideal of the Founder.
Among the well known traditions attached to the Catholic History of Malta, we find the story of St. Agatha, a martyr from Sicily. Between the years 249-251, when the Emperor Decius was persecuting the Christians, Agatha escaped from Sicily, where Quintiano was Governor of Catania and wanted to marry her. According to tradition she spent about three months in Malta, and lived in a cave in Rabat, where, with other young girls, she spent her time in prayer. We have no details regarding her martyrdom, but it is certain she gave her life for Christ about the year 251, in the neighbourhood of Catania.
The old churches of these Islands, where the Christians sought shelter, were hewn in rock. A number of them are found in the Rabat area, and one is dedicated to St. Agatha. Next to the cave which served as a church, there are catacombs, also hewn in the rock. Very likely these date back to the third century, and later took the name of this saint and martyr.
These caves were used as burial places by our forefathers, who gathered there for prayer. In time they were enlarged to hold a greater number of Christians, and about the year 1480 the cave of St. Agatha was adorned with frescoes, depicting the Saint. About 1504, the cave became a crypt; a church was built on it and dedicated to St. Agatha. For more than 400 years it remained a small church with one altar.
The Maltese have always had a special devotion towards this Saint; in 1551 on 20th July, during the Turkish invasion, her statue was carried through the streets in procession, and was placed on the Mdina bastions. On that occasion, the Island was delivered from the Moslems. St. Agatha is one of the Patron Saints of the Islands, and until 1575, on the eve of her feast-day, pilgrims walked to the church of Hal Bajjada, and kept a vigil there during the night of 4th-Sth February every year.
In 1666 the Bishop of Malta, Luca Buenos, presented a statue of alabaster for the crypt, and in 1670 the church above was enlarged, although no outstanding change was made.' For many years the Metropolitan Chapter of Malta has organised a devout procession from the Cathedral of Mdina to the church of St. Agatha, on the morning of 5th February. The church belonged to the parish of St. Paul in Rabat, but as time passed, devotion to the Saint waned among the people, and the church was usually kept closed, except on the Saint's feast-day.
Among the many documents belonging to the Missionary Society of St. Paul, there are those relating to the church of St. Agatha, dating back to 1626. In 1863, the Curator of the church was Don Bastjan Galdes. It was then that a gate to the crypt was made, and some work was done in the church.2
When the Founder of the Society of St. Paul was still young, his uncle, Baron Giuseppe De Piro Gourgion, became Curator of the church,3 and after his death, his nephew, Igino De Piro, brother of Mgr. De Piro, inherited the title. Baron Igino took over the church on 23rd October 1916, and dealing with the administration, he fulfilled his uncle's wish, by passing over to the church £65.4 Baron Igino De Piro carried on his responsibility as Curator and Administrator of the church until it passed into the hands of the Missionary Society of St. Paul.5
In the year 1919, Mgr. De Piro and the members of the Society rejoiced when the first member received into the Society, Don Gwann Vella, was ordained a priest. The Founder chose St. Agatha's church for the celebration of his first Mass on 22nd September 1919.6 Baron Igino De Piro was Curator at the time, and Mgr. De Piro had not as yet asked for the church to be ceded to the Society of St. Paul.
In January 1921, Mgr. De Piro appealed to the parish priest of St. Paul's, Rabat - Don Karm Sammut - asking him to cede the church with all its rights to the Society of St. Paul. The reply came promptly from the parish priest on 4th January 1921: 'I agree with pleasure to give you the church, because your work has a holy aim. I add that I am happy to feel that in some way, I am sharing in the good to be accomplished...'.7 He added certain conditons.8
Mgr. De Piro was pleased with the declaration of the parish priest and studied the conditions he had presented. On l4th January, he appealed to the Archbishop, explaining that the parish priest had already agreed to hand over the church, provided certain conditions were fulfilled. He added that near the church, he wished to build a house for the Society of St. Paul, and that certain agreements regarding the acquisition of adjacent property had already been made. In his appeal, De Piro asked the Archbishop to grant the parish priest the faculty to make the necessary written contract.9
As usual, Mgr. De Piro took his time, and although negotiations were progressing, he did not want to accept conditions that might become a hindrance in the future.
The lack of Canonical Approval was the main obstacle the Society had to overcome before acquiring the church, and in another letter to Archbishop Caruana, dated 4th February 1921, Mgr. De Piro enclosed a reply he had received from Cardinal Teodoro Valfro di Bonzo, who as Prefect of the Roman Congregation stated 'that the Society of St. Paul was not yet ready for Pontifical Approval, but should be given every encouragement, and recommended to Archbishop Caruana that he should grant the Society Diocesan Approval'.10
The following day, 5th February, Mgr. De Piro spoke directly to the Archbishop, explaining that in substance he accepted the conditions made by Parish Priest Sammut. However, as he feared the Diocesan Approval would take time, he proposed a 'provisional approval'.
Regarding the condition concerning the participation of the Society members in religious processions at Rabat, he did not wish to bind every individual to attend, except the 'Rabat community'; members in the other houses of the Society would be excluded.
He also wanted to make clear distinction as to what exactly should revert to the parish of Rabat if the Society of St. Paul ceased to exist. He was already planning to build a new block next to St. Agatha's church on lands he hoped to acquire. His wish was that, should the Society become extinct, these lands and buildings would go to the Bishop of Malta, who would hand them over to an Institute with an ideal similar to that of the Society of St. Paul.11
Various exchanges took place between the Archbishop, the parish priest of Rabat, Mgr. De Piro and other Authorities concerned, regarding the agreement and conditions, before St. Agatha's church would be ceded to the Society of St. Paul.12 On l4th November 1921, the Society was granted Diocesan Approval,13 and on 28th April 1922, the parish priest of Rabat, Don Nerik Bonnici, who had succeeded Don Karm Sammut, confirmed the agreement and the conditions presented by the previous parish priest.14
On l2th June 1922, Mgr. De Piro, as Superior of the Society of St. Paul, petitioned the Chapter of the Cathedral of Malta, presenting all the documents pertaining to the church of St. Agatha. The Metropolitan Chapter of Malta declared on 20th August 1922, that they unanimously approved his petition as follows: 'The Chapter agrees to the approval of the Council of the Administration on condition that the same Chapter will meet with no objection to carry out the yearly vow of the procession to St. Agatha's and the function attached to it'.15
Before the church of St. Agatha passed into the hands of the Society of St. Paul the Archbishop applied to the Sacred Congregation of Religious, on 3lst October 1922. He addressed this application directly to Pope Pius XI, and after explaining in detail the various steps taken, he appealed with the following: '... I welcomed favourably the request of the Founder, Mgr. Giuseppe De Piro, and I am prepared to issue the decree for the church of St. Agatha to be ceded - with all its rights, properties and obligations attached - to the praiseworthy Society of St. Paul. To be certain that all is correct, and no trouble will ensue, I am referring to the Holy See to obtain the authority to do this. . .'.16
The Congregation of Religious replied on 1st December 1922, that no impediment existed. The church of St. Agatha could be ceded to the Society of St. Paul, according to the agreement and conditions laid down.17
The Archbishop's decree was issued on 24th April, 1923 and from then on, St. Agatha's church became the property of the Society of St. Paul.18
While Mgr. De Piro had been trying to acquire the church of St. Agatha, he had been negotiating for a large plot of land adjoining the church, on which to build a house for the members of his Society. This effort dates back to 1918, before Don Gwann Vella celebrated his first solemn Mass in that church. In the 1933 Almanac of St. Paul, Mgr. De Piro gives us a true picture of the difficulties covering fourteen years:
'For years we had hoped the time had come to start building a shelter for our young members where we could help and guide them in their precious vocation: to go far from their country, to search for and help their brothers by giving them the light of the Gospel, thus placing the Holy Name of Jesus in their minds, in their heart and on their lips. Year after year, this hope of ours seemed to be thwarted by mysterious adversity, as if we would never be able to realise it. However, whatever God wills nobody and nothing can impede'.19
A first difficulty had been acquiring lands subject to a law named 'Sacro Patrimonio' - that is the income accruing from these was to benefit a particular person or persons. A legacy bequeathed by a contract dated 1859 was to benefit any two poor girls who wished to get married. Several problems had to be solved between 27th January 1919 and l3th January 1920.20 After overcoming many obstacles during the '20's, several lands were acquired with the necessary documentation. Legal advice and help came from the architect, Ugo Mallia, and Monsignor's nephew, Alexander Stilon De Piro, who worked hand in hand with the architect.21
Those who knew Mgr: De Piro and his project sent offerings for the missions and in particular for the building, which was then known as the 'Rabat Institute'. The most conspicuous offerings came from the Maltese in Detroit'.22
In the meantime, with the Archbishop's consent, Mgr. De Piro formed his Council - the first one of the Society of St. Paul, and from 27th April 1927, he met regularly with Don Michael Callus and Don Giuseppe Spiteri. Problems of the Society were dealt with and among these were burdens relating to the property acquired, from which Monsignor sought to free his Society completely.23
During these negotiations, Mgr. De Piro had been able to advance plans for the much desired building.~24 He was also thinking of acquiring a summer home for the Society, where the members could rest. A house in Gozo was rented close to St. Joseph's Orphanage, and in Marsaxlokk he had also taken on lease 'Torre Cavallerizza'. The summer house in Marsaxlokk was given up shortly after the Founder's death. However, the short time spent there benefited the Society; two boys - Salvo Gafa and Tony Attard - joined the Society. This appears in the 'minutes' of the Council meeting of 30th September 1930. Brother Gafa persevered in his vocation as a fervent catechist.25
The year 1929 brought a ray of hope for Mgr. De Piro, dispelling dark clouds that so often had cast their shadow on the preceding years. Sufficient land had finally been acquired, a plan was ready, and the next step was to obtain building permits. A. Cesareo, Medical Superintendent for the Health Department, replied to De Piro's request by letter, dated 22nd August 1929, granting permission from his Department for work to start at St. Agatha, provided the Police had given the necessary permit.26
On l3th October 1930, Architect Vassallo informed Mgr. De Piro that Pio Cuschieri, who owned a small portion of land adjoining the 'Clausura' of St. Agatha, Hal Bajjada, was prepared to donate it to Mgr. De Piro, kindly giving him unlimited rights and full power to do with it whatever was needed. After this donation, Mgr. De Piro was able to build the dividing wall separating his property from that of other owners. 27
After fourteen years of trials and difficulties, it seemed the Society was getting nearer to the day when the first stone would be laid for the building annexed to the church. The Society could look forward to the future with a 'home' of its own - and with peace of mind. We have seen the words in Mgr. De Piro's will referring to the Society of St. Paul - in the concluding section of Part I.28
After writing his will, De Piro was able to buy another plot of land that was part of the 'Clausura' of Hal Bajjada.29 However he was not satisfied merely to own the land; he was thinking of the funds needed for the building to be completed. In 1932 he opened a 'fund' naming it: The Small House of St. Paul: St. Agatha - Rabat - Building Fund.
Although the 'book' registering the funds is dated 1932, the first sums of money were deposited in 1931. The main benefactor was Mgr. De Piro himself; between May and December 1931, the Founder contributed for St. Agatha the sum of £400-more than fifty years ago. This was a substantial offering.30
At this time, Dr. Alexander Stilon De Piro, who had helped his uncle all along, informed him by a letter dated 25th April 1932, that the plan sent to the Lieutenant Governor and the one he possessed did not tally. It was necessary for Architect Ugo Mallia to make the corrections to avoid any variations in the smallest detail and subsequent complications.31
Mgr. De Piro made several enquiries about quarries in the area of Qrendi and Imqabba, hoping to find good stone for the building. The parish priest of Qrendi, Don Manwel Micallef, knew a man, Ganni Callus called 'Il-Bofni', who was opening a new quarry and promised that if he found good stone, he would give it free of charge to Mgr. De Piro. Also others - Raymond Ellul and Giuseppe Callus-were approached by the parish priest of Qrendi, and generously offered stone.32
The masonry was in the hands of Giuseppe Sapiano from Rabat. Before starting the building, foundation expenses had to be settled, and Mgr. De Piro added to the first £400 another £600.33
Monday, 3rd October 1932, was a day of great rejoicing for Mgr. De Piro, and the last number of the Almanac issued by him is full of the events of that memorable day.
'On 3rd October (1932), all the missionaries gathered in the church of St. Agatha in Rabat. Wearing their surplices, two by two, they waited for the arrival of the Archbishop near the Crucifix of Hal Bajjada Street, where the members of the Committee had already taken their place. When the Archbishop arrived, and Mgr. De Piro had greeted him, kissing his ring, the procession moved towards the church. On reaching the entrance door, the children of St. Joseph's Home greeted the Archbishop with the Pontifical Hymn. The Bishop thanked and blessed them and entered the church, decorously adorned for the occasion and already filled with guests. When all were seated, the Superior approached the Bishop to welcome His Grace and the guests assembled'.34
According to the custom of the time, Mgr. De Piro's welcome and his following address were in Italian. He spoke with deep feeling and wished all to know the extraordinary help he had received from God during years of trials and difficulties, which might have intimidated him and deterred altogether the efforts made to realise the project. 'When we work for God's glory obstacles abound, but Our heavenly Father's loving hand has been extended to aid his faithful servants. . . .35 The Society's aim is first and foremost missionary work. . . . Here the young will come; prepared to listen to the precept of the Lord of the harvest: 'Go and teach. . . . Carry the gospel to all the nations. . .'.36
'Your Grace, since you represent the Vicar of Christ, and Christ Himself among us, the sign of the Cross you will place today on the first stone of our building will be to all the Members of our Missionary Society balsam that will fill each one with the spirit of their Father, Paul, making their hearts like his; it will help their numbers to increase, so that they will soon share the great mission - that has no limits in the pagan world'.
After Mgr. De Piro's address - copies of which had been printed as also the plan of the projected building - the members of the 'Pro Missionary Institute' beckoned to the guests present to move outside. Archbishop Caruana, the Canons of the Cathedral and the two Godfathers, the Prime Minister, Sir Ugo Mifsud, and the Chief Justice, Sir Arthur Mercieca, moved out in procession with the members of the Society of St. Paul towards the place where the first stone had been hoisted.37
The foundations were laid and the guests present shared the satisfaction clearly showing on the faces of the members of the Society. The Archbishop intoned the liturgical prayer, blessed the stone with holy water and bent down to smear mortar on it. Guided by the two Godfathers, the stone was gradually lowered, and the Master Mason, Giuseppe Sapiano, laid it securely in its place. The Archbishop then walked around the precinct, blessing the foundations - and returning to the assembly, asked the founder to announce the special Blessing and Indulgence granted by Pope Pius XI to all present. The Confiteor . . . was intoned and the guests knelt to receive with reverence the Apostolic Blessing.38
Finally the Archbishop intoned the Te Deum . . . in thanksgiving, and the ceremony was concluded with the Antiphon of St. Paul, Patron Saint of the Society.
It was a very happy day for Mgr. De Piro. He gave a full description of the foundation stone, the quarry from which this strong stone had been hewn, and the cross it bore, that had been made from the miraculous stone taken from the cave of St. Paul in Rabat.39 - 'The solemn ceremony went beyond our expectations in every way; those present congratulated us for a festive occasion which they never expected to be so lovely and so devout'.40
With gratitude Mgr. De Piro noted the many letters of good wishes he had received,41 and that same day, many wanted to show their appreciation by making financial offerings. A special donation had reached him, sent by Bishop Caruana from Porto Rico, which touched him, because it originated from a poor mission land. One light shadow that afternoon had been the absence of his Mother, Ursola De Piro, prevented from being with her son because of physical indisposition.42
Palazzo Xara and Celsi Street in Mdina were now inadequate, and it had been decided that the young lay brothers would move from Mdina to the Home of St. Joseph in Santa Venera, during their novitiate.43 Mgr. De Piro felt interiorly urged - and he manifested this in several ways - to transfer the Society members as soon as possible to St: Agatha. After nine months of hard work on the part of the masons, there were sufficient rooms to accommodate his spiritual sons in the new building.
Specially cherished by the Society was the day chosen for the blessing of the house: 30th June 1933; on this day the Church celebrates the martyrdom of St. Paul, the Patron Saint of the Society, and the date also commemorated the birth of the Society in 1910. Mgr. De Piro wished to solemnise the occasion by inviting Archbishop Caruana to preside and impart the liturgical blessing. As in the previous year, benefactors, friends and all the members of the Society filled the church of St. Agatha. The Eucharistic Sacrifice was celebrated, and after Mass, the Archbishop blessed the large Crucifix which was to hang in a conspicuous place in the corridor of the ground floor. His Grace proceeded through the building, blessing every room, and finally blessed a large bronze medallion brought by Mgr. de Piro from Rome. In 1933, the Church was commemorating, with an extraordinary Jubilee, the nineteen-hundredth anniversary of the Redemption, and the Bishop himself placed the symbolic medallion on the sustaining column which rests on the foundation stone. It represents peoples of all nations adoring the Cross of Christ, with the following inscription: 'O Crux Ave Spes Unica - Anno Jubilaei 1933'.
Below the medallion, Mgr. De Piro hung a frame with the following commemorative words in Latin (English translation):
MAURUS CARUANA
ARCHBISHOP OF MALTA
BLESSED THIS NEW BUILDING
IN A SOLEMN CEREMONY
AND ON THIS DAY
COMMEMORATING THE MARTYRDOM OF ST. PAUL THE APOSTLE
WITH HIS OWN HANDS
PLACED THIS MEDALLION
AS A REMEMBRANCE OF THIS EVENT.
The meaningful blessing was concluded in the church of St. Agatha with the Te Deum . . . and the antiphon of St. Paul.44
The minutes of the Council Meeting dated l5th June 1933, reveal Mgr. De Piro's eagerness for the completion of the new building:
'At this Council meeting, we decided to go together to St. Agatha to spur on the workmen, as we know they are now nearing the end of their work.45
Three days after the blessing of the house, Monsignor again held a meeting with his Council members: Don Michael Callus and Don Giuseppe Spiteri.
'On 30th June, the day of the feast of St. Paul, the new building annexed to the church of St. Agatha in Rabat was solemnly blessed by His Grace, Archbishop Caruana. The Council has decided to transfer to the new house novices and students. This will take place as soon as the building provides the necessary services, and when the wall surrounding the precinct is completed. The Superior himself at his discretion will decide the time which is suitable for the transfer'.46
Until then, the educational branch of the Society was still in the Oratory at B'Kara, but this was not large enough to accommodate those wishing to embrace the Society. Mgr. De Piro thought that a move to the new house could temporarily be a solution to the restrictions of the Oratory building. This move is registered in the minutes of the Council meeting on l8th July 1933. During that meeting, the Founder proposed that one of the students of theology could act as prefect to the young aspirants going to St. Agatha.47
This is the last time that the building is mentioned in the official acts of the Society during the life of the Founder. Before the end of the month, the small house of Celsi Street, Mdina, was vacated for good. The first community moved into the new building on 24th July 1933, and ever since then it has been the Central House of the Society of St. Paul. The first Superior was Don Wistin Grech, and on that day - when Mgr. De Piro could see his small family reunited in their new home - the Founder thanked God with a heart overflowing with gratitude. With wisdom and love, Divine Providence had been guiding events, for it is certain that, had the members of the Society not moved into St. Agatha's before the Founder's death, subsequent difficulties would have been much greater.48
* * * *
Throughout the following years, apart from continuing the new building, the Society took care of the church building which needed attention. Work started in 1951 and went on till 1960. The interior walls were completely renovated and, half way up the aisle on the right hand side, a chapel was added, dedicated to the Immaculate Heart of Mary. On the same side two arches were constructed leading to a crypt, where the mortal remains of the Founder now rest. On the other side of the church, a large arch reveals an altar dedicated to St. Paul as Patron of the Society. On the same side another archway leads to the sacristy.
The church, the House and the surrounding lands have assumed another look. To all the Founder had projected followed scrupulously by Architect Ugo Mallia in his plan-much has been added during the years. A Youth Centre, a suitable meeting place for the Kana Movement, a Museum with archaeological attractions, and the College for the Missionaries with the secondary School annexed - are well known throughout Malta and bring forth good fruit for God's glory.
After years of fervent prayer and toil, filled with moments of painful darkness, how truly have the Psalmist's words been fulfilled:
O Lord....
You have granted him his heart's desire;
You have not refused the prayer of his lips. Ps. 20
When we consider the accumulation of responsibilities assumed by Mgr. De Piro-who, although delicate in health, was yet able to fulfil his duties to the satisfaction of all - we associate him in one aspect with St. Ambrose. After the death of this saintly Archbishop of Milan, five Bishops found it difficult to do the work he had accomplished alone.1 God granted Mgr. De Piro great peace of heart, because in all he did and in all the difficulties he withstood, his only aim was the glory of God and the fulfilment of His will.
In the preceding Chapters, it has been difficult to penetrate into the interior depths of his soul and measure the hidden willpower stimulating him in his numerous activities. Now, we shall try to give a rapid glance at the virtues animating his life and work:
In spite of the desire to extend his hand and heart to all, he himself realised that the tasks embraced so generously were more than he could accomplish. Paul Azzopardi, a Sacristan at the Cathedral of Malta, who knew Mgr. De Piro well, has related: 'Sometimes he did not know which way to turn with so much to do. I have seen him with his hand on his forehead, with a thoughtful look, and to me it seemed obvious that he felt overburdened with the work on his hands. However, I never heard him complain'.2 Don Michael Camilleri confirms these comments: 'The Founder was always busy. He had no free time. Even on Sunday afternoon, he was busy with his writing'.3
Don Gwann Vella also remarks how Mgr. De Piro's work ~ was weighing on him. 'He would come up to Mdina, exhausted, and fall asleep in the refectory. To keep himself awake while he recited his Breviary, he walked up and down the corridor.4 On one occasion during Mass', Don Gwann adds, 'afraid of exhaustion overwhelming him, he asked me to recite with him the words of the Canon'.5
Notwithstanding his busy hours of work, Mgr. De Piro never refused anyone who went to him. When anyone called, he was always available. Those who did not reach him personally, wrote to him, and many letters accumulated.6 Father Pio Compagno, a Carmelite, confessor of the students, says: 'Beside his bed he would have a pile of letters, and very little time to read them. However, we know he invariably read them at night, and answered the most urgent and important ones'.7
Cetta Dingli, a faithful family maid-servant, noticed the great number of people who called on him during the few hours he spent with his mother. Cetta herself had needed personal advice and guidance from him regarding the choice of her state of life. Mgr. De Piro asked her to write down the reasons drawing her to enter a convent, and those attracting her towards matrimony. Having received her reflections, Monsignor prayed and pondered, then advised her to choose matrimony.8
Mgr. De Piro's demeanour and kindly attitude inspired respect and esteem, and in his goodness, he was sad when he found out that someone, intimidated by shyness or embarrassment, had refrained from approaching him. His words and his smile confirmed the love he felt towards all those he met, and his greatest joy was when he could offer his help and perform some kind act.9
A Franciscan, Sister Pacifica Xuereb, attested: 'The outstanding virtues of Mgr. De Piro were humility and kindness'.10 His gentle courtesy was characteristic, and a woman who often noticed him passing by, said: 'He was friendly towards everybody and always had a smile on his face'.11 The comment of one of the members of the Society is worth recording because it repeats the above statement: 'He always had a smile on his face, and we felt he was just like one of us...'.12 His kindness was coupled with great compassion for those who erred. This benevolence and indulgence have already been noted regarding his attitude towards the children in the Homes; but he also found an excuse when adults made mistakes. He would say: 'He is not himself, so he does not know what he is doing. . .'.13
His genuine compassion made an impression on a man walking with him through a street in Hamrun. 'When I was walking with such a personality, I was surprised and impressed when he stopped to speak with concern and understanding to a poor disfigured girl, as if this were important to him'.14
His humility was certainly outstanding. A person of noble descent, the Dean of the Cathedral of Malta - these were privileges that might have influenced others in a very different way. His attitude was simple and humble, his words unassuming, and, whenever possible, he avoided wearing his purple robes.15 His humility was conspicuous when someone would offer his advice. 'He would listen attentively, and never interrupted by saying - 'Please, do not interfere'. Instead he would thank the person humbly and add: 'Very well; we shall see'.16
The Founder wanted his spiritual sons to practise humility.17 Seeing his good example in refusing to be served by others, was a constant challenge for those who lived close to him. 'He belittled himself on so many occasions'.18
On seeing Mgr. De Piro pass by, people often whispered: 'That's the holy priest. . .'.19 His love of God and others seemed to radiate from him. When alone and deep in prayer, he was recollected and did not like to be disturbed. Once a flustered student insisted on calling him to leave the chapel, because the Archbishop had arrived unexpectedly. He quietly replied: 'He, with Whom I was talking, is greater than the Archbishop'.20
During sleepless nights, he would find comfort and rest in prayer. Once he told the students: 'Last night I could not sleep, so I prayed. . .'.21
The Blessed Virgin played an important part in his life, and he entrusted to Her his work. Sister Pacifica relates: 'Whenever he arrived at Fra Diego, he would kneel before the statue of Our Blessed Lady, and pray at length'.22 The people of Hamrun, who observed him going to Fra Diego or to St. Joseph's Home, said: 'You could see him praying with the Rosary beads in his hand as he passed by. . .'.23
Mgr. De Piro had a great devotion to St. Joseph, and often stopped to pray before the Statue of the Saint placed in the church of the Franciscan Minors at Rabat.24
Mgr. De Piro's prudence was deeply appreciated, and the two Bishops of Malta, Pietro Pace and Maurus Caruana, placed their full trust in him.25 Wenzu Grixti tells us: 'He was always in great demand for the Sacrament of Penance, and he would spend hours hearing confessions'.26 Madalena Cachia, who knew him in Qrendi, says: 'When he came to the village, he was always ready to hear confessions, and would not leave before everyone had been heard, although the car would be waiting for him outside the church'.27 His sense of duty was well described by Don Giuseppe Tonna: 'He helped at once all those who sought his assistance, and even if anyone called on him at night, for confession or advice, he never refused to listen patiently'.28 He did not show haste and carefully chose his words; the advice given was to be meditated on. He insisted on prayer, for he was certain that a person who does not pray cannot obtain the strength to overcome trials and temptations. He particularly encouraged priests and religious never to give up their meditation, and to turn their thoughts to God as often as possible.
As his penitents deduced, it must have been his love and devotion to the Blessed Sacrament that inspired him so often to give as a penance 'a visit to Jesus present in the Tabernacle. . .'.29
Mgr. De Piro roused admiration for his attention to the smallest detail, and he showed his appreciation for the simplest gift offered him, for he considered the thought and the love prompting the giver.30
At times messages reached him denoting the lack of apparent necessities in the Society or in the Homes; his answer was usually the same: 'The Lord will provide'. This calm manner was not indifference, however, for we know how hard he worked for the Society and the Homes to provide them with all they needed.31 His trust in and his reliance on Divine Providence were unbounded, as those who lived with him knew well enough.
By nature he was a short-tempered-man; however, he controlled himself so well that this did not appear outwardly. This constant self control was not easy, especially when his patience was tried beyond the limit. Once at the Bishop's curia, an angry man addressed him with bad language. Instead of silencing his impudence, De Piro meekly allowed him to give vent to his anger, then spoke calmly: 'Have you anything more to say'32
From early youth, De Piro had opened his heart to receive the words of Christ and during his life-time he tried to live them. Although he had been born and had grown up surrounded by comforts, he chose a life of poverty. Paul Azzopardi says: 'His brothers were well-to-do and lived comfortably; he chose instead to be poor and humble. He wanted to live poorly, and this desire came naturally to him'.33
Mgr. De Piro never publicised his charitable acts; it is only through others that we have learnt of his great charity and kindness. When beggars-who were numerous in his time-knew that he was in one or another of the Homes, they would knock at the door asking for alms, knowing well they would never be refused.34 Whenever Mgr. De Piro went to Valletta, any money he had just disappeared, because he gave all he had to the poor.35
Paul Azzopardi relates the following episode: 'During World War I, food was scarce, especially bread. When Mgr. De Piro went to the Cathedral to celebrate Mass, his mother used to send him breakfast and a loaf of bread. My friend and I would wait behind the Cathedral door until he finished his devotions and breakfast. As soon as he came out, we ran in and collected the leftovers. He soon noticed what we did; so, every time he would leave behind him two large slices of bread. On coming out he would spot us waiting, and with a smile he would say: "Go in and take whatever I have left". We would find the two slices of bread, which we devoured!'36
Mgr. De Piro wished to see in the churches reverent devotion to the Blessed Sacrament, and the altars kept with appropriate decorum, but he was not in favour of churches being over-adorned. When Mgr. Anton Buhagiar was Vice Parish Priest of Mosta, Mgr. De Piro was invited to celebrate the feast of Corpus Christi. When he entered the church, Mgr. Buhagiar accompanied him to the High Altar, which had been decorated with many candles, flowers and artificial ornaments, hanging on every side. Mgr. Buhagiar was half expecting words of praise from Mgr. De Piro, whereas he blushed when he heard what De Piro thought of the sight: 'This is a real bazaar!… our eyes are attracted by the numerous candles, the flowers and this artificial finery - which are so worthless when compared with Jesus, the real Centre - and yet we can hardly see Him for all the distractions!'. Mgr. Buhagiar was taken aback by these unexpected words, but realised Mgr. De Piro was right; to make sure that artificial ornaments would not be used again, he poured ink all over them, pretending the bottle had been overturned on the table where they had been temporarily placed.37
The first comment of experts studying a sample of Mgr. De Piro's handwriting during the last months of his life, was:
'This person remained energetic to the end, as his handwriting shows no sign of ageing or weakness of character'.
We know that Mgr. De Piro worked on, using all his energies, till the last day of his life. Nevertheless, we gather that during the last year he realised his vitality was diminishing.
The illness he contracted in his youth38 never recurred; however, at times he was laid up. Once in St. Roque Street, Mdina, he was so seriously sick, that his life seemed in danger. Brother Giuseppe Farrugia nursed him carefully following the doctor's prescriptions and he recovered.39
He took moderate precautions to avoid catching cold,40 however, he was always ready to face and endure any hardship. When suffering from arthritic pains in the knee, he continued his profound genuflection, despite the advice given him to refrain from doing so.41
Sickness did not worry Mgr. De Piro; he accepted pain with patience and a smile on his face.42 His loving dedication to Christ, his self-denial and a spirit of sacrifice gave him a readiness to overcome his delicate health and exhaustion, which became more intense during the last year of his life.
His example of dedication, kindness and self-forgetfulness can still speak to us today as it did to the many with whom he was familiar during his fruitful life-time. He had truly followed his Master in faith, trust and love.
When in 1932, Mgr. De Piro made his will, he said very simply: 'I am 54 years old and I am feeling mentally exhausted'.43 This is confirmed by the analytic reading of his handwriting, completed by Professor Lamberto Torbidoni.
'He uses all his energy to attain the ideal of his life. This concentration can cause a state of strong tension. At times he feels nervous, and his blood circulates with great velocity. Despite this, he controls himself and consequently he suffers mentally and physically. The first symptoms of trouble are signs of nervous strain, causing a number of problems, which may undermine his normal health'.44
It was in 1932 that the first signs of uremia appeared. Mgr. De Piro did not realise how serious his illness was, and he did not cut down on his work, but as the feeling of exhaustion increased, his face lost its normal colour.45 In spite of the growing weariness, his mind kept its sharpness and he knew exactly what he was doing till the last day of his life.
He could not undertake his usual work with the energy he had once enjoyed; he was eating less because digestion was difficult, and a tiresome cough also bothered him. He was having bouts of dizziness and his breathing had become laboured. Towards the last weeks of his life, he grew weaker, and the sense of fatigue became more pronounced, so much so, that often, when entering Fra Diego Institute in Hamrun, he would say to the Superior: 'I have not come to work, but to stay here for a little rest'.46
As he approached the last days of his life, his love for the Missions grew more ardent. He was praying that God would grant him the special grace of fulfilling his plan to go to Somalia, to accompany two other missionaries of the Society of St. Paul, to carry on the apostolic work started by Brother Giuseppe Caruana. It is obvious that his will power had not been affected by his illness, or rather he fought bravely, refusing to concede defeat.47 During the last week of his life, he worked painstakingly for the Sisters of Jesus of Nazareth, in an effort to obtain for them canonical approval.48
Mgr. De Piro's will made on 8th February 1932, was never altered. It concerned principally the Society of St. Paul, but he did not forget others who had been entrusted to him by God. In his will he reveals his great esteem for the Archbishop of Malta, and his filial love for his cherished mother, who survived him another four years. To his surviving brothers - Baron Igino and Giovanni Pio - he entrusted the execution of his last wishes. With good reason, he begins his will with the following words: 'I am planning this secret will and disposing of the wealth given to me by Divine Providence as I feel obliged to do before God'.49
He did not forget the Charitable Homes he cared for, and bequeathed to them all the belongings that were within their houses at the time of his death.50
Referring to the Society of St. Paul, Mgr. De Piro says: 'God, in Whom I always placed my trust, wanted to make use of me to found this Society'.
He bequeathed to it all his capitals, and in the form of a legacy the small church of 'Santa Maria ta' Gerxija', located on the slopes of Wardija, with the appertaining land and burdens attached to it.51
To the Society of St. Paul he also bequeathed the land acquired and the building annexed to the church of St. Agatha in Hal Bajjada, Rabat, Malta.52
All his belongings to be found in his mother's houses in Mdina, Valletta and Qrendi were left to her, including silver and jewellery.53
To Archbishop Caruana personally, he left his precious ring and a beautiful piece of lace, worked by the Belgian Sisters in Florence. This in fact was already in the Archbishop's possession at the time of his death.54
Mgr. De Piro also remembered the Sisters of Jesus of Nazareth and the Institute of Fra Diego in Hamrun.55
Mgr. De Piro appeared to be unaware that his days were numbered. Don Anton Buhagiar, who met him walking towards St. Agatha's in August 1933, remarked how laboured his breathing had become, and asked him why he was making the effort to walk. He replied: 'I feel a bit better. I'm not too bad'. He also reminded Don Anton that soon he would be journeying to Somalia, because he could not leave Brother Giuseppe alone any longer.56
During those summer weeks, when the first part of the building of St. Agatha was completed, Mgr. De Piro never missed going there at least once a week. In the evening he enjoyed talking to this small community, and shortly before his death he related to them a dream he had had, which he thought significant and mysterious: 'I found myself on a ship and as we were sailing along, suddenly there was damage in the propeller. I went down wanting to repair it myself, but I was not in time, because I found a young lady beside me who said: "Leave it to me. Now, I will carry on guiding it".'
Mgr. De Piro apparently considered this to be just what it was - a dream; however, he related it with great seriousness and it is certain he recognised in the 'lady' the Virgin Mary. He had ever looked upon her as the guardian of his Society, and in the first Home at Mdina he had placed a picture of the Madonna in a conspicuous place. On entering the house, he would turn his eyes towards the Madonna and looking at his spiritual sons he would say: 'When my eyes meet those of Our Lady, I know at once what is happening in this house, because "the Madonna tells me".'
It is evident that the dream the Founder related during the last days of his life communicates a significant message to the Society he had entrusted to Mary.57
All had been settled for Mgr. De Piro to leave Malta for Africa, where he was awaited with eager expectation by the Maltese missionaries and in a special way by Brother Giuseppe Caruana. We know that this missionary journey was a grace he himself ardently desired; but it was not God's will.
The l7th September 1933, was a special Sunday for the people of Hamrun, who demanded Mgr. De Piro's presence, for after he had assumed his first apostolate given him by the Archbishop in 1907 - as Director of Fra Diego - this busy centre in Malta had become used to its kind benefactor.
On that date, the Universal Church commemorated the 'stigmata' of St. Francis - the extraordinary grace Christ had given the Saint of Assisi - and Mgr. De Piro usually celebrated this feast in the Home of Fra Diego. That year, Hamrun parish had invited Mgr. De Piro to celebrate the devotional feast of Our Lady of Sorrows, and the usual feast of the Home had been postponed.58
In the morning, Mgr. De Piro left the Institute of St. Joseph in Santa Venera on his way to the parish church of Hamrun, where he was going to celebrate what turned out to be his last solemn High Mass.59 The liturgy commemorated Our Lady of Sorrows, reminding him of the Virgin Mother at the foot of the Cross of her dying Son. In the Gospel he read the words of Jesus to John: 'Son, behold thy Mother'.60 Then he spoke about death: 'We do not know when the hour of our death will come. . . . We live as if today were the last day of our life. . .'.61 Quoting the last verse of the Sequence - Stabat Mater. . . his was a fervent prayer for his own death: 'When I die-open to me the gates of heaven grant that I may enter into thy Kingdom of your glory'.62
After Mass, Monsignor did not return to St. Joseph's Home but went to the Fra Diego Home, where the Sisters offered him a cup of coffee. He then rehearsed with the children the singing of Vespers for the feast of St. Francis to be celebrated the following day.63 At noon, he recited the Angelus with the community and the children and then went to the dining room. The Mother Superior, Paula Cilia, noticed that he did not look well. 'Sister', he said, 'I have no appetite today', and he ate hardly anything. He was not himself; he seemed somewhat confused, and he repeated himself. He spoke much about the Society of St. Paul, work in missionary lands, and Abbyssinia. 'Do you think I'll be able to go to Abbyssinia? . . . How sad I feel'.
At about one-thirty he left the table and it took him more than a half hour to get to his room; he talked to everyone but repeated himself like one who is not well.64
At 4.30 the bells of the parish church started to peal, and the Sisters were worried because Monsignor was still in his room. It was not usual for him to rest so long, but before they had time to knock at the door, he came out. While he was having a cup of tea, one of the Sisters in charge of the school spoke to him about some registers, but she noticed he was not following what she said. He appeared excited65 - and he said with a certain relief: 'How well I rested today!' When he arose to leave, they asked his blessing, and he set out on his way to the parish church of Hamrun.66
The procession of Our Lady of Sorrows was not just an ordinary occasion for the parish of St. Cajetan. The parish priest, Don Gejt Mifsud, had made every effort to obtain permission from the Archbishop's Curia to honour Our Lady thus, and through Mgr. De Piro's intervention his petition had been granted. However, he did not live to enjoy the event on earth, for he died on 30th August 1933. The Vicar Curate, Don Giuseppe Vella, was now in charge of the parish.67
Notwithstanding the unusual dizziness he was suffering, Mgr. De Piro led the procession through the streets of Hamrun, and at the sight of so many people praying, with a sense of satisfaction he whispered to the ministers assisting him: 'There are many people following, reciting the Rosary'.68 He led the procession into the church, which was full of parishioners, and still had the strength to say a few words about the message the feast day was offering to all. His last words concerned the holy death of the former parish priest who had worked with such apostolic zeal for the parish; he expressed the certainty that God would amply reward him for his dedication.69
All devoutly knelt while the choir intoned the Tantum Ergo. . . before Benediction, and that was the moment when the fatal illness struck down Mgr. De Piro. He just managed to tell the ministers near him that he was feeling ill when, in his kneeling position, he collapsed into the arms of the priest next to him, losing consiousness.70 Benediction was given by another priest, with Monsignor still present before the raised monstrance containing his Lord he had loved and served so well. At that solemn moment, no one in the church realised what had happened.71 He was carefully carried into the sacristy, and then the news spread in the church like wild fire. The Franciscan Sisters present hurried into the sacristy to see what had happened, and some thought Monsignor was already dead, when they saw the way his head was drooping to one side. It was about 7.00 p.m.
Dr. Ellul was soon on the spot, and in no time the ambulance arrived and conveyed him to the Central Hospital in Floriana. He was placed in the children's ward, - how appropriate this detail seemed for a person who had loved children so much! Blood poisoning had set in and he remained unconscious in a deep irreversible coma. His brother-in-law, Dr. Alfred Stilon, was in time to see him alive, and stayed near him with Professor Walter Ganado. His brother, Baron Igino De Piro, was hurriedly called, and accompanied by his son, Jerome, then just 19 years of age, he arrived just as Mgr. De Piro expired - leaving us on earth to go to be united for all eternity to Christ, his Lord and Master. He died at 9.00 p.m. on l7th September 1933, at the age of 55 years, 10 months and fifteen days.72
Like a thunder-bolt the news struck the communities of the Society of St. Paul and the Homes that had depended upon Mgr. De Piro and it stunned those who relied on him so much. In no time, the news was passed on by word of mouth in the towns and villages of these Islands, where the name of Mgr. De Piro was so well known and loved by all.
Early the following morning, it was Baron Igino's hard task to break the sad news to his mother, at Mdina. After her son, Don Santi's death, she had often said: 'God will leave Giuseppe alive to assist me at my death and give me the last absolution and blessing'. Now she was in poor health and nearly ninety years of age.
As she received the sad news, tears of grief ran down her cheeks, but almost immediately she uttered with a broken voice: 'May God's will be done'. She was a heroic woman, who, sustained by her ever steadfast faith, was able to accept with resignation the greatest sacrifice she could have offered to God in her advanced age.73 Of the nine children she had brought up, Giuseppe was the seventh who died before her. With good reason she could say: 'I am like Our Lady of Sorrows, with my heart pierced by seven swords'.74
The sudden death of an important person, on whose shoulders many responsibilities had been weighing, can create problems for his successors. Mgr. Nerik Bonnici, who provisionally took over Mgr. De Piro's responsibilities, wrote: 'The day he died I was entrusted with the five Institutes he had cared for, until further notice. I visited them one by one, looking into the administration books. In every Institute I met on his desk the following - written by Monsignor himself: "A place for everything and everything in its place". This, I think, was the secret of the admirable precision I found in his books'.75
A member of the Society confirms this statement: '. . . He died so suddenly and away from his home; yet the clothes in his room were in their proper place, his book of meditation open on the table with the meditation of the day, and the "book of Masses" in which he had noted down the last Mass he celebrated on the day of his death. Such order was not to be expected from a man who had to cope with a thousand things. . .'.'76
Our Islands mourned his death deeply; his kindness and generosity had made him a great benefactor of the Maltese. Above all, the Society of St. Paul felt the loss of their Founder: 'If all the Institutes cared for by Mgr. De Piro have suffered a loss by his death.. . what about us, the members of the Society of St. Paul? Words cannot describe what Mgr. De Piro meant to us. With his death, it seems the Society has lost its soul. We stare at one another without being able to utter a word of comfort. We seem to read one another's mind - full of mournful thoughts. Everybody is silent, no one dares say a word, because we do not know what we can say. Stunned and astonished by what has befallen us, there is only one thing we can do: strengthen our hearts in prayer and hope in God. . . If he was so thoughtful in caring for us in this world, how is it possible now that he is in heaven that he will abandon us?... He thought of feeding us, clothing us, paying for our schooling. . . . Many of us were taken in at an early age, and under his guidance we grew up to be men. Even as adults, as priests, we remained his children; we knew that he would provide for all our needs. . .'.77
Even the children in the Homes felt deeply the loss of a father. Mgr. Nerik Bonnici wrote shortly after Mgr. De Piro's death: 'The said news has created an atmosphere of stillness which is unusual. If only these children - both younger and older - would show some joy during their recreation! They seem unable to play and skip around as they used to. They feel something very important has gone - and this stillness still exists till this day. It seems they are expecting another person to appear to fill the void left by Mgr. De Piro. In St. Joseph's Home, the older boys have felt this loss as a challenge, bringing them close to God, Who had given him to them and Who now has taken him to heaven. The love with which God had filled Monsignor's heart is the same love with which God's Heart abounds. Souls are lifted heavenward, despite human nature which goes on suffering. . .'.78
The press was quick in reporting the sudden death of Mgr. De Piro. The following morning, l8th September 1933, the announcement was in the 'Malta Chronicle': 'At the time of our paper going to press, we have just heard with deep regret of the sudden death of the Very Reverend and Noble Mgr. Giuseppe De Piro D'Amico' - and a few details of what had occurred the previous evening followed.79
On the Sunday night, the corpse was moved privately to St. Joseph's Home in Santa Venera - and clothed in the purple vestments of a Monsignor. He was laid out for the public who wished to pay their last act of homage: The funeral was fixed for Tuesday, l9th September.
As the Archbishop was absent from the Island, the Requiem Mass was celebrated by the Vicar General, Mgr. Paolo Galea, at 8.00 a.m. and the burial took place in the afternoon.80 In his will, Mgr. De Piro had referred to details: '. . . Regarding the funeral and the place of burial, as I am a member of the Sodality of the Reverend Canons of the Cathedral, who are my dear colleagues, I wish to have my tomb in the Cathedral. However,, if the Superior of the Society of St. Paul with the Council's permission, wishes to dispose differently, I agree to his decision in every detail'.81
As his was a secret will, and it had not been made public, it was decided to bury him in the family grave at the Addolorata Cemetery. The chief mourners were his surviving brothers Baron Igino and Giovanni Pio. Many other relatives, the Governor General, Sir David Campbell, the Vicar General, Mgr. Paolo Galea, the members of the Society of St. Paul, Canons of the Cathedral, Members of Parliament, Sisters of the Institutes with a representation from among the children and Band clubs - followed the hearse, and big crowds of people were waiting at the entrance to the Cemetery.82 The last farewell to Mgr. De Piro was given by people from all walks of life and many were disappointed he had not been given a national funeral.
On the way to the chapel, the psalms Miserere.. . and De Profundis... could be heard chanted as the procession moved slowly towards the entrance, where the Vicar General said the last prayers, and performed the last rites. At 5.30 p.m. of l9th September 1933, the coffin was lowered into the grave.83
After Mgr. De Piro's death, the press continued to recall him as a 'benefactor of Malta' and a 'saintly man' who had spent his life doing good. '. . . Sad news of this kind moves the hearts of the best part of the population. Mgr. De Piro is a real example of a Catholic priest, a religious according to God's Heart. He won love and respect from all who had the privilege of knowing him. In society, as well as in the confessional and in politics, his wisdom guided all concerned for the best. . .'.
In churches and the Institutes, Masses were celebrated for the repose of his soul,84 and on 23rd October, a month after his death, a solemn Requiem Mass was celebrated in the church of the Jesuits in Valletta. The celebrant was the Vicar General, Mgr. Paolo Galea, the choir was composed of the Seminarians and the funeral oration was delivered by Mgr. Nerik Bonnici.85
From Somalia, the Capuchin, Father Angelo Mizzi, knowing of Mgr. De Piro's decision to visit the mission, had written previously that September was a very good month for his trip.86 September, however, had gone by and due to the delay in the pastoral service, news of his death had not reached Fra Angelo. Concerned about this lack of news, Father (Gwakkin wrote addressing Mgr. De Piro: '. . . It is now October and we have no news about your trip. We are joyfully awaiting this surprise. Bishop Jarosseau has asked after you. I suppose that you are kept busy in Malta and it is not possible for you to leave your land. We, on our part, hope you will do your utmost to visit us and see with your own eyes our mission and our people. . .'.87
Naturally, this letter was never read by Mgr. De Piro. The news of his death reached Bishop Jarosseau and the missionaries about the middle of October. On l9th October, Father Gwakkin replied promptly, addressing Mgr. Nerik Bonnici: '. . . The sad news about the honoured Mgr. De Piro was most unexpected. It was for us a bolt from the blue, more so, because we were expecting him any day. He was truly a man of God, an ardent and zealous priest, always labouring, full of love, for the glory of God and the good of souls. We realise that the whole Island must deeply mourn him. Malta has lost a saint, but now will receive his help from heaven. . . . The honoured Mgr. De Piro had to come here with another priest and two brothers. I don't know what decision will be taken by the Society of St. Paul in connection with the missions in Somalia. You will find it difficult to carry out what Mgr. De Piro wanted to do, but be of good heart. . .'.88
Mgr. De Piro's death caused changes in the plans made by him during the last years of his life. Members of the Society were dejected and it would be difficult to find a substitute - a Founder cannot be replaced. No one could have the same fatherly love for the work he had begun nor the enlightened guidance he had received from God as a Founder. These were the reflections made by the orphaned members: 'It is true that we had wished before he left us that we could have grown stronger - in time - in thinking - in ability. But God willed otherwise. The day he died, many of us were gathered in retreat at San Calcedonius House Floriana. When the news reached us, we were stunned and burst into tears like children, saying: "What a loss we have suffered!. . ."'89
Mgr. Nerik Bonnici in a pensive and meditative frame of mind wrote: 'I was alone one evening in my room, in one of the Institutes, lost in thought about a difficult problem at hand. Suddenly I heard in the distance the voices of children praying in the chapel as they repeated together - "may he rest in peace may he rest in peace. . .". I stopped - forgetting my somewhat troubled thoughts, and began to reflect on the beauty of this prayer, taught us by the Church for our deceased. . . . I imagined these children-who loved Mgr. De Piro so much-standing at his grave, almost willing him to come back to life - wishing to thank him for all he had done for them. I seemed to see each one approaching him to kiss his hands and say "thank you!" as children do when they receive a gift they like. . .'.90
On 26th September 1933, his secret will was made public. Article X deals with his spiritual bequests, worthy of a man who lived a holy life, and who knew that love of God cannot exist unless man loves his neighbour, for God's sake. Among his last wishes, Mgr. De Piro left us a message of love and forgiveness: '. .. I wish to ask forgiveness of all those who may have been offended by any action of mine, while I was performing my duty and my work. If there has been any offence, I beg whoever received it to understand it was due to my human frailty; because I am certain I have never nursed a grudge or dislike towards anybody'.
His great concern had ever been for the Society of St. Paul, and in his spiritual bequests he remembered each one - who looked up to the Founder as a beloved and saintly Father.
'. . . To the members of the Society, without any distinction. To Superiors and subjects, I earnestly request that they do their utmost to love one another in Christ. They must be certain that nothing will glorify God and benefit the Society and be of spiritual advantage to them and their neighbour more than love, according to the words of our Father St. Paul'.91
After Mgr. De Piro's death, the members of the Society found themselves in difficulties without the Founder and Father of their religious Family. Great was their sorrow and the future looked uncertain: vocations were few and unlikely to increase in number; funds were needed for the upkeep of the Homes; serious problems existed for the development and livelihood of the members. Missionary apostolate was ever the ideal, but there was concern and doubt with regard to concrete projects to be embraced and sustained.
A few days after the death of Mgr. De Piro, in the absence of Archbishop Caruana, the Vicar General entrusted provisionally the Society to Mgr. Nerik Bonnici, who prepared for the Archbishop a detailed report of the apostolic activities left by Mgr. De Piro.
On 1st February 1934, the Archbishop appointed Mgr. Albert Pantalleresco the Superior Delegate of the Missionary Institute.
Whilst the Society was recovering from the shock of the loss on earth of its Founder, dark clouds were gathering over Europe. However uncertain the future appeared, the Society of St. Paul felt that God's will would preserve what He Himself had initiated.
The Founder remained the light and inspiration of his spiritual sons, and his words lingered in their ears. Love of the missions was alive - but there was no member they could send. The seed sown in 1910 was yielding fruit, and despite disappointments their Father's ideal and determination had taught them never to lose heart, but trust in God and be faithful to the end.
For the first year after Mgr. De Piro's death, the Society was unable to accept new-comers in Santa Maria School in B'Kara; however, it was still kept open and a number of boys showing signs of a vocation attended the school of St. Aloysius through the kindness of the Jesuit Fathers. Later, several took the habit as members of the Society and continued their studies at St. Agatha, where they started their noviciate and fostered their religious vocation. Very soon, due to inevitable circumstances, the school at Birkirkara was closed and scholastic activities moved up to St. Agatha at Rabat. Slowly the Society advanced and the presence of two new priests, ordained on 22nd September 1934, brought joy and hope to their brothers.
The war years blocked all projects and the Society felt
keenly the internment of Mgr. Pantalleresco, who was obliged to leave Malta with a group for Uganda.
Archbishop Caruana selected a Jesuit, Father Daniel Glavina, S.J., as Superior Delegate of the Society of St. Paul. The years 1940-1948, spent by the Society under the guidance of this fervent Jesuit, were providential; the members gained solid spirituality, experience and maturity, and God was thus preparing them for the future, when they themselves would direct their own Society. The missionary ideal was fully alive, and several members felt an impelling call to leave their country for work in mission lands.
In 1948, the members of the Society, supported by Father Glavina's recommendation, appealed to the Archbishop to select one among them as Superior. Archbishop Caruana appointed Don Michael Callus by decree of l4th April 1948 as the first Superior General. According to the Constitutions, he was granted all powers, and two Assistants were appointed to help him: Don Giuseppe Spiteri and Don Wistin Grech. It is to be noted that the three members chosen were the same in whom Mgr. De Piro himself had placed his trust.
One of the first initiatives of the Superior regarded the transfer of the mortal remains of the Founder, who had left a clause in his will, conferring to the General and his Council the right to determine the place of rest for his mortal remains. Mgr. De Piro had been buried at the Addolorata Cemetery before his secret will was read, and now, Don Michael wished his mortal remains to rest closer to his spiritual sons. After many difficulties, authorisation was finally granted by the Government, and on l6th September 1948, the casket was solemnly transferred from the Addolorata cemetery to the church of St. Agatha. The cortege was led by Mgr. Giuseppe Apap Bologna, Archdeacon of the Cathedral, followed by members of the Society. Bishop Emanuel Galea, many Monsignors, Priests and Religious took part as also children of the various charitable Institutes.
In a few years time, the church of St. Agatha underwent changes, and the crypt was added where now the sarcophagus containing the casket enclosing Mgr. De Piro's mortal remains rests, surrounded by the mortal remains of a few of his spiritual sons laid to rest near their Founder. This was discontinued, when Government laws did not grant the permit for burial within the crypt.
When Don Michael Callus assumed office as Superior of the Society, a new phase of life was entered upon. In 1948 work among the emigrants in Australia was inaugurated, and before Don Michael Callus concluded his mission as General, the Society of St. Paul was established in Melbourne (1948) Swanbourne, Perth (1956), North Sunshine, Victoria (1964), East Sydney (1965) and Horseley Park, close to Sydney, (1965).
Apostolic work was undertaken in Windsor, Canada, (1959), and Kingsbridge, (1965) in the Province of Ontario. During World War II, St. Agatha had become an Internment Camp, and Herbert Ganado has left written:
'In the camp at St. Agatha we had a holy priest. Our Chaplain was Don Michael Callus of the Society of St. Paul, and from the very beginning he gave himself body and soul to do us good, as well as doing good to our families.'
Don Michael was a man of few words, prudent, wise and deeply spiritual. He dedicated himself wholeheartedly to the Society, training carefully the members of his time to live the spirit of the Founder.
On 28th March 1963, Don Michael petitioned Archbishop Gonzi, presenting an article of the Constitutions of the Society:
'When the Society will have three houses and the number of priests will have reached twelve, they will undertake to elect the Superior to direct the Society.' - By now the Society had five houses and twenty five priests; in the petition he asked to convoke a General Chapter to elect a Superior General. The petition was accepted and the reply was sent on 20th May 1963. In it the Archbishop determined that the new Superior General should serve for a term of seven years.
The first General Chapter of the Society opened on 3rd September 1%3, and Don Michael Callus was elected Superior General for a further seven years.
During the last years of his life, Don Michael Callus' health declined, and following an apostolic Visit of Father Giovanbattista Andretta, S.J. in July 1968, the Archbishop decided to relieve Don Michael from his responsibility. Don Michael died on 6th March 1972, at the age of 71, and was buried in the crypt of St. Agatha close to Mgr. De Piro. He left the memory of a saintly life, and will live on in the hearts of all members of the Society.
It had been Mgr. De Piro's great desire for the Society to depend on the Congregation of Propaganda Fidei, and what he did not live to see realised on earth was granted to the Society in 1969. On l8th June 1969, Cardinal Antoniutti, as Prefect of the Congregation of Religious and Secular Institutes, communicated to Archbishop Gonzi the following:
'Regarding the Society of St. Paul: after careful study of the character of this Society, a proposal has been presented to the Pope for this Institute to be recognised as a Congregation of missionary character, not only for the people of the Island but for all peoples.
To fulfil my duty, I wish to communicate to Your Grace that during the audience I had with the Pope on l3th May 1969, His Holiness authorised this Congregation to write on behalf of the Missionary Society of St. Paul, which is truly Missionary, and belongs therefore to the Congregation of the Evangelisation of Peoples.'
Archbishop Gonzi informed the Society of St. Paul and from then on - due to the reorganisation that was taking place in the Church after Vatican II, the Society became recognised as a Missionary Society, depending on the Congregation of the Evangelisation of Peoples. All the members of the Society were informed officially on 3rd July 1969, by the General Secretary, Don Ignatius Micallef.
The second elective General Chapter of the Society took place in three sessions: 8th, 20th May and 3rd June 1970, under the guidance of Archbishop Gonzi. Votes were collected from members in Malta and abroad, and on 20th May, Don Stanley Tomlin was elected. He had been Don Michael Callus' right hand during his term of office at St. Agatha.
Father Tomlin's first years as Superior General were of exceptional importance and value for the Society.
Every Religious Congregation looks forward to the day when it will obtain what is known as the 'DECRETIUM LAUDIS'. This decree is given directly by the Apostolic See, and with it the Congregation gains pontifical rights, and becomes dependent on the Apostolic See for all concerning its internal life and discipline. A Religious Congregation cannot consider itself fully developed while it enjoys Diocesan Rights.
When Mgr. De Piro founded the Society, he aspired to see it depending directly on the Pope. The Roman Authorities regarded this an ambitious desire for a Missionary Society still without missionaries! Grateful for the subsequent Diocesan Approval, the Founder anticipated the future joy of Pontifical Approval. During Father Tomlin's term of office, the Society grew in numbers and its field of apostolic work was extended; what had seemed ambitious in Mgr. De Piro's time was about to be realised.
St. Agatha, Rabat, remained the Central House and home for the formation of the young boys. On 3rd October 1964, the missionary school of St. Paul was opened, and on l6th December 1973, the first stone was laid for the 'De Piro Youth Centre', that was opened on 10th October 1976.
Work in Australia yielded fruit and in 1970, a house was opened for the formation of youth at Wantirna South, Victoria.
The Society embraced another mission when it branched out into the poor land of Peru; South America. During the last year of service of Father Callus, the Parish of Aplao on the slopes of the Andes (1%7) and another in Arequipa during Father Tomlin's term of office (1971) were accepted with joy.
With apostolate growing in mission lands, Cardinal Agnello Rossi, Prefect of the Congregation for the Evangelisation of Peoples, consulted Archbishop Edoardo Pecoraio, Nunzio for Malta, who in turn supported the cause of the Society of St. Paul, by asking for the Decretum Laudis. In the audience of l9th December, 1972, Cardinal Rossi presented the petition to Pope Paul VI, who accepted it favourably.
Exactly a month later, on l9th January 1973, Cardinal Rossi in the name of Pope Paul VI accorded the longed-for Decree.
The Decree mentions that Mgr. Giuseppe De Piro founded a Society to work for the evangelisation of peoples in all parts of the world. The members are bound to prepare themselves to carry Christ's message where it is still unknown. The Decretum Laudis clearly defines the Society: 'Missionalis Societas Sancti Pauli'.
This event marked another milestone for the Society, and Malta feels proud that this missionary religious family received life and grew in our Island with an ideal embracing the whole world.
That same year, 1973, the Sister-Island of Malta surfaced again - as a token of the affection Mgr. De Piro had manifested for the Orphanage of Ghajnsielem during the first difficult years of its existence.
A house was built at Zebbug (Gozo) and it was officially opened and blessed by Bishop Nikol Cauchi, as a noviciate, on 30th June 1974.
In 1974, the Society took charge of another parish in Peru 'La Tomilla' Arequipa. In 1975, Brother Frangisk Caruana died in Abbyssinia. He was the first missionary of the Society, and his fidelity and zeal will ever remain incentives for his brothers of the Society of St. Paul.
In 1976 a General Chapter in two sessions took place at St. Agatha, Rabat. During the first session on 22nd April 1976, Father Stanley Tomlin was elected as Superior General for a second term. In the second session on 6th May, his four Assistants were elected. During this period (1976-1982), the Society opened other fields of apostolic work - Dearborn, Detroit, U.S.A. (1978) and Victoria Park, Perth, Australia, (1979). The missionary field in Peru grew, when a mountain-parish was assumed in Chuquibamba, (1981). In 1982, God's Providence led the Society to Chak Jhumra in Faisalabad, Pakistan.
The next General Chapter took place in Zebbug, Gozo, from 5th July to 3rd August 1982. This was a very important meeting, for a study was made of the Constitutions to be revised and brought up to date according to the directives of Vatican II.
On 28th July 1982, the Society elected the third Superior General, Father James Bonello, who at a young age has assumed the services handed down from the Founder, Mgr. De Piro and the previous Superiors General.
After 50 years of existence, St. Agatha became ever more the heart of the Society; it is the residence of the Superior General; the local community directs the missionary school of St. Paul, at a secondary level, and the Missionary Sisters of Jesus of Nazareth offer their precious collaboration to the members of the Society.
Apostolic activity in Melbourne, Australia, has been intensified, and a house of formation in Buenos Aires de Cayma in Peru has been opened. Another group of missionaries has been sent to Pakistan where a new mission station was accepted in Chak Seven, Faisalabad (1986) and a house of formation opened in Karachi (1987).
During the celebrations in 1977 - centenary of the birth of Mgr. De Piro - and in 1983 - the commemorative year of the 50th anniversary of his death - his life and work were re-evoked by the people in Malta. The Society of St. Paul was often mentioned as ' ta' De Piro' (belonging to De Piro)-and curiosity was awakened by those who wished to know more about the man so much loved by previous generations. The First Volume and subsequently the Second of his Life, published in Maltese, helped the people to know Mgr. De Piro better. One of his nieces, Mrs. Mona Nelson De Piro, daughter of Monsignor's brother, Baron Igino, contributed her share by translating into English both Volumes. Sister Marie De Piro, another niece, daughter of Dr. Guido, also offered her share by helping her cousin in the task she had assumed. This present Life in the English Version - is the outcome.
The Government of Malta recognised Mgr. De Piro's contribution to the nation when on the 50th anniversary of his death it accepted to issue a commemorative stamp.
In August 1983, the Postal Administration of Malta gave notice in its official Bulletin of the issue, and in the same Bulletin, relevant information regarding Mgr. De Piro's life and work was published. The 3 cent stamp was designed by the Maltese Artist, Esprit Barthet. Mgr. De Piro appears wearing a priest's cassock, and the cross of Monsignor. In the background there is the church of St. Agatha and part of the Central House of the Society. The written inscription is: 'Mons. G. De Piro: 1877-1933.' The postal stamp bears the date of the first day of issue, and the Post Office documented the occasion in the usual way. The Missionary Society of St. Paul published a postcard with the stamp and date of issue.
The year 1984 marks the official recognition of Mgr. De Piro's saintly life. Mgr. Giuseppe Mercieca, Archbishop of Malta, accepted the petition presented by the Society of St. Paul to open the local process for beatification and canonisation. His Grace wrote to the Congregation of the Causes of Saints, asking for detailed information regarding official procedures. The Roman Congregation replied on l9th December 1984, asking that Mgr. De Piro's writings be collected to be carefully examined ascertaining whether they contain any matter contrary to Faith and Morals. On 1st February, 1985, the Archbishop issued a decree appointing Father Anthony Sciberras, MSSP, as responsible for documentation in the cause of Mgr. De Piro.
The Founder's holy life is an inspiration for his spiritual sons, as they carry the message of Christ to people of all nations. Malta sees in him a shining beacon - as a true son of Mother Church and a Minister of Christ he belongs to every Maltese. His deeds have given him an important place in the history of our Island, and he will never be forgotten. The light and love he radiates was received from Him whom he followed closely as 'the Way, the Truth and the Life'.
Faithful to grace, he dedicated his life to an ideal, and his energetic and balanced mind knew how to use the means to achieve it. He bears a message for us and for all time, because he made his the words of Jesus, our Lord:
"I have come to bring fire on earth, and how I wish it were already kindled." (Lk. 12: 19)
"I have set an example for you: as I have done, so you must do." (Jn. 13: 15)
"Once you know all these things, blest you will be if you put them into practice." (Jn. 12: 17)
1. A.A.M., Con., Caruana, 1915, no.1, Methuen-Caruana, 5/3/1915.
2. Ibid., no.3, De Piro-Vassallo, 16/5/1915. This letter can be found amongst the Acts of the Cathedral Chapter: A.C.C.M., Acta, 60, f.131r.
3. A.A.M., Con., 1915, no.4, De Piro-Segr. Princ. Governo, 16/3/1915.
4. Ibid., no.22, 19/7/1915.
5. A.M.S.S.P., Rector of the Seminary, f.1, Caruana-De Piro, 5/7/1916.
6. Ibid., f.2, Decree of appointment of Rector, 30/9/1918.
7. On 30th July 1918, Fr. Vincent Bugeja received his last stipend for scholastic year 1917-18 as Rector of the Seminary. He received the sum of f15: Sem., Arch. Tal-Virtu, Archivio, Libro Salari Seminario Notabile, 23/7/1918.
8. A.M.S.S.F., Rector of the Seminary, f.5, De Piro-Alf. Carinci, 25/10/1918; where De Piro’s predecessor is mentioned.
9. Ibid., f.4.
10. Ibid., ff. 5-6.
11. A.M.S.S.P., Interviews about Mgr. De Piro, Fr. George Cassar, f.16.
12. Ibid.
13. Ibid.
14. Ibid.
15. Ibid., ff.16-17.
16. Ibid., f.16.
17. Ibid., Buhagiar, f.5.
18. Sem., Arch. tal-Virtu, Archivio, De Piro-Caruana, 27/8/1920, f.11. A photostat copy of this report is filed in the section Rector of the Seminary in the archives of the Missionary Society of St. Paul.
19. Ibid., f.2.
20. Ibid., ff.2-3, 4-5. In a register of the Seminary (1918-1919) there is a list of the teachy, but there are the following changes: Philosophy: Fr. Alfred Fsadni; Latin: Mgr. John Gauci; English: Daniel Fullon; Ascetical Theology: Fr. Antonin Gatt O.P.; Gregorian Chant: Fr. Dominic Anastasi O.E.S.A. L.C., Offciali edInsegnanti e Classi coi Rispettivi Seminaristi, (1918-1919).
21. See Henry Frendo, Party Politics in a Fortress Colony: the Maltese Experience, 1979, pp.183-186.
22. Sem., Arch. Tal-Virtu, Archivio, De Piro-Caruana, 27/8/1920, ff.5-6.
23. Ibid., f.6. Mgr. De Piro does not say to which Congregation these sisters belonged. In the registers of the Seminary there is the signature of the Mother Superior but the Congregation is not mentioned. However, in 1923 they are referred to as "Religiose Francescane” (Ibid., Archivio, Esito Seminario, 1901-1924, 22/10/23). We know now that they were Tertiary Franciscans, who are known today as Franciscans of the Heart of Jesus.
24. Ibid., f.3r.
25. Ibid., ff.2-3.
26. L.C. De Piro-Caruana, 27/8/1920, f.6.
27. We have found the payments he received; these are signed by De Piro himself. One is for scholastic year 1918-1919, and the other for year 1919-1920. Each of them is $15. L.C. Libro Salari Seminario Notabile, 17/7/1919 and 21/7/1920.
28. L.C., De Piro-Caruana, 27/8/1920, f.7.
29. Ibid., ff.8-9.
30. Ibid., f.9.
31. Ibid., ff.10-11.
32. See Ch.VII of this Part.
33. A.M.S.S.P., Interviews De Piro, f.161. See Frendo, op. cit., pp.183-8.
34. Arch. Tal-Virtu Archivio, De Piro-Caruana, 27/8/1920, f.1.
35. A.M.S.S.F., Rector of the Seminary, f.18, Em. Vassallo-De Piro, 19/10/1920.
36. See this Biography, Part I, Chapter 6.
37. A.A.M. Atti Civili, 1915, Pos.6.
38. A.A.M. Corr., Caruana 1932 (not enumerated). G.F. Abela-G.A. Ciantar Malta Illustrata, lib.III, Notitia 11, par. XVII, n.2.
39. See Part I of this Biography, pp. 89 – 95.
40. Ordo Divini Officii recitandi in Templo Principe Melitensi, 1921, p.95.
41. Mgr. De Piro was installed a Dean by Bishop Angelo Portelli on 24/11/1924: A.A.M., Collazione Canonicati Capitolo Catedrale, 1920-29, n.1420; cf. A.M.S.S.F., Nomina al Decanato. Nota di spese, 26/11/1920.
42. A.M.S.S.F. Nomina al Deeanato, De Piro-Caruana, 8/4/1922.
43. A.S.V., Sac.Cong.Conc., 1931, n.4858, Card. Sera5ni-Caruana, 11/7/1931, A.M.S.S.P., Nomina al Decanato, G. Apap Bologna-Caruana, 7/10/1931.
44. A.C.C.M., Acta, ms.67, 26/9/1922, ff.385, 387.
45. Ibid., De Piro-Vella, 27/9/1922, f.386.
46. Ibid.
47. Ibid., ms.69, 11/11/1924, f.423r.
48. Ibid., ms.67, De Piro-Capitolo, 8/10/1922, f.411r.
1. L.C., Interviews De Piro, Wenzu Grixti, ff.10-11.
2. Luigi Attard, “L-Istitut ta’ Fra Diegu, fl-ewwel hames snin ta’ wara mewtu”, II-Habbar ta’ Sant’Antnin ta’ Padova, 1913, pp.22-28, 55-58.
3. The nomination decree sent to Fr. G. De Piro makes this clear; it has not only the signature of Archbishop Pietro Pace but also the seal of the Archbishop’s Curia: A.M.S.S.P., ‘Istitut Fra Diegu’, f.1. For renouncement of administration and running of Fra Diegu Institute by the Franciscans Minor, see A.A.M., Act Civili, 1907. Here there are: (a) letter (18/6/1907) of Provincial Custodian Fr. Luigi Attard to Archbishop Pace, (b) the reply (20/6/1907) of Chancellor Mgr. Luigi M. Camilleri for the Archbishop, (c) other letters (25/6/1907) of Attard to Camilleri, (4) reference to documents connected with the Institute and an acknowledgement (12/8/1907) by Fr. G. De Piro that he had received them as Director and Administrator of the Institute, (e) nomination (31/7/1907) of Fr. Frangisk Vella to represent Archbishop for contract of cession, (f) copies of contract drawn up by Notary Francesco Schembri Zarb, (g) the decree appointing De Piro as Director and Administrator.
4. The Correspondence between G. De Piro and Fr. Manwel Vassallo, the second director of St. Joseph’s Institute, between 1899 and 1904, already shows his love and generosity for this Institute. In one of his letters Fr. Vassallo wrote to him: “Ti ringrazio prima della elemosina che hai fatto a questa casa”. A.M.S.S.F., Letters to Young De Piro, 1899-1904, Fr. Manwel Vassallo-De Piro, 28/7/1900, f. 1lr. The following is taken from another of Fr. Manwel’s letters: “Ti ringrazio di cuore della memoria che serbi di me, ed a nome dei ragazzi di questa casa, ti rivolgo i piu caldi ringraziamenti pel dono che hai fatto a loro”. Ibid., Vassallo-De 'ro, 18/12/1900, f.13r. It is to be remembered that at this time Giuseppe was still in Rome studying Ideology. L.C., Interviews De Piro, Fr. Joseph Spiteri, f.8; and Part I of this Biography, ch. IV.
5. A.A.M., Atti Civili, 1907, 2/8/1907. With the decree of nomination signed by the Archbishop, there is another appointing him ‘Administrator’ of the same Institute: Ibid.
6. A.M.S.S.F., Interviews De Pim, Madre Pacifika Xuereb, 10/6/1966.
7. A.M.S.S.F., Interviews De Piro, Madre Konsilja and Madre Felicia, 21/9/1965, f.18.
8. Ibid., Madre Pawla Cilia, 26/9/1965, f.23.
9. Ibid., Mgr. Anton Buttigieg, 6/7/1965, f.12. 10. Ibid., Sr. Gakkina, 21/9/1965, f.19.
11. Ibid., Sr. Assunta, 8/7/1966, f.34.
12. Ibid., Madre P. Xuereb, 10/8/1966, f.35. 13. Ibid., Sr. Assunta, 8/7/1966, f.34.
14. Ibid., Madre P. Xuereb, 10/8/1966, f.35. 15. Ibid., Madre Cleofe Bondin, 15/7/1966, f.30. 16. Ibid., Madre P. Xuereb, 18/8/1966, f.35.
17. Ibid.
18. Ibid., Madre P. Cilia, 26/9/1965, f.23.
19. Ibid., Maggie Buhagiar, f.34.
20. Ibid., Madre C. Bondin, 15/7/1966, f.30.
21. Ibid., Manuela Gauci, 21/9/1965, f.18.
22. Ibid., Madre P. Xuereb, 10/8/1966, f.35.
23. Ibid., f.36.
24. Ibid., Madre C. Bondin, 15/7/1966, f.31.
25. Ibid., K. Mallia, ff.85,91.
26. Ibid., Madre P. Cilia, 26/9/1965, f.23; Madre E. Sant, 12/8/1966, f.37; K. Mallia, 31/1/1979, ff.85,95.
27. Ibid., Madre P. Cilia, 26/9/1965, f.23.
28. Ibid.
29. Ibid., M. Gauci, 21/9/1965, f.18; Madre E. Sant, 12/8/1966, f. 36.
30. See this Part Ch. XI.
31. A.M.S.S.F., Interviews De Piro, M. Buhagiar, f.34.
32. Ibid., K. Mallia, f.92.
33. Ibid., f.95r. See also this Biography, Part I, Ch.II.
34. A.M.S.S.P., Interviews De Piro, K. Mallia, 31/1/1979, f.95," Sr. Bibjana, f.23.
35. Ibid., Madre P. Cilia, 26/9/1965, f.23; Sr. Konsilja and Sr. Felicia, 21/9/1965, f.18; Madre C. Bondin, 15/7/1966, f.30.
36. Ibid., P. Telesforo Farrugia, 13/12/1965, f.7.
37. Ibid., Sr. Konsilja and Sr. Felicia, 21/9/1965, f.18.
38. Ibid., Madre C. Bondin, 15/7/1966, about herself: f.30.
39. Ibid., Madre C. Bondin, 15/7/1966, f.31; Madre P. Xuereb, 10/8/1966, f.37; K. Mallia, ff.85,91.
40. Ibid., K. Mallia, ff.85,91.
41. A.M.S.S.P., Con. Franciscan Sisters of the Heart of Jesus-De Piro, Sr. Rosalia del S. Costato-Ursola De Piro, ff.10-11.
42. Ibid., Sr. Gakkina, 21/9/1965, f.18; K. Mallia, 31/1/79, f.94.
43. Ibid., Fr. Anton Gaffiero, 25/9/1965, f.28.
44. N.A.V. R723/90, ff.3518-3519.
45. lb'., f.3519.
46. Mgr. De Piro received an authentic copy: A.M.S.S.F., Fra Diegu Institute, ff.3-5.
47. L.C., Interviews De Piro, Sr. Konsilja and S. Felicia, 21/9/1965, f.18.
48. A.A.M., Atti Civili, 1917, no.35, f.2v. ibis results from an examination of the administration of the Institute, which Alfons M. Galea presented at the Archiepiscopal Curia on 10th June 1916. A.M.S.S.P., Fra Diegu Institute, f.4v.
49. A.A.M. ‘AD Civili', 1917, no.35, f.3v.
50. Ibid., 1920-21, no.38, f.2v.
51. A.M.S.S.F., Interviews De Piro, M. Buhagiar, f.34.
52. Ibid., Madre P. Cilia who describes a case she remembers, 26/9/1965, f.23.
53. Ibid., Madre P. Cilia, 26/9/1965; Sr. Gakkina, 21/9/1965; f.19; Manwela Gauci, 21/9/1965, f.17.
54. Ibid., K. Mallia, 31/1/1979, f.93v.
55. Ibid., Madre P. Xuereb, 10/8/1966, f.35.
56. Ibid., Madre P. Cilia, 26/9/1965, f.24.
57. Ibid., Mgr. G.B. Ghigo, 8/7/1965, f.15.
58. Ibid., Pawlu Sammut, 10/3/1965; f.15; Sr. Assunta, 8/7/1966, f.34.
59. Ibid., Madre C. Bondin, f.31.
60. Ibid., Madre P. Xuereb, 16/8/1966, f.35.
61. Ibid., Fr. Anton Gaf5ero, f.28.
62. N.A.V., R.72300, f.3523.
63. A.M.S.S.P., Interviews De Piro, Sr. Eletta Sant, 12/8/1966, f.37.
64. Ibid., Sr. Konsilja and Sr. Felicia, 21/9/1965, f.18.
65. A.M.S.S.P., Interviews De Piro, Helen Muscat (who narrates about her experiences), f.25.
66. Ibid., Madre P. Cilia, 26/9/1965, f.23.
67. Ibid., H. Muscat, 25/9/1965, f.25.
68. Ibid.
69. Ibid.
70. Ibid., K. Mallia, 31/1/1979, ff.96r-97v.
71. A.M.S.S.P., Congratulations to De Piro, ff.5,9,10. Among the titles the children addressed him with, we find “Amatissimo nostra Padre” and "Ottimo Padre".
72. L.C., Interviews De Piro, Manwela Gauci, 21/9/1965, f.17; Sr. Assunta,8/7/1966, f.34; Sr. Konsilja and Sr. Felicia, 21/9/1965, f.18.
73. Ibid., Sr. Rakela, 8/7/1966, f.37.
74. L.C., Interviews De Piro, Madre C. Bondin, 15/7/1966, f.31.
75. Ibid.
76. Ibid., Madre P. Cilia, 26/9/1965, f.23.
77. L.C., Con., Franciscan Sisters of the Heart of Jesus-De Piro, Madre Margherita of the Heart of Jesus – De Piro, 6/9/1918, ff.21r – 22r.
78. Ibid., Madre Margherita – De Piro, 6/4/1920, ff.23r – 24v.
79. A.M.S.S.P., Interviews De Piro, Sr. Assunta, 8/7/1966, f.34.
l. A.M.S.S.P., Fr. G. De Piro’s Diary, f. 1r.
2. From a speech on Prize Day for pupils of St. Joseph for scholastic year 1928-1929: A.M.S.S.P., St. Joseph’s Home, f.35.
3. E. Bonnici, Mgr. Can. Prof. F. Bonnici D.D., Founder of St. Joseph’s Home at Santa Venera, 1955, pp.,10 – 12. A.M.S.S.F. St.. Joseph's Home, f.3 and Ibid. Bro. Luigi Poggi-De Piro 27/1/1924, ff.26r-27v.
4. L.C., Fr. G. De Piro’s Diary, f.lr.
5. A.M.S.S.P., Fr. G. De Piro’s Diary, f.lr-v.
6. Ibid., f.lv.
7. L.C., Letters to Young De Piro, Vassallo-De Piro, 17/11/1899, ff.lr-2r.
8. Ibid., f.lr-v.
9. Ibid., 13/12/1899, f.3r. 10. Ibid., ff.7v-Sr.
11. Ibid., f.10v.
12. L.C., St. Joseph’s Home, Luigi Poggi-De Piro, 27/1/1924, ff.26r-27v, and L.C. Letters to Young De Piro, Vassallo-De Piro, 18/6/1900, f.9r.
13. L.C., Letters to Young De Piro, Vassallo-De Piro, 18/6/1900, ff.9v-lOr.
14. Ibid., 21/7/1900, f. 1 1r-v.
15. Ibid., 27/7/1900, f.12r.
16. Ibid., 3/6/1901, f.15r-v.
17. L.C., Fr. G. De Piro’s Diary, f.lv.
18. L.C., Documents De Piro, f.24r.
19. Ibid.
20. Ibid.
21. Ibid.
22. L.C., Fr. Giuseppe De Piro’s Diary, f.2r.
23. L.C., Documents De Piro, f.24r.
24. L.C., Documents De Piro, f.24r. Fr. Giuseppe De Piro’s Diary, f.2v.
25. L.C., Fr. Giuseppe De Piro’s Diary, f.4r-v.
26. See this Biography, Part I, Ch. III.
27. A.M.S.S.P., Fr. Giuseppe De Piro’s Diary, f.2r-v. 28. E. Bonnici, Mgr. Bonnici, op.cit, p.9.
29. E. Bonnici, Mgr. Bonnici, op.cit., p.18.
30. A.M.S.S.P., Fr. Giuseppe De Piro’s Diary, fE.10v-14r. See also this Biography, Part I, Ch. IV.
31. E. Bonnici, Mgr. Bonnici, op.cit., p.21.
32. A.M.S.S.P., St. Joseph’s Home, f.11v-12r.
33. Ibid., Bugeja-De Piro, f.8r-v.
34. L.C., M.S.S.P. at the Time of the Founder, Bugeja-De Piro, 13/8/1917, f.96r.
35. L.C., St. Joseph’s Home, Frere Paul-De Piro, 14/8/1917, f.16r.
36. G. Borg, “Tifkira Gloriusa ta’ Dun Gorg Bugeja, Direttur tad-Dar ta’ San Cuiepp – Istitut Bonnici” (Orazioni Funebri), pp.9-10.
37. Ibid., pp.10-11.
38. There is an official copy of De Piro’s provisional nomination which was sent to him: L.C. St. Joseph’s Home, Caruana-De Piro, f.19r. However, both the provisional nomination and the decree of the appointment could not be traced at the Archiepiscopal Curia. It is to be noted that only a few days before his death, Fr. George Bugeja made a contract before Notary Eduardo Calleja Schembri to make the position of the home clear. In Archbishop Caruana’s letter which authorized Alfons M. Galea to represent St. Joseph’s Home we found the following: “II M.R. Don Giorgio Bugeja intende dichiarare che I’Istituto San Giuseppe, eretto al Hamrun, con la chiesa annessa al medesimo e tutte le altre pertinenze sono dallo stesso amministrate come Direttore dell’Istituto suddetto come dipendenti dall’autorita ecclesiastica”. A.A.M. Atti Civili, 1922-23, no.98, ff.171-185. For this contract there was present Mgr. De Piro, who also put his signature. Ibid. f.181v.
39. A.M.S.S.F., St. Joseph’s Home, C. Gatt-Bugeja, 4/12/1922, f.20r-v.
40. Ibid., De Piro-Prime Minister, f.24r.
41. Lawrence E. Attard, Early Maltese Emigration: 1900 – 1914, Gulf, 1983, p.58. For more information on the time of De Piro in St. Joseph’s Home, see Henry Frendo: Party Politics, op. cit., p.193.
42. See this Biography, Part I, Ch.V.
43. Ibid.
44. S. Muscat, ‘Xi haga mill-Kronaka tal-Kumpanija’, f.57. ms.in A.M.S.S.F.
45. E. Bonnici, Mgr. Bonnici, op. cit., p.9; E, Bonnici, Chelmtejn fuq Mons De Piro, 1933, pp.6-7.
46. A.M.S.S.F., St. Joseph’s Home, S. Manduca-De Piro, 2/12/1924 and 22/5/1928„ ff.28r-v, 31r-v.
47. Ibid., A. Pullicino-De Piro, 10/12/1926, f.30r.
48. L.C., Casa di S. Giuseppe – Istituto Bonnici, Piccola Cassa, 1926-1932.
49. L.C., Atti Consiglio, Cong. IV, 4/8/1928.
50. L.C., St. Joseph’s Home, De Piro’s speech, ff.35r-36r.
51. Ibid., for first draft of letter, see ff.39r – 40r; for the letter forwarded and the Archbishop’s consent, see f.41r.
52. E. Bonnici, Chelmtejn fuq Mons. De Piro, op. cit., pp.7-8; Mons. Bonnici, pp.21-22; A Student S.S.P., Mons De Piro: Il-Hajja u l-Opra, p.19: More details on this point are given in Ch. IX of this Part.
53. A.M.S.S.P., Interviews De Piro, Maestro A. Muscat Azzopardi, f.26.
54. L.C., St. Joseph's Home, De Piro’s instructions to Fr. Joseph Spiteri, f.42r.
55. Ibid.; see also Interviews De Piro, 6. Wilson, f.14.
56. L.C., Interviews De Piro, Wilson, f.14.
57. L.C., St. Joseph’s Home, De Piro’s instructions to Fr. Joseph Spiteri, f.42r.
58. Ibid., f.42v.
59. Ibid., Distribuzione degli Uffici, ff.46r-66r.
60. L.C., Casa di San Giuseppe – Istituto Bonnici, Piccola Cassa, 1926-1932.
61. In this register, together with the statement for February 1929, there is a cutting from a newspaper; probably it is from Malta.
62. L.C., Casa di S. Giuseppe – Istituto Bonnici, Piccola Cassa, 21/7/1928.
63. Ibid., 8/2/1930.
64. Ibid., 22/5/1930.
65. L.C., Interviews De Piro, A. Muscat Azzopardi, f.27r; Antonio Bugeja, f.27r.
66. Ibid., G. Wilson, f.14r.
67. Oral Information to the author by Fr. Serafin Fenech O.F.M. Conv.
68. L.C., Casa di S. Giuseppe – Istituto Bonnici, Piccola Cassa, passim.
69. L.C., Enrico Bonnici, Relazione sugli Istituti gid Diretti de Mons. G. De Piro, 12/11/1933, f.lr.
70. Ibid.; see also L.C., St. Joseph’s Home, Distribuzione degli Uffici, ff.47-65.
71. L.C., E. Bonnici, Relazione, op. cit., f. 1r.
72. L.C., St. Joseph's Home, Distribuzione degli Uffici, 1933, f.63v.
73. Ibid.
74. L.C., E. Bonnici, Relazione, op. cit., f.2r.
75. Ibid. At that time their diocesan approval was being expected.
1. For this chapter I have collected all documents that are connected with tbe establishment and running of this Home in Gozo. I have put them in chronological order and enumerated them. I have called this collection 'Dar San Giuseppe-Ghawdex'. I also had to consult petitions and correspondence kept in the archives of the Bishop of Gozo and the Archiepiscopal Curia in Malta. Petitions at the time of Gonzi began with essential documentation regarding the establishment of this Orphanage. For the time of Pace and Camilleri, see A.M.S.S.P., St. Joseph’s Home: Gozo, De Piro-Dun Guzeppi Hili, 21/3/1925, f.19r. See also A.E.G. Ricorsi 1924-25, no.1, f. 1r- v. Parroci-Gonzi 30101924.
2. A.E.G., Ricorsi, 1924-25, a.1, f.lr. Parroci-Gonzi, 30101924.
3. Ibid., ff.2r,3r.
4. Ibid., f. 1r-v. Here one can see all their signatures. A.M.S.S.F., St. Joseph’s Home: Gom, from copy of contract between the Archpriests and Parish Priests on one hand and the Government of Malta on the other, 13/11/1924, f.7r.
5. A.E.G., Ricorsi, 1924-25, n.1, f.2r.
6. Parish Priest Fr. Joseph Hili signed his first letter to Mgr. De Piro with these words: “Parroco Giuseppe Hili, Segretario del Parrocato Gozitano”. A.M.S.S.P., St. Joseph's Home: Gozo, Hili-De Piro, 25/12/1924, f. 1lv.
7. Ibid.,3/2/1925,f.13r.
8. See Ch.III of this Part.
9. A.M.S.S.P., St. Joseph's Home: Gozo, Hili-De Piro,25/12/1924, ff.lOr-1lv.
10. Ibid., 3/2/1925, f.13v.
11. Ibid.
12. Notary Camilleri himself noted that the copy of the contract was made on 30/1/1925. Ibid., f.8v.
13. Ibid., 3/2/1925, f.13v.
14. A.A.M., Suppliche, 1925, n.48, De Piro-Caruana. An authentic' copy of petition was sent to the Bishop of Gozo Michael Gonzi: A.E.G., Ricorsi, 1924-25, n.1, De Piro-Caruana, f.5r-v.
15. A.A.M., Suppliche, 1925, n.48; A.E.G., Ricorsi, 1924-1925, n. 1, f.5v.
16. A.M.S.S.F., St. Joseph’s Home: Gozo, Gonzi-De Piro, 17/2/1925, f.14r.
17. Ibid.
18. Ibid.
19. Ibid., De Piro-Gonzi, 24/2/1925, f.15r.
20. Ibid., Hili-De Piro, 16/3/1925, ff.17r-18r.
21. Ibid., De Piro-Hili, 21/3/1925, ff.19r-2Dv.
22. See text of petition presented on 3/2/1925.
23. A.M.S.S.P., St. Joseph’s Home: Gozo, Hili-De Piro, 25/3/1925, f.21v.
24. Ibid., 16/3/1925, f.17r-18r.
25. A.E.G., Ricorsi, 1924-25, n.1, Decree of 18th April 1925, f.6r-v.
26. “Id-Dar ta’ San Guzepp t’Ghawdex u l-Istitut tal-Missjoni”, S. Paul: Almanacc, 1926, April.
27. The reason why 8th May was chosen can be seen from the speech De Piro made to welcome Bishop Gonzi on the day of inauguration: A.M.S.S.P., Atti Consiglio, Cong. X, 27/11/1929, where there is the text of the speech.
28. Student S.S.P., Mons. De Piro: il-Hajja w l-Opra, pp.20-21; A.M.S.S.P., Interviews De Piro', Paul Azzopardi, Anton Muscat Azzopardi, ff.4,26. Other details were given orally by Br. Venanz Galea, who at that time was preparing to join the Society of St. Paul and was in the Gozo Home when De Piro was preparing the inauguration of the Orphanage.
29. A.M.S.S.P., St. Joseph’s Home: Gozo, De Piro-Fr. Michael Callus, 30/4/1925, f.25r-v. More information about the feast at St. Joseph’s Home was given by Br. Venanz Galea on 24/9/1984.
30. "Id-Dar ta’ San Guzepp t’Ghawdex u 1-Istitut tal-Missjoni”, S. Paul: Almanacc, 1926, May.
31. In the Acts of the Council of the Society, after De Piro presented the two speeches made on this occasion, we find the following: “Redigantur in actibus ad perpetuam rei memoriam”, and so they have been preserved for us. They are two speeches typewritten verbatim as delivered: A.M.S.S.P., Atti Consiglio, Cong.X, 27/11/1929.
32. "Id-Dar ta’ San Guiepp t’Ghawdex e l-Istitut tal-Missjoni”, S. Paul: Almanacc, 1926, May.
33. A.M.S.S.P., Atti Consiglio, Cong. X, 27/11/1929, where we find the address to Bishop Gonzi.
34. “Id-Dar ta’ San Guzepp t’Ghawdex”, S. Paul: Almanacc, 1926, May. See Ch. III of this Part of the Biography.
35. A.M.S.S.P., Atti Consiglio, Cong.X, 27/11/1929, where we read: “Con me la salutano i tre orfanelli che, nella low sfortuna, sono fortunati di essere i primi ad essere accolti e beneficati”.
36. "Id-Dar ta’ San Gulp”, San Paul: Alnwurcc, 1926, May.
37. A.M.S.S.P., St. Joseph’s Home: Gozo, Hili-De Piro, 16/3/1925, f.17r-v.
38. Ibid., Gonzi-De Piro, 13/4/1926. In this letter Bishop Gonzi did not put down the date, but wite only “Martedi”. When Mgr. De Piro received this letter he jotted in it, "14 April 1926”, the date when he received it. In that week Tuesday was the 13th April.
39. Ibid., Dun Frangisk Mizzi-De Piro, 23/8/1926, f.32r (Mgr. De Piro wrote a short note about his reply to Fr. F. Mizzi, f.32). Edgar Montanaro-De Piro and Hili 26/8/1926, f.33r. Note written by De Piro 31/8/1926, f.33v, Hili-De Piro, 10101926, f.35r-v. J. Borg Cardona-De Pim, 10101926, f.35v.
40. Ibid., Huber-De Piro, 28/10/1927, f.44r.
41. A.M.S.S.P., Atti Consiglio, Cong.X, 27/11/1929, from address to Bishop Gonzi.
42. L.C., St. Joseph’s Home: Gozo, Correspondence, 1926-1933, ff.29-64.
43. The Commissioner himself states that he received a letter on 16th February: A.M.S.S.P., Casa S. Giuseppe: Gozo, 23/2/1927, f.40r.
44. Ibid., Commissioner-Callus, 23/2/1927, f.40r.
45. The Commissioner for Gozo addressed him as “The Very Reverend Don Michele Callus, Vice-Rector, Casa San Giuseppe, Gozo”, Ibid.,23/2/1927, f.40r. However, Fr. Callus himself adds after his name “Assistente Superiore”, A.E.G. Ricorsi, 1927, n.43 Callus-Ganzi, May 1927.
46. A.M.S.S.P., Atti Consiglio, Cong,X, 27/11/1929, Address of welcome to Governor Congreve.
47. L.C., Personal Documents M.S.S.P., no.25, Venanzio (Vincenzo) Galea.
48. Fr. Alwig Gatt, in 1927, had just taken the habit in the Society of St. Paul (Ibid., no.22). He gave a very inaccurate account of the accident; but he suggested Bro. Venanz Galea for more accuracy: L.C., 1nterview De Piro, Fr. Alwig Gatt, f.69r. In fact, Br. Venanz gave me all details which I have already used. Other information came from L.C. Pnzoewl Documents, no.25. In his chronicle Bro. Santi Muscat wrote this: "Mons De Piro ... bhala Superjur, baghat jahdmu fih il-membri tal-Kumpanija. Bhala Assistent Superjur: Fr. Mikiel Callus, u tifel mill-Istitut ta’ San Outepp tal-Hamrun”: Xi haga mill-Kronaka tal-Kumpanija, f.60. The child mentioned was none other than the future Br. Venanz, who spent all his life in the Society of St. Paul.
49. From Br. Venanz himself and from other official documents: A.M.S.S.F. Personal Documents, no.25.
50. From information I obtained on 1/10/84 from Br. Venanz and from official documents. See Ibid., no.13 Francesco X (Michele) Camilleri.
51. For information on Fr. K. Azzopardi see A.M.S.S.P., Personal Documenar, no.10, Carmelo (Annibale Benigno) Anopardi. Information from Br. Venanz.
52. A.M.S.S.P., Atti Consiglio, Cong.VIII, 4/11/1928; Cong.IX, 2/12/1928. Mgr. De Piro kept two sections of Personal Document. One section embraces those who had at least begun their novitiate in the Society of St. Paul. Every member of the Society was given a progressive number which had never been given to anyone else, even if that particular member had left the Society. As soon as a young man applied to join the Society, Mgr. De Piro would start collecting all useful documents and keep them in one file. However, the collection of documents was not numbered before the candidate began the novitiate. That is why we have the collected documents about Carmelo Callus and Nerik Borg who have been mentioned here. From these collections of documents we learn that Callus, on 15th November 1928, informed De Piro that he was not going to joie. Nerik Borg began the probation. and stops there because, after nine months, (i.e. September 1929) he left the Orphanage. Some time later he wished to join the Society again but he did not want to be sent to Gozo. De Piro, however, did not accept him. This can be seen hem the collected documents and letters. See L.C. Personal Document, Carmelo Callus and Enrico Borg. See also L.C. Atti Consiglio, Cong.IV, 11/3/1931.
53. L-Ewwel Zmenijiet tal-Banda Taghna, Ghajnsielem, 1983, no.9 (August), p.9.
54. Anton Muscat Azzoppardi was one of the boys in St. Joseph’s Home, Santa Venera. Mgr. De Piro helped him study music. For some time he was Band Master of the boys’ band of the Home in Malta: A.M.S.S.P., Interviews De Piro, Maestro A. Muscat Azzopardi, f.26, and other information given by Br. Venanz Galea on 26/9/1984.
55. Information given by Br. Venanz Galea on 1/10/1984; besides, I had aha official documents: L.C. Personal Documents, no.7, Rosario (Giovanni) Buhagiar. Br. Ruzar was chosen for the mission in Somalia and he was going to be accompanied by De Piro himself. However, the sudden death of the Founder changed all the plans. Later on he left the Society of St. Paul. See Ch.XI of this Part. Regarding the band see: L-Ewwel Zmienijiet tal-Banda Taghna, Ghajnsielem, 1983, no.9, p.9.
56. Ibid.
57. Ibid., p.10.
58. Oral information by Br. Venanz on 25/9/1984.
59. L.C., St. Joseph’s Home: Gozo, De Piro-Minister of Industry and Commerce, 3/1/1927, f.38r.
60. Ibid.
61. Ibid.
62. Ibid. Secretary of the Minister of Industry and Commerce to the Director of
St. Joseph’s Home, Gozo Section, 11/1/1927, f.39r.
63. Ibid., 19/Sfl927, f.41r.
64. Ibid., De Piro-Minister of Public Health and Charitable Institutions, 2/9/1927, f.42r.
65. Ibid., Comptroller of Charitable Institutions-De Piro, 5/9/1927, f.43r.
66. Ibid., De Piro-Jos. Huber, 29/10/1927, f.45r.
67. A.M.S.S.P., Personal Documents, no.13 Francesco X. (Michele) Camilleri. The testimonials of the ordinations indicate the place where they were held. The testimonial of the ordination to the priesthood of Fr. F.X. Camilleri reads as follows: "S. Ordinationem privatam et particularem in Sacello Domi a S. Joseph celebrantes-Diaeonum Fr. Xaverium Camilleri e Sac. S. Pauli Ap ... ad Maiorem Preabyteratus Ordinem in Domino promovisse”. Ibid.
68. L.C., St. Joseph’s Home: Gozo, De Piro - Superintendent of Public Works, 12/1/1930, f.48r.
69. Ibid., R. Castillo-De Piro, 11/3/1930, 10/3/1930, E51-52.
70. Ibid., Treasurer-De Piro, 8/8/1930, f.53r; Crockford-De Piro, 10/2/1931, f.55r; Treasurer and Director of Contracts-De Piro, 17/11/1931, f.56; J. Caesar-De Piro, 2/12/1931, f.58; De Piro-Galizia,' 9/2/1932, f.59r-v; Galizia-De Piro, 15/2/1933, f.61t.
71. Ibid., Gonzi-De Piro, 19/4/1933, f.62r.
72. Ibid., 12/5/1933, f.63r.
73. Onal information by Br. Venanz Galea on 9/10/1984.
74. A.M.S.S.P., St. Joseph’s Home: Gozo, A Pantalleresco-Gonzi, 18/10/1935, f.65r.
75. A.E.G., Ricorsi, 1924-25, n.1, f.6v.
76. Oral Information by Br. Venanz on 9/10/1984.
1. Undoubtedly Birkirkara is a very old parish. It is mentioned in 1436 (G.F.Abela, G.A. Ciantar, Malta Illustrata, II, 1780, pp.171-172). However, the bishop at that time, Senatore De Mello, simply stated which were the country parishes; there is no mention as to when they were founded. Records of 18/3/1535 show that Birkirkara was older than other parishes. There was an argument between Birkirkara and Naxxar regarding the precedence in the St. Gregory procession, and this seemed to show that these two were the oldest parishes in the villages; that is, after those of Rabat and Birgu (see A.C.M., 10, f.579). This point is dealt with in my study: “II-Bzonn li l-Parrocca ta’ Birkirkara Tinqasam: grajjiet li kellhom iwasslu biex H’Attard jinqata’ minn Birkirkara”, Cabra ta’Mhabba u Storja Elenjana, 1976, pp.l1-14. Every now and then the bishop issues a ruling regarding the precedence of parishes. From the list of 12th March 1618 of Bishop Michael Balaguer we learn that Birkirkara and Naxxar came immediately after St. Lawrence, Birgu and the Mdina Cathedral. Birkirkara alternated with Naxxar. A.A.M., Monitoria, 1618, 12th March.
2. E.B. Vella, Storja ra’ Birkirkara bil-Kolleggiata Taghhu, 1934, p.494.
3. Ibid., p.494; see also N.A.V., R651/44, f.724.
4. N.A.V. R 651/44, f.720.
5. N.A.V., R 651/44, ff.725, 734-735. A.M. Galea, Kola tal-Moghdija taz-Zmien, n.121, p.87.
6. A.M. Galea, Kotba tal-Moghdija taz-Zmien, n.121, p.87, Idem., ll-Missjunarju i-2ghir, n.1, p.l.
7. The De La Salle Brothers were at the Oratory of Birkirkara horn 1912 to1918.
8. Field Marshall Lord Methuen became Governor General of the Maltese Islands and Commander of the Troops in these islands on 27th January 1915, during the war. Lord Plumer succeeded him on 10th June 1919. For petition to Governor Methuen, see A.M.S.S.P., B’Kara Oratory, Sammut- Methuen, 1915-1919, ff.109r-111r.
9. A.M.S.S.P., B’Kara Oratory, ff.30r-31v. Casolani-De Piro, 15/12l1925.
10. Ibid., ff.28r-29r, 30r-31v. Casolani-De Piro, 11/5/1926.
11. Ibid., f.32r.
12. A.A.M., Suppliche, 1927, a.22, 4/11/1926.
13. Ibid., 12/1/1927.
14. Ibid.
15. A.M.S.S.P, B'Kara Oratory, Deed of Authorisation, ff.1-19.
16. Ibid., f.38r, the petition for the above mentioned exemption which Canon M. Sammut sent to De Piro.
17. N.A.V. R 651/44, ff.718-719, 720-726, 727-728, 742-743.
18. Ibid., f.726. Mgr. De Piro himself gave authentic copy of agreement to Archbishop Caruana. At the Archiepiscopal Curia there is a statement with date of 21/4/1927, when it was presented: A.A.M., Suppliche, 1927, 1,22.
19. Notary Michael L. Casolani, San Paul: Almanacc, 1931, pp.35-36.
20. N.A.V., R 651/44, ff.736-737.
21. Ibid., ff.732-733.
22. Ibid., ff.733-734.
23. Ibid., ff.738-739.
24. A.M.S.S.P., Atti Consiglio, Cong. IV, 26/3/1930.
25. L.C., B’Kara Oratory, f.89r, De Piro-Minister for the Treasury, June 1928.
26. Ibid., f.82r, De Piro-Minister for the Treasury, June 1927, for exemptions. Ibid., f.30r, Treasury J. Huber-De Piro, 27/3/1927. (This is a registered letter at the Treasury: 302/122/27.).
27. Ibid., f.89r, De Piro-Minister for the Treasury, June 1927.
28. Ibid., f.90r-v, 91r-v.
29. L.C., Personal Documents M.S.S.P., no.10 (Carmelo Azzoppardi). After De Piro’s death, he left the Society and took again his former name, which was Benigno. For a long time he lived as a diocesan priest.
30. L.C., B’Kara Oratory, ff. 105r-106r, Casolani-De Piro, 24/9/1928.
31. L.C., B'Kara Oratory, f.107r-108v, Casolani-De Piro, 29/9/1928.
32. Ibid., f.108v.
33. A.M.S.S.P., Atti Consiglio, Cong.IV, 4/8/1928.
34. Ibid., Cong. V, 11/8/1928.
35. L.C., Atti Consiglio, Cong.V, 11/8/1928, “L-Assunzjoni ta’ Marija”, S. Paul: Almanacc, 1933, p.20. Although the article was written by Fr. Augustine Grech and not by Mgr. De Piro, the ideas are similar to those of the Founder, who from the very beginning of the Society of St. Paul had placed it under the special patronage of the Assumption of the Blessed Virgin Mary.
36. Notary Michael L. Casolani, San Paul: Almanacc, 1931, p.36.
37. Ibid., p.35.
38. “L-Assunzjoni ta’ Marija”, San Paul: Almanacc, 1933, p.22.
39. lee whole contract has only this aim: N.A.V., R 651/44, ff.718-743.
40. A.M.S.S.P., Atti Consiglio, Cong. lV, 26/4/1930.
41. Ibid., Cong. VII, 11/6/1930.
42. N.A.V., R 871/S3, n.88, ff.373-378. There is also a plan of Birkirkara (f.379). Section 'A’, coloured red, indicates the zone reserved for the Oratory; Section ‘B’ shows the neighbourhood of Triq il-Wied; Section ‘C’ shows the zone reserved for the Museum. See my short article, “It-Taghlim tad-Duttrina fl-Oratorju u fil-Museum ta’ Birkirkara”, Gabra ta' Mhabba u Storja Elenjana (Ed. Jos. Deacon), 1981, pp.3-37.
43. "Zjara ta’ 1-Isqof", San Paul: Almanacc, 1932, p.10.
44. Ibid.
45. The young Gorg Xerri was to become a priest who did a lot of good, and he occupied positions of responsibility in the Missionary Society of St. Paul. Towards the end of his life he was Superior of the Society and Chaplain of the Maltese Community in Australia. A criminal brought his life to a tragic end on 4th August 1980 and this caused deep sorrow to those who knew him: A.M.S.S.P., Personal Document, no.30 (George Xerri). For Gwann Xuereb, see Ibid., no.31.
46. "Zjara ta’ l-Isqof", San Paul: Almanacc, 1932, pp.11-12; see also A.M.S.S.P., Personal Documents, no.20 (Agostino Grech).
47. "Zjara ta’ l-Isqof”, op. cit., p.12.
48. “Ferh fl-Istitut”, San Paul: Almanacc, 1933, p.24.
49. L.C., Atti Consiglio, Cong. IV, 23/4/1932.
50. L.C., B’Kara Oratory, f.122, Oscar Vella-De Piro, 26/1/1932, and f.123r De Piro-Oscar Vella. L.C., Atti Consiglio, Cong. II, 22/2/1932.
51. L.C., Atti Consiglio, Cong. VIII, 11/9/1932.
52. Ibid., Cong.X, 18/7/1933.
53. “Fiex Ahna”, San Paul: Almanacc, 1934, p.3.
1. Mgr. De Piro, who was very meticulous, collected a lot of letters and documents connected with this Laboratory. I added others on to the same subject which were found in another place; I arranged them in chronological order and enumerated them. These are now kept in the Archives of the Missionary Society of St. Paul. With regard to the first letter here mentioned, see A.M.S.S.P., Laboratorio Ragazze Povere e Disoccupate, De Piro-Treasurer (?). It is not clear to whom it is addressed. This section was left with this title as it was inserted by De Piro himself.
2. Ibid., f.2, Treasurer and Director of Contracts-De Piro, 1/2/1928.
3. Ibid., f.3, De Piro-Minister of the Treasury, 29/9/1928.
4. Ibid., ff.7r – 9v. “Avizz” or better still “Diskors qasir ta’ Mons. De Piro”.
5. Ibid., f.6r De Piro’s letter addressed to a professor who was probably the Rector of the Royal University of Malta, 14/1/1929; ff.7-8, “Avviz”.
6. Among Mgr. De Piro’s papers, there is a copy of a decree issued by the Archiepiscopal Curia on 25th August 1926 by which Assunta Borg was granted separation from her husband, especially because he went to America and left her. There is also an extract from a sentence given by the First Hall of the Malta Civil Courts, on 5th May 1926, declaring that Maria Assunta Borg was free to live separated from her husband because he had unjustly deserted her.
7. A.M.S.S.P., Laboratorio, f.10, “Declaration by De Piro and M. Assunta Borg”, 23/2/1930.
8. Ibid., f.12r, M. Assunta Borg-Arch. Mauro Caruana, 12/3/1931.
9. Ibid., ff.12v-l3r.
10. Ibid., f.13r.
11. Ibid., ff.13v-14r.
12. Ibid., ff.12r-l4v.
13. Ibid., f.14v.
14. Ibid., f.15, “Declaration by De Piro and M. Assunta Borg”.
15. Costituzione delle Suore Missionarie di Gesu Nazzareno, 1934, para.1, c.1, n.2.
16. N.A.V., R723/90, f.3524.
17. See my article “Laboratorju ghal Xbejbiet bla Xoghol: Opra Socjali Kuragguza ta’ Mons. Giuseppe De Piro”, Pastor, n.172, v.XVIII, July-August 1984, pp.27-29. This, however, is not a complete study because, later, I found other material which is being published for the first time in this Part of the Biography. There is further reference to this topic in Ch.IX of this Part. Today these Sisters, though their number is small, are doing their best to put into practice De Piro’s dream in the help they are giving to a few young women at the Zejtun Home.
1. L’Assembja Nazionali di Malta, 25 febbraio 1919-27 maggio 1921, Stamperia del Governo, Malta, 1923, p.9. These are the proces-verbal and other documents of the National Assembly and Commissions connected with it.
2. Ibid., p.10.
3. Ibid., p.9.
4. Ibid., pp.19g7; Henry Frendo, Party Politics, op.cit., p.171.
5. Frendo, op. cit., p.171.
6. Ibid., pp.171-2; Geraldu Azzopardi, Meta I-Malti Ghadab. Is-7 ta’ Gunju 1919: Sittin Sena Wara, Partit tal-Haddiema 1979, p.50. We find a detailed account of the events in Paul Bartolo, X’kien Gara Sew fis-Sette Giugno, K.K.M., 1979, p.232.
7. See Frendo, Ir-Rivoluzzjoni Maltija tal-1919, pp.24-31; about the Englishman’s death, see Bartolo, op. cit., pp.133-4.
8. L’Assemblea Nazionale, pp.29-37.
9. Ibid., p.15.
10. Ibid., pp.36-7.
11. P.A.V., Reports, B, 15/18, no.4, Minutes of the Proceedings of the Commission of Enquiry into the Events of the 7th and 8th June 1919 and the Circumstances which led up to them. Report of Evidence, Sitt.4 (21/8/1919) and Sitt.6 (26/8/1919).
12. P.A.V., Sitt.4.
13. Ibid., W.H. no.30, f.1. All documents are being translated from the typewritten original and written in English.
14. For some extracts from this Inquiry, I am making use of the version we find in Paul Bartolo’s book, X’kien Gara Sew fis-Sette Giugno; see p.105.
15. P.A.V., Reports, B.15/18, no.4, Report of Evidence, W.H. 30, f.1.
16. Ibid.
17. Reports of the Commission appointed to inquire into the events of 7th and 8th June 1919, and into the circumstances which led up to these events, 18th and 19th September, 1919. Malta, Government Printing Office, 1919, p.6.
18. P.A.V., Reports, B.15/18, no.41, Report of Evidence, Sitt.4, W.H.30, f.1.
19. Ibid.
20. Ibid., sitt.2 (19/8/1919), W.H.S. f.1.
21. Bartolo, op.cit., p.112.
22. P.A.V., Reports, B.15/18, no.4. Report of Evidence, W.H.30, ff.1-2.
23. Ibid., f.2.
24. Bartolo, op. cit., p.113.
25. P.A.V., Reports, B.15/18, no.4, Report of Evidence, W.H.5, f.1.
26. Ibid., W.H.30, f.2.
27. Ibid., Sitt.2, W.H.11.
28. The inquiry held by the English does not include what happened on 9th June and so there is nothing about that day in Bartolo’s book, X’kien Gara Sew fis-Sette Giugno. P.A.V., Reports, Sitt.4, W.H.30, f.4.
29. Ibid., f.2.
30. Bartolo, op. cit., p. 114.
31. P.A.V., Reports, B.15/18, no.4, Report of Evidence, Sitt.2, W.H.11.
32. Bartolo, op.cit., p.116.
33. P.A.V., Reports, B.15/18, no.4. Report of Evidence, Sitt.2, W.H.11.
34. Ibid., Sitt.4, W.H.30, ff.2 – 3.
35. Reports into the events and circumstances, p.11. This printed Report is signed by A. Parnis, Max Debono, L. Camilleri, E.W.S. Brooke, and W.T. Bromfield.
36. P.A.V., Reports, B.15/18, no.4, Report of Evidence, Sitt.4, W.H.30, f.3.
37. Ibid., Sitt.2, W.H.11.
38. Bartolo, op.cit., p.118.
39. P.A.V., Reports, B.15/18, no.4, Report of Evidence, Sitt.4, W.H.30, f.3.
40. Ibid., Sitt.2, W.H.11.
41. Ibid.
42. Ibid., Sitt.4, W.H.30, ff.3-4.
43. lb'., f.4.
44. Ibid., Sitt.2, W.H.11.
45. Ibid., Sitt.4, W.H.30, f.4.
46. Ibid., Sitt.2, W.H.11.
47. Bartolo, op.cit., pp.189 – 91.
48. Ibid., pp.47,141.
49. Ibid.pp.144-5.
50. A.M.S.S.P., Interviews De Piro, Wenzu Grixti, f. 1 l.
51. Philip Mallia, L-Isqof li Habbu Kulhadd, 1982, pp.199-200.
52. A.M.S.S.P., Interviews De Piro, Wenzu Grixti, f. 11; Mallia, O.C., p.200.
53. P.A.V., Reports, B.15/18, n.4, Reports of Evidence, Sitt.11, 10/1919 – W.163.
54. Mallia, op.cit., p.201.
55. Ibid.
56. “Giubileo Sacerdotale”, Malta, 19/4/1927, p.2.
57. L’Assemblea Nazionale di Malta, p.15.
58. Ibid., pp.109-227.
59. A.C.C.M., Acta, ms.65, ff.298r-300r, De Piro-Metropolitan Chapter, 14/7/1920.
60. L’Assemblea Nazionale di Malta, p.255.
61. Ibid.
62. Ibid., pp.58, 62, 191-192.
63. J.J. Cremona, An Outline of the Constitutional Development of Malta under British Rule, Malta, Univ. Press, 1963, p.22.
64. Enrico Dandria, Are Malta Crisis, 1930, p.6.
65. Ibid.; for names of Members of the Clergy in the Senate see Parliamentary Debates, Senate, 3rd Parliament (1928-1930), before p.l.
66. Dandria, op.cit., p.8; “Visit of Mgr. Robinson O.F.M.”, San Paul: Almanacc, 1930, pp.26-7.
67. In this article it is said that Mgr. Robinson was one of the group photographed. We have photographs of Mgr. Robinson with Mgr. De Piro and also in a group.
68. Vatican White Book, Report, Robinson-Secretariat of State, 16/6/1930, Doc.12, pp.89 – 90.
69. Dandria, The Malta Crisis, pp.9-10.
70. A.A.M., Pastorali e Cinolari, Past. 27/4/1930.
71. L.C., Atti Civili, 1931, n.57.
72. J.J. Cremona, op.cit., p.36.
73. A.M.S.S.P., Interviews De Piro, Mgr. Anton Buhagiar, f.6.
74. "Monsignor De Piro: A Tribute to his Memory”, The Malta Chronicle, 19/9/1933, p.4.
75. Parliamentary Debates, Senate, 3rd Parliament, before p.l, Ibid., 26/10/1932, p.9.
76. A.M.S.S.F., La Missione Somala Maltese, 1932, Fra Guzepp Caruana-De Piro, 11/8/1932, f.26v.
77. Parliamentary Debates, Senate, 3rd Parliament, 18/11/1932, p.170.
78. Ibid., 21/2/1933, p.495.
79. Ibid., pp.495-496.
80. Ibid., p.496v.
81. Ibid.
82. Ibid.
83. Ibid.
84. A.C.C.M., Acta Capitularia, ms.78, f.138.
85. Ibid., ff.138-139.
86. Ibid., f.139.
87. "Ghall-Moralita ta’ Pajjizna”, Lehen is-Sewwa, n.235, 25/2/1933, p.l.
1. A.A.M., Kanc., V, Gudja, ff.180, 275-280.
2. Ibid., 1922, f.104r-v. He had been appointed on 9th January 1917.
3. A reference to this appears in an anonymous letter, signed “Gudja”. A.A.M., Con., Caruana, 1922, n.50C. We also obtained some other oral information.
4. From oral information.
5. A.P.G., Mort., VII, ff.62-63.
6. L.C., Atti Civili, 1922-23, n.87, f.162r.
7. From information given by Fr. John Vella with a few changes: A.M.S.S.F., Interviews De Piro, Vella, ff.47, 49, 78.
8. See A.M.S.S.P., Interviews De Piro, Vella, ff.48,49, 78-79; this is partly derived from a letter of Archpriest Fr. Paul Mallia: A.A.M., Con., Caruana, 1922, n.77 Fr. Paul Mallia-Arch. M. Caruana, 14/7/1922. Fr. Mallia remained Archpriest of Mosta until 1930, when he became a Canon of the Cathedral: A.A.M., Kanc, X, Mosta, f.371. These details show that the parish church of Gudja was closed from 12th June to 12th July 1922.
9. A.A.M., Con., Caruana 1922, n.77B.
10. Ibid., Gospel reference is Jn.17,11.
11. Ibid., n.77C.
12. Ibid.
13. A.P.G., Matr., VI, f.210.
14. L.C., Mort, VII, ff.63-64, Bapt. VII, ff.84-85.
15. A.M.S.S.F., Interviews De Piro, Vella, ff.4S-49, 80.
16. A.A.M., Con., Caruana, 1922, n.50C, signed “Gudja”.
17. A.M.S.S.P., Interviews De Piro, Vella, ff.48-49.
18. See A.A.M., Con., Caruana, 1922, n.50C, 60.
19. A.M.S.S.F., Interviews De Piro, Vella, ff.48-49.
20. A.A.M., Con., Caruana, 1922, n.60, G. Cutajar, G. Spiteri, A. Pace-Caruana 19/7/1922.
21. A.M.S.S.P., Interviews De Piro, Vella, f.2.
22. Ibid., f.49.
23. Abdilla was selected after he had been interviewed: A.A.M.; Atti Civili, 1922-23, n.63,29/7/1922. He was informed on the same day: L.C. Con., Caruana, 1922, n.50C, Em. Vassallo-Abdilla, 29/7/1922. 24. A.M.S.S.P., Interviews De Piro, Vella, f.82.
25. Ibid.
26. A.P.G., Matr., VI, f.211. In the register of the departed, before entering the funeral of 22/9/1922 he wrote: 'Amministrazione Sac. Nicola Abdilla‘. L.C. Mort, VII, f.64. In every register, after his installation, he simply wrote ‘Parrochus’.
27. L.C., Kanc, V, Gudja 1922, f.113r.
28; A.M.S.S.F., Interviews De Piro, G. Vella, f.104r.
29. Ibid., ff.1-2.
1. This chapter is important because it shows De Piro’s great Christian charity. It is also a short history of the birth of a Congregation which provided great help to my Community in a time of difficulties (1976-1981): Mother Vincenza Borg, Superior General, handed over to me all the documents in. the archives of the Congregation. From these documents we learn that Mgr. De Piro passed over to these young women all documents connected with them. Father James Bonello, Superior General of the Missionary Society of St. Paul, collected for this Biography a good number of important documents. Mgr. De Piro himself collected together a number of documents connected with this Congregation at its beginning which he took pains to 5le. However, all these documents were not enough; and I had to consult the Missionary Sisters of Jesus of Nazareth, especially Sister Pia Caruana, who was very close to the Foundress, and some of those who remember the early days of the Congregation.
2. A.P.S.M.P.S.V., Battesimi, 1863-1867, f.159. From this source we learn that her full name was Marija Guzeppa and not Guzeppa or Guzeppina as she was commonly known. She was born on 16th October and christened the following day. The only printed biography we have of her is: II-Hajja fil-Qosor tas-Sinjorina 6uieppina Curmi, Fundatrici ta’ l-Istitut Gesu Nazzarenu, 1963, (54p.). This biography, written by Sr. Koncetta Cilia, is not very reliable because it is mainly based on interviews. "He style, however, is pleasant. Later on„ I intend to write a short biography of her based on authentic documents. Walter Zahra’s biography “Madre Guzeppina Curmi” (Taw Xiehda b’Ghemilhom, 1984, pp.81-89) is to a great extent based on this Biography, and, therefore, certain inaccuracies remain.
3. In a petition the first young women wrote to Archbishop Caruana. There is written: “Maria Guzeppina Curmi, del fu Sindaco Paolo”: A.K.M.G.N., Documents of the Congregation – a copy of the Petition, 30/7/1925;; see also Hajja Guzeppina Curmi, p.9.
4. A.A.M., Corr., Caruana, 1933, no.20: information sent to the Archbishop by Mgr. De Piro, f.11. ibis section, no.20, comprises a collection of 61 pages of documents which are all related to the Congregation of the Missionary Sisters of Jesus of Nazareth. It has been enumerated to make reference to it easily.
5. A.A.M., Corr., 1933, no.20 De Piro-Caruana, 21/5/1933, f.27.
6. Ibid.
7. Hajja Guzeppina Curmi, p.29.
8. Ibid., pp.31-34.
9. A.A.M., Con., 1933, no.20, De Piro-Caruana, 21/5/1933, f.27.
10. Ibid.
11. Ibid., f.37.
12. A.A.M., Con., Caruana, 1924-25, no.71, M. Guzeppina Curmi-Caruana, 28/12/1924. A rough copy of this letter still exists: A.K.M.G.N., Important Letters, f.1.
13. A.M.S.S.P., St. Joseph's Home, f.19, Caruana-De Piro, 23/11/1922.
14. Enrico Bonnici, Mons. Kan. Prof. F. Bonnici, 1955, p.21; Idem, Chelmtejn fuq Mons. De Piro, 1933, pp.7-8.
15. ibis book is about St. Joseph. This passage is taken from the introduction “Akraw dakxein” of Mgr. De Piro. In those days this book was most suitable to those who wanted a daily devotion for the month of March.
16. A.A.M., Con., 1933, no.20, ff.1,33.
17. Ibid., f.29.
18. Ibid., f.33.
19. Ibid., f.39.
20. A.A.M., Suppliche, 1925, n.47.
21. L.C., Atti Civili, 1934, n.56.
22. A.K.M.G.N., Important Letters, P. Ang. Mizzi-Mgr. Alf. Hili, 14/1/1928.
23. Ibid., Hili-De Piro, 7/2/1928.
24. A.A.M., Suppliche, 1925,n.47, where we find the petition’of A.M. Galea, the recommendations of Caruana Mauro, and Bishop Portelli, and the approval of Archbishop Caruana. See also Rajja Guzeppina Curmi, p.37. We also have A.M.S.S.P., Sorijiet Missjunarji Gesu Nazzarenu, De Piro’s inaugural speech, 16/7/1930, f.1, where there is reference to initial difficulties.
25. A.K.M.G.N., Permissions and Receipts, where we find a quantity of writings addressed mostly to Mgr. De Piro. Some of these were sent to Miss Curmi. They date from 1924.
26. Alf. M. Galea, 17iet Tfajliet Martri, Malta, 1925, p.8.
27. Cf. Note 24, ff.1-2.
28. Ibid., f.4.
29. It was written that Archbishop Caruana would not give his approval because Malta was fuU of Institutes of nuns (Hajja Guzeppina Curmi, pp.41-42); but this was a very complicated matter.
30. A.A.M., Con., Caruana, 1933, no.20, Caruana-Card. Alessio Lepicier, 11/7/1932, f.17.
31. Ibid., De Piro-Caruana, 31/5/1933, f.37.
32. A.A.M., Corr., 1933, no.20. De Piro-Caruana, 31/5/1933, f.25. We know this from the petition made by Miss Curmi and her companions themselves A.K.M. G.N. Important Letters, f.1, 28/12/1924.
33. A.A.M., Con., 1933, no.20, f.39.
34. Ibid., De Piro-Caruana, (no date), f.2.
35. Ibid.
36. Ibid., Caruana-Lepicier, 30/8/1933, f.53.
37. Ibid
38. Costituzione delle Suore Missionarie di Gesu Nazzareno, 1934, para.1, c.11, n.4.
39. A.A.M., Corr., 1933, no.20, De Piro-Caruana, 3.
40. Student S.S.P., Mons. Gius. De Piro: il-Hajja w l-Opra, 1948, pp.21-22. When Mgr. De Piro died, there were 22 girls in the Birkirkara Institute: E. Bonnici, Chelmtejn fuq Mons. De Piro, p.9.
41. A.M.S.S.P., Missionary Sisters of Jesus of Nazareth, Dr.L. Galea-De Piro, 28/9/1932, f.16.
42. A.K.M.G.N., Documents of the Congregation, Some important dates in the history of the Institute.
43. Costituzione, 1934, para.1, c.1, n.2. In this article, the words “Ikunu ta’gid ghax-xbejbiet li jkunu ghadhom kif hargu minn xi Istitut” are of the utmost importance in the mind of De Piro. With the help of the Missionary Sisters of Jesus of Nazareth he wished to realise the project of the Sacred Heart Laboratory for which he worked very hard in spite of ever increasing difficulties. See Ch. VI of this Part, and especially, its concluding section.
44. A.A.M., Corr., 1933, no.20, De Piro-Caruana, (no date), f.1.
45. N.A.V., R.72300, f.3524.
46. Hajja Guzeppina Curmi, pp.44-45; Interview with Sr. Pija Caruana, 15/5/1984.
47. A.A.M., Corr., 1933, no.20, Caruana-La Puma, 7/7/1933.
48. A.K.M.G.N., Important Letters, De Piro-Robinson, 3/11/1931.
49. Oral information given by Sr. Pija Caruana, formerly Angiolina Caruana, one of the first six, on 15/5/1984.
50. A.M.S.S.F., Av. L. Galea-Fr. Nazzareno Curmi, 1/1/1932, f.9.
51. A.K.M.G.N., Documents of the Congregation, authentic copy of sentence of Court of Appeal.
52. N.A.V., R.72300, f.3522.
53. A.A.M., Con., 1933, no.20, Caruana-Lepicier, 30/8/1933, f.53.
54. Ibid., La Puma-Caruana, 31/10/1933, f.55.
55. N.A.V., R.723/90, f.3522.
56. A.A.M., Atti Civili, 1934, n.56.
1. Alex. Bonnici, Mons. Guzeppi De Piro, Volume I, Ch. III.
2. A.M.S.S.P., Fr. G. De Piro’s Diary, f.11r-v.
3. Sacra Penit. Apost., 1919, n.218, J.B. Colombo-Jos. De Piro, 3/2/1919.
4. A. Bonnici, op.cit., p.157; San Paul: Almanacc, 1933, pp.5-13.
5. A.M.S.S.F., Missionary Sisters of Jesus of Nazzareth, speech for the inauguration of the Zejtun Institute, 16/7/1930, ff.1-4.
6. Rom., 8,35.
7. A.M,S.S.F., Appunti di Predicazione di Mons. De Piro, n.46.
8. I Tim., 1,15.
9. A.M.S.S.F., Predicazione De Piro, n.133.
10. Ibid., n.38.
11. Ibid., n.8.
12. San Paul: Almanacc, 1932, p.9.
13. A.M.S.S.P., Predicazione De Piro, n.11, f.8.
14. Ibid., n.47.
15. Ibid., n.108-109.
16. Ibid., n;113.
17. Ibid., n.1A.
18. Ibid., n.10.
19. Ibid., n.51.
2D. Ibid., n.99.
21. Ibid., n.55.
22. Ibid., n.70.
23. Ibid.
24. Lv. 20,26.
25. A.M.S.S.P., Predicazione De Pro, n.40A.
26. Ibid., n.9.
27. Ibid., n.4,39, 42, 44, 53, 60, 92, 95, 97.
28. Ibid., n.39.
29. Ibid., a.95.
30. Ibid., n.91.
31. Ibid., n.13.
32. Ibid., n.107.
33. ibid., n.56.
34. Ibid., n.4,70, 121, 129.
35. Ibid., n.110, 125, 132.
36. Ibid., n.7,8,74, 111, 112, 116, 118, 120.
37. Ibid., n.73, 84, 102.
38. As an example, see Ibid., n.17.
39. Ibid., n.73.
40. Ibid., n.62A.
l. See this Biography Part I, Chapters IV, V and VI.
2. Introduction, San Paul: Almanacc, 1922, p.3.
3. Ibid., p.12; beneath the photograph we find the words. “Istituto Maltese per le Missioni Esteri’.
4. Ibid., p.3.
5. Rom., 10,15, San Paul: Almanacc, 1922, p.7.
6. !sit. 9,37, San Paul: Almanacc, 1922, p.14.
7. Mt. 9,29, San Paul: Almanacc, 1922, p.21.
8. "Talba ghat-1"acrid tal-Fidi”, San Paul: Almanacc, 1923.
9. "Papa Piju XI", San Pawl: Almanacc, 1922, January.
10. See this Biography, Part I, Ch.VI.
11. "L’Ghajnuna tal-Papa w l-Isqof ghal Missjoni ta’ Corfu’, San Paul: Almanacc, 1923, pp.14-17. Mistakenly Malta is said to be an Archdiocese.
12. "Chelmtejn ta’ Kabel”, Son Paul: Almanacc, 1923, p.4.
13. "Il-Missioni ta’ Detroit”, San Paul: Almanacc, 1924, March.
14. “Chelmtejn ta’ Kabel”, San Paul: Almanacc, 1923, p.4, “II-Missjoni ta’ Detroit”, San Paul: Almanacc, 1923, September.
15. "II-Katidral Gdid ta’ Tripli: Risk ghal Malta. L-Isqof Gonzi fi Tripli", San Paul: Almanucc, 1929, December.
16. Ibid.
17. “II-Festa ta’ San Pawl f’Tunes”, San Paul: Almanacc, 1923, June.
18. Ibid., pp.29-31.
19. A.M.S.S.P., Interviews De Piro, Wenzu Grixti, f.13.
20. “Chelmtejn ta’ Kabel”, San Paul: Almanacc, 1923, p.4.
21. A.M.S.S.P., M.S.S.P. at the Time of the Founder, De Piro-La Fontaine, 3001916, f.41v.
22. “Il-Hlas tal-Missjunarju”, San Paul: Almanacc, 1922, p.31.
23. “Hsieb ghal Settembru”, San Paul: Almanacc, 1923.
24. “II-Missjunarji Maltin fl’India”, San Paul: Almanacc, 1924, after September.
25. “L-Istitut tal Missioni u S. Frangisku Saverju”, San Paul: Almanacc, 1925, pp.26-2S.
26. “Il-Vokazjoni Missiunaria”, San Paul: Almanacc, 1931, p.13.
27. “Giubileo Sacerdotale”, hlalta, 19/4/1927, p.2.
28. A.M.S.S.F., Missione Somala Maltese, Sr. M. Cleofe-De Piro, f.33v.
29. Ibid., Mizzi-De Piro, 4/3/1927, ff. 1r-2v.
30. Ibid., De Piro-Mizzi, 5/4/1927, f.3r-v.
31. “Oblazione”, San Paul: Almanacc, from 1926 onwards, covers 2-3-4. If we examine all these covers, we End several other Institutes mentioned. All those run by Mgr. De Piro are included.
32. A copy of this letter was filed with the Acts of the Council: A.M.S.S.P., Acts of the Council, 5/4/1927.
33. L.C., Missione Somula Maltese, 1927, Mizzi-De Piro, 23/4/1927, f.4r.
34. Ibid., f.4r-v.
35. Ibid., f.5r-v.
36. Ibid., ff.4v – 5r.
37. L.C., Acts of the Council, 17/7/1927.
38. L.C., Missione Somala Maltese, 1927, Mizzi-De Piro, 30/4/1927, f.6r-v.
39. Ibid., Mizzi-De Piro, 4/6/1927, f.8r-v.
40. Ibid., De Piro-Mizzi, 1/6/1927, f.7r.
41. Tifel Minnhom, "Raga li Tkawwilna Kalbna”, San Paul: Almanacc, 1928, December.
42. Ibid.
43. A.M.S.S.F., Missione Somala Maltese, 1927, De Piro-Mizzi, 1/6/1927, f.6r.
44. Tifel Minnhom, “Raga li Tkawwilna Kalbna”, San Paul: Almanacc, 1928, December.
45. Although the full name of this Brother-Cathecist was Guzeppi-Frangisku, we shall now call him simply “Fra Guzepp”, as he was known.
46. De Piro’s published account derives from a number of letters Fra Guiepp wrote during the journey. De Piro edited these letters for this account. In this he was helped by the first priests and students of the Society of St. Paul. These letters cover the period 24th June to 1st August. For original, see: A.M.S.S.P., Missione Somalia Maltese, 1927, Fra Guzepp Caruana-De Piro, ff.10-23v. For the published account, see: “II Viagg ta Fra Guzepp Fcu. Caruana ghall Kamp tal Missioni”, San Paul: Almanacc, 1929, pp.3-11.
47. “Mhux ghal Xein”, ibid., p.4.
48. A.M.S.S.F., Missione Somala Maltese, 1927, Fra Guzepp-De Piro, 1/7/1927, ff.25r-27v.
49. Ibid., De Piro-Mizzi, 1/7/1927, f.24v.
50. Ibid., Mizzi-De Piro, 6-13/7/1927, ff.28r-30v.
51. Ibid., Fra Guzepp-De Piro, 21/7/1927, f.33r.
52. Ibid., f.33v.
53. Ibid., Mizzi-De Piro, 23/7/1927, f.34r.
54. Ibid., 31/7/1927, f.36r.
55. Ibid., 27/8/1927, f.46r. The letter, dated 8th September, shows that Fr. Angelo started his letter on 27th August, but finished it after several days. In fact, it is a long letter.
56. Ibid., Bishop Jarosseau-De Piro, 14/9/1927, f.51r.
57. Ibid., 1928, Mizzi-De Piro, 25/2/1928, f.11v.
58.Ibid., Sr. M. Cleofe-De Piro, 21/12/1931, f.33r.
59. Ibid., 1932, Fra Guzepp – De Piro, 7/5/1932, ff.9v-10r.
60. Ibid., Fr. Gwakkin-De Piro 22/5/1932, f.12r.
61. Ibid., 1932, Fra Guzepp-De Piro, 26/2/1932, f.4v.
62. Ibid., 1928, Fra Guzepp-De Piro, 3/7/1928, f.28r-v.
63 “L’Infermeria ta’ Sofi”, San Paul: Almanacc, 1929, p.28.
64. A.M.S.S.P., Missione Somala Maltese, 1928, Fra Guzepp-De Piro, 2/8/1928, f.32r.
65. Ibid., 15/8/1928, f.37r.
66. Ibid., f.38r.
67. Ibid., 1927, Fra Guzepp – De Piro, ff.32v-33r.
68. Ibid., Mizzi-De Piro, 31/7/1927, f.35r-v.
69. “Kif tghin il Missionariu”, San Paul: Almanacc, 1928, March, p.12. “Laboratorju Missjunarju”, San Paul: Almanacc, 1929, pp.20-23.
70. A.M.S.S.P., Missione Somala Maltese, Mizzi – De Piro, 26/9/1930, f.20r-20v.
71. “II-Laboratorju Missjunarju”, San Paul: Almanacc, 1932, p.21.
72. A.M.S.S.F., Missione Somala Maltese, Mizzi-De Piro, 13/7/1927, f.30r; 20/7/1927, f.31r-31v; 28/7/1927, f.34r; 27/8/1927, ff.43v – 44r; 14/9/1927, f.53v; 9/11/1927, f.59r-v; 18/1/1928, f.4r; 28/1/1928, f.5r; 17/3/1928, ff.12v-13v; 17/2/1928, ff.16r-17v; 7/4/1928, f.34v; 4/8/1928, f.34v; 26/12/1928, f.48r.
73. Ibid., 2/4/1929, f.21r.
74. Ibid.,7/10/1929, f.47r.
75. Ibid., Fra Guzepp, M. Bugeja, Fra Felic – De Piro, 20/12/1929, f.49r-v.
76. Ibid., 1930, Mizzi – De Piro, 6/1/1930, f.2r-v, 2/12/1930, f.31r-v, f.32v.
77. We know what De Piro said from the letter Mizzi-De Piro, Ibid., 1931, 10/2/1931, f.14r.
78. A.M.S.S.P., Missione Somala Maltese, Mizzi-De Piro, 14/6/1932, ff.16r-18v, 18v-19r; Fra Guzepp-De Piro, 19/6/1932, f.25r, f.26r; 11/8/1932, f.26r, De Piro-Fra Guzepp, 10/10/32, f.29r-v; Mizzi – De Piro, 4/9/1932, ff.34r-37v; 7 & 8/9/1932, ff.38r-39v.
79. Ibid., Mizzi-De Piro, 4/9/1932, f.35v.
80. Ibid., f.56r.
81. Ibid., Fr. Gwakkin-De Piro, 16/11/1932, f.61r-v; 26/11/1932, f.62v; Fra Guiepp-De Piro, 16/12/1932, f.63r.
82. Ibid., Note by De Piro, 30/1/1933, f.5r.
83. Ibid., Fra Guzepp-De Piro, 12/1/1933, ff.2r-4r.
84. Ibid., Fr. Gwakkin-De Piro, 5/2/1933, f.6r.
85. A.M.S.S.F., Acts of the Council, 9/2/1933.
86. A.M.S.S.P., Missione Somala Maltese, 1933, De Piro-Fr. Gwakkin, 9/2/1933, f.7r.
87. Ibid., Fr. Gwakkin-De Piro, 19/3/1933, f.10r.
88. Ibid., Mizzi-De Piro, 5/5/1933, f.17v.
89. “Wara il-Mewt Tieghu”, San Paul: Almanacc, 1934, pp.6-7.
1. All this information is to be found in the following publications: G. Consoli, Sant’ Agata, Virgine e Martire Catanese, Catania, 1951; G.F. Abela, G.A. Ciantar, Malta Illustrata, 1782, libm.I, not.IV, para.XII, pp.178-180; J. Bosio, Dell’Istoria della Sacra et Illustrissima Religione di S, Giovanni Gerosomilitano, Napoli 1621, parte III, lib.XV, p.301; V. Camilleri, Saint Agatha: an Archaeological Study, M.S.S.P., 1984, p.133. Some information regarding the close association of the crypt and St. Agatha can be seen in an inscription there is in the same crypt: Camilleri, op.cit., p.5. More information is found in the archives: see A.C.M., 180, Visita Past. Molina, 1680, ff.31-33; N.L.M., Libr., from the Apostolic Visit by Mgr. Dusina, ff.57-58. More information can be obtained from all pastoral visits: A.A.M., Visit Past., passim.
2. A.M.S.S.P., S. Agatha: Procura De Piro, ff.12r-13r.
3. Ibid., ff.18r-36r.
4. Ibid., f.39v.
5. Ibid., ff.50r-52r.
6. See this Biography, Part I, Ch. VI.
7. Here begins another section of documents on Saint Agatha, which Mgr. De Piro entitled Cessione della Chiesa di S. Agata, see A.M.S.S.F., Cessione S. Agata, f.2r, D. Carm. Sammut-De Piro, 4/1/1921.
8. Ibid., f.2r-v.
9. A.A.M., Suppliche, 1923, n.124, De Piro-Caruana, 14/1/1921. This petition is not dated; there is, however, a declaration of Fr. Paul Vella Mangion who, as Chancellor of the Curia, notes when it was presented.
10. A.M.S.S.P., Cessione S. Agata, Card. Teodoro Valfare di Bonzo, Archbishop Caruana, 4/12/1921.
11. A.A.M., Suppliche, 1923, n.124, Nota di Mgr. De Piro, 5/2/1921.
12. Ibid., Nota del Parroco Sammut, 2/5/1921; A.M.S.S.F., Cessione S. Agata, ff.14r-15v. -
13. See this Biography, Part I, Ch. VI.
14. A.A.M., Suppliche, 1923, Nota del Parroco del Rabato, Enrico Bonnici, 28/4/1922. It was presented on that same day.
15. The Metropolitan Chapter sent a copy of the same decision to Mgr. De Piro: A.M.S.S.P., Cessione S. Agata, f.10r. On 14th June 1922, Fr. Philip Muscat, the Chancellor of the same Chapter, communicated the same decision to the Archbishop and added: “Se abstinuit a votando praefatus R.mus D.nus Decanus”; A.A.M., Suppliche, 1923, n.124; ‘Extractum ex Congregatione Capitulari, die 12 Junii, 1922’.
16. A.A.M., Suppliche, 1923, n.124, Arch. Caruana-Papa Pio XI, 31/10/1922.
17. A.S.V., Seer. S. Cong. Relig., 1922/Prot.n.6113, 1/12/1922. See also A.A.M., Suppliche, 1923, n.124, where we find the reply: "nihil obstat ex parte Congregationis”.
18. A.A.M., Suppliche, 1923, n.124, Decreto di Cessione di S. Agata, 24/4/1924.
19. “L-Ewwel Gebla”, San Paul: Almanacc, 1933, p.3.
20. A.M.S.S.P., Acquisto Siti Attigui a Sant’Agata – Rabat, ff.2r-7r; Ugo Mallia-De Piro, 27/1/1919, 13/1/1920.
21. Ibid., ff.8r, 9v; Mallia-De Piro, Acquisto Siti, f.32r, Stilon De Piro-De Piro 22/1/1928.
22. Sun Paul: Almanacc, 1929, cover 4.
23. A.M.S.S.P., Aai Consiglio, Cong.VII, 3/10/1928.
24. N.A.V. R709/49, fE.483-493; R709/50A, ff.1657-1660; R709/50B, ff.2216-2244; R963/33, ff.595-612; R709/61, ff.181-197; R709/70, ff.1675-1690; R522/20, ff.2460-2471.
25. A.M.S.S.P., Att Consiglio, Cong.IX, 3/7/1930; Cong.XI, 30/9/1930; L.C., Personal Documents, no.33 (Bro Emmanuele GaQ).
26. A.M.S.S.P., Acquisto Sid, f.35r, Cesareo-De Piro, 22/8/1929.
27. Ibid., A.P. Vassallo-De Piro, 13/10/1930.
28. N.A.V., R723/90, ff.35I9-3520.
29. Ibid., R522QO, ff.2460-2471.
30. A.M.S.S.P., S. Agata – Rabat: Fondo Fabbrica, f.lv.
31. A.M.S.S.P., Acquisto Siti, f.37r. Stilon De Piro-De Piro, 25/4/1932.
32. Ibid., ff.38r-39r: E. Micallef-De Piro, 29/4/1932.
33. L.C., S. Agata: Fondo Fabbrica, f.lv.
34. “L-Ewwel Gebla”, San Paul: Almanacc, 1933, pp.3-5.
35. “Parole d’Invito” in Ricordo Prima Pietra. See also translation of speech: “L-Ewwel Gebla”, San Paul: Almanacc, 1933, p.6. As far as possible, I have reproduced the translation of Mgr. De Piro.
36. "L-Ewwel Gebla”, ibid., p.8.
37. The Committee Pro Istituto Missionario mentioned here was composed of a group of persons whom Mgr. De Piro wanted to be the spiritual friends of the Society of St. Paul. These men and women were giving all possible help to his Society so that it could achieve its aims. He gave it this title because he wanted that everything in his Society would be connected with missionary work. The same members of the Society of St. Paul are always called Missionaries. Regarding this Committee, see: “II-Fiera”, ibid., p.25; for the extract from speech here quoted see “L-Ewwel Gebla”, ibid., p.10; for the occasion, see ibid., p.13.
38. “L-Ewwel Gebla”, pp.15-17.
39. Ibid.
40. Ibid., pp.3-5.
41. “Xewqat Tajba”, San Paul: Almanacc, 1933, p.18.
42. A.M.S.S.P., S. Agata: Fondo Fabbrica, ff.lv-3r.
43. A.M.S.S.P., Atti Consiglio, Cong.V, 18/11/1927; Cong.II, 17/4/1928, Cong. III, 27/6/1928.
44. “Id-Dberic tad-Dar il-Gdida”, San Paul: Almanacc, 1934, pp.13-15.
45. A.M.S.S.F., Atti Consiglio, Cong. VII, 15/6/1933.
46. Ibid., Cong. VIII, 3/7/1933.
47. Ibid., Cong.X, 18/7/1933.
48. L.C., Interviews De Piro, Fr. Augustine Grech, who was the first Superior.
1. Alex Bonnici, Patrologija, v. III, Religjon u Hajja, 1971, p.18.
2. A.M.S.S.P., Interviews De Piro, Paul Azzopardi, f.45.
3. Ibid., Fr. Mikiel Camilleri, f.28.
4. Ibid., Fr. John Vella, f.20.
5. Ibid., f.21.
6. It is to his credit that Mgr. De Piro, who meticulously kept all documents, never kept letters written by those who preferred their letters to remain unknown.
7. Ibid., Fr. Pro Compagno O.C., f.8.
8. Ibid., Cetta Dingli, f.32.
9. Ibid., Sr. Eletta Sant, f.34.
10. Ibid., Madre Pacifika Xuereb, f.36.
11. Ibid., Nina (Mgr. Mifsud’s house maid), f.30.
12. Ibid., Camillo Aquilina, f.29.
13. Ibid., Mr. Emm. Gatt, f.14.
14. Ibid., Cikku Xerri, f.27.
15. Ibid., Sr. Gwakkina of St. Joseph, f.19.
16. Ibid., Fr. Joseph Tonna, f.9.
17. Ibid., Fr. John Vella, f.20.
18. Ibid., Br. Paul Spiteri O.S.A., f.9.
19. Ibid.
20. Ibid., Fr. Michael Camilleri, f.28.
21. ibid.
22. Ibid., Madre Pacifika Xuereb, f.35.
23. Ibid., George Wilson, f.14; Fr. Telesforo Farrugia O.C., f.7.
24. Ibid., Camillo Aquilina, f.29.
25. Ibid., Fr. Anton Gaf6ero, f.28.
26. Ibid., Wenzu Grixti, f.11.
27. Ibid., Maddalena Cachia, f.31.
28. Ibid., Fr. Jos. Tonna, f.9.
29. Ibid., Mgr. Anton Buhagiar, f.7.
30. Ibid., G. Wilson, f.14; and information from people, ff.9,27.
31. Ibid., Camillo Acquilina, f.29.
32. Ibid., f.29, and Fr. A. Gaf5ero, f.28.
33. Ibid., P. Azzopardi, f.43.
34. Ibid., Camillo Aquilina, f.29.
35. Ibid., Sr. Assunta, f.34.
36. Ibid., Paul Azzopardi, f.4.
37. Ibid., Mgr. Anton Buhagiar, f.6.
38. See this Biography, Part I, Ch. III.
39. A.M.S.S.P., Interviews De Piro, W. Grixti, f.12.
40. Ibid., Mgr. Anton Buhagiar, f.7.
41. Ibid., Br. Paul Spiteri O.S.A., f.10.
42. Ibid., W. Grixti, f.11.
43. L.C., Documents De Piro. copy of Will, where we find the phrase: “soffrendo di esaurimento nervosa”, which seems crossed out, and then it was left out.
44. See Appendix IV of this Part where we find a graphological analysis made by Lamberto Torbedoni; llus is a Maltese translation from the original Italian.
45. Baron Jerome De Piro confirmed that his uncle, Mgr. De Piro, was suffering from Uraemia for which there was no efficacious cure in those days. We also know this from official death certificates Pub. Reg. Vali. Acts
of Death, 1933, n.3955; A.C. Reg. of Burial, 1933, n.145323. Both in the Public Registry and in the Acts of the Cemetery it is stated that the cause of death was “Uraemia”, a disease of the kidneys. For symptoms and consequences of this disease, I have consulted M. Tookey, Medicine for Nurses, 10th ed., 1972, pp.429-436.
46. A.M.S.S.P., Interviews De Piro, Madre Pawla Cilia, f.24.
47. See Chap.XI of this Part.
48. See Chap. IX of this Part.
49. N.A.V., R723 (Giov. Chapelle), ms.90, f.3518. As this last will of De Piro was secret, it was deposited in the section of Contracts instead of that of Last Wills. The official date of registration is 26th September 1933, the date when the Court authorised its opening.
50. Ibid., f.3519.
51. Ibid., f.3520.
52. Ibid., ff.3520-3521.
53. Ibid., f.3521.
54. Ibid.
55. Ibid., ff.3522-3524. See this Part, Ch.II and IX.
56. A.M.S.S.P., Interviews De Piro, Mgr. A. Buhagiar, f.6.
57. “Kienet Holma? Marija Santissima u l-Kumpannija” Religio et Patria, Almanacc 1955.
58. A.M.S.S.P., Interviews De Piro, Sr. Gwakkina, f.18.
59. Ibid., Madre Pawla Cilia, f.24.
60. The Liturgy, 15th September, Feast of Our Lady of Sorrows.
61. L.C., Predicazione De Piro, n.85.
62. Liturgy: 15th September, Feast of Our Lady of Sorrows.
63. L.C., Interviews De Piro, Sr. Gwakkina and Madre P. Cilia, ff.18,24.
64. Ibid., Madre P. Cilia, f.24.
65. Ibid., f.25.
66. Ibid., Sr. Konsilja, Sr. Gwakkina, Madre P. Cilia, ff.18,25.
67. Ibid., Sr. Gwakkina, f.19. All writings about Mgr. De Piro mention this procession of Our Lady of Sorrows. See Student S.S.P.,”Mons. Can. Gius. De Piro: il-Rajja w l-Opra”, pp.24-25. For death of Fr. Gejt Mifsud, see A.A.M., Kanc., VI, Hamrun – S. Gejtanu, n.172.
68. A.M.S.S.P., Interviews De Piro, Sr. Gwakkina, f.19.
69. Student S.S.P., op.dr., p.25.
70. Publ. Reg. Vali., Acts of Death, 1933, n.3955, where we read: “Causa di morte: Uraemia. A.C. Reg. of Burial, 1933, n.145323, we also read: Cause of death: Uraemia. The definition of this word is: "Intossicazione generale dovuta al difetto di eliminazione, mn 1’orina, delle materie tossiche nella funzione organica, si spiegava con 1’accumulazione dell’urea”: Zingarelli, Vocabolario della Lingua Italiana 9a ed., 1967, p. 1718.
71. Student S.S.P., op.cit., p.26.
72. E. Bonnici, Chelmtejn fuk Mons. De Piro, p.11, where his doctor, Dr. Ellul, is mentioned. A.M.S.S.F., Interviews De Piro, Wenzu Grixti, f.11, where we find further details. From Student S.S.P., op.cit., p.26 we learn of the presence of Dr. Alfred Stilon De Piro (to whom Mgr. De Piro sent his youths to be examined before joining the Society of St. Paul). Professor Walter Ganado stated that he assisted Mgr. De Piro until he died. We know the place and time of his death from: Publ. Reg. Vali., Acts of Death, 1933, n.3955; A.C. Reg. of Burial, 1933, n.145323; A.M.S.S.P., Interviews De Piro, Baron Jerome De Piro, f.144.
73. A.M.S.S.P., Interviews De Piro, Baron Jerome De Piro, f.144.
74. From several oral witnesses. See Alex. Bonnici, “In-Nobbli Ursola De Piro”, n.2: Mara ta’ qalb kbira”, Leven is-Sew', 6/2/1982, p.8.
75. E. Bonnici, “B’Tifkira ta’ Mons. De Piro”, Lehen is-Sewwa, 15/9/1948, p.4.
76. Student S.S.P., op.cit., pp.30-31.
77. “Fiex Ahna”, San Paul: Almanacc, 1934, p.2.
78. E. Bonnici, "L’Istituti wara 1-Mewt ta’ Mons. De Piro”, Lehen is-Sewwa, 20101933, p.2.
79. “Mgr. De Piro Dead”, 7he Malta Chronicle, 18/9/1933, p.15.
80. Many papers referred to his funeral mass in their obituaries. Other details are given in l.c. p.5 (The Mid-Day Views 18/9/1933); this paper mentions the Vicar General and also notes: "Dress Optional”.
81. N.A.V., R72300, f.3525.
82. “Id-Difna ta’ Mons. De Piro”, Il-Berqa, 20/9/1933, p.l.
83. Ibid., Pub. Reg. Vali., Acts of Death, 1933, n.3955. Some information from Fra Venanz Galea.
84. For Masses celebrated after his death see Lehen is-Sewwa, 23/9/1933, p.2, and ll-Berqa, 2010/1933.
85. Lehen is-Sewwa, 21/10/1933, p.8.
86. A.M.S.S.P., Missione Somala Maltese, 1933, Mizzi-De Piro, 5/5/1933.
87. Ibid., Fr. Gwakkin-De Piro, 5/10/1933, f.20r.
88. Ibid., Fr. Gwakkin-Mgr. E. Bonnici, 19/10/1933, f.21r-v.
89. "Fiex Ahna”, San Paul: Almanacc, 1934, pp.2-3.
90. E. Bonnici, “L-Istituti wara 1-Mewt ta’ Mons. De Piro”, Lehen is-Sewwa, 28/10/1933, p.2.
91. N.A.V., R72300, ff.3524-3525.