HEADING V
ADMINISTRATION OF MATERIAL GOODS
§ 1. - General Idea
It is a must to say something about it since, if administration as such does not fall directly under the priestly ministry, sustenance to it is a conditio sina qua non...
It would be very desirable if the Priest were free from all material and worldly concerns: thus, he would have the possibility of dedicating all his time and all his energies to spiritual things, to matters concerning the salvation of men. This, however, is not possible in humanis, (humanly speaking) at least in the present makeup of the Church: besides, it would have been desirable if one did not need any food, nor rest: but this is impossible. In France, after the separation,1 the clergy is better off than us under some aspects inasmuch as the faithful's offering to the priest are sent to the bishop who, in turn, sees to the fair sharing so that no one would have to bother about it.
Also in the administration of material goods, the Priest should not forget being a saver of souls: some distinctions cannot be useful in practice. Like in his piety and in his study, also in this, first of all and above all the principle holds: Salus animarum suprema lex. He has to do what saves souls,
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set aside that which harms. According to this second criterion the ecclesiastical laws are formulated regarding the material goods of priests: according to it, the Priest shall be at one time generous and at another time more economical.
With this principle established, let us move on to the practice.
§ 2. - LAND OVERSEER, TENANT, FARMER?
Referred to here are those Priests, Beneficiaries and Parish Priests who have immovable properties. How should they make use of them? Should they prefer overseers, or tenants, or farmers?
a) Above all, as a general rule, the properties should not employ daily wage earners, or to have mere farm hands (schiavendaio);2 this would have take so much from the activities of the Priest; he would be spending so much time in it; he would very often become object of criticisms, malicious talks, headaches. His occupation would end up to be first material interests before the welfare of souls.
b) As regards having it rented: inasmuch as it concerns church goods, there is the danger that the same properties may be exploited and made poor: greater danger for vineyards, lesser for fields for grain and forage: inasmuch as they could not be rented beyond the triennium frugiferum (three-year period of fruit-bearing). So to avoid such an inconvenience, at least in part, there are those beneficiaries who leave to workers the vineyard and rent out instead the forage and grain fields: others rent out everything, but in the contract they add the clause, that the contract is considered renewed every three years, should the contracting parties do not state otherwise at the time of expiration.
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When, however, a good renter is found, one who in some ways, for ex., with a private work of the beneficiary, is more concerned to take a better care of the properties for the greater interest of the beneficiary, or else the property were only of fields for forage and grain: it would seem a better system to let everything for rent. The farmer would be more free, the priest as well will be more free: less reasons for conflict.
c) Concerning especially vineyards, it is convenient to employ farm workers: these, being equally involved, shall make improvements on the land. Here, however, there are exaggerations to avoid and a right means to follow. Excesses are: to have agreements that are too favorable for the farm worker, or else leaving him so much freedom to make precedents dangerous to the successor, who, due perhaps to limitations cannot let such a manner continue and would elicit idle talk...; or else to reveal oneself too stingy towards the farm worker, in the contract, so that the farmer would be placed in the condition of need to, perhaps, steal (one who works must as well eat); or else to show himself too sorry that the worker has many children: he could cause petty talks and be an involuntary cause of sin; or else to show pettiness in the division of even the smallest harvest, like of fruits, eggs, chicken, etc.; or else to continually be attending to the farmers in their work and come up with observations at every instant; or else to turn them to servants or his relatives doing so.
The right middle course, however, is to go very slowly in accepting a worker, making sure first of his morality and religiosity: then, having accepted him, to exercise on him an observation from on high, not minute, moderately showing him his trust: finally, not to dismiss him without any truly serious reasons. I know of a property being attended for more than fifty years
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by the same farmer, another for more than ninety years: farmers and beneficiaries, following this course, are mutually happy.
We as well know that the good farmer has those who envy him, is spoken ill against and the beneficiary has not to believe; and even more: with moderation, the beneficiary should inculcate on the farmer what it is to be a truly practicing and model Christian for others.
d) The overseer: he could be a help especially if for some time only a simple farm worker is employed, or if the workers of the farms are daily wage earners: the Priest would be more free of every worry. But it is a system that is not wanting of inconveniences: inasmuch as it can happen that one should look after the overseer and the farmer; what the overseer receives as salary is taken off the beneficiary, who ends up deprived of means to attend to spiritual goods. In any case, the overseer must be a man of tried behavior, he has to be attended to, he should not be employed unless the beneficiary is very well off.
It is only in case of a beneficiary having numerous establishments and establishments in many places would it be convenient to entrust the properties for rent, on condition that he sub-rents: inasmuch as the properties ordinarily shall be less cared for and a part of that hatred meant for the sub-renter of all the properties would be reverted on the parish priest.
§ 3. - CARE OF BUILDINGS
If the buildings belong to the Church, the beneficiary shall remember that he has the right only to its usufruct: hence, the duty of making use of it as a good father of family belongs to him. Rather, better yet; like a good father of the souls of his parishioners: they have the right
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that their parish priests should comfortably have what he needs and could think of them. Hence, he shall see to it that:
a) He does not impoverish such funds for fear that one day they would be taken back. It is so painful that a poor new parish priest should contract also serious debts to improve his lot, to do the necessary repairs to the country house, or else to the convent. The danger that the Treasurer should impose obligations may serve to make the beneficiary attend to so much lack of care: but what should make him take care should be the obligation from his conscience.
b) Rather, it is the concern of the beneficiary to improve the property either by making it increment when there is an opportunity, or to add to it something, for example, through testament of added goods that he knows are necessary, or else through good administration. It is for this reason that in our days, it is important to adopt new systems of farming: even more, the parish priest should precede the people, as to the changes that, after trial, are known to be useful. Also this is for the good of the village: a welfare that would make the Pastor be better loved and esteemed. This is so, for example, as regards the method of rational and intensive cultivation of the land, as to the battle against the Diaspis pentagona, the Cocchilis in grapes, etc. For this reason, it would be good for him to also study some agriculture.
c) Then, he shall take summary care as not to deserve the dishonorable accusation of taking much more care of the farms, of the vineyards, of the house, etc., than of the Church and of souls. Likewise, he will try not to be luxurious in the convent by having pieces of furniture and furnishings that are too precious, or through frequent and abundant meals, while the church is neglected and quite indecorous...
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§ 4. - CARE OF MOVEABLE GOODS
Some general reminders first and then some practical norms would be useful.
1. In general: a) The Priest, whoever he may be, has always to be orderly in everything. The Unione Apostolica3 imposes that its members should examine themselves every evening if the accounting books are in order. It was to the praise of a holy bishop that he never went to bed if he did not have even the small things clearly recorded. Such usage allows the Priest to be usefully fast in his dealings, it builds the habit of being orderly in everything, takes away all worries from the heirs, in case of death. Hence it is very useful to have a record book where every day the incomes and outgoing accounts, debts and credits are noted. It is an imprudence to put one's trust on one's memory that can always betray us, even very greatly through the years and as occupations increase.
Of less importance, but useful as well, is to draw at the start of the year a certain budget; it would be useful for preventing us from making less necessary expenses and from reaching the end of the year with debts.
b) Require a proper thriftiness regarding what personally concerns the priest: hence, exclude stinginess and wastefulness. It is impossible to go down to all the details: but to wear clothes not quite proper to our state is stinginess, so is not giving a single cent as alms, so is not moderately subscribing to certain useful activities, like for example, meals for the poor, for earthquake victims, for a statue in church, etc. It would be stinginess and avarice not to reply to letters, or not giving
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the usual tips also for those who serve in the Church, to be too stingy as regards buying, to limit too much the servant's salary and food, to deprive the dependent clergy of what he conveniently needs, or as to what is being given to model priests, to deprive the convent of what is decorous for one's own position, to show oneself demanding for the right of stole, etc., never exercising hospitality, etc.
On the contrary, it would be wastefulness in offering more than what is required and one's finances; the choosiness when it comes to clothing, to furniture, to furnishings; the mania of having at table the rarest of wines, the most exquisite liquors; the mania of buying so many useless books or books that would not be read; the mania of going for trips and excursions that are also expensive; the concern for having a splendid receiving room, etc.
Instead, it is rightfully thrifty to be simple in one's clothing, in one's own rooms, at table; in trips being made, pilgrimages chose not only those that are doubtlessly advantageous; before spending, to find out if the expense is necessary or suitable to us; to use the right criterion in giving alms; to demand that nothing is wasted; that in everything there is only and all that is necessary and decorous.
§ 5. - ALMS AND SAVINGS
In general. - There are two ways of spending what is superfluous for the welfare of souls: distribute it in small amounts, as occasions happen, to the poor, to the church, to charitable activities, etc.; or else to use it as capital that can be utilized
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in some works that require important amounts, for ex. in the foundation or expansion of a hospital. Which to choose? An exact rule is not possible for all cases. One, however, could say: we are not slaves either of one way or the other. Under the pretext of capitalization, we should not hide a subtle avarice and expose ourselves to the danger of making others consider us as avaricious; of letting go holy initiatives, of letting useful works die and, in continuing doubt on how to use the money, fall into the temptation of doing nothing good in life or in death.
Likewise, under the pretext of doing good in time, it could happen that we give away everything without any mature reflection, in a less useful way, in works that are of secondary importance.
Having avoided such inconveniences, each one can examine himself before God, every week for confession or at least during the Spiritual Exercises, regarding the use of what one has. These two questions would be beneficial to him: should I die, shall I find myself satisfied regarding this matter? How happy will I be at the point of death for doing what I did? As for the rest, it is Christian prudence in general not to post pone everything to the moment of death: at that time we shall not be the one to deprive ourselves of material goods for the Lord, but death itself: will this be that meritorious?
In particular:
a) Observe justice. - In this matter, at times and even frequently, one becomes too light hearted: at times things happen out of which we can't find any excuse. It seems to me that natural virtues are wanting: perhaps is it because there is so much insistence on Christian and priestly virtues? For ex.: why are debts not paid? Do we think perhaps that everyone owes us as gift what they lend? Why are books and other objects borrowed not returned on time? And
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here let us especially take note: when we have left behind debts to the seminary for books, or for board and lodging, or for the exemption from the military service, we ought to think of paying them back. When part of the beneficiary property is sold under the obligation of restoring it, we need to do this, according to the conditions set by the legitimate authority. When rightly one fears that he could not pay any debt, then he should beware of contracting them, no matter whether this is for very holy works. Justice first, then charity.
And here other things have to be added. There is as well the danger of being negligent in setting in order what regards fiduciary obligations to settle after our death or that of others; that of letting Masses to celebrate get piled up while spending the offerings; that of using the money of the church or of church organizations with the hope, more or less probable, of paying back, etc. Oh! How many woes are often left behind to heirs. And how many obligations are lost out of negligence! These are all serious matters of conscience! It is an absolute must to attend to such obligations, not to spend other people's money if not in very exceptional cases, let no one spend more than he can hope to have...
Beneficial yet: to keep separated the moneys of different pious works, donations, one's own, etc. This can be done in two ways: either separating materially the money of each thing, for example, having so many drawers, marked by written classification; or else mixing the money together but making records of everything in proper books so that also others will clearly understand what they come to read. In this second case, however, make certain that one truly has what is noted in the registry books so that nothing inconvenient happens even in death.
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b) Almsgiving. - Granted that one wishes to distribute to charity what is superfluous of benefits received, how much is superfluous, or what are the rules to follow well according to church laws? It is well understood that one ought to observe church laws in the first place, here, we shall try to just give pieces of advices that are not included in those laws.
If one's relatives, especially his parents, are in real need, it would be duty bound for one to prefer them than others: the priest, however, is not for them and hence he shall not let them pass their retirement at the convent if he foresees problems and to much disturbance especially if these did not live exemplary lives. Troubles are almost always there, if not to say absolutely always there.
Then those of greater need follow: Priests confreres, the village's poor, Catholic works of charity, the good press, the church, the seminary, the old folks' or needy children's home, the charitable works recommended by the Pope and by the Bishop.
I said priest confreres: inasmuch as at times there are cases when these are sick or reduced to a very unhappy situation. Who deserves almost more than the needy Priest?
I also mentioned Catholic works of charity and the good press since today we feel very strongly the need for it: what is the use, Pius X used to say, if we build many artistic churches, establish institutes, if we do not equip them with the defense by the press? A stroke of the legislators' pen would be enough to suppress every thing. Even more, this is what we have to teach people as well: that they establish funds for this purpose.4
I mentioned the church, the poor, the hospital, the hospice, etc., and all understand why...
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I mentioned the seminary, because it is from there that benefactors will emerge: to do a charitable deed to the seminary is to do good indirectly to many others.
I mentioned the charitable works recommended by the Pope or by the Bishop: because from time to time new needs arise: for ex., St. Peter's Pence,5 the Propagation of the Faith6 and of the Holy Infancy,7 assistance to old Parish Priests,8 the work of the Good Shepherd,9 etc. These needs are indicated by the Authority: we do nothing but show ourselves docile; it would be of double merits; obedience to Superiors and charity to whoever is truly needy.
Warnings: 1. It sometimes happens to see moving around the village certain industrial agents, certain swindlers, etc... It is necessary that the Priest does not bite their baits; their woes, their trips to make, etc., more than ever they are falsehoods...
2. Before giving alms, it is good, as best as possible, to be sure of the goodness of life and of the needs of those who are asking. To do this is not possible everywhere: it would not be so in small towns. We shall soon see regarding alms in cities.
3. The usage adopted in certain parishes, though few, are truly not a good usage: to give up all or in part the stipend for religious services, because the beneficiary or the parish priest or both are rich. They become a dangerous precedence for the successor; and to what painful consequences does one has to face later! It would be much better to require the stipend and to make use of it for some pious work for the benefit of the parish: for ex.: for the old folks' home, for the child-care center, for a newspaper, etc.
c) Savings. - Granted that one desires, for right
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reasons to gather the money (for insurance, good work, etc.) what are the rules to follow?
There are canonical provisions: they allow financial negotiations with which things superfluous are sold and things necessary, bought: artificial negotiations are allowed if only propria-manu, seclusis scandalo et avaritia,10 they instead prohibit negotiations in view of profit, inasmuch as this absorbs too much of the priest's energy. As regards stocks and bonds, not wanting to touch ecclesiastical laws, one could say: the Priest has to watch out if investing on them would become an occasion of much worrying, like when it concerns becoming partners of a corporation for electricity, he would be too involved in it...: in such a case, the good of souls prohibit him from doing so. The Priest has to see to it that subscribing to such things is not a burden to him, rather if it brings him closer to the town, for example, when forming a transport company, establishing a mill, or corporation for road building and operation, etc...: in such a case, the good of souls wants it. Let it be ascertained that the money is safe, that the undertakings are not haphazard: it is better to have a modest, but certain profit than a big but uncertain one. If the profit being advanced is too much, one is right to be suspicious that there is some foul play somewhere.
It is at least inconvenient for priests to go to fairs and markets although on his own account.
The place is not here for us to explain how, according to the last acts of the Holy See,11 it is prohibited for Priests to join financial corporations in a manner that they share responsibility over them, though there is the command to encourage and promote them, when they are Catholics. Most conveniently, the Priest could deposit his money in a rural bank, or a trusted bank.
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Can the Priest extend loans? - According to the judgment of serious persons, the Priest should never grant loans or give credits in his own parish. Creditors and debtors most often become enemies or occasions of enmities. He could lend for as long as there is an adequate guarantee: but this is a lot better for him to do it outside his field of action.
Every priest of some experience knows how dangerous it is for a priest to be a guarantor, guardian, etc. As for the rest, the priest is not born for these things: his interests, his profits, his passion must be the souls: every other concerns only when, and as far as they benefit the salvation of souls.
d) Insurance. - There are insurance companies.12 Is it convenient for the Priest to subscribe to one? There are many who say: let us seek with every zeal that Jesus Christ reigns in souls and not to worry about the future: the Lord will not fail his Priests: quaerite primum regnum Dei et justitiam ejus et haec omnia adiicientur vobis.13 Let us not join such organizations then. Others reply: the Lord provides, but he wants that we, too, make use of human means... Let each priest do what he believes in: in general. In the diocese of Alba, there is, however, a most useful Società di mutuo soccorso tra il clero,14 (Society of mutual help among the Clergy) which is especially in view of helping Priests who are in serious conditions of health and of substances. The annual contribution is L. 5: the good it has done is much. As regards other societies of provident funds, the Piedmontese Bishops established, some years or so back, a warm recommendation. A word on some of them:
Società d'istruzione, d'educazione e di mutuo soccorso fra gli insegnanti.15 (Organization for the instruction, education and of mutual help among teachers). It gathers first of all the
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teachers of public and private schools: till now, however, also the Priests are accepted. It has the purpose of improving the moral and financial conditions of the Members, by especially providing them a life pension. It is quite esteemed.
Società di previdenza e mutuo soccorso tra gli ecclesiastici (Organization of social security and mutual help among ecclesiastics) established in Turin16 (Office address: Torino, Palazzo Arcivescovile). It has as well the purpose procuring life pension and welcomes priests only. One may inquire for further explanation and for its regulations from the Office.
Società d'assicurazione cattolica: Verona (Society of Catholic Insurance: Verona).17 It has two aims: a life pension and life insurance. Contact the office.
There are two cases when it is very convenient that a Priest joins such societies:
1. When one has debts that seriously he doubts he can pay: more so because no one can promise long life to himself. Life insurance is very convenient, if not duty-bound, for an amount that is enough to meet the demands of creditors.
2. When the priest recognizes that, having too good a heart, due to special circumstances, or for other reasons he is not capable of saving for what he would need in old age and otherwise dos not have the necessary provisions. It is then that many judge it right to be assured of a pension. In other cases, many consider it better to directly entrust one's money in the bank, etc.: it is however true that in this manner, although he does not lose his capital in case of death, he would not have, on the other hand, that high interest in case he lives on.
Warning: It is convenient to pay the house help according to today's usage and according to the work she does; and such a salary
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is much better given every two or six months, or at least every year. To have one served for free, or to allow that unpaid salaries accumulate, is a serious moral and financial danger or, at least, inconvenient in practice. The same can be said, as regards the other employees, the sacristan, the Vice-curate, as well as regards suppliers, etc.18
§ 6. - TESTAMENTS
That one has to do it, we are all persuaded: often there also are very serious obligations in conscience, as when there are debts that heirs have to know. But what matters in practice is to have it done on time: inasmuch as this is a rule that is preached by all, but is done by a few. And yet how much ills would be avoided if it were observed! Death cheats; old or sick persons no longer enjoy that clarity of mind of that freedom that would be necessary.
Rule: Do it as early as one has things to dispose of: with circumstances changed, one could change the testament with every ease.
In what manner? In general, it is more convenient for the Priest to do a holograph will. He writes with short and clear sentences; ambiguous words are avoided, most so when it concerns legacies.
Whom to designate heirs? Generally speaking, I believe it a good rule to leave to relatives those goods that come from the family, and those things that the Priest has acquired through his ministry go to charity or pious use. How many exceptions, however! It can happen that one's relatives are very poor and so it would be decorous to provide them with more: it can happen that they may be very rich
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and so a little would do. In any case, when a Priest does not have any goods from his family, it is convenient that he does not forget totally his relatives, when they are close.
With what order and how should one think of charitable activities? There can be particular reasons: it is convenient that the parish priest thinks of the parish first, the hospital chaplain, of the hospital first, the president of a child-care center think of the center first, if such institutions are in need.
With these particular needs overcome or provided for, speaking of the distribution of alms during one's life, one could follow the order mentioned above.
At this point many things are to be noted as regards making charitable works heirs or beneficiaries: since many are not civilly recognized as moral entities: there are enormous inheritance taxes: relatives might oppose certain legacies: at least they might malign a hundred times the generosity of the testator... Those familiar to these know why I am writing these things. I limit myself to a few suggestions:
1) Having made the testament, in conscience, let it be seen by an expert, who possibly knows the civil laws, better yet, by the diocesan Authority.
2) Should one want to constitute as heir a pious work, recognized or not as a moral entity, it shall be almost always good to pretend a sale, if it concerns a building, or else to give brevi manu (directly) the money or stocks, if it concerns movable goods. When it is seen suitable, one could do this through a go-between. Privately the agreement should take place that the donor can demand the interests and in general the income sua vita durante (while he remains alive).
3) Should one want to do his own testament, it is prudent that he separately writes what he wants to be made public from what he wants to remain
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unpublicized, or at least protected from inheritance taxes: more so as regards trust funds: in a manner, however, that should there be oppositions, the requirements are available in order that an additional provision could be produced before the civil authorities.
And in this matter, it not advisable to trust relatives, although one may be close to them: the desire for greater gains push them sometimes to unexpected excesses.
4) When one writes or dictates his own testament, it is suitable that he adds to an important legacy a declaration conceived more or less in these terms: I intend that this is not declared nil by successive testaments except when explicitly mentioned. It is convenient inasmuch as it can happen that one would be duty-bound to do a public testament wherein no reference is made to the former ones.
How to keep the testament? Generally no other person is as good as the testator himself. One, however, can have two copies: one to the person concerned and the in the testator's own keep.
Great attention must be given to the keeping of a testament; how many times have they been made to disappear!
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1 Separation of the Church from the State, following the law of 9 December 1905, according to which the French Republic “does not recognize or finance any religion.”
2 More correctly “schiavandaro”: salaried farm workers who cultivate a piece of land in direct dependence to the owner. A figure now non-existent.
3 Cf. ATP, no. 27, note 24.
4 Cf. PIUS X, Ad Andream card. Ferrari, archiepiscopum mediolanensem, et episcopos provinciae ecclesiasticae mediolanensis, pro annuis episcopalibus conferentiis Rhaudi congregatos, 1 julii MCMXI, AAS, III (1911), pp. 475-476.
5 In the Middle Ages what is meant by “St. Peter's Money” is understood as the contribution paid to the Holy See by States and Lordships placed under its protection. This amount of money was brought directly to Rome and deposited in the hands of popes. In Italy, after the progressive deprivation of territories from the former Pontifical States, the expression “St. Peter's Money” or as was said St. Peter's Pence was used to take the place of the missed income or contributions of the State to the Church. With the motu proprio dated 06.12.1926 the administration of St. Peter's Pence became a part of the General Administration of the Holy See's goods. Cf. G. PALAZZINI, Obolo di San Pietro, EC, IX, 1952, pp. 35-36.
6 The work was founded by Pauline Jaricot as a means of national reparation of France; consequently, in 1818, it became an association to help the foreign missions. In 1922, a universal character was added to the association; all the different associations helping the missions abroad made reference to it. In Italy, it was introduced by Marquis C. D'Azeglio, who made it known through his magazine “L'amico d'Italia” (The Friend of Italy). With the motu proprio “Romanorum Pontificum” dated 03.05.1922 its headquarters was transferred to Rome and new statutes were drawn. Cf. S. PAVENTI, Opere Pontificie Missionarie, EC, IX, 1952, pp. 162-164.
7 L'Opera pontificia della Santa Infanzia (Pontifical Association of Holy Infancy) was founded by Msgr. C. De Forbin-Janson (1785-1844), bishop of Nancy. The first Central Council of the Association was constituted in Paris on 19.05.1843. From 1846, the popes have enriched it with many spiritual favors and Pius XI has decorated it with the title “Pontifical.” Pius XII with the letter “Praeses consilii” dated 04.12.1950 established the “Giornata della Santa Infanzia” (Day of the Holy Infancy). Cf. S. PAVENTI, Opera Pontificia della Santa Infanzia, EC, IX, 1952, pp. 164-165.
8 The “Opera pia dei Parroci Vecchi od Inabili” (Pious Organization of Old or Disabled Parish Priests) originated with the Brief “Gravissimae calamitates” dated 14.05.1828 by Leo XII to provide for needy parish priests. Cf. Statuto dell'Opera Pia dei Parrochi Vecchi od Inabili, Artigianelli, Torino 1877. In Alba the foundation arose on 26 July 1877.
9 It was a diocesan organization established in Alba for the benefit of the seminary and of priestly vocations. Established by Msgr. E. Galletti, bishop from 1867 to 1879, the organization sought to look for, direct and cultivate priestly vocations for the seminary. Cf. Il Seminario, diocesan bulletin dedicated to the “Opera del Buon Pastore” for priestly vocations, XXXVII (1986), special issue, p. 8.
10 By his own hand, with reasons of scandal and of avarice excluded.
11 Cf. S. CONGREGATIO CONSISTORIALIS, De vetita clericis temporali administratione, 18 November 1910, CC, 1910, IV, p. 743. For successive dispositions of the Magisterium, cf. S. CONGREGATIO CONSISTORIALIS, De munere consiliarii municipiorum vel provinciarum a sacerdotibus per Italiam suscipiendo, Decretum, AAS, VI (1914), p. 313.
12 In Alba, the first organization of mutual help among workers dates back to about 1850 and are generally lay, free and independent institutions. Cf. L. MACCARIO, Le società operaie di Alba 1847-1955. La Società degli Artisti ed Operai, Famija Albeisa, Alba 1973. The statutes of the various societies appear similar to each other. A statute model of such organization we find referred to at the township of Roddi. Cf. Statuto della Società di Mutuo Soccorso e Previdenza Economica fra i cittadini d'ambo i sessi del comune di Roddi, Tip. S. Racca, Bra 1891.
13 Lk 12:31: “Instead, seek his kingdom, and these other things will be given you besides.”
14 The Società di Mutuo Soccorso tra il Clero (The Society of Mutual Help among the Clergy) was established in Alba in 1893, the year during which the Catholic world was celebrating, with “extraordinary joy,” the jubilee as bishop of His Holiness Leo XIII. During the first general meeting presided by Msgr. Francesco Giuseppe Re, about 80 priests were present and the society already had 144 members. It had the purpose of offering mutual help to the clergy in difficulty. Cf. Verbale di costituzione della Società di Mutuo Soccorso fra gli Ecclesiastici della Diocesi di Alba e della 1ª adunanza generale, 2 September 1893, in the Historical Archives of the Alba Diocese.
15 It was started in Turin in 1853 under the name of “Società di Mutuo Soccorso per gli Insegnanti Primari” (Society of Mutual Help for Primary School Teachers), but eventually welcomed school personnel of all kinds. It used to promote various activities wherein was the publication of books at low cost and the spread of the teacher's magazines as the “Saggiatore”, “L'Istruttore”, “L'Amico dei maestri”... Cf. Statuto organico della Società di Istruzione, di Educazione e di Mutuo Soccorso tra gli Insegnanti, Tip. Scolastica di S. Franco e Figli e Compagni, Torino 1858 e La Società d'Istruzione e di Educazione e di Mutuo Soccorso fra gli Insegnanti, Tip. Camilla e Bertolero, Torino 1884.
16 La Società di Previdenza e Mutuo Soccorso tra gli ecclesiastici (Organization of social security and mutual help among ecclesiastics) was established in Turin with a notary act dated 12.11.1880 and is recognized as a “Moral Person” with the Decree dated 27.03.1881. Cf. Statuto e Regolamento della Società di Previdenza e Mutuo Soccorso tra gli Ecclesiastici, 3ª edizione, Marietti, Torino 1911.
17 The idea of establishing an insurance company came to the principal exponents of the Italian Catholic world around the year 1893. The project is brought to reality on 28.02.1896 in the city of Verona under the patronage of the Opera dei Congressi and of the Catholic committees of Italy. La Società Cattolica di Assicurazione initially, covered only the area of hailstorm damages and fires; in a second instance, it extended its coverage to all forms of life insurance. Cf. Società Cattolica di Assicurazione. 60 anni di vita 1896-1956, cenni storici e dati statistici, Scuola Tip. Nigrizia, Verona 1956.
18 These suggestions being dated, like the others of the kind, one will easily understand through a confrontation with the new labor laws and, above all, with the new sensitivity to the demands of social justice.