A journey of a thousand kilometers starts with a single step. The Institute was four years old, and real changes were coming up. On 12th September 1905, the Congregation of the propagation of faith (Propaganda Fide) decided to cut a portion of Bishop Allgeyer’s vicariate apostolic, and to set it as an ‘independent mission’ under the Consolata Missionaries. Fr. Filippo Perlo was appointed the superior under the direct authority of the Holy See. The step put to rest many conflicts. The Consolata Missionaries had ended up in Kikuyu land because they could not manage to go to Ethiopia. In fact, their presence among the Kikuyu people was meant to be only transitory – they were supposed to be collaborators of Bishop Allgeyer while things calmed down in Ethiopia. In truth, it seems that Fr. Allamano had promised never to ask for part of the territory, meaning that his missionaries were supposed to use the vicariate as a learning ground, from which they would acquire experience to apply in Ethiopia. Fr. Allamano’s request to Propaganda Fide that the territory where his missionaries were working be cut off into an independent mission must have appeared to Bishop Allgeyer as the worst breach of faith.
However, a keener eye can tell why Fr. Allamano took such a step that generally was not his way of acting. First, as a father and a Founder, Fr. Allamano was concerned of the efforts his missionaries had invested in the Vicariate. If the work of a person represents the fruit of his being (energy, time and resources), Fr. Allamano felt compelled to ask for an independent mission as a fruit of his sons’ struggle. Second, it was clear that the Consolata Missionaries had done something that Bishop Allgeyer and his missionaries had not managed to do after all the time they had been there. That in itself showed that even if Bishop Allgeyer could not admit it, the territory had a lot to be done, only that personnel was the problem. Fourth, the work that Fr. Allamano’s Missionaries had done showed also that the territory was big enough to accommodate not only his missionaries and those of Bishop Allgeyer, but even more. Finally, the attention of the Vatican on the fact that the Consolata Missionaries were doing great, meant that the Vatican was noting the success of the Consolata Missionaries not in terms of conquered territory, but in terms of attained development through human promotion, and in terms of evangelization done as manifested by the number of catechumens in catechism lessons.
Although well-intentioned, Fr. Allamano’s request portrayed the Consolata Missionaries in a bad light to Bishop Allgeyer. To him, Fr. Allamano’s Missionaries were ungrateful guests who had not only overstayed their reception, but also invaders who were out to take over his territory. Evidently this episode shows that sometimes God acts in confusing ways. Just as his will was expressed in the conflicts between the people of Israel and their neighbours, the misunderstanding between Fr. Allamano and Bishop Allgeyer was part of the complex plan of God. Whether the conflicts were due to broken promises, inclination of Fr. Allamano towards his Missionaries’ cry for independence, the inability of Bishop Allgeyer to accept the reality that he could not manage the whole territory alone, Fr. Perlo’s thirst for mission and expansion, etc, the truth was that divine providence had a finger in it.
To Fr. Allamano, the decision of Propaganda Fide was justifiable, because he had tried to negotiate with Bishop Allgeyer in vain, forcing him to turn to the evangelization body. Everyone, including Bishop Allgeyer, was proud of the success that the Consolata Missionaries had achieved. To the Founder, given that that success had come at a great financial cost, it was necessary to let his missionaries have the area as a foundation of their work. This was because, if the Institute was to retain its financiers, it had to have officially recognized and autonomous mission territory – and that could only be where the missionaries had been working. All said and done, regardless of the bad taste the event left in the two missionary institutes (Consolata and the Holy Ghost), it was a step ahead: the Consolata Missionaries were now independent. Again, we can affirm that no one could deny that it was part of God’s will, after all the scripture is full of stories in which God acts in humanly unacceptable ways, some of which involve extermination of nations. By all means, he who decided that Joseph had to be sold by his brothers so as to become their savior in Egypt knew what he was doing. He who decreed that the prophets had to suffer terribly just to be a message for the people of Israel knew what he was doing. Certainly, he who sent his Son to die a ruthless and shameful death on the cross to save humanity still ruled the universe. Convinced of this, Fr. Allamano wrote to the missionaries in Africa about the decision of Propaganda Fide. It was a joyous moment as the missionaries pondered the implication of the decision. In Turin, the decision left many open mouthed. The Consolata Missionaries were now proving more than just a passing cloud as many had claimed.
With the Institute’s star rising, Fr. Allamano decided to begin transforming it into a proper religious congregation. That step implied a lot of things. First, every member henceforth would be bound by vows instead of the oath that was required up to that time. Of course, that meant many exchanges of letters with Rome, if he was to succeed in passing the stages of papal recognition. Secondly, he decided to open the institute to all. Previously, the Institute had its members mostly from Turin, and therefore almost all members were Piedmontise. Of course, that had its advantages. For example, with people of the same culture formation integration was easier. Third, he decided to build a new three storey building, which would be the new premises of the Institute. With a bigger space, he could also have a junior seminary for little boys. Lastly, he decided to establish a female congregation so as to have Consolata Missionary Sisters accompanying their male counterparts in the mission and working together. The Founder went on living at the Consolata Shrine, although he visited the Missionary Institute every Tuesday, Friday and Sunday at the Consolatina. He had to balance his activities so that his Christians at the Consolata Shrine would not miss his calm consoling voice which left all encouraged regardless of what tragedy they would narrate to him.
In 1906, the new house which today we call Corso Ferrucci began. It had to be big enough to accommodate the seminary, the novitiate, the boarding school for the young candidates and certainly the Church. The task was not easy. Raising the money for such a huge project was an uphill task, especially because the little that was coming in was being consumed by the missions. Fr. Allamano had to find means and ways to raise extra money. He and Fr. Camisassa knew they were not supposed to delay because the house was urgently needed. This was because Fr. Allamano had announced in 1907, the beginning of Consolata Missionary College for Boys, which later became St. Paul Junior Seminary. At some point Fr. Allamano and Fr. Camisassa had to strip themselves off of what they had in order the raise an extra coin, including selling away some valuables he had received from some benefactress. For the rest providence would provide.
The first little group of six boys arrived in November, and since the house was not complete, they had to be accommodated in a building at Corso Duca di Genova – what was called the Consolatina. As time went more and more young boys came. Usually they were accompanied by their parents and parish priests. Fr. Allamano personally scrutinized them, dismissing many who saw missionary life as a springboard to adventure. He made it plain that religious passion and a yearning for faraway lands did not constitute a clear sign of vocation to the missions. To those who had such attitude, he did not hesitate to tell them categorically to forget it (missionary life). His idea was to form “suitable lads to be priests and brothers, holy missionaries”. Fr. Allamano in his firm voice made it known to all that he wanted quality not numbers. His message is as valid today as it was those years. We must by all means hear him telling us what he told the missionaries of the time: You are not a missionary just because you want to be one, or because you know or you think you know the techniques of persuasion. We are missionary because Christ has made us partake in his mission.