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The Founder
Childhood
In Valletta on 12 February 1880, a seventh child was born to Vincent Preca, a merchant, and Natalina nee' Ceravolo. They named him George. Were it not for a few episodes which Blessed George himself has related, we would not have known anything about his childhood. Among other things we know that, on 16July 1885 George almost lost his life: he fell into the sea at the Grand Harbour, but a boatman, Michael by name, sped towards him inhis boat and saved him from drowning. A short time later, George fell ill of typhoid.
Towards the end of 1885 or the beginning of 1886 or the beginning of 1886, the Preca family went to live at Birkirkara, where Albert, the youngest son in the family, was born. At ten, he became an altar boy and joined the choir of St. Cajetan Parish Church. In July 1892, he sat for the admission examination to the Lyceum, for which there were 225 candidates; George was not among the 31 successful ones. He made it, however, in the following September when, out of 131 candidates, he was among the 51 who were accepted. He went to school daily on foot from Hamrun to Valletta and back. As a pupil, he impressed his teachers by his bent for languages and his fine handwriting. Though joyful, he was very meek and retired, and he never developed any close friendship with his companions.
The road to Priesthood
From the Lyceum, George Preca passed on to the Diocesan Seminary of Malta. His name, however, never appears in the list of boarders. Still, fellow-students have testified that he definitely studied at the Seminary. At this time, George started shedding his over-shyness. The first step to the altar was the clerical tonsure which he received from the hands of Archbishop Pietro Pace, on 11 September 1898. While step by step, the young seminarian approached the priesthood, he continued to be caught by the goodness of Dun Alwig Galea, a priest of St. Paul Shipwrecked Parish in Valletta, who had been his confessor since the time he started attending the Lyceum. But when George Preca was a sub deacon, Dun Alwig Galea died on 8 April 1905 at the age of 54. Later on, George had to say about him:
"I used to love this priest very much and I felt great sorrow at his death"
With Dun Alwig, George Preca had already confided himself. He was feeling that, in many towns and villages of Malta and Gozo, religious instructions was considerably lacking.
Even before he was ordained a priest, the seminarian George Preca had many contacts with he youths of Hamrun. At the same time, he used to go up the roof of his residence and there reflect seriously on the important step he was going to take. Several youths used to gather near St. Cajetan’s church and, though at times they pelted and teased the seminarian Preca, they were enchanted after him. However, before he was ordained priest, George Preca was on the brink of death, and Professor Enrico Meli gave him three months of life. On 22 December 1906, Dun Ġorġ was consecrated a priest of the Lord and not only did he not die soon, but he was never to contract any disease so serious as to hinder him in his priestly work.
The Call
After the death of Dun Alwig Galea, Dun Ġorġ chose Mgr. Luigi Attard as his confessor. Before he launched himself on his life’s mission, Dun Ġorġ wanted to consult him and he affirmed his decision to stand by his confessor’s advice. Towards the end of January 1907, Mgr. Attard encouraged him and told him to start what he had in mind. Dun Ġorġ knew well enough that there was indeed some sort of catechism in the parishes. The best organization was perhaps that of St. James Church in Valletta. Some instruction was indeed given in a number of parishes or by nuns (as those of Mother Teresa Nuzzo in Hamrun itself) Besides, some active good laymen were giving a hand. But real organization and a whole dedication were lacking. Some parishes were rather neglected. In the presence of Church authorites, Dun Ġorġ stated that he meant to dedicate himself to instruction which was not well ordered in the parishes.
Dun Ġorġ himself relates how it all started. He went to a shop at Hamrun, known as ‘tat titotla’ distributed a few pictures of the Sacred Heart of Jesus, and invited the youths present to go and listen to a few salutary words at Santu Nuzzu Church. Here, some four talks were delivered. Then a small house rented in Fra Diegu street (no 6) Hamrun, saw the birth of a Society destined to spread so much. From the very start, Dun Ġorġ fixed his special attention on a young man, Eugenio Borg. His intention was to give him and many youths a good grounding in theology, frowned upon the idea. Dun Ġorġ was fully aware of the need of a sound preparation; he used to teach them through the ‘notes’ of Dun Karm Grima, his professor at the Seminary. He called the newly admitted members of his society by the name of Papidi to make them understand that they were obedient to the Pope, and so had to shun any sign of heresy.
The name M.U.S.E.U.M.
On the suggestion of one of the members, Dun Ġorġ called the newly-opened houses MUSEUM a word which he interpreted by attributing a word to each of its letters, thus Magister, Utinam Sequatur Evangelium Universus Mundus (Master, would that the whole world follow he Gospel!) Archbishop Pietro Pace did not like the name; but it had taken root and Dun Ġorġ found great difficulty in abolishing it.
The houses multiplied rapidly. In nine years, there were twenty houses for males. At first, Dun Ġorġ called his co-workers ‘Appostli’ (Apostles). It was they themselves who started opening houses. He was entrusting to them the Society which he meant to be a lay one. But to safeguard in them the genuine teaching of the Church, Dun Ġorġ wanted to have a General Inspector (himself the first one) and a particular inspector for each house or section. These were always priests.
In the meantime, sections were being started for females as well. They originated at Paola: where the help was offered in 1910 by the young Giannina Cutajar. Dun Ġorġ always wanted total segregation between males and females. The females as Giannina herself admitted were sometimes given financial help so that their centres might stand on their own feet. Such financial help was invariably given even by Dun Ġorġ himself. The founder always lived in poverty: but he never failed to offer help to all needy centres.
The Inquiry
Dun Ġorġ always insisted that his members should teach the truth, not only by word of mouth, but also by their exemplary lives. And so, many rules were introduced in the M.U.S.E.U.M. which show the amount of self denial demanded by the members. Dun Ġorġ himself has stated that some lax-living individuals changed their wary of life on joining his Society and started teaching others the way of truth. Naturally, big problems cropped up. Before Dun Ġorġ opened his first centre, the Church in Malta was facing a trial because of some wrong teachings of Manwel Dimech. The Bishop of Malta’s attention naturally centred on Dun Ġorġ the teaching of Catechism is a very serious matter; moreover. Dun Ġorġ had started his work without even bothering to ask for permission from the Church authorities, and so a measure of fear and suspicion was bound to arise. It also happened that, at Bormla, Eugenio Borg was mistaken for another individual, also named Eugenio, who was teaching false doctrine. Then, in 1909, the blow was dealt: the condemnation by Archbishop Pietro Pace. The Vicar General, Mgr. Salvatore Grech, ordered Dun Gorg to close all centres. Dun Ġorġ submitted himself and started to execute the order. But he had only time to close one centre. The Parish Priests, though not agreeing with Dun Ġorġ on all matters, were already feeling the need of such a society. The Diocesan Curia’s order was retracted, and the Society carried on with its mission.
After the first storm, Dun Ġorġ and his members went on spreading. But Church authorities kept a close watch over them, following some reports which did not always tally with those in their favour. There were also those who reported that Dun Ġorġ was being made to climb stairs, laden with a cross and flogged. There were others who pitied Dun Ġorġ, stating that, as he was still convalescing from sickness, his mind had been affected. The Archbishop’s Curia had reason to feel anxious as in Hamrun itself an individual had left the Faith and wanted to drag others with him. Towards the end of Pietro Pace’s episcopate, a man by the name of Manwel Camilleri, nicknamed Violi, had become a Protestant and was dragging others behind him. Soon after Archbishop Pace’s death the Dominican Bishop Angelo Portelli, as apostolic Administrator of the Diocese, excommunicated Violi on November 17th 1914. Dun Ġorġ declared on oath before the Church authorities that he and his members had always condemned the false teachings of Manwel Dimech and Violi.
Nevertheless, many still condemned the Museum members, if not of heresy, at least of not being approved by the Church and of not being sufficiently trained for the difficult task of teaching Theology. Female members were feared most. They were also condemned because some titles appended by Dun Ġorġ seemed to go against the spirit of Christian humility; the titles ‘theologians’ for some members and ‘Counsils’ for some meetings of members were not pleasing at all, and were indeed bombastic. The last months of Archbishop’s Pace’s life was also full of anxiety because, for a whole month, between 25 May and 20 June 1914, two papers, Is-Salib and Malta Taghna, indulged in polemics that showed how many there were who contradicted the Society of Dun Ġorġ.
In 1915 a new Archbishop was appointed: the Benedictine monk Dom Maurus Caruana. From the start, he felt the greatness of his responsibility when so many catechisms were spreading through the whole of Malta. By a decree of 3 March 1916. the Bishop of Malta ordered the holding of an inquiry about the M.U.S.E.U.M. A Commission was appointed with Mgr. Luigi Attard, Can. Carmelo Schembri and the Jesuit Fr. Luigi Briffa as members. Dun Ġorġ had to present a copy of the Constitution and the prayers of forms of blessings currently being used at the Centres (Oqsma). The Founder himself was the focus of the inquiry. He appeared six times before the Commission : between 10 and 24 March 1916. The General Superiors Eugenio Borg and Giannina Cutajar, also gave witness. The opinions of many Parish Priests were heard. All gave their views and criticisms without any fear.
Still, though some did not like to have a M.U.S.E.U.M. centre in their parish and so hinder any existing Parish Oratory, nobody said anything against them personally. There was some criticism of their independence from the clergy, and of their titles and names. The Commission concluded that much good was being done among children through the teaching of the Catechism. The members and children of the Centers were very exemplary in their frequency to the Sacraments. The Commission concluded that much good was being done among children through the teaching of the Catechism. The members and the children of the Centers were very exemplary in their frequency to the Sacraments. The commission, however. Mentioned the general comment of the Parish accusing them of holding Catechism lessons, at times, while liturgical functions were going on in church. Lest such a fruitful catechetical endeavor should come to an end, the Commission made its own remarks. An important warning was that no new houses were to be opened without the Parish Priest’s consent. The Commission was also highly preoccupied with a form of spiritual direction which was being given. Dun Ġorġ comparison of ‘sponsorship’ (parrinija) in his Society to the duties of sponsors (god-parents) in the Church Sacrament was very laudable; but some members themselves did not understand it rightly.
Dun Gorg’s troubles did not cease with the conclusion of the inquiry. Archbishop Caruana’s dispositions were issued on 6th March 1917. Still, after more than six months, on 24 October 1917 Dun Ġorġ was again summoned before the Commission to account for the non-observance of some points. The problems involved were spiritual directions by the laity, some misapprehension between them and the priests, and the pallium which though interdicted, was still being worn by some of them under their clothing. Dun Ġorġ bowed down and vowed to abide not only by the Archbishop’s orders, but also by his wishes.
The decrees enjoined also the termination of the titles ‘Papidi’ and M.U.S.E.U.M. Their title was to be Katekisti Wlied il-Papa (Cathecists Children of the Pope). We do not know exactly the effect these decrees had on the Society. As there was the possibility that the Society might lose its particular character, the trial was indeed a big one. In that instance, lest he should seem guilty of disrespect for authority. Dun Ġorġ shouldered full responsilbility. He had his own way of facing Superiors. Silence during moments of trial was a good method; still, he had to suffer. In a private letter, however, Dun Ġorġ himself wrote that the ‘works which give glory to God, are all marked with the cross’.
Ever since 3 December 1917, when Dun Ġorġ placed the words ‘Verbum Dei Caro Factum Est’ on his dying father’s chest, those words remained indelible. In those days, still difficult for Dun Ġorġ those words recalling the Incarnation of the Son of God (The word of God took flesh) started to appear everywhere: in homes, shops, places of work, buses, and especially , on the clothes of the members of his Society. Together with devotion to those words, Dun Ġorġ also enhanced devotion to Saint John the Baptist: a worthy patron of the Society, being a layman, and the offspring of a priest.
Dun Ġorġ did not lose heart, for he was sure that the Bishop of Malta would eventually convince himself of his good intentions and so understand him better. Some points previously condemned were eventually approved after full explanation by Dun Ġorġ. New houses were not to be opened before the approval of Constitutions to be formulated according to the Archbishop’s decrees . As a matter of fact , permission for the opening of houses continued to be granted, and the desired Constitutions were not so quickly formulated. It does not result that they started to be called Katekisti Wlied il-Papa . The title Ulied il-Papa or Papidi lasted till the official name Soċjeta tad-Duttrina Nisranija (Society of Christian Doctrine) was introduced. The title M.U.S.E.U.M., which had been expressly interdicted, remained on the lips of all. What did disappear completely were the solemn 'Vot tal- Manswetudni' (Vow of Meekness) and the use of the Pallium.
The Approval
The years 1917 – 1932 saw the beginning of this transformation. The Parish Priests understood Dun Ġorġ better. It became evident that this Society was faring better than others because it was better organised and exactly because its Superiors were not priests. Lay Superiors could afford to dedicate themselves solely to their centres, while a priest had so many other duties to perform that, if he were to be their superior he would often have to neglect them. Eventually, even those priests who were Particular Inspectors of Centres fizzled out. Dun Ġorġ had insisted on their existence so that the Society might not depart from the Church’s teaching; but he never meant them to be directors, and their power never equalled that of the Superiors of the Centres. Some of them naturally felt they were in a state of inferiority, and they started to quit, one after the other. But Dun Ġorġ wished to have an Inspector General for the Society as a whole. He himself was the first one, and he expressed his wish to have others succeed him. But others disagreed with him and, as he always wanted a Lay Society, he did not insist on his wishes.
Nonetheless, Dun Ġorġ insisted that, though they were laymen, they should keep in mind their grave obligation to be well instructed. To help them in their instructionj, he wrote one hundred forty three books. But not all of them were printed during his lifetime. Among these books two very attractive ones are worthy of special mention : Il-ktieb il-Kbir (The great book) and Ittra Popolari fuq il-Manswetudni (Popular letter on meekness). The teachings and works of Dun Ġorġ are indeed marvellous gifts from the Almighty. In the midst of the unstable and ever changing pseudo-values of modern society, we can look up to the permanency offered by the perennial values represented by Dun Ġorġ.
Archbishop Caruana chose Mgr. Enrico Bonnici to investigate about the society. It was not a formal inquiry like that of 1916. but a thourogh knowledge of the Society was needed before its official approval by the Church. The monsignor started to visit the centres, and it was not long before he presented his report to the Archbishop. The rules of the Society were re-examined. The Archbishop took his decision and, on 12 April 1932 he issued the decree of the Society’s canonical erection. The title M.U.S.E.U.M., though not mentioned in the decree. was not abolished; but the official title became Soċjeta tad-Duttrina Nisranija (Society of Christian Doctrine)
The priest in charge of the Society was to be called Direttur Ekklesjastiku (Ecclesiastical Director), and not Inspector General. Dun Ġorġ, as the Founder, was to remain for life in the office of Ecclesiastical Director. After his death, Church Authorities were to be asked to choose his successor. When the founder was still alive, there were three ecclesiastical assistants. Mgr. Henry Bonnici (1934-1951) Mgr. Carmelo Bonnici (1951-1961) and Mgr. John Mifsud (1962-1978) The 1932 decrees prove how great is the necessity for the Society to feel the need of receiving instruction from a priest. The Parrinija (Sponsorship) was accepted in the sense meant by the Church. It was laid down as a rule that every member should choose another member to help him in the observations of the Rules of the Society and, if need be also in temporal affairs. The same decrees included what Dun Ġorġ had long been insisting upon since the very start , namely that the member chosen to act as Parrinu (Sponsor) should perform those duties expected by the Church from a Sponsor in Baptism and Confirmation.
From 1932 onwards, Dun Ġorġ led his society with greater calm, since he felt relaxed after the Church’s approval. A little later on, some problems cropped up regarding regulations with which the Diocesan Curia did not wholly agree. Among these, there was the rule that Superiors should be chosen for life. But these were tolerated in accordance with the wishes of Dun Ġorġ.
The Second World War affected the Society adversely, since it was then very difficult to carry on with the regular teaching of the Catechism. In the year 1940, Dun Ġorġ retired to Żebbuġ with the Soċi Interni of the M.U.S.E.U.M. who were founded in 1918. Still, he continued to go to Hamrun regularly in order to perform his pastoral work there: many used to wait for him or confessions.
For some time, since 1946 onwards, the founding of a branch for priests in the M.U.S.E.U.M. was contemplated: but it did not materialize due to some difficulties and to the slackening of enthusiasm in the promoters themselves. It was also the time when some priests where approaching Dun Ġorġ with the aim of helping him in the organization and rules of the Society itself was substantially satisfied with it’s actual rules.
Expansion of the Society
Dun Ġorġ was glad to see widespread expansion of the Society of Christian Doctrine in both Malta and Gozo and, since 1952, its birth in Australia.
In the same year 1952, Archbishop Michael Gonzi requested Pope Pius XII to nominate Dun Ġorġ as Monsignor or, as known at the time, a Papal Secret Chamberlain. Dun Ġorġ did not feel glad about this nomination. He never donned a Monsignor’s vestments and never bothered to confirm his nomination. And so, in accordance with Roman dispositions, regarding those who fail to follow precedural instructions, Dun Ġorġ ceased to be a Monsignor in 1958 with the death of Pope Pius XII. He again became a simple priest; after all , this was his wish.
Dun Ġorġ kept on working till the very end. But the weight of his sickenss and that of his relatives was pressing down on him. His private correspondence shows how tiresome it was for him, towards the year 1956, to keep on visiting his hopitalized brother Albert, who had had his leg amputated. In his last years, he also suffered severe headaches; but almost nobody was aware of it. Dun Ġorġ still went on calling the members together every Wednesday. From the very start of the Society, a free day was granted to children at the centres every Wednesday; this was not done by way of rest from teaching, but only to enable the members to meet the Founder or someone else delegated by him and consolidate their formation and fraternal unity. At first Dun Ġorġ used to assemble his members at the Hamrun M.U.S.E.U.M. known as Il-Kbir (The Main One), then at St. Joseph’s Church (St. Vennera) , St. Catherene’s church (Valletta), and Sarria Church (Florina). Dun Ġorġ never addressed his members at the Auditorium of the Central House at Blata l-Bajda, since it’s construction was not yet complete.
The words of Dun Ġorġ were the witness of one who was really convinced of what he was saying. Till the very end of his life, he kept on visiting the towns and villages of Malta. The news that Dun Ġorġ would be coming, used to spread from mouth to mouth. As he entered a church or a M.U.S.E.U.M. centre, many women used to take sweets or bottles of water for blessing. Countless individuals used to seek his advice. On some occassions, he gave the impression that his counsels were not of his own making. It was no longer possible for him to satisfy everybody. At times, it happened that some individuals grumbled because Dun Ġorġ did not welcome them or talk to them as much as they expected. Many were enchanted by his words and deeds; a few denied he had told them anything special.
In 1961, after a whole lifetime at Hamrun, Dun Ġorġ had to leave for Santa Venera, due to much trouble about his Hamrun residence, an inscription still reminds us where he lived for so many years.
The last days
In July 1962, Dun Ġorġ felt seriously ill, and his life on earth seemed to be very near its end. He used to go out with difficulty. On 23 July , his breath started to fail him, and he needed bottled oxygen. Conscious to the end, he breathed his last on 26 July at 7.45 pm. Those present say the expression of his face betrayed great dejection; something seemed to be causing him continuous trouble. Assisting him were the Carmelite Father Kilian Azzopardi (Parish Priest of Santa Venera ) and Fr. Matthew Chircop (Parish Priest of Hamrun) . Dun Ġorġ’s funeral, on Saturday, 28 July, was a veritable testimony of the great love the Maltese had for him. Not only the members of the Society of Christian Doctrine, but the whole Malta testified that in Dun Ġorġ they had found a great benefactor.
Santification of Fr. George Preca
On the 9th of May 2001, Pope John Paul II visited Malta for the second time and beatified Fr. George Preca, Swor Maria Adeodata Pisani and Nazju Falzon. On the 14th of February 2007, Pope Benedict XVI approved a decree by which a miracle which was attributed to Dun Gorg Preca has been approved by the Congregation for the Causes of Saints. This led to his canonisation that was held on the 3rd of June, 2007 in Rome.
Society of Christian Doctrine - Female Section