THE ANTECEDENTS
I
THE ANTECEDENTS
I
t is a well-known fact that the industrial revolution of the nineteenth
century brought in its wake new challenges and problems that elicited
different secular responses ranging from laissez-faire capitalism to
state socialism. Laissez-faire – the economic doctrine of individualism
as opposed to the collectivism of state socialism – believed in the noninterference of the state in economic affairs and was derived from the
teachings of classical economists that included Adam Smith (17231790),1 Thomas Robert Malthus (1766-1834)2 and David Ricardo (17721823),3 and from the tradition of Jeremy Bentham (1748-1832)4 and the
Philosophical Radicals of the Manchester School.5 State Socialism derived
1
2
3
4
5
In 1776, Smith published his Inquiry into the Nature and Causes of the Wealth of Nations. Some
of his conclusions are no longer accepted but this book was one of the most influential treatises
ever published and Smith is also considered to be the founder of the study of political economy
as a separate discipline. He opposed monopolistic mercantilism and believed that enlightened
self-interest would promote public welfare.
A population theorist, Malthus maintained that the population increases more rapidly than
food supplies and is limited only by war, finance, poverty and vice. Wages should accordingly
sink to subsistence level to check the natural profligacy of the labouring classes. His theory had
considerable influence in the early nineteenth century.
In 1817, this British (of Dutch-Jewish descent) economist published his Principles of Political
Economy and Taxation, a work that dominated British economic thought until the midnineteenth century. Ricardo followed the theories of Malthus.
Bentham was an English utilitarian philosopher who believed that all men seek only their own
pleasure and combined this claim with the moral view that the right action is the one which
seems likely to produce more happiness (pleasure or absence of pain) than any other possible
action.
This was the name applied to the radical politicians of the 1840s, led mainly by the radicals
Richard Cobden (1804-1865) and John Bright (1811-1889), who believed in Free Trade,
international collaboration and laissez-faire.
1
THE UNIONE CATTOLICA SAN GIUSEPPE
mainly from the writings of Karl Marx (1818-1883) with his theories of the
class struggle and the economic laws of capitalist society.6
Christian ideas and initiatives, both theoretical and practical, also
responded to the new industrial society in Europe and North America.
Malta was no exception and the local church, as was the case with the
Catholic Church world-wide, was worried with regard to the poor
conditions of the working classes and the numerous under-privileged
sectors of society. The main initiative was taken by Pope Leo XIII (reigned
1878-1903)7 who denounced both materialism and socialism. He publicly
expounded the Catholic Church’s attitude to the social and political ideas
of the day. In his famous encyclical Rerum Novarum, issued in 1891, he
analysed the conditions and problems of the working class with generosity,
understanding and realism.
Put in a nutshell, Rerum Novarum has been described as follows:
“Rerum Novarum opens with an eloquent evocation of the plight of the
poor in industrial society, in which ‘a small number of very rich men have
been able to lay upon the teeming masses of the labouring poor a yoke
which is very little better than slavery itself.’ From this misery, socialism
offers an illusory release, fomenting class hatred and denying the right to
private property. Defending this right to ownership, the Pope argues that
class and inequality are perennial features of society, but need not lead to
warfare. The rich have a duty to help the poor, and this duty goes beyond
mere charity. Christianity is concerned with the healing of society as well
as of individual souls, and in that healing the state must play a part. The
state depends on the labouring poor for its prosperity, and must therefore
protect the rights of labour, both spiritual and material. This protection
extends to regulating working conditions, and ensuring that all receive a
living wage, which will allow the worker to save and so acquire property
and a stake in society. Labouring people have a right to organise themselves
6
7
His most famous works are the Communist Manifesto – that he wrote in collaboration with
Friedrich Engels (1820-1895) in 1848 – and Das Kapital, whose first volume appeared in 1867.
Volume II (edited by Engels) was published in 1885 whilst the third volume, completed by
Engels from Marx’s notes, appeared in 1894. In 1864, Marx helped in the foundation of the
International Working Men’s Association to co-ordinate the attempts of the workers to achieve
socialism in various countries. Marx and Engels are considered to be the joint-founders of
communism.
Gioacchino Pecci (1810-1903), studied law but was ordained in 1838 and was Bishop of Perugia
from 1845. Much of the credit for the modernization of the papacy can be ascribed to him, not
least by opening the Vatican archives to scholars of all faiths, by directing that the teachings of
St Thomas Aquinas should be the basis of all priestly training, by increasing missionary activity
and by encouraging the study of astronomy and natural science. He published no less than 86
encyclicals and is regarded as one of the most brilliant popes of recent times. He was also the
oldest, dying at the venerable age of 93.
2
THE ANTECEDENTS
A 1903 depiction by Lazzaro Pisani of Our Lady of the Holy Rosary that also
includes Pope Leo XIII in the foreground. Pope Leo issued the encyclical Rerum
Novarum in 1891
3
THE UNIONE CATTOLICA SAN GIUSEPPE
Giuseppe Calì, Mattia Preti giving alms. This painting exemplifies the help given to the poor
and needy such as the Veneranda Solidarietà dei Preti of the seventeenth century. Cf. page 6
4
THE ANTECEDENTS
The cover and table of contents of the Maltese translation of the encyclical
Rerum Novarum
into unions, which ideally should be Catholic. Though the Pope thought
[that] strikes were sometimes the work of agitators, he thought they were
often the result of intolerable conditions. He accepted the right to strike,
but thought [that] the state should legislate to remove the grievances that
provoke strikes.”8
Although in today’s context Pope Leo XIII’s “social analysis was
elementary, and what he had to say about the unions was timid”,9 it is a
fact that, in the context of 1891, the Pope’s words were truly revolutionary.
In this encyclical and other letters, Pope Leo was restating the Christian
ideas in relation to the changing patterns of social life. On one hand, the
church propagated public official social justice but, simultaneously, was in
favour of workers’ self-help. The self-help initiatives centred mainly on the
creation of groups for mutual help, or rather, società di mutuo soccorso as
they were known. Self-help could also include meaningful help to workers
by encouraging them to save a very small portion of their earnings to be
used in case of a rainy day.
8
9
E. Duffy( 2009), 338.
Idem.
5
THE UNIONE CATTOLICA SAN GIUSEPPE
One has to bear in mind that social services were conspicuous by
their absence in those days. Nowadays, such services are an integral part
of daily life – that at times lead also to their abuse by a small sector of
society – and many just cannot imagine how life could go on without this
‘taken for granted’ state assistance. But the reality of those times dictated
that one could easily become destitute due to, say, prolonged illness or
the death of the family bread winner. ‘Mutual help’ societies helped to
alleviate the sufferings of the working class by providing their members
with financial backing in cases of illness through monetary benefits, the
services of doctors and the provision of medicines, and sometimes by
helping to defray part of the cost of funerals in a death case scenario. It is
within this context of suffering and deprivation that these societies came
into being and were the forerunners and pioneers of the present National
Security and Social Services which are now taken for granted.
Malta did not lack behind in the creation of these worthy initiatives
which were extended to either the whole of the island or to small particular
groups. As far back as 1664, there had existed the Veneranda Sodalità
dei Preti that used to contribute 60 scudi to those sick priests whose
illness precluded them from carrying out their pastoral duties, including
the celebration of mass. The aim was, therefore, to provide spiritual and
material comfort. It was still in existence in the 1980s.10 In 1863, articles
in L’Arte seemingly argued in favour of the setting up of Mutuo Soccorso
societies11 and this was followed by a long article in the same periodical,
spread over a number of issues in 1863-4 and written by the editor Dr
Nicola Zammit, entitled Piano per una Fratellanza Artigiana in Malta
that not only argued in favour of such societies but also proposed a
detailed statute that could be adopted by such future organisations.12
Although some years were to elapse before mutuo soccorso societies – or,
indeed, savings banks – did actually come into being in Malta, one easily
notes that their statutes were based on the piano that Zammit had started
to lay out in 1863-4.
In 1884, Mr Angelo Caruana, an engineer from Senglea who was
employed at the naval dockyard, issued an appeal, that included rules,
for the formation of a Mutual Help Society (mutuo soccorso) in which
members would pay one (1) shilling per month in return for which they
would be given medical attention and medicines for forty (40) days. If the
member passed away, the widow would be accorded a sum of money and
10
11
12
K. Ellul Galea(1982), 5-11.
L’Arte, 7 February 1863, 2.
K. Ellul Galea (1982), 11-19.
6
THE ANTECEDENTS
the funeral expenses would be taken care of. This society, whose official
name was Società di Reciproca Assistenza fra gli Artigiani Maltesi – Società
Operaia Cattolica San Giuseppe, thrived and fund-raising activities were
carried out; these included the organisation of lotteries, bazaars and fairs.
It continued with its activities until it was dissolved in 1979.13
A host of similar mutual help societies followed in the late nineteenth
century and the early years of the twentieth.14 Curiously enough, a number
of band clubs also set up their mutual help societies. Bands started to be
organised in Malta around the middle of the nineteenth century and a
great number of towns and villages had their clubs – sometimes more
than one in the same locality – by the end of the century. In those days,
the village band club was the only social and cultural centre of the locality
where the majority of the members hailed from the working class. A
number of clubs wanted to ensure that their members’ welfare would be
taken care of in cases of illness, loss of work or death. The two band clubs
of Valletta – La Valette and King’s Own – decided to set up their own
mutual help societies for their respective members in 1905 and they were
followed in early 1906 by St Michael Band Club of Żabbar. This initiative
took root and mutual help societies were set up in band clubs at Ħamrun
(St Joseph) in 1906; Vittoriosa (Duke of Edinburgh) in c. 1908; Floriana
(Vilhena) in c. 1911; Senglea (Queen’s Own) in pre-1912; Rabat (Count
Roger) in 1917; Żebbuġ (de Rohan) in 1922; and Żejtun (Beland) in an
unknown date. 15
Although banking was well-established in Malta by the end of the
nineteenth century, there existed only one real savings bank since the
others were mainly commercial banks.16 November 1833 saw the official
proclamation for the foundation of the Government Savings Bank – its
first official title being Provvido Banco Maltese per Risparmi (Maltese
Provident Bank for Savings) – to which Archbishop Monsignor Francesco
Saverio Caruana gave his patronage. It started with eight depositors on the
day it opened for service on 4 January, 1834, a number that increased to 180
by the end of the year. Between 1838 and 1848, this bank operated jointly
with the Monte di Pietà, the main charitable pawn-broking institution
in the island. On 25 December 1848, the administration costs of both
institutions were assumed by the Government as part of its Treasury and,
13
14
15
16
Ibid., 20-35. A. Bonnici (1975), 151, gives the foundation year as 1881.
K. Ellul Galea (1982), 36-75 and 107-220 in which the author gives a list of more than 50
organisations apart from band clubs.
Ibid., 76-105.
J.A. Consiglio (2006), passim.
7
THE UNIONE CATTOLICA SAN GIUSEPPE
naturally, all profits were passed to the Government.17 This official link
with the Government Treasury was to be maintained throughout its life.18
During the nineteenth century, employment in Malta came to rely
rather heavily on the British Imperial policy which was bound to fluctuate
in accordance with the international situation. The prosperity of the
Maltese islands had come to mainly depend not on the amount of trade the
Maltese were able to create with other Mediterranean countries but rather
on how much the British Treasury would spend to safeguard its important
Mediterranean sea-routes and on the upkeep of its Maltese naval base.
The opening of the Suez Canal in 1869, a strategic development on the
Imperial maritime highway joining the mother country to the Far East
with special emphasis on India, had brought an economic boom to the
islands which not only became a very important coal-bunkering station
but brought about the building of important military installations and
major harbour works culminating in the building of the Grand Harbour
breakwater in 1907-09 for which foreign labour was needed and imported.
But this could not last. The peak of incoming shipping had been reached
in the 1880s when a decline followed due to more efficient steam engines
by which ships could afford to bypass Malta which, having only a limited
trade of its own, could not attract passing vessels in large numbers. In
1902, the naval fleet stationed locally was reduced by six battleships and
the military garrison by two battalions. All this meant, according to the
Royal Commission of 1911-12, a loss of not less than £400,000 annually
to Maltese industries and services. There was difficulty in finding work,
unemployment was rather high, and wages remained low. In 1913, it was
stated in the British House of Commons that local wages had remained
practically unchanged during the preceding thirty years. It was thought
that the only real solution was emigration.19
Way back in 1768, the Jesuits had been expelled from Malta by Grand
Master Pinto, an event followed five years late by the suppression of
this Order by Pope Clement XIII. The Jesuit Order was again restored
in 1814 and, in 1845, a Jesuit school was opened in Malta. These Jesuits
were to open other schools in the nineteenth century – culminating in
the foundation of St Aloysius College at Birkirkara in 1907 and which
has continually given sterling services to education till the present day20
17
18
19
20
Ibid., 93-4. About the Monte di Pietà, see D. Rossi (1998).
This bank ceased to function on 1 January 1985.
For details on the economic situation refer to B. Blouet (1987), 164 sqq; L. E.Attard (1983),
Chapter I; K. Ellul Galea (1993), Il-Ħames Kapitlu, 217-75 passim.
For information about the Jesuits and their schools in Malta cf. A. Azzopardi (2002), passim.
8
THE ANTECEDENTS
H.M.S. Victoria was the first ship to use the Hamiltom Dock in February 1892.
The first Mutual Help Society in Malta came into being through the initiative of
Angelo Caruana in 1884. He was an engineer employed at the naval dockyard.
Cf. pages 6-7 (Photo: Horatio Agius)
A typical scene at an open market in the first decades of the twentieth century
(Photo: Geo Fürst, courtesy: Wilfred Pirotta)
9
THE UNIONE CATTOLICA SAN GIUSEPPE
– but the point that is of interest to our study is that the Jesuits were very
active promoters of the Apostleship of Prayer, an activity in Malta which
continued unabated almost till the present times.
It was within this background of prayer, the creation of mutual
help societies, the instilling of the idea of self-help, a savings bank fully
controlled by government, the fostering among the working classes of an
awareness of the social teachings of the Catholic Church, the desire to
implement these teachings in a tangible way, and economic despondency
that the Jesuit Fr. Michael Vella convened a meeting on 8 May 1910 that
was to lead to the formation of the Unione Cattolica San Giuseppe, the
founder of the present APS Bank.
10
THE CENTRAL COMMITTEE
II
THE CENTRAL COMMITTEE
T
he first meeting of what was to become known as the Unione
Catttolica San Giuseppe, henceforth referred to as the UCSG,
took place at the Oratory of St Philip Neri of the Jesuit Church at
Valletta on Sunday, 8 May 1910. It was convened by the Jesuit priest Fr.
Michael Vella S.J., which accounts for the venue of the meeting and the
reason for its convening: all’oggetto di formare parte della pia istituzione
dell’Apostolato della Preghiera (to form part of the pious institution of the
Apostleship of Prayer)1 which points to it being a Jesuit initiative. No other
motive or mention of any other initiative was placed for the consideration
of this first meeting or, at least, none are mentioned in the Minutes.
However, in the second meeting, Fr. Vella suggested the formation of
Casse di Risparmio2 as shall be noted infra. Moreover, the Minutes of a
much later meeting, held in February 1912, points out that charitable and
social work and activities within the Apostleship of Prayer were included
within the aims of the UCSG.3
First Members and Committees
It also seems that the choice of the convened gentlemen was Fr Vella’s too.
There is absolutely no doubt that the chosen members – including the ones
1
2
3
Minutes I, Meeting 1, 8 May 1910. A. Bonnici (1975) mistakenly writes that UCSG was founded
in 1912.
Minutes I, Meeting 2, 5 June 1910.
Minutes I, Meeting 51, 22 February 1912.
11
THE UNIONE CATTOLICA SAN GIUSEPPE
The first page of the Minutes of the first meeting of the UCSG
12
THE CENTRAL COMMITTEE
The second and concluding page of the Minutes of the first meeting of the UCSG
13
THE UNIONE CATTOLICA SAN GIUSEPPE
Fr. Michael Vella S.J., the founder of
the UCSG.
Ġużé Muscat Azzopardi, one of the
first members of the UCSG Committee
who were admitted later on – were chosen in conformity with the statutes
of the Apostleship of Prayer that had been approved by the Holy See which
stated that members of the Association were to be well-known for their piety
and zeal and were to do their utmost to promulgate the glory of God, the
spiritual welfare of souls and the cult of the Sacred Heart of Jesus.4 It is a fact
that, as shall be noted, the membership included a number of well-known
philanthropists. The first members were, in the order laid out in the Minutes,
the following: Magistrate Dr Pasquale Frendo Azzopardi; Giuseppe Bencini;
Edoardo Asciak Mifsud; Cavaliere Roberto Naudi; Agostino Matrenza;
Cavaliere Commendatore Antonio Lanzon; Chierico Arturo Sleigh; Cavaliere
Giuseppe Muscat Azzopardi; Walter Agius; and Giorgio Peralta. The only
item accomplished in this first meeting was the election of a committee,
called Comitato di Direzione but which shall henceforth be referred to as the
Central Committee, which was chosen as follows:
President: Antonio Lanzon;
Vice- President: Pasquale Frendo Azzopardi;
4
Refer to the preamble of the regulations for the setting up of the Savings Chest (Bank) approved
on 18 September 1910 and included in Minutes I, after the Minutes of Meeting 7 of 18 September
1910: “I fedeli che fanno parte di questa pia Associazione, I quali distinguonsi dagli altri per la
loro pietà e per il loro ardente zelo a pro delle anime, ed hanno perciò il titolo dei Zelatori e di
Zelatrici, debbono fare ogni sforzo per promuovere maggiormente la Gloria di Dio, la salute delle
anime, ed il culto del S. Cuore di Gesù.”
14
THE CENTRAL COMMITTEE
Colonel Prof. Dr Lorenzo Manchè,
Treasurer of the UCSG for a number
of years up to his demise in 1921
Mgr Paolo Galea who literally became
the factotum of the UCSG
Treasurer: Giuseppe Bencini;
Secretary: Walter Agius;
Assistant Secretary: Edoardo Asciak Mifsud;
Director of the Messaggiere: Giuseppe Muscat Azzopardi;
Spiritual Director: Fr. Michael Vella S.J.
The first meeting was adjourned to four weeks later: Sunday, 5 June 19105
Writing in February 1912, one of these convened gentlemen, Legal
Procurator Eduardo Asciak Mifsud, said categorically that, initially, Fr.
Vella’s venture was not expected to be a success and that it would probably
come to an end in a short time. However, the writer added that Fr. Vella
was a man of boundless faith and courage and he was always proclaiming
his reliance on The Sacred Heart of Jesus. Eventually, the venture was a
success (as we shall note infra) but the writer attributed it to Fr. Vella’s
strong will, his faith and his great hope in Divine Providence.6
One must here point out that, although there was as yet no mention
of this new association becoming a future Mutual Help Society, at least
three of the gentlemen present were actually involved in the setting5
6
Minutes I, Meeting 1, 8 May 1910. A. Bonnici (1975), 151, erroneously lists Mgr. Paul Galea as
the first chairman.
Il-Ħabib, No. 1, 1 February 1912, p. 3.
15
The Minutes of the Meetings of the UCSG’s
Committee held on 20 June and 3 July 1910. Cf.
page 49
THE CENTRAL COMMITTEE
up of such organisations and this may tend to explain, though perhaps
not very conclusively, one of the future directions taken by the UCSG.7
Giuseppe – better known as Ġużè, as he will henceforth be referred to –
Muscat Azzopardi was in 1910 a member of a commission charged with
amending the rules of the Mutual Help Society of the La Valette Band Club
of Valletta.8 Dr Pasquale Frendo Azzopardi was involved in the setting-up
of a similar society at the King’s Own Band Club, also of Valletta, in 1906.9
The initiative at the King’s Own had been undertaken by Antonio Lanzon
who was also the vice-president of this new Mutual Help Society.10
Members were continually being added in subsequent meetings
and, presumably, other members backed down, though they are never
mentioned in the Minutes that only note the new additions which are
mainly recorded interspersed in this and the following chapters. Meetings
were normally held every week on Sunday mornings which happened to
be the only day off from work in those days when a six-day working week
was the norm and the five-day working week was just a dream. These
gentlemen, all roped in on a voluntary basis and without any remuneration
whatsoever, have to be admired for their philanthropic spirit and at the
way they sacrificed important family hours to carry out what they most
certainly termed to be their civic duty to less fortunate members of the
community. It is a fact that, during the first three years and eight months
of UCSG’s existence (8 May 1910 - 31 December 1913), no less than 107
meetings were recorded and minuted.11
It is small wonder that some meetings were poorly attended and
that there were drop-outs, though quite a number of members retained
their membership for many years, sometimes till their death. However,
a poor attendance would hamper the workings of the Committee so,
in October 1910, the members discussed this problem. It was decided
that members who were absent for five consecutive meetings without
justification would have their membership terminated – the word used
7
8
9
10
11
It was, in fact, not until 22 October 1911 that there was a proposal, by Antonio Lanzon, to set
up a Mutual Help Society within the UCSG. Cf. Minutes I, Meeting 38, 22 October 1911.
K. Ellul Galea (1982), 81. Muscat Azzopardi (1853-1927), known as the “Father of Maltese
Literature”, was an able speaker, a popular politician, a noted stage critic, a versatile journalist,
an author, a poet, and an active participant in many socio-cultural spheres. Cf. Ġ. Cassar
Pullicino (1991); M. J. Schiavone (2009), II, 1227-9.
K. Ellul Galea (1982), 83.
Ibid., 82-4; Lanzon (1856-1919), a businessman and politician, was actively involved in
spreading musical culture. Cf. M.J. Schiavone (2009), II, 1036. As stated above in note 7, it was
on a proposal by Lanzon that the UCSG decided to set up a Mutual Help Society within its ranks
in 1911. Cf. Minutes I, Meeting 38, 22 October 1911.
Minutes I where each meeting is numbered.
17
THE UNIONE CATTOLICA SAN GIUSEPPE
being decaduti – and their place would be taken over by a substitute,12 a
decision again confirmed on 27 September 1914 when it was also decided
that, as from November 1914, meetings would be held on the first
Sunday of each month at 10.30 a.m.13 In December, it was decided that
the quorum for meetings was the presence of five members.14 Naturally,
some members died in office and, in November 1911, it was reported
in Committee that two had passed away recently, though their names
were not specified. Their vacant places were taken up by Edgardo Galea
Naudi and Eduardo Galea.15 A further member was added in December
1911: Mgr. Giuseppe de Marchesi Apap Bologna.16 On a number of
occasions, in the list of members attending meetings, one comes across
names of gentlemen who had not formally been introduced. On other
occasions, the Secretary made it a point to record the introduction of a
new member such as when Marquis Dr. Alfred Mallia became a member
in January 1914.17 Francesco Pace passed away some time before 17
June 1914 and, by 27 September 1914, the following gentlemen were no
longer members of the Committee: Giorgio Peralta, Roberto Balbi, Mgr.
Formosa, Magistrate G. B. Mifsud, Ed. Asciak P.L., Prof. Debono M.D.,
C. Frendo Cumbo, J. Gatt Rutter, E. Galea, and Mgr. Apap Bologna. No
reason is given but two new members were introduced: Rev. V. Schembri
and Canon Salvatore Tartaglia. It was also stated that two new lay
members would be proposed at the next meeting.18
An example of a member who never attended a meeting, even though he
had been a member since 17 July 1910,19 was that of Notary Pietro Bartoli
P.L. who wrote to the Central Committee on 18 May 1917 expressing his
pride at having been nominated to be a member of the Committee but
had found it impossible to attend its meetings due to pressure of work.
He further stated that, in the future, he would still not be able to attend so
he resigned.20 Very probably, he had not been struck off the membership
list because he used to send his apologies; still, it should not have taken
him almost seven years to come to his decision. The Committee accepted
Bartoli’s resignation and appointed the Hon. Leone Benjacar in his
12
13
14
15
16
17
18
19
20
Minutes I, Meeting 12, 23 October 1910.
Minutes II, Meeting 14, 27 September 1914.
Minutes I, Meeting 15, 4 December 1910.
Minutes I, Meeting 41, 12 November 1911.
Minutes I, Meeting 44, 12 December 1911.
Minutes II, Meeting 2, 7 January 1914.
Minutes II, Meeting 14, 27 September 1914.
Minutes I, Meeting 5, 17 July 1910.
Letter filed in Minutes II.
18