[4] According to Costamilan, he was also secretary of his parish between 1884 and 1889, and "in spite of his young age, his gifts of unusual intelligence and his enterprising genius were evident, as is shown in the historical books that cover the evolution of Catholic action in Italy".

[3] Linked to ultramontanism, Nosadini defended the primacy of the Church in all matters, both secular and religious, and fiercely opposed liberalism, scientism, positivism, Freemasonry, and other progressive philosophies.

These associations became known as Catholic Leagues and aimed to strengthen the influence of the Church in the region and to dissolve progressive currents, as well as to sustain the struggle for the return of the former Papal States to the Pope.

According to Gustavo Valduga, Nosadini believed that all those who did not join the committees and refused them the sacraments were heretics, which led him to launch a campaign of civil disobedience against the determinations of the Public Power that went against the orthodox Catholic precepts.

[6] Eliana Alves and Márcia Sanocki consider that, in addition to the specifically religious aspect, the priest was an important agent in the early stages of the political emancipation process of the settlers and the formation of an immigrant elite, which began to dispute the power with the authorities of Luso-Brazilian origin, taking advantage, as Alves observed, of the gap created by the lack of harmony within the public administration itself, since the Intendency represented one part of the interests, and the Municipal Council, another.

[10][11] Indeed, in a context in which the immigrants came from different Italian regions, were heirs of old cultural, social and political rivalries, and even spoke dialects that were sometimes almost incomprehensible to each other, religion was a decisive factor in uniting everyone around common goals.

[...] Father Nosadini played exactly the role attributed to the intellectual of the rural type, because the organization of the Italian settlers, in order to request the resolution of their problems, started from his action.

[...] During his period in Caxias do Sul, the priest mobilized the settlers around the committees in such a way that, at the slightest sign of discontent, the Catholics promoted manifestations of displeasure, always criticizing the administration.

Nosadini was warned by João de Barros Cassal, former police chief and member of the Governing Council of Rio Grande do Sul of 1891, that his life was in danger.

In fact, he was attacked on February 8, 1897, when the parish house was surrounded by an armed band led by Guido Livi, Angelo Chitolina, and João Lorenzo Vigo, who shot at the residence, invaded it, stabbed, beat, and kidnapped the priest, taking him under a halter to a remote rural area, where he was put to death.

On June 14, 1897, a large caravan of supporters picked him up in Nova Pádua and brought him back to Caxias do Sul, where he was received with tributes, fireworks, and festivities organized by the Catholics.

A few days later, the Santa Cecilia Band, funded by the Municipality, began to perform in public the Papal Hymn, without proper justification, arousing Nosadini's indignation.

In response, Nosadini founded, on January 1, 1898, the second village newspaper, Il Colono Italiano, where he defended his projects and ideas and organized large popular assemblies bringing together the Catholic Leagues in a demonstration of power.

The intendant gathered the main Catholic leaders and asked for their support for the definitive removal of the priest and to dissolve the Leagues as a measure of precaution, and on March 20 he telegraphed the State Government predicting tragedies:The Nosadini issue aggravates.

There he met, in 1899, the Brazilian bishop Monsignor José de Camargo Barros, head of the Archdiocese of Curitiba, who was participating in the Latin American Council, to whom he asked for a parish in Paraná, obtaining his consent.

Back in his country, on September 22, 1901, he was nominated deputy for school vigilance in Vigonovo,[18] and at the end of the year he was chaplain, making his mark by advocating the installation of an organ in the church.

At the time it was reported about him:On that day [January 1, 1902] the chaplain Don Pietro Nosadini, a volcanic Basque priest recently returned from Brazil after an agitated experience, went up to the pulpit and gave a sermon that was to remain famous for years: 'Most beloved brothers!

The newspaper founded by the priest, Il Colono Italiano, Bollettino Cattolico Mensile,[nt 1] has been remembered by several historians for the role it played in the political and religious history of Caxias do Sul.

Released on January 1, 1898, and printed in Porto Alegre, it featured his program in its first issue:Il Colono Italiano will be the friend, the counselor, the guide, the lawyer of the Italian Catholics immigrating to Caxias do Sul and the surrounding colonies.

Included in this conception was an unrestricted fidelity to papal authority, which was declared right at the end, when the priest addressed the Pope stating that "the Italian Catholics immigrated in Caxias do Sul and neighboring colonies swear devotion and unlimited obedience to you".

[23][7] Giron noted that while O Caxiense "had a nationalist and conservative rhetoric, defending the government of Júlio de Castilhos and its centralized power, Nosadini had a discourse of clear defense of the Pope, then a prisoner of the Vatican.