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DOCUMENT 2
THE SALESIAN
BROTHER
A "lay-religious" vocation
at the service of the salesian mission
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SUMMARY
n.
INTRODUCTION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . 166-170
1. The Brother in the Salesian Community
. . . .. .
1.1 Basic characteristics of the vocational identity of the brother. . . . . .
1.2 Apostolic activity of the brother. . . .. . . . . . . . . . . . . . . . . .. . . . . . . . . .
1.3 Spiritual life of the brother. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.4 Sharing the life and government of the Congregation. . . . . . . . . . . . .
1.5 Essential mutual relationship between brother and priest. . . . . . . . .
171-196
172-180
181-185
186-191
192-193
194-196
2. The Salesian Congregation and the Brother.. . . . . . . . . . . . . . . . . . 197-198
3. The service of the salesian Superior and the Brother
.....
3.1 The problem. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3.2 Considerations and deliberations of the SGC .....................
3.3 The World Congress of Brothers and the Provincial Chapters 1977
3.4 The GC21 ....................................................
199-205
199
200
201-202
203-205
4. Practical directives... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 206-211
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....--
THE SALESIAN BROTHER
a "lay religious" vocation
in the service of the salesian mission
Introduction
Don Bosco's large heart would have loved to save the entire world; 166
for this reason he was constantly in search of fellow workers who
would help him realize his apostolic dream. His first helpers were
the bovs- themselves; then later came priests, clerics, and laymen.
Some of these became his salesian "priests, clerics, and lavmen,"
considered and constituted as such in the first handwritten draft of
our Rules (1858-60).1
To the salesian brother Don Bosco entrusted a vast gamut of activity:
a specific means of sanctification in the discharge of a great variety
of services to the community; administrative and managerial res-
ponsibilitv of certain departments; educational and apostolic pro-
jects; work of evangelization in mission territories. He saw the
necessity of their enriching presence in the Congregation, as sharers
in the apostolic activity of the community through their perform-
ance of tasks more suited to laymen than to priests, and through
their ability to bring a christian presence and an evangelizing activity
to those places where it was either impossible or inopportune for the
priest to be.2
The first century in the life of the Congregation gives evidence of a
progressive, if not always easy, realization of Don Bosco's intuitive
perception, in a variety of expressions that are both rich and pro-
found.
The GC19 (1965), aware of the new insights and of the new expecta- 167
tions of the Conciliar Church, undertook among other things an
in-depth s~udv of the identity of the brother, underscoring its novel
and original character. It called to mind the fact that the salesian
brother represents "a constitutive element of the Salesian Society,
1 MBV937.
2 MB XII, 152,823; XIV, 394, 783; XVI, 312-314.
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138
CHAPTER DOCUMENTS GC2!
which without the brother would not be the society established by
Don Bosco."3 That Chapter promoted a fuller incorporation of the
brother in the life of the Congregation.4 It took steps to initiate a
more comprehensive formation of the brother,S "leaving to compe-
tent committees the task of continuing the study of the specific
nature of the brother along spiritual, juridical, historical and apo-
stolic lines, for the purpose of formulating a clear definition of the
spiritual identity of our lay confrere."6
168 The SGC (1971), convened to re-define the total identity of the
Congregation in its renewed context, considered the brother as a
component element of the religions community entrusted with the
salesian mission. Speaking of the people responsible for our apo.
stolate, it stressed the complementary function and fraternal
co-responsibilitv of all the members of the Society, for the purpose
of attaining our established pastoral goals. It then outlined the
identity of the brother, his divine call to a special vocation, his share
in all forms of educational, pastoral, and salesian apostolate not
directly linked with the priestly ministry, and his integral and irre.
placeable role in a successful common mission.7 It drew up a
number of practical directiyes and concluded with the statement:
"The most important basic work to be done is,to sensitize and form
the mentality of the whole Congregation with respect to the salesian
brother."g To that end it called for the convening of congresses at
the provincial, regional, and world leve1.9
169 The World Congress of the Salesian Brother, which was held in
Rome from August 3J to September 7, 1975, addressed itself to the
following topics: the identity of the brother along historical, theolo.
gical, and juridical lines; his apostolic activity; his formation; the
presentation of the lay religious vocation to the youth of our own
age.
From this Congress there arose, together with noteworthy doctrinal
documents, some unresolved questionslO which were taken up by
3 ASC 244, p. 65.
4 ASC 244, p. 69.
5 ASC 244, p. 71-72.
6 ASC 244, p. 70.
7 Const 34; ASGC 145.149.
8 ASGC 184.
9 ASGC 184.
10 AWCSB p. 545-554.
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THE SALESIAN BROTHER
139
many provincial chapters a vear later in preparation for the GC21.
These chapter~ in turn asked the GC21 to gather together and
collate all in-depth studies and research papers of recent years in an
effort to resolve the questions that still remain unresolved.ll
Perhaps the present vocation crisis, which is more serious for bro-
thers than for priests, and the occasional conflicts in community life
that appear here and there, are caused at least in part by an incom-
plete knowledge and a consequent inadequate appreciation of the
brother. "In contrast with the priest's crisis which results from a
weakened and deformed identity, the brother's crisis is caused bv a
total ignorance of his identity or at least by an inadequate apprecia-
tion of the brother's vocation, which is sometimes misrepresented
and falsified. This type of ignorance is often found in salesian
priests, and sometimes even in the brothers themselves." 12
The GC21 wants in the first place to affirm the total validity of the lay 170
religious vocation in all the dimensions envisioned by Don Bosco
and in those necessitated bv todav's salesian mission.
In the second place, it would like to respond at least in part to the
legitimate expectations of the Congregation by producing a state-
ment based on the findings of the SGC and within the context of
Vatican II theology. This document would not pretend to exhaust
the argument, but rather to continue the rethinking that has already
been initiated and encourage further explorations along the lines
opened up by the Council in the field of theology of the religious life
in general and of the lay religious life in particular.
Our present work thus falls in line with the general theme of the
GC21: "witnessing and proclaiming the gospel," because the brother
is an indispensable component of the salesian community, evange-
lized and evangelizing, and as such he is called to be always and
everywhere an authentic witness and a faithful evangelizer.
1. THE SALESIAN BROTHER IN THE CONTEXT
OF THE SALESIAN COMMUNITY
In his zeal to save the young, Don Bosco associated to himself not 171
merely willing and isolated workers, but also others more attuned to
II Sch Precap 349-351.
12 AWCSB p. 607.
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CHAPTER DOCUMENTS GC21
his spirit, more committed to his ideals, whom he gathered into a
religious congregation, under the guidance of the Holy Spirit. Thus
it will not be so much the individuals who will perpetuate his ideals
as his communities, "formed of priests and lavmen," closely united
to each other bv deep brotherly ties.13 For this reason, the clear
precise dimension of each salesian can only be studied and evaluat-
ed adequately in the context of a brotherly and apostolic commun-
itv.
When considering the vocational identity of the brother, it is there-
fore necessary to begin with this basic fact: he is a member of the
salesian community. And it behooves us to keep this ever present
during the course of the study. He lives, he unfolds his personality,
he witnesses his vocation in the context of the community. In it he
reveals to himself and to others the true identity of his vocation.
1.1 Basic characteristics of the vocational
identity of the brother
172 At a first comprehensive glance, it is clear that the brother is neither
"a cleric"4 nor simp Iv "a lavman."~5 He is rather a baptized Chri-
stian, called bv God to give himself wholly to him in Christ, and thus
to serve him as a "lay religious" in the Salesian Congregation. In it
and in union with the salesian priest, he realizes, under the inspira-
tion of Don Bosco, the specific mission of promoting the integral
christian education of the young, especially the poorest of them.16 It
will be profitable now to examine in some detail the principal ele-
ments of this definition.
1.1.1 A complete and meaningful salesian vocation
173 Our Constitutions state: "The christian who enters the Society as a
brother answers a divine call of a special kind: that of living a lay
religious consecration, for the unfolding of the salesian mission." 17
This vocation is a reality that is:
- concrete. God does not call one to be a salesian in a general sort
of way but makes it understood, at times only gradually, that
13 AWCSB p. 88-89; Canst mss MB V, 937.
14 Cf LG III, especially 28.
15 Cf LG 31.
16 Cf Canst 2-7, 9-10,17-20,40.
17 Canst 37.
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THE SALESIAN BROTHER
141
such a call is to realize Don Bosco's idea of the lay religious;
- complete in itself. In the Congregation there are not two diffe-
rent degrees of membership. The brother shares all the elements
that constitute a salesian vocation: apostolate of the young, fra-
ternal-apostolic communion, religious consecration, salesian
spirit.18 As a consequence, he belongs to the mission of the
Societv bv his own right, not bv one that is derived; 19
- innovative. The brother is "a genial creation of the large heart of
Don Bosco, inspired by Marv Help of Christians." (Fr. Rinaldi)2O
This vocation is therefore a "specific" vocation different from
i others: both in the Church, because it is at the service of the
salesian mission, and in the salesian family, because it is in the
nature of a lav religious living in a communitv having specific
forms bestowed by the Founder;
- meaningful. It encompasses all facets of human life and offers
the possibility for the full development of one's personality.
1.1.2 Grafted on a christian vocation
The vocation of the brother is an evolution of the consecration 174
effected by the sacraments of baptism and confirmation, through
which he lives in the light of the christian values of the people of God.
Sanctified and sent by the Father for the salvation of the' world, he
partakes of the mission and activity of Christ, prophet, priest, and
shepherd, and thus inserts himself in the mission of the Church, to
witness and proclaim the gospel.
In his calling to be a salesian lav religious, the brother shares also in
all fundamental christian orientations such as consciousness of our
common dignitv as children of God and brothers in Christ, of our
common responsibility in the task of building up his Mystical Bodv,
and of our common call to sanctity; evangelical freedom, the gift of
the Spirit; a vivid sense of belonging to the local Church, presided
over by the bishop; a sense of renewed presence in society; christian
solidarity especially with the poor; sensitivity and openness to "the
signs of the times"; creative involvement in contemporary pro-
blems.21
18 Cf PC 10.
19 Cf Canst 3.
20 Cf ASC 40 p. 572.
21 Cf AWCSB pp. 116-126.
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CHAPTER DOCUMENTS GC21
1.1.3 At the service of the salesian mission
175 Don Bosco believed that to fully realize his mission of promoting
human and christian values among poor and abandoned youth, the
contribution of the lay religious (was indispensable.
The vocation of the brother makes him share in the salesian mission
entrusted to the community and makes him responsible with the
other members for its actualization. Every brother "receives a part
of the salesian mission to accomplish in so far as he is a member, and
therefore in intimate solidarity with his confreres and superiors;
thus everv service in the community, even if not directly connected
with the apostolate, shares in this mission and is a service and a
witness with this ecclesial dimension." 22
1.1.4 Lived and realized in community
176 Don Bosco's apostolic initiative is community-oriented. For this
reason the brother received his salesian calling from God in view of
his incorporation into the community, and lives within it with the full
consciousness of his shared dignity as a brother, just as Don Bosco
willed it and our salesian traditions have repeatedly sanctioned.23
Faith and charity uphold this structure of salesian fraternity, which
has as its principal trait the family spirit. This spirit engenders in the
community a certain "climate of shared affection based chiefly on
mutual esteem and confidence and leading on to fraternal rapport
and sharing of all they possess by the confreres." 24 The brother
forms part of the praying community, listens to the Word of God,
shares in the sacraments of the eucharist and of reconciliation.
He contributes in a responsible way to the planning, execution, and
evaluation of all community apostolic programs. He lives in con-
stant fidelity to his specific vocation and becomes, together with his
confreres, a sign of that new and permanent brotherhood establish-
ed by Christ.
1.1.5 Through profession of the evangelical counsels
177 The brother is aware that the obligation of personal sanctification
and the mission entrusted to him are superior to his human forces.
22 Cf ASGC 29.
23 Cf AGCI9 p. 65-67; ASGC 146.
24 ASGC 499.
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THE SALESIAN BROTHER
143
At the same time he is convinced that the Lord, who has called him,
will enable him to fulfill the one and the other, through the special
consecration that sustains his life and activity. Under the action of
the Holy Spirit he responds to the divine call by offering him his
whole being and action for the salvation of youth.
He gives expression to this commitment through the vows, by which
he witnesses his way of being a disciple of Christ and proclaims the
new christian life and future resurrection.
The brother finds moreover in his religious profession a deep bond
with the salesian mission and community life. In the vows he finds
the guarantee of true authenticity and supernatural efficacy for his
mission, a source of fraternity and pastoral charity, of enthusiasm
and apostolic dynamism. The vows render him always available to
others and effective in his work. They bind him to a full living of the
gospel which he has to witness and communicate to the young.26
1.1.6 Lay in character
The lay dimension is the concrete form in which the brother lives and 178
operates as a salesian religious. This is his specific characteristic, a
noteworthy and essential value of his identity. This lay aspect then
is not to be taken in a negative sense. Neither is it to be understood
simply as a service or a function. It is rather the sum total of the
values that constitute a lay christian, conditioned by the salesian
religious consecration.
This is how the SGC outlined the lay dimension of the brother: "With
the characteristics proper to religious Ilfe he lives his vocation as a
member of the laity, seeking the Kingdom of God by engaging in
temporal affairs and by ordering them according to the plan of God.
He exercises his baptismal priesthood, prophetic witness and
kingly service, and in this way truly shares in the life and mission of
Christ in the Church. With the intensity that derives from his spe-
cific consecration and by mandate of the Church, and not merely as
a private individual, he fulfils the mission of spreading the gospel
and of sanctifying in a non-sacramental manner. His works of
charity are undertaken with greater dedication within a Congrega-
tion devoted to the integral education of youth, especially those in
need. Finally, as regards the christian renewal of the temporal
25 Cf LG 44 & Canst 3.
26 Cf Canst 68-72; ASGC 106, 117-125.
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CHAPTER DOCUMENTS GC21
I!
order, since he has renounced worldliness he exercises this form of
I
apostolate as a religious in a most efficacious manner, educating
youth to the christian renewal of work and to other human values." 27 II
This lay dimension permeates the entire life of the brother: his 'I
salesian mission, his life in community, his apostolic activity, his
religious profession, his life of prayer, and his spiritual life-all of
which are lived by him in his capacity of a salesian religious layman. II
In this wav his entire existence focuses itself into a life of witness to I
the salesian ideal, with respect to his priest confreres, the people who I
are in his care, and the various branches of the salesian family. All
this gives to the salesian community a characteristic of its own, as I'
envisioned bv Don Bosco: the enriching presence of a lay dimension,
which makes it possible to meet the world in a way that is aposto-
lically more efficacious.28
179 Because of his religious consecration the brother differs from secu-
lar priests and laymen. Because he is a salesian religious he differs
from other religious belonging to other religious families or secular
institutes and from other branches of the salesian family. Because
he is a lay salesian he differs from the salesian priest. This diffe-
rence is not one of rank but of charism, which must not disappear
into a generic salesian concept that disregards concrete differences,
nor be cut off from the complementary dimension of the salesian
priesthood. I,n our Congregation, "the brother retains his characte-
ristic lay dimension in a close integrating rapport with the priestly
dimension of the salesian priest. "29 We run into a difficulty when in
underlining the common elements of the brother and priest, we
affirm merely that" we are all salesians." In this way we seem to
imply that the lay character and the priestly character are only
accidental or secondary elements. On the other hand, if we consider
the brother and the priest apart from the bonds of union that unite
them vitally to each other, we run the risk of falling into a separatist
vision, or worse still into a class distinction of salesian life.
This charismatic diversity postulates an earnest effort to put in pro-
per perspective the specific elements of the brother's identity, during
the initial important stages of formation.3° So also the program of
vocation recruitment should present the salesian vocation in its two
27 ASGC 149.
28 Cf AWCSB p. 147-154,574-576.
29 Cf AWCSB p. 574.
30 Cf Reg 92; GC21 Doc. on Formation,
n. 263.
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THE SALESIAN BROTHER
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components: the lay aspect and the priestly aspect.3!
We must admit that a study of the identity of the brother presents 180
special difficulty eyen today because of the lack of extensiye re-
search on the general topic of the laity. For instance, we haye no
studies on the lay YOcation in the Church, on the christian layman in
the local christian community, on the lay dimension of the religious
life, on the charism of authority in religious life with respect to its lay
members, etc. For this reason the task of deepening such an un-
derstanding is left to our confreres during the coming years. We
shall haye to explore the meaning of the lay dimension in the life and
behayior of the salesian community and of the brothers themselyes,
bringing out its enriching influence. This study will haye to be
carried out in the context of our salesian tradition and in keeping
with current deyelopments in theology.
1.2 The apostolic activity of the salesian brother
By reason of his sacramental character of baptism and confirmation 181
and his special vocation, the brother shares in the salesian mission
within the Church. As such he has the duty and the right as an
educator and evangelizing member of the salesian community to
engage in its apostolic activity, which is prophetic, sanctifying, and
renewing in respect of the temporal order.
Since he will bring a lay-religious dimension to the mission entrusted
to the community, it follows that there exists a lay contribution
which only he can make to the human and christian promotional
services through which the salesian mission is unfolded.
This contribution lies in the exercise of those typically lay functions
and services that further the development of the salesian mission. It
consists in performing all kind of tasks within the structure of the
apostolic community, thus sharing in its mission. It finds expres-
sion in his willingness to assume the various educative, pastoral, and
missionary roles not directly linked to the priestly character, giving
to them his own specific imprint of educator in the faith.32
The whole gamut of activities entered upon by the brother, whether 182
catechetical, missionary, evangelical, pedagogical, cultural, admi-
nistrative, clerical, domestic... all have an educational and pastoral
31 Cf GC21 Doc. "Salesians evangelizers of the voung" 111.
32 Cf Canst 37; ASGC 149; AWCSB pp. 134-141, 148-154, 185-186,555-557,641-642.
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CHAPTER DOCUMENTS GC2!
value with respect to the salesian apostolic community. They con-
tribute to the witness that the community gives of unity, cohesion,
fraternity, and Christ-centeredness.33
In the same context and in reply to several provincial chapters that
have raised the issue,34we have to consider the important question of
the apostolic dimension of the work entrusted to the brother and of
his educational involvement in the school scene, avoiding the pitfall
of entrusting him with only the professional training of the students.
Wherever possible it will be necessary to widen the sphere of the
brother's activity, remembering that he too has to be an educator in
the faith. He will thus be able to bring together in a more unified
way the goals of human advancement and christian formation
through his effective educational influence. His horizon will be
expanded in view of the possibilities of a wider range of salesian
service to the young.35
The GC2! accepts and makes its own the invitation of Pope Paul VI:
"The laity can also feel themselves called, or can be called by others,
to collaborate with the bishops in fostering the vital growth of the ~
ecclesial community by exercising a wide range of ministries, ac-
cording to the grace and gifts the Lord chooses to bestow upon
I
them." 36 The Chapter hopes that the brother, properly prepared,
I
will be able to exercise those ministries "not linked to sacred or-
ders"37 that the evangelizing action of the salesian community will
require.
The brother therefore can quality for all educative and pastoral
assignments proper to a salesian, provided they are not connected
with a service that requires priestly ordination.38 This means that in
a salesian community there are no zones or activities that are the
exclusive preserve either of the brother or the priest, with the sole
exception of those ministries and roles that are specifically priestly
or lay. The specific contribution of each will consist rather in ful-
filling the various salesian assignments or service roles with a style,
spirit and dimension that is either lay or priestly; thus our common
mission will gain both in richness and efficacy.
33 Cf Const 37; ASGC 29.
34 Cf Sch Precap 367-371, 400.
35 Cf A WCSB pp. 338-342, 555-557.
36 EN 73.
37 EN 73.
38 Cf Const 37.
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THE SALESIAN BROTHER
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If however we consider the nature of certain activities and the so- 183
cia-cultural milieu in which they are carried out, it can be that some
of them are more evident and significant signs of the brother's
identity. Considering the importance and the incidence of the
working classes in many countries for instance, it is clear that acti-
vities connected with this area will certainly be the most significant
apostolic field of action for the brother in these regions, even if not
exclusivelv SO.39
With his usual sensitivity to the needs of the times, Don Bosco had
already emphasized that one of the distinguishing tasks of the bro-
ther was to inject christian values in the world of labor, from which
he himself had reaped virtues, some of which are still valid today; for
instance, the spirit of competition, strict self-discipline, the sound
and enriching apologetical value of a religious workingman in the
face of a public opinion that is particularly sensitive to the meaning
of human labor.
But today work cannot be reduced to this concept alone. It is a new
and vast phenomenon that makes all social categories interdepen-
dent and interrelated, that determines the characteristics of a special
group, creates new cultural models, forges a new type of man. It is a
powerful factor in the development of the total human personality.
With the expression "the world of labor" we intend to refer not so
much to the material aspect of work as to the quality that makes it an
agent for cultural and social change.
The brother's different forms of presence in the field of labor will be 184
significant and effective on two conditions:
- He should never forget that he is always and everywhere a sale-
sian educator. His main objective should be to focus the diffe-
rent elements of that social reality that we call "work" towards
those values, individual and collective, that refer to the person of
the worker, so as to open up to him the possibility of finding the
full and total fulfillment of his personality in adherence to the
Faith.
- He should be faithful to his identity as "a lay salesian religious."
This implies many obligations:
He will know how to capitalize on the many positive values
present in the world of labor (such as the spirit of brotherhood,
solidarity, and community, combined with respect for the perso-
39 Cf A WCSB pp. 322-338.
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CHAPTER DOCUMENTS GC21
nalitv of the individual), and at the same time he will know how to
point out the evils that threaten him (a materialistic concept of
life, resistance to spiritual realities, individualism, envy, senti-
ments of hostility, temptation to violence).
* He will know how to defend and promote the good of the
workingman. As a religious wholly oriented towards Christ, who
is the foundation and the summit of all human values, he will be
able to identify the dangers that beset these values and help
people to overcome them.
* By reason of the concern that he shows and the love that he
unceasinglv gives to others, he will be able to bear witness to a
profound and universal brotherhood that dispels all forms of
egoism, exploitation, and self-interest.
* He will reveal the Kingdom of God, already present in the
world and in the history of man, and in this way proclaim the
Kingdom that is to come.
Technical schools, youth centers for the working classes, christian
associations of young workers are some of the valid structures wi-
thin which the educational efforts of the brother can run parallel to
185 the practical instruction he gives.
Finally, the brother is eminently suited to inspire cooperators and
past pupils who have gone into the labor market, in their human and
christian formation and in their apostolic activities.
1.3 Some points about the spiritual life of the
salesian brother
186 By spiritual life we here mean a practical way of perceiving, experi-
menting, maturing and living christian and salesian ideals of sanct-
itv. The brother is called to live and bear witness in the salesian
community to an experience of faith and of Church with respect to
his particular vocation and state of life. This too belongs to his
vocational identity.
Salesian spiritualitv does not exist as an abstract entity, but is em-
bodied concretely in the life of laymen, religious, and priests. The
brother perceives and lives it as a lay religious, with a view to being
the promoter of an apostolate that is typicallv lay.42
41 Cf ASGC 744,750.
42 Cf AWCSB pp. 154-157, 186, 189-191; Spiritualita dell'azione, Midali, Rome 1977pp.
278-282.
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THE SALESIAN BROTHER
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In keeping with the basic principles of salesian spirituality, the bro- 187
ther cultivates a living and personal union with Christ, the apostle of
the Father, who calls everyone to be saved. He knows that he shares
Christ's preferential love for poor and abandoned children. He is
aware of being God's helper, as a humble and vet necessary and
efficacious instrument. He has a deep sense of belonging, to the
Church and to the salesian community. In his life and in his beha-
vior he is attuned to the person, the style, and the spirit of Don Bosco,
his founder and model. He is conscious moreover that these attitu-
des proceed from the Holy Spirit, whom he received in baptism and
confirmation. It is this same Holy Spirit that continually gives life
and meaning to his particular vocation and orients it to the glory of
the Father and the salvation of the young who are poor and needy.
This spiritual experience has a certain personal character and the-
refore cannot easily be communicated. However, it would certainly
be beneficial in this regard to make a collection of examples given by
brothers who have had an intense life of prayer and union with God,
an extraordinary love for work, a lively sense of belonging to the
Congregation, and an ardent attachment to Don Bosco.
Here it is possible to list certain component elements of the brother's 188
spiritual life, drawn from the whole range of his salesian experience:
- Joy is a positive and enriching value in the religious life of the lay
salesian, that contributes significantly and essentially, to the
identity of the Congregation. The brother regards his vocation as
God's gift and his life as the joyful, free, and personal response
that he makes to God; it is the raison d'etre of his existence, his
only path to personal sanctity.43
- Together with his brother priests, he lives a life of family intima-
cy, work, and prayer. A characteristic of his spirituality must be
this experience of deep interpersonal relationship with the sale-
sian priest. This conveys to him a vibrant sense of the Church as
a family in which all of us are children of the same Father and
equally responsible, albeit with differing ministries and roles that
enrich and complete each other. Hence flows the awareness of
his responsibility, the indispensable nature of his contribution,
and at the same time the need he has of others.44
43 Cf Canst 37.4.
44 Cf Canst 2, 34.
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CHAPTER DOCUMENTS GC21
189 - The special characteristics of "the world of labor," often a field of
apostolic activity for the brother, enable him to experience in a
concrete way certain values of the salesian spirit, such as a cer-
tain practical sense, a sense of urgency, a spirit of initiative and
creativity, an ability to check back periodically and to adapt
himself to different circumstances.45
- The lay orientation of the brother and the type of work in which
he is often involved enable him to enjoy "a new and close pre-
sence" with the young and with lay people. He can thus put into
practice in a very particular way "the salesian style of relation-
ships": openness and cordiality, simplicity, delicate familiarity,
progressive development of the social graces characteristic of lay
people.46
- Generally speaking, the brother is in a position to enjoy the
special trait of salesian optimism, because of his involvement in
the creative world of technology and art. He is thus enabled to
appreciate material values,47 to admire the creative power which
God entrusts to man, and to rejoice in the achievements of
human science.
190 - The brother is a religious who has the holy ambition of trans-
forming all his actions, from the lowest to the most brilliant, into
an oblation to God, for his greater honor and glory and for his
Kingdom. Thus his life is dominated by a special "filial and
priestly enthusiasm, and becomes a liturgy for the sole glory of
the Father."48
- Vatican II states that religious profession enables one to conform
to "the type of virginal and humble life that Christ the Lord
elected for himself and that his Virgin Mother also chose."49 The
same Council presents Mary to the laity as "the perfect model of
their spiritual and apostolic life."50 In this context devotion to
Mary most holy becomes for the brother a personal and enrich-
ing experience.
- 191 When the spiritual life of the salesian leads him, in imitation of Don
Bosco, to practise charity to an heroic degree, then we can say that
45 Cf Const 43.
46 Cf Const 45; AA 4i, 29c.
47 Cf Const 47.
48 Cf Const 67, 70.
49 Cf LG 46b; PC 25.
50 Cf AA 4. .
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THE SALESIAN BROTHER
151
he has reached the summit and becomes a source of enrichment for
the entire Congregation. The GC21 finds reason to believe that this
gift has been granted to several salesian brothers. Each one of us
knows some confrere who has attained this fullness in different
places and under varied circumstances, sometimes in the most
hidden and self-sacrificing ways. Many have found a place in the
annals of the Congregation. Some of them, martyrs for the faith or
heroes of charity, have become candidates for canonization. All
these instances give further evidence of the charismatic richness
found in the salesian lay vocation.
1.4 Sharing the life and government of the
Congregation
As a member of the Salesian Congregation the brother finds himself 192
in a relationship of corporate responsibility arising from his special
salesian vocation, in which he lives as a brother among brothers.
The whole of salesian tradition testifies to the rich and varied con-
tribution made by the brother to the life of the community, with
instances of direct responsibility in the structures of authority at all
levels:
- At the local level he assumes various roles of responsibility, both
in the religious and the educational community: principal,
craftsmaster, technical director, financial administrator... mem-
ber of the councipl
- At the provincial level, he shares in all the leadership functions of
the province-standing committees, secretariates, can be a
member of the provincial council and a delegate to the provincial
chapterY
- At the world level, he can be a member of the General Chapter, 54
and form part of the Superior Council of the Congregation.55
The brother thus makes his responsible and effective contribution to
the life of the community.56 Living in harmony, sharing authority
and responsibility according to the principles of subsidiarity and
5512 Canst 185-189.
53 Canst 171-176.
Canst 179.
54 Canst 156.
55 Canst 146.
56 Cf Canst 34.
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CHAPTER DOCUMENTS GC2!
decentralization, he plays his part in the animation of the commu-
nity's apostolate.57 His authority is exercised always "in the name
and in imitation of Christ, according to the spirit of Don Bosco, as a
service rendered to brothers to discern and fulfil the will of the
Father. "58
193 The GC21 notes that brothers are present in a large number of local
councils, and form part of about one half of the provincial councils.
Their presence at the provincial chapters held in 1977 was rather
sparse and very few were elected as delegates to the General Chap-
ter. In this regard, both the World Congress of Brothers and the
provincial chapters of 197760requested that the representation of
brothers in councils, and more especially chapters be assured and
made more effective.
Considering the nature and finality of Provincial and of General
Chapters,61 the request that a realistic and significant presence of
brothers be guaranteed would seem to be well founded, so that the
Congregation may not be deprived of the valid contribution of lay
salesian experience at a moment of reflection, evaluation and deci-
sion so important for our life and mission.
It is not here a question of ensuring the presence of a particular
group or class of confreres, nor even of responding to a sociological
need. We are dealing instead with a charismatic reality, to which we
are not yet perhaps sufficiently sensitized. Through a significant
representation of the brother at the Provincial and General Chapters,
we want to ensure the presence at these assemblies of the two
dimensions, priestly and lay, that make up our Congregation.
If the presence of the lay dimension is found to be very inadequate, it
seems imperative to provide a remedy to the situation in the best
possible way. Rather than multiply juridical norms, the GC21 thinks
it best to leave the solution of this problem to the salesian sensibility
of the confreres.
57 Cf Const 126, 127.
58 Const 125.
59 AWCSB p. 552, proposal 7.
611Sch Precap 372-374.
61 Const 177, 151.
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THE SALESIAN BROTHER
153
1.5 Essential mutual relationship between the
salesian brother and the salesian priest
In an opening statement we said that Don Bosco's expressed will was 194
that our salesian communities should comprise priests and laymen.
As a consequence of this the brother should be able to live his
salesian vocation in its many enriching aspects that we have pre-
sented above, not in isolation, but in brotherly relationship with the
salesian priest. "In our Congregation," says Father Ricceri, "the
brother lives his distinctive lay characteristic in a close integrating
rapport with the priestly character of the salesian priest. The lay
character of the brother is not something apart and independent... It
exists in a wonderful symbiosis with the priestly character of the
salesian priest. In our communities both of these qualitative ele-
ments are mutually complementary and result in a unique spiritual-
ity of action that characterizes a salesian community in the Church...
In the same way the priestly character does not exist alone and
independent... The lay function and the priestly function are
interrelated in our Congregation. We are dealing here with a special
charismatic phenomenon that needs to be studied at greater depth.
This is the living realitv that we are thinking about; we are a com-
munity of priests and laymen that in a vital exchange share the
wealth of their vocational differences and in a deep spiritual bond
share a common pastoral mission directed primarilv to the young
and the poor." 62
A relationship of this sort does not mean subordination or opposi-
tion, nor does it mean the loss or fusion of one's individuating
characteristics. On the contrary, it is a mark that distinguishes our
salesian apostolic communities and their members.
In this way the presence of the brother enriches the communitv. It 195
reminds the priest members of the values inherent in the lay reli-
gious vocation and recalls them constantly to an active collaboration
with lay people. Effectively it achieves the ideal of Don Bosco, who
wanted to influence the young through a deep experience of priests
working together with lay people in the same religious communi tv.
"This presence serves to remind the salesian priest... of an apostolic
goal and ideal that is complex in its reality, because it goes bevond
priestly and catechetical activitv in the strict sense."63
62 AWCSB pp. 574-577.
63 Fr Ricceri, Cf AWCSB p. 575.
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CHAPTER DOCUMENTS GC21
To the young it presents the values of the lay religious vocation as an
alternative to the priestly religious vocation. To those who do not
feel themselves called to the religious life, it offers a more immediate
model of the christian life, of sanctified work, and of the lay aposto-
late. It offers the community a particular type of incarnation in the
world and a particular presence in the Church.
.
196 Since they are closely related to each other in the internal affairs of
the community, the brother and the salesian priest mutually cha-
racterize and influence each other. It is not possible to define
adequately the identity of the brother without reference to the
identity of the salesian priest and viceversa. The crisis of identity or
the changed perspective of the one involve and affect the other to
some extent. Their spiritual strengths enrich each other, and the
poverty of spiritual life, whether lay or priestly, has a negative effect
on both.
.
For the salesian community to remain faithful to its original project
and for its members to develop faithfully their own characteristic
physiognomy, priests and brothers must know and be deeply open
with each other in the contemplation of God's gift. "Thus it will be
possible to realize this wonderful exchange, in which each one re-
mains himself but is oriented toward the other, and both toward the
ones to whom we have been sent. A priest who does not regard his
brother in this light, or who belittles his real presence and prophetic
mission, is a priest who does not have a full grasp of his own identity.
This same uneasiness should likewise disturb the conscience of the
brother in his desire for brotherhood, since he has freely committed
himself to a life of communion. He should be disturbed when he
sees priests who do not feel themselves stirred by the presence of the
Lord... and who cheapen their ministry with various forms of cleri-
calisms, worldliness, and vain spiritual banalities. "64
Regarding this mutual relationship the Rector Major, Fr. Egidio
Vigano, has stated, "I believe it will be a very useful thing if the
experts continue to deepen our understanding of this peculiar type
of fusion and organic complementarity which exists between the
ministerial priesthood and the lay consecration in our salesian life. "65
The Congregation therefore must continue its reflection on the
manner in which the lay and priestly dimension of the brother and
the salesian priest relate to and complete each other in the internal
structure of the one salesian apostolic community.
64 AWCSB pp. 307-308.
65 GC21: Intervention
in the assembly,
24 January
1978, n. 235.
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2. THE SALESIAN CONGREGATION AND THE
SALESIAN BROTHER
Up to now we have been dealing almost exclusivelv with the personal 197
vocation of the brother. Now we would like to broaden our dis-
course to the level of the whole Congregation.
From what has already been said, it is clear that the brother is an
enrichment for our Society; he represents one of its essential and
indispensable dimensions. The special religious vocation of a lav
salesian affects the global tone of the Congregation, and together
with the priestly dimension defines its identitv.
The theme of the brother "touches the very nature of the Congrega-
tion. To ask what is the brother is the same thing as asking, What is
the nature of the Congregation, its mission, its spirit? Because the
Congregation that Don Bosco willed and founded cannot be thought
of as other than an apostolic community of consecrated laymen and
clerics. If you look closely, the problems of the brother are the same
as the problems of the Congregation. They are our most real and
most essential problems. "66
The Congregation therefore must keep faithful to the charismatic 198
nature that Don Bosco gave it. This must be not just a theoretical or
doctrinal fidelity, but one that is concrete and historical. In other
words, it must not merely be said that it is both clerical and lay but it
must really be so, in a clear, visible manner, as demonstrated in its
attitude, in its life and external manifestations. A Salesian Congre-
gation without the presence of lay members would no longer be the
Congregation willed by Don Bosco. It would become historically
unfaithful, even if in its official documents it continued to proclaim
that it is composed of clerics and lavmen.
Perhaps it should also be added that when in some provinces the
proportion of ,brothers to priests in seriously compromised, then in
those places at 'least we ho longer give a complete and exact witness
of what we are charismatically.
The GC2! declares with Father Ricceri that "the rediscovery and the
reactivation of the brother will indeed mean a greater fidelity to the
ideal of Don Bosco and a deepening of our community realitv as
salesians." 67
66 Fr Ricceri, ASC 2:72, pp. 63-65; A WCSB p. 588, 590-591.
61 ASC 2:72, p. 65; AWCSB p. 591.
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CHAPTER DOCUMENTS GC21
3. THE SERVICE OF THE SALESIAN SUPERIOR
AND THE SALESIAN BROTHER
3.1 The problem
199 After a century of peaceful and universal acceptance of the tradition
that in our salesian communities the one who is called upon to lead
and inspire the others should possess the priestly character,68 the
question has now been raised in the Congregation, more in some
regions than others, whether the brother may exercise the service of
superior.
Several questions are raised. Why cannot the brother lead the sa-
lesian community? Cannot the salesian community fulfill the same
mission even if it is animated by a brother? Why not eliminate from
the Constitutions whatever savors of distinction between the brother
and salesian priest?
This question arises primarily from the fact that the brotherly
equality of our members does not seem to be fully achieved as long
as any distinction on this point remains in our particular Code. No
development of the salesian lay vocation seems attainable, and no
proper presentation of this vocation to the youth of today seems
possible unless and until this distinction is taken out of our Consti-
tutions. Other considerations are drawn from a renewed sensibility
and from the new position assumed by the laity in the Church,
especially after Vatican II. These questions are posed with a sincere
desire of interpreting "the will of our Founder for our day and age."69
It is evident that we are not dealing merely with a juridical or socio-
logical question; nor is it a problem that arises from a consideration
of religious life in general. It is question of a specific religious
ecclesial problem that can be termed "salesian." It is concerned
with a particular mode of life, as found in the salesian community as
started and structured by Don Bosco, and lived and approved h,' the
Church, with a view to the fulfilment of the concrete mission that the
Holy Spirit entrusted to our Father and FounderJo
68 "It is an undeniable fact that the rector in our Congregation has always been a
priest." Address of the RM, Fr E Vigano, 24 Jan. 1978, n. 214.
69 Cf Contributo di Studio to Scheme III, n. 579-592, especially 579, 580, 584; Cf also
Sch Precap 318.
70 Cf Fr Ricceri, Closing address WCSB in AWCSB pp. 576-577 n. 3.3. '
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157
3.2 The considerations and the deliberations of the SGC
This question was deeply felt by the SGC (1971), which had the 200
assignment of reflecting on the identity of the Salesian Congrega-
tion, with a view to the revision of the Constitutions themselves.71
Thanks to the careful preparation made it was possible to grasp the
question with all its motivations and implications.72
The problem of the priesthood as a condition for the office of sale-
sian superior was studied specifically in the treatise "Those res-
ponsible for our mission."73 It was discussed in depth, because it
was realized that we were touching a point that concerned the very
roots of our spirit and of our salesian life, both with regard to the
internal government of the community and with regard to the pa-
storal method proper to our mission.
The SGC concluded its studv with the decision that became part of
the new text of the Constitutions: "It is our tradition that the salesian
community be guided in its apostolic task by a member who by his
sacerdotal ordination and by his pastoral experience is able to direct
it spiritually and orientate its mission."74
The postcapitular program for helping in the application of the
capitular deliberations included among other things Congresses for
the Brothers, for the purpose of studying the documents that re-
ferred to them,15 clarifying their identity and suggesting practical
applications of what was discussed in the Chapter.76
3.3 The Wodd Congress of Brothers and the
Provincial Chapters of 1977
The authoritative answer of the SGC did not end the question. It 201
continued to be deeply felt in various parts of the Congregation.
The WorId Congress of Brothers was held in Rome (1975) in a climate
of true salesian spirit.77 Besides the in-depth study of several themes
touching the identity of the brother, his apostolic activity, and his
71 Cf ES II; PC 2,3.
72 Cf "What salesians think of their Congregation today" (1969) vol IV, Chap VI pp.
134-143.
7734 CCfonSstch 3P5.recap 319.
75 Cf ASGC 763, 4b.
76 Cf ASGC 184, 4a.
77 Cf Address Fr Ricceri
A WCSB pp. 569-571 n. 1.
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CHAPTER DOCUMENTS GC2!
formation,78 there emerged the psychological question of what was
them termed "juridical equality. "79
In his closing address the Rector Major, Fr. Luigi Ricceri, whilst
manifesting his intention to have this topic of such vast importance
studied further,8O declared: "The conscience of the Congregation has
for the present answered this question through the formal delibera-
tions of the SGC, during which this problem was studied in depth
and an answer given through the Constitutions." 81
He then emphasized the point that for an evenWal change in this
matter it would be necessary to determine whether we were here
dealing with an essential or non-essential element of our charism.
He recalled the three conditions that have to De verified when we
want to shed light on this or any other point that touches on the
original charism of the Congregation:
- the explicit and verifiable will of the Founder
- the relation of the particular point in question to our specific:
mission
- the formal pronouncement of the Church.82
202 Accepting these criteria, it must be admitted that the studies made
thus far, especially during the past few years, do not support the
possibility of a change in this matter along the lines suggested.
In preparation for the GC21, a certain number of provincial chapters
returned to the same argument. Some asked that we should elimi-
nate from the Constitutions every juridical inequality between the
salesian brother and the salesian priest; others confirmed the deci-
sion of the SGC; still others requested a yet deeper study of so
important a problem.84
The arguments put forth, both with respect to keeping the status quo
and in favor of making a change, do not make any substantial
addition to the arguments already expressed by the SGC and by the
World Congress of Brothers.85
78 Cf Sch Precap n. 334-340.
79 Cf Address Fr Ricceri, AWCSB p. 573 n. 3.3; Sch Pre cap n. 342; Cf "Proposals and
motions of WCSB" n. 4, AWCSB pp. 548-551.
80 Cf Address Fr Ricceri, AWCSB p. 573, n. 3.2.
81 Fr Ricceri, AWCSB p. 578, n. 3.3.5.
82 Cf Address Fr Ricceri, AWCSB p. 579 n. 3.3.6.
83 Cf Studies presented to WCSB in AWCSB.
84 Cf Sch Precap n. 47-53.
85 Cf Sch Precap n. 48, 49, 51: Contribution to Scheme III (1977), n. 578-601. "The
reasons available are substantially those taken into consideration already by the
SGc." Ibid. 603.
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3.4 The 21st General Chapter
The GC2!, in the light of the proposals of the provincial chapters and 203
the resolutions of the World Congress of Brothers, decided in favor
of a further reflection on this topic. At the beginning of the Chapter,
the Cardinal Secretary of State, in the name of Pope Paul VI, sent to
the Rector Major, Fr. Luigi Ricceri, a letter "of exhortation and
orientation for the Chapter members." In it Cardinal Villot refers
directly to this question with the following words:
"Finally, filled with hope at the sight of the flourishing development
of the Salesian Family and its organization, the Vicar of Christ ex-
pressed the desire that the Institute may remain faithful to the
essential elements that give it its identity, even with regard to the
figure and function of the Rector, so that the latter, enhanced by the
charism of his priestly ordination, may be able to guide with ecclesial
wisdom the increasing variety of groups whose aim is to lead a
committed life under the leadership and in the spirit of St. John
Bosco. "
The significance of this message was underlined first by the outgoing 204
Rector Major, Fr. Luigi Ricceri, and later by the incoming Rector
Major, Fr. Egidio Vigano, who said in part:
"This letter introduced a very clear orientation for the work of our
Chapter. It is an additional source of light for us to see more clearly
and securely. As Father Ricceri stated in answering some questions
on the subject, 'They are the words of a Father inviting us to study
with serenity, with thoroughness and with fine salesian sensitivity
the problems of the Chapter, particularly those which bear on the
living identity of the Society. They are the words of our guide in the
process of discernment in which we are all engaged in deeds and not
just in words, and they are the highest and richest guarantee we have
of the authentic identity of our vocation. "86
The GC2!, conscious of its responsibility, has studied at length the 205
realitv of the salesian brother and has amply delineated the figure
of the salesian superior, to emphasize especially the latter's role of
spiritual guide of the community and the pastoral guide of our
salesian mission.87
86 Cf n. 221.
87 Cf "Salesians evangelizers of the young" n. 46-57.
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CHAPTER DOCUMENTS GC2!
Therefore in an attitude of veneration and special adhesion for the
successor of Peter,88 the supreme Superior of our Society, and ac-
cepting his teaching with docility,89 mindful also of the way of
thinking of Don Bosco who said that the word of the Pope must be
our Rule always and in everything,9O after prayer, reflection and a
sincere seeking of the Lord's will, the Chapter has decided to main-
tain, in accordance with the Pope's wish the salesian tradition codi-
fied by the SGC in art. 35 of the Constitutions: that the salesian
community be guided in its apostolic task by a member who by his
priestly ordination and by his pastoral experience is able to direct it
spiritually and orientate its mission.
The GC21 entrusts all salesians with the duty of making every effort
to increase their awareness of the true and deep salesian brother-
hood that Don Bosco wanted to be the form and spirit of our com-
munities.
4. Practical directives
206 We salesians must pay special attention to the acceptance and propar
assessment of the richness of the vocational identity of the brother, and its
essential significance for the life and mission of the Congregation.
a) Therefore let every province draw up an efficacious program to ensure
that all confreres, priests and brothers, deepen their understanding of the
true sense of the consecrated lifeof the brother and his specific community
commitment. Retreats'and on-going formation courses can be very op-
portune occasions for this purpose.
207 b) To promote an accurate knowledge of the brother within the salesian
set-up, to foster his spiritual life and aid vocational work in his connection,
the Department for Formation shall arrange for further study of the newer
aspects of this vocation, and for the publication of biographies of salesian
brothers.
208 c) So that the equality and diversity inherent in the identities of the salesian
priest and brother may be accepted as one of the riches of the salesian
community and become a reality of daily life, each salesian must both
88 Cf Const 44.
89 Cf Const 128.
90 MB VI, 494.
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THE SALESIAN BROTHER
161
accept these facts internally and manifest externally through certain basic
attitudes: a root conviction about their fundamental equality and respective
diversities; family spirit; frater.1al co-responsibility; the joyful recognition of
the mutual need of the one group for the other; complementarity and
generous solidarity; the practical recognition of a proper though relative
autonomy and responsibility of each group.
d) The presence of the brother in a salesian community touches deeply the 209
identity of the Congregation itself. In the next six years the provinces must
feel the urgent need of intensifying the seeking of brother vocations. Let
the apostolic presence of brothers amongst young people be intensified,
so that they may provide a significant and evident witness amongst the
young people concerned.
e) A meaningful presence of brothers in councils and chapters is primarily 210
a service given to the salesian community of the specific char ism of con-
secrated lay life. For this reason in proposing members for provincial
councils and electing delegates to provincial chapters, the confreres
should keep in mind the advantages of having also brothers present.
f) In electing delegates of the province for a General Chapter, the mem-
bers of the provincial chapter should keep in mind the possibility they have
of choosing delegates amongst the brothers especially when the province
has the right to send more than one delegate.
g) To bear faithful witness in the Church and the world to the charismatic 211
gift received by Don Bosco the Congregation at every level must present an
, accurate official image of a religious community of priests and laymen, and
ensure that neither figure is privileged with respect to the other.
11
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Intervention of the Rector Major
Fr Egidio Vigano on
w.'
"SHARING IN THE LIFE AND
GOVERNMENT OF THE CONGREGATION"
For convenience and because of its,special character, this address of the Rector Major
given on 24th January 1978, is inserted here after Document 2 instead of in the Appendix.
I feel I have an obligation in conscience to intervene on the theme we were
asked to reflect on over the past few days, i.e. "sharing in the life and
government of the Congregation," and on the letter received from the Holy
Father on the subject.
The fact that I am speaking to you on the 24th of the month, the Feast of
Saint Francis de Sales, our Patron, is partly coincidence but not altogether
so; there was also an element of personal choice.
1. THE SIGNIFICANCE OF MY INTERVENTION
212 I feel compelled to intervene because of the nature of the Rector Major's
role, through which I have been entrusted with the clear responsibility for
conducting this General Chapter (cf Const. Art. 155) and with the guidance
of the Congregation for the next six years (cf Const. Art. 129ff).
I have no intention of involving either the Presidency or the Central Coor-
dinating Committee. I assume full responsibility and am speaking as Rec-
tor Major, after prayer and reflection, after discussion and assessment with
the
the
person you a
Vicar Genera,
r.pFori.nCteadjetaans
my "closest
Scrivo.
collaborator"
(cf Const. Art. 138),
I am intervening with particular seriousness, therefore: I hope I shall be
both clear and precise because the point at issue goes right to the roots of
our salesian spirit and life-style and is directly related, in consequence, to
our future renewal, to the unity of our Congregation, to the identity of its
members, and to the animation of the whole salesian family.
Evidently I am speaking at a particular and well-defined moment in history
i.e. the GC21 and in view of my mandate as Rector Major for the next six
years; it is normal for concrete aspects of life and the realism of government
to be clearly defined, but the important thing to note is that precisely at this
historical juncture I feel it my duty to have recourse, simply and in this
family context, to the practical exercise of the supreme ministry of unity and
guidance which is proper to the Rector Major.
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THE SALESIAN BROTHER
163
2. WHERE THE PROBLEM REALLY LIES
Allow me to go straight to the heart of the problem. We are all in complete 213
agreement, I hope, on the importance of the salesian brother and of the
need for his advancement. But strictly speaking, this is not the problem
which is causing tension among us: the real issue is a different one, even
though it is linked with this.
Even before the SGC the following question was raised: when we consider
the constituent elements of the salesian project, is the service of authority
substantially linked to the ministry of the priesthood or not?
At that time the question covered the problem of authority in the Congre-
gation at all levels (Rector, Provincial, Rector Major); today the problem
area has been limited for us to that of the Rector. For the proper presen-
tation of this argument, direct consideration must necessarily be given to
the kind of authority that must animate and serve the salesian communitv.
In the Congregation no member has the right to accede to the function of
authority (in the elections of the 15th December, last month, the thought of
rights never crossed my mind when I heard the names read out; I just
trembled with fear). Rather it is the community which according to the
particular and specific character of our Institute has the right to be served
by the appropriate authority; it is the members taken together in commu-
nion who have the right to be guided and animated by a certain specific kind
of authority.
Now it is an undeniable fact that the rector in our Congregation has always 214
been a priest; it is equally clear that 'the rector always figured among the
prime concerns of Don Bosco, of all his successors and of all the General
Chapters, and was always considered of central importance.
The problem therefore presents us with the possibility of a qualitative
change in the life of the salesian community. It would be foolish to conceal
or to play d9wn this fact: before making a qualitative change, one must have
a clear and in-depth knowledge of the values at issue, of the motives
advanced and of the consequences that will follow, together with the rela-
tive advantages and disadvantages.
The proposal for a possible and "radical about-turn" in this field stemmed 215
from different ways of envisaging the function of authority in the salesian
community:
- some argued that the pastoral charity of the salesian community should,
on account of the constitutive elements of the salesian project, be guided
and nourished by a type of authority that is enriched by the graces of the
priestly ministry, a ministry which was powerfully probed by Vatican II
and then given fresh relevance in the Church in reply to the signs of the
times and in view of a new epoch in history;
- others however took the view that the style and activity of the salesian
community must adapt to the signs of the times as seen in the process of
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secularization and socialization, and in the light of Conciliar Ecclesiolo-
gy of the People of God, in which context can be seen emerging for
religious life the equality values of baptism, and for the Church the
importance of the laity. Following this line, the kind of salesian au-
thority needed in this new age should no longer be necessarily linked
with the priestly ministry.
The arguments for both sides were already accumulated in the course of the
SGc. They were of various kinds: religious-ecclesiological, socio-cultural,
psychological, those that were more concerned with the future and those
that were more concerned with our past salesian history. In the various
discussion encounters that have followed the SGC, more or less the same
arguments have been heard over and over again, without any further sub-
stantial progress but with the loss at times of serenity in dialogue.
3. A SPECIFIC PROBLEM OF THE
"SALESIANS OF DON BOSCO"
216 It will be clear by now that we are not dealing with a "generic" problem on
the theology of the priesthood or on the theology of religious life, but with a
highly individuated, concrete "charismatic experience": that of the Society
of St. Francis de Sales which was begun by Don Bosco in whose spirit it has
grown.
It is to this solid bedrock of living reality that we must descend if our
arguments are to have any validity.
What are the elements that go to make up our Institute's "own special
character"? When is some specific element considered to belong "substan-
tially" to this special character as part of the foundation core?
The adverb "substantially," excuse the parenthesis, is to be taken "techni-
cally" here, with a meaning similar to that which it bears in theology in
reference to the "substance" of a sacrament, which depends more on the
free determining will of the Founder than on any ideological requirements
or generic abstract arguments. The issue before us is not a doctrinal pro-
blem about metaphysical values but a clear-cut practical issue which is
historical and pedagogical, and which cannot be deduced in any way from
the nature of things but solely from the will of the Founder who determined
the shape of his particular pastoral project of pedagogy.
In religious life there are many Institutes, but each has its own constitutive
project in accordance with a truly wonderful pluriformity of charisms.
Indeed, the religious state is "not intermediary between the clerical and lay
condition" but derives from both, as a special gift for the whole Church (LG
43); on account of this there exists in religious life a whole range of types of
authority, which go from the constitutional inclusion of the priestly ministry
to its non-relevance, to its impossibility and indeed even to its positive
exclusion.
All this helps us to situate the problem, but does not yet resolve it.
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4. THE SOLUTION GIVEN BY THE SPECIAL
GENERAL CHAPTER
In our case, after the issue had been raised, we had a clear statement of the 217
official position from the SGC, which because of its nature as a "Special"
General Chapter, was called upon to deal with the issue of identity in all its
essential elements. (Cf Pre-Capito Scheme 1st Comm - A,4b "Peculiar form
of the Congregation of the salesian religious" pp. 109-151. There pages
served as a basis for discussion and approval of the solution taken by the
Chapter Members).
The solution of the Special General Chapter is an official and authoritative
answer: it was given with the knowledge, preparation, discussion, qualified
approval and explicit formulation that are proper to the supreme authority
of the Congregation in a Special General Chapter, entrusted by the Holy See
and by all the confreres with the mandate to study and decide whether the
figure and function of the rector in the Congregation, by constitutive tradi-
tion, required the functions and charisms of the priestly ministry.
The substance of the answer given by the Chapter is codified in the text of
Art. 35 of the new Constitutions, in which it is stated that according to our
tradition, the community must be guided by a superior whose function is
enhanced by the special graces of priestly ordination.
Furthermore, the SGC planned a whole process of renewal, in which the
analysis of the situation and the promotion of the figure of the salesian
brother featured clearly. The ultimate expression in this programme of
activities was the World Congress of Salesian Brothers.
From the beginning, prior to the SGC, the presentation of this problem was 218
couched by many in terms of a direct connection with the promotion of the
brother-~s if his missing "juridical equality" were the most significant
aspect of it all; the outcome was that, for various reasons (on which it
would be profitable to dwell), discussions, uncertainties and research car-
ried on. We find all of these, collected in an orderly fashion, in the Acts of
the World Congress of Salesian Brothers; some of them were taken up and
expanded by various provincial chapters in some proposals sent to this 21st
G.c. (see Pre-Capitular Documents).
How are we to understand, and what meaning are we to give to this persi-
stence of the problem after the SGC?
- First of all we must acknowledge its existence, because it does represent
a concrete phenomenon that has to be dealt with. We are all equally
responsible for the life and vitality of our communities. We have indeed
to find a common point of fraternal unity and a dimension of growth,
which will help us to overcome all difficulties and to see more clearly, for
the love of Don Bosco.
- Then we have to admit that objectively we are dealing with a limited
situation, peculiar to well-defined areas and groups of confreres who put
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CHAPTER DOCUMENTS GC21
forward a "proposal" without the guarantee of a solution. As one of you
has already pointed out, a World Congress is not an ordinary and even
less a special General Chapter. No doubt it has more than a negligible
weight of indicative and research value, but one cannot attribute to it a
value of solution and directive with the authority of a constitutional
body.
219 In his concluding talk to the World Congress of Salesian Brothers the Rector
Major, Father Ricceri, underlined the delicate nature of this problem and
stated discreetly "It seems to me that we are dealing here with something
that touches the very essence of our organization as a religious commun-
ity... In the presence of a possible doubt, whether or not anyone element
belonged to the essence of our Congregation, we could not proceed with the
change only for the reason that a change is possible." If we acted other-wi-
se, in the specific case of the rector, without grave reasons and objective
proofs, "we would run the risk of renouncing an explicit choice of our
Founder, with the inevitable consequence of depriving our Congregation
and the whole salesian family of one of its essential values. And by doing
this, we would in time make less truly salesian the members of our family
and therefore the very figure of the salesian brother that we want to pro-
mote" (Acts WCSB - English Edition pp. 457-458).
220 Where does one find the criteria to establish whether an element belongs to
the essence or not of our salesian charism? In the same talk of Fr. Ricceri,
three necessary conditions are indicated:
a) the explicit and verifiable will of the Founder;
b) the approval and formal declaration by the Hierarchv;
c) the harmonization of such an element with the methodology of the
preventive system in the practical realization of our mission (Acts WCSB,
English Edition p. 458).
In these last years various studies, more or less enlightening, have been
made in this threefold direction; it is certainly possible to go even deeper
into this subject, and it is desirable that more than one scholar will under-
take to do so with love and expertise.
5. THE EXPLICIT DIRECTION OF THE POPE
ON THE FIGURE OF THE RECTOR
221 At the beginning of this 21st General Chapter, the Holy Father intervened
personally with a letter sent to us by Cardinal Villot, and solemnly read on
the day of the official opening of the Chapter. The Pope's direction is clear
in its expression: "The Vicar of Christ expresses the desire that the Institute
may remain faithful to the essential elements that give it its identity, even with
regard to the figure and function of the Rector, so that the latter, enhanced by
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his. priestly ordination, may be able to guide with ecclesial wisdom the
increasing variety of groups whose aim is to lead a committed lite under the
leadership and in the spirit of St. John Bosco."
Obviously this letter introduced a very clear orientation for the work of our
Chapter; it is an additional source of light for us to see more clearly and
securely, as Fr. Ricceri stated in answering some questions on the subject:
"They are the words of a Father inviting us to study with serenity, with
thoroughness and with fine salesian sensitivity, the problems of the Chap-
ter, particularly those which bear on the living identity of the Society. They
are the words of our guide in the process of discernment in which we are all
engaged, in deeds and not just in words, and they are the highest and richest
guarantee we have of the authentic identity of our vocation."
I would like to point out moreover that when the letter deals with the subject
of the rector, to the clear and precise terms is added a more deliberate and
authoritative tone; in fact the terms "Vicar of Christ" and "fidelity" preci-
sely to "an essential element" are used.
6. FURTHER DEVELOPMENTS IN THE CHAPTER
How was the Pope's intervention to be taken into account by the Chapter as 222
far as its work was concerned?
One proposal was that in the final Chapter Documents due prominence and
importance should be given both to its specific statements and to its impli-
cations.
For the moment I confine myself to an application to the situation we have
reached in our discussion of this scheme.
The Commission's line of approach was to present in the last part of its
document a synthesis of the two well known positions, and a provisional
text was drawn up which was intended exclusively for the Chapter members
(Cf GC21 424/4.0.28). It contains the affirmation (No. 131): "The only path
that can lead to a possible change is that of spiritual discernment by the
assembly." Once such a discernment has been carried out by the GC21, it is
for the Holy See to judge of the genuineness and proper application of our
charism (LG 12, Const 151-153). For this reason it was proposed to put four
preliminary questions to the assembly for decision.
The Presidency of the 4th Commission discussed with the Coordinating
Committee the significance of such a concept. of 'discernment' with the
object of initiating a debate in the general assembly on the two opposing
positions as being equally tenable and with the further intention of sub-
mitting the conclusion (if it should prove to be negative) to the Holy See for
a definitive judgement.
The Co-ordinating Committee were unanimously of the opinion that if this
method were to be used, the assembly should first be informed. They
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thought that Cardinal Villot's letter did not call for any request on our part
for further clarification, but required our immediate and complete accept-
ance; any other reaction would have been incomprehensible to the majority
of the confreres both inside and outside the General Chapter.
The discussion continued in this sense until agreement was reached on the
three preliminary questions put to the vote on Tuesday 10th January. The
result of the voting indicated the path to be followed and the 4th Commis-
sion revised their text in this sense.
7. SOME REFLECTIONS ON THE AUTHORITY TO BE
GIVEN TO THE LETTER
223 Everyone is well aware of the great extent to which a critical and herme-
neutic capacity has developed in recent years, even in the Church; within
proper limits this promotes in us a more reasonable and adult life of faith,
but if it is exaggerated or distorted, it leads to a destruction of vital values
which are central to the christian vocation itself.
If a process of hermeneutic analysis were to lead someone to formulate
some such question as: "But what is the value of a letter like this, and what
kind of adhesion does it calls for, prompted as it was by a very limited and
confined set of circumstances?", he would at the same time have to be
prepared to answer the related question: "And what specific authority does
the GC21 have in connection with this problem, and what would be the
genuinely salesian attitude it should adopt?" A General Chapter, clearly
aware of its objectives and its limitations, cannot in fact be anything other
than an expression of fidelity to Don Bosco because, as I have already said,
the authority of a Chapter is indeed confined and determined by circumst-
ances.
An official letter from the Secretariate of State, sent through the Cardinal
Secretary Villot, is an authoritative statement of the Holy Father's judge-
ment on the problem of the figure and function of the rector which was to be
considered in the GC2!.
224 The authoritative nature of this statement can be illustrated by the example
of the intervention of the Pope in connection with an analogous problem in
the last General Congregation of the Jesuits. On 3rd December 1974 the
Secretary of State, the same Cardinal Villot, sent a letter to the Jesuit
General who was presiding over their 31st General Congregation. The letter
discreetly expressed the mind of the Holy Father in the following words: "It
is the desire of his Holiness that you should be informed that such an
innovation would seem to present difficulties grave enough to impede the
necessary approbation on the part of the Holy See."
During the retreat, Fr. Luiz Gonzalez told us of what happened subse-
quently. When the Pope heard of the Chapter discussions and voting on the
problem he had referred to, he called for an objective report on the matter.
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THE SALESIAN BROTHER
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Then 'on 15th February he sent a further letter to the Father General, this
time signed personally by himself, in which he reaffirmed "what our Car-
dinal Secretary of State wrote to you under our direction on the 3rd De-
cember last: ...no innovation can be introduced." And after an assurance
that he was "not influenced by any minor considerations or by a grief which
is ignorant of the problems involved" but by love for the Society itself which
must remain faithful to its Founder and thus produce a great increase in the
fruitfulness of the ever more difficult work in the future, he went on: "With
this in view, we express the doubts we are feeling because of certain attitu-
des and tendencies which are emerging as the Congregation continues to
hold its sessions. Will the Church be able to trust the Society as it has done in
the past? What will be the attitude of the ecclesiastical hierarchy towards
the Society? How will the hierarchy be able, without fear, to entrust the
Society with crucial and delicate tasks?... The times is decisive for the
Society of Jesus, for its future, and also for all religious families. We are
thinking of the innumerable repercussions which, God forbid, a way of
proceeding contrary to what we have outlined might have on the Society
itself and even on the Church."
As we know, the eventual result was positive, and o~ the 7th March in an
allocution to the Father General and his Assistants, the Holy Father insisted
once again on the importance of fidelity to the 'Formula of the Institute:
which is the guarantee of the identity of the Society and assures the fruit-
fulness of its apostolate.
This episode, not unlike our own in its early stages, and similar interventions 225
with other Congregations, makes clear the objective weight the Holy See
attaches to this kind of letter and to the discreet literary style in which the
Pope's thought is expressed. It makes us realise too that the problem of the
rector, seen by some only at the level of the promotion of the salesian
brother, must be viewed against a much wider ecclesial background. A
whole delicate confrontation is involved in fact between religious life and
today's secularization process with its dangerous tendency to degenerate in
some ways into straight secularism, with ecclesiology being eroded by so-
ciological ideas. This fact, I think, is making it imperative for the Holy See
to view certain phenomena and ideological tendencies with reserve in so far
as they impair, for instance, the values of the ministerial priesthood. In
judging a problem like our own, the Holy See has the advantage of a much
wider outlook and more comprehensive information.
8. CONFIRMATION AND NOT AN IMPOSITION
On the other hand, the Holy Father's letter certainly confirms and illumines 226
what the supreme authority of our own Congregation had specifically laid
down in the SGc. This is not a point of fact that can be passed over, but it
must give an objective bias to any dispassionate reading. There have even
been those who have seen in this intervention a providential gesture that
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goes a long way towards righting the disorientation felt in the Congregation
bv the Decree ("a thorn in the heart of Don Rua") issued by the Holy See at
the beginning of the century concerning the priestly ministry of the rector.
I cannot let this opportunity go by without reading together with you a
confidential page written by Don Rinaldi on this delicate theme:
"I was not able to forsee how things would work out," says Don Rinaldi.
"When the order was first given, Don Rua told me that Rome would most
likely bear in mind all that Don Bosco had done. The blow, to anyone who
evaliAated it at that time, seemed indeed a v~ry serious one. One had to be a
superior before and after that event to understand the effects of this dispo-
sition. It was to be feared that rectors would become administrators, pure
and simple. It was at that time that the practice began of shuating the
rector's office near the front door so that he could deal the more easily with
visitors, a task previously left to the prefect. The figure of the rector, little by
little, began to undergo a change. Despite all this, I did not think that Rome
would change its mind. Seeing how delicate the step was that Don Rua was
considering taking, more than once I advised against it, as it seemed most
unlikely that Rome would retract the order. The move was entirely his: he
wanted to write to Rome. If he remained silent, he felt he ~ould be
unfaithful to that solemn promise he made to the dying Don Bosco: that he
would be the faithful guardian of all the traditions. He declared: I cannot
betray that solemn oath. Let Rome judge and decide. We will always stand
bv the Church and what the Pope commands us to do. He wrote. Rome
replied within a few days. Don Rua summoned the Chapter (Council)
together and, first of all, read the reply: it was a formal condemnation. All
the Chapter Members sat stunned. Don Rua however, having read the
letter, put it aside solemnly. He was completely master of himself as if
nothing had happened, whilst the Chapter Members tried to recover from
the shock." (Don Filippo Rinaldi by Don Ceria SEI 1932, pp. 172-173)
227 From this precious page' taken from Don Rinaldi, we may easily deduce two
things:
- that it was clear to Don Rua that it was the Founder's wish that the rector
be a father in the priestly ministry;
- that such was the attachment to the Holy See in the spirit of Don Bosco
that his first successor, in spite of a solemn promise, accepted a change
in this important element when it was explicity ordered by the Holy See.
9. A GENUINELY SALESIAN ATTITUDE
228 But what is the witness, the exterior homage of reflection in faith and the
specific attitude of sincere and operative conformity that the General
Chapter must offer to our confreres and to the whole salesian family?
From the first days of the Chapter, I meditated personally about this ques-
tion and at times discussed it with others. I feel there is need of a discovery
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of a vital assumption and a global intention of what may be called "salesian
hermeneutics" that precedes and directs the critical capacity and reflexive
analysis; it is an attitude of virtue, a natural inclination of our own particular
spirit. It was something so strongly lived by Don Bosco and we have seen it
preached so often that faith in Peter's ministry is one of the columns of the
salesian spiritual triad: the centrality of the Eucharist, the Marian aspect of
our apostolic spirituality, and the ecclesial reality of a conscious and active
adherence to the Pope.
We know that Don Bosco did not easily give way to this or that Curial 229
Monsignor, or even to this or that individual Bishop when the very nature
of his Congregation was in question. But he was eminent Iv docile and even
heroic when the explicit thought, desire or need of the Pope came into
question. He considered him as the Founder because of his direct partici-
pation in the very beginnings of the Institute. Writing to Pius IX on the 1st
March 1873 in fact he affirmed: "The Salesian Society which you, most Holy
Father, founded, directed and consolidated by deed and advice."
Don Lemoyne, in the Apostolic Process stated that "the respect that Don
Bosco had for the Pope was the result of a love that was a very part of his
passionate love for Jesus Christ."
As for Don Rua, as can be seen by what I read a short while ago, we know
how much the Decree of the Holy See caused him to suffer and how he
reacted as a perfect salesian. I would like to read with you some of the
salient points from a confidential letter of his, sent to all the rectors to
communicate to them the line of action they should take:
"Up till now, according to the norms and deliberations of our General
Chapters, we have tried to keep to a path best suited to our circumstances:
now he who has been charged by God to teach all people, together with their
teachers, has let us know that we must change our mode of acting; and we,
gratefully and respectfully, with complete and willing obedience, must put
into practice what has been ordered, thus imitating our good Father Don
Bosco who always showed such a deep veneration and obedience to any
directives whatsoever of the Holy See...
"We look upon this as a disposition of a loving Providence; that Christ
himself has deigned to speak to us through his Vicar; and we will study ways
and means of carrying out these orders with the utmost fidelity. The date of
this Decree-the 6th July, the Octave of the Feast of the Apostles Peter and
Paul-must remind us that it was St. Peter who, by means of his Successor
Leo XIII gloriously reigning, has given us this precious document."
And then there is the episode of Don Rinaldi's unsuccessful confession: 230
"One day, to give an example, after this new arrangement, I went to Don
Rua as usual to make my confession, and had the door closed in my face"
(Don Filippo Rinaldi: Ceria p. 172).
Of Don Ricaldone, I have heard quoted a sentence which he uttered after 231
losing a petition he had presented to the Roman Curia, on behalf of the
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Cottolengo Institute: "Even if the Pope ever considered it his duty to sup-
press our Congregation; I would be entirely docile to his order." It is a
paradoxical way of expressing what Don Bosco himself had said with a
sense of deep faith: "If our Rules, if our Congregation were not to be a
means of giving greater glory to God, I would be absolutely happy should
the Lord allow such difficulties, that neither the former nor the latter could
be approved" (MB VI, 72).
In this Congregation, we are sons of formidable believers: Providence urges
us today to learn how to imitate them.
232 And so it is against this typically salesian background that we are being
asked to make, both personally and in groups, a true spiritual discernment
so as not to appear that we are either timid children incapable of making up
our minds or of studying in depth, or the sort of critics who do not have a
vital treasure to defend and develop.
Our straightforward witness-simple, virile and serenely objective in the
face of a problem and wisely cognisant of the authoritative mediation of the
Vicar of Christ-will have more influence on our identity, on the unity of the
Congregation and the renewal of the whole salesian family than any reti-
cence or hiding behind subtle disquisitions.
10. THE WORKING PLAN FOR THE NEXT SIX YEARS
233 But let us come down to something more explicit and concrete.
It seems to me that the assembly is very much in agreement about reaching
a practical solution-an unequivocal and clear compliance with the wishes
of the Holy Father.
It is necessary however to find a way of manifesting this attitude not only to
our confreres but to the whole Church which is watching us, as Cardinal
Pironio reminded us.
Ours must be a gesture that gives public testimony both to the practical
spirituality that we have inherited from Don Bosco and to that mature
salesian reflection to which we have been led by an adult faith inspired by
our SGC.
234 In a special way it must be clearly shown that this GC2! is going to orientate
all initiatives of animation and government at all levels over the next six
vears according to guidelines worked out in the light and with the help of
this papal directive which, in practical terms, merely confirms what has
been our praiseworthy tradition tested over the past hundred years.
This must not be undertaken on a mere juridical level but must be a
practical and global undertaking in all activities of our life and apostolate.
We are indeed convinced that bv means of these directives of the Magi-
sterium we have received a special grace of the Spirit which assures us of a
kind of "biological infallibility," as Cardinal Journet put it; that is the
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certainty that we are treading the right way of salvation and growth, without
fear of being led astray down a mistaken path. Our work must be concen-
tration on the renewal of the figure and function of the rector:
- The Congregation asks for this; cf precapitular schemes Nos. 245-247.
- The renewed salesian evangelizing presence demands it both in view of
those for whom we work, and for the mutual complementarity and
communion of our members (cf the theme "Salesians, evangelizers of
the young" n. 1-165).
- The Pope's letter is both light and encouragement for us to do so.
H this 21st General Chapter goes down in history with no other qualification
than that of being the "Chapter of the Rector," bringing him back to his
original role, its influence on the future growth of the Congregation will
indeed be a notable one.
11. WHAT OF THE SALESIAN BROTHER?
I have stated from the outset that I intended to refer directly to the problem 235
which has brought a certain tension to the assembly. Though there are
differing sentiments and thinking on the subject among us, we are all fully
and totally alike in our enthusiasm and preoccupation about the salesian
brother.
I think the GC21 has achieved a good deal in the matter. The results of our
work and vicissitudes seem to me especially strong:
- The Chapter has clarified the importance and influence of the lay com-
ponent in our common educational-pastoral plan.
- It has affirmed and investigated the complementarity of the ministerial
and lay dimension of the apostblic salesian community.
- It has measured, with the help of the Pope, the proportions of the
mixture of one and the other: not a haphazard complementarity arising
by chance, nor one marked by tension, but an objectively organic com-
plementarity which signifies for all alike moving together under the
pastoral leadership of one who serves the community with the gifts of a
ministrv which allows itself to be realised truly "in the person of Christ."
(Cf PO 2)
I think it very useful that scholars continue to investigate this special orga-
nic complementarity between the ministerial priesthood and the lay quality
of our consecration as salesians.
12. OUR PROGRAM OF ACTION
Our planning for the future, our practical directives for the next six years 236
cannot be reduced to some sort of doctrinal research. They must lead us to
commitment and action.
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The following questions touch the very heart of all our problems: How can
we find ways of being truly present as salesians in the new cultural situa-
tions which are emerging? How can we truly be effective while at the same
time remaining faithful to our community life style? What types of activities
should we choose so as to be faithful to the original apostolic thrust of our
Congregation? Where do we look for our beneficiaries, and how do we
evangelize them? How should we put the preventive system into practice in
our own day? How can we succeed in stirring up vocations among the
young? ...We should be united in courageously facing these problems in a
practical way.
237 During the coming six years, let us by all means strive to correct on the one
hand the defects relating to the salesian brother which are linked to a
cultural and ecclesiastical era which has seen its day; on the other hand, we
must make every effort to avoid the very real dangers of a socio-cultural and
religious outlook which is subtly out of line and man-centred. But our
program must not stop there, for it could be too negative and incomplete
and would tend to lead us to useless arguments and debates.
We must above all be positive and creative, though humble in our planning,
as we strive for the growth of the Kingdom of God among needy youth. We
find our origins, in fact, in Don Bosco's generous "practice of charity to-
wards his neighbour." The work of the GC21 and the Message of the Holy
Father contain for us three very clear objectives:
1. The preaching. of the gospel to the young in our own specific salesian
style. In terms of this task the Pope reminds us: "The social and ecclesia-
stical needs of our modern times seem to correspond more than ever to the
genius of the apostolate of the sons of St. John Bosco, which caters with
special interest and dedication to boys and young men."
2. The personal and communal witness of our 'sequela Christi'. This we
accomplish by striving to gain a deeper knowledge and understanding of the
Constitutions of our Society, and by trying to live by them, emphasizing our
religious spirit as the Pope suggests.
3. The animation of the salesian community, by stressing realistically and
with careful planning what the salesian rector should be and what his main
duties are. All this is to be done in agreement with our original spirit and in
fidelity to what the Pope indicated in his letter.
238 With regard to this third objective, I should like to say that I was deeply
struck by the similarity between what many confreres are saying today and
what Father Rinaldi, the 3rd Successor of St. John Bosco, said 50 years ago.
We considt'r Fr. Rinaldi as "a bridge betwecn the first and second genera-
tion of salesians; the last Rector Major who lived on familiar terms with Don
Bosco and knew his mind well" (E. Valentini, Don Rinaldi, Maestro di
pedagogia e di spiritualita salesiana, Turin-Crocetta 1965, p. 3).
The pre-capitular documents, after enumerating the outstanding problems
in terms of the animation of local communities, present among the sug-
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THE SALESIAN BROTHER
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gested solutions the topic which should receive the most emphasis. There
we read:
"The ministry of animating the community (the role of the rector) could
very well become one of the key points of the GC21~ (p. 158 No. 246).
The text goes on the specify which aspects of the role of the rector should be
clarified, and how the rectors should be prepared for their mission (d No.
247).
Fifty years ago, in addition to what I have already quoted above, Father
Rinaldi had this to say in a conference: "When the Decree of the Holy See
came out... under the pretext of avoiding every possible abuse, the salesians
went beyond what the Decree actually called for... My dear provincials and
rectors, I beg of you in the name of the love of Our Lord and Saviour Jesus
Christ, to reawaken in yourselves and around you the tradition of spiritual
fatherliness, which is unfortunately disappearing, with incalculable damage
to the souls of the young and to our very salesian spirit" (E. Valentini, O.c.
pp.76-77).
CONCLUSION
I said at the beginning that this date, the 24th of the month, was a happy 239
coincidence and also a date which I chose on purpose. I wanted to speak to
you under the special protection of Mary Help of Christians, and in the
festive spirit occasioned by the Feast of St. Francis de Sales, upon whom,
among the variety of charisms in the Church, our salesian vocation is
modelled.
In 1887, on the occasion of the Golden Jubilee of Pope Leo XIII's ordination
to the priesthood, Don Bosco was invited to write an article as part of a
booklet to be published in honour of the Holy Father.
Those were the last months of the life of our holy Founder. I mention this
because the fact tends to give his words the force of a last will and testa-
ment.
Don Bosco wrote a brief article, describing how devoted to the Pope St.
Francis de Sales was. The conclusion of this article was a fatherly and
practical exhortation to his own salesians:
"It is my express wish that the members of the humble Congregation of St.
Francis de Sales never depart from the loyalty which this great Saint, our
Patron, had towards the Holy See. They should accept promptly, respect-
fully, and with simplicity of mind and heart, not only the decisions of the
Pope which regard matters of doctrine or discipline, but even in matters
which are open to discussion they should always accept his opinion even as
a private teacher rather than accept the opinion of some theologian or
teacher of the world." (M.B. 18,277)
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176
CHAPTER DOCUMENTS GC2!
The thought of our Founder and Father is clear. Maybe it would not be the
kind of advice to give to somebody who has to do scientific research for a
doctoral thesis, but it is indeed a precious practical guideline for anyone
who works and plans in the spiritual atmosphere of his brand of holiness.
We are the heirs of great believers!
May St. Francis de Sales obtain for this GC2! the grace of being able to plan
wisely for the next six years, as in the salesian spirit we follow the same path
of faith and apostolic activity trod by our "forefathers."
Thank You!