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CHAPTER II
THE SALESIAN SPIRIT
'What you have learned and received and heard and seen in me, do; and the God of peace will be
with you" (Phil4,9),
When Paul wrote to his christians he liked to talk about himself: it is a
graceful sign of a loving interpersonal relationship (fatherhood) and at the same
time a vigilant awareness of the need for concrete and credible models for chris-
tians who are a prey to confusion and misunderstanding (cf. 1 Thess 4,1;
1 Cor 4,16).
In the case of the Philippian community this happened because oppo ;ing
groups were upsetting the community by spreading a Gospel and a spirit which
were not those of Paul, the authentic;::apostle of Christ Hence his forceful denun-
ciation (3,15-21) made in the first person which includes a polemical note and
a serious warning. With a few well chosen words and in positive and practical
terms, Paul points out on the one hand the authoritative nature of his testimony
and teaching, and on the other the vital and close experience of it made by
the disciples; he then goes on to emphasize the indispensable need to accept
the "Tradition" of which he is the mediator, so as to follow after the God of Jesus
Christ Only in this way will God's peace and the fullness of messianic bless-
ings surround the community (cf. Rom 15,33; 1 Cor 14,33).
We recall that the letter to the Philippians is quoted in the Constitutions
no less than five times,1 two of them on the lips of Don Bosco himself.
It is evident that we have here a reminder, at once affectionate but deeply
felt, of fidelity to Don Bosco as the primary and authentic source of the sale-
sian spirit, in so far as he himself, like Paul, was a first genuine imitator of the
Gospel of Christ and hence our authoritative and indispensable model. For this
reason, in every article but one of this chapter (10-21),the figure of Don Bosco
is always to the fore, as the one who passes on to us the various aspects of
his spirit.
1 Cf. chap. VI, chap. IX and C 17. 71. 100
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In presenting the general principles of the renewal of religious
life, the decree wPerfectaecaritatisWasserts: Witis for the good of the
Church that institUtes have their own proper characters and functions.
Therefore the spirit and aims of each founder should be faithfully ac-
cepted and retained...w2
It is no easy matter to define' the 'spiritWof a religious institUte.
All those baptized in Christ have the same Gospel and are led by the
same Spirit, but there are different paths for following the same Lord,
and stress can be laid in different ways on the evangelical aspects of
the way of perfect charity. To speak of the 'spiritWof a religious in-
stitUte means in fact to refer to the complexus of qualities and of gospel
and ecclesial aspects to which members of the institute, following the
example of their Founder and the inspiration of the Holy Spirit, are
particularly sensitive, in both their interior attitUde and their external
aCtIVity.
The SGC, whose analysisgaverise to a first constitUtional descrip-
tion of our spirit, defined it as Wouor wn style of thought and feeling,
of life and activity, in putting into operation the specific vocation and
the mission which the Holy Spirit does not cease to give usD) It is well
to remember that the SGC based its statement on a wealth of ex-
perience. In 16splendid pages of the DAnnalsof the Societyw4Fr Ceria
had already condensed the main featUres of the spirit lived in Don
Bosco'shouses; the SGC was able to draw too on the ample testimony
of confreres of everyprovince: the unanimous feeling of so many Sale-
sians of different ages, environments, nationalities and cultUres is cer-
tainly a verysignificant indication of the Society'sunity of spirit. Subse-
quent General Chapters, the GC21 and especially the GC22, further
enriched the synthesis made by the SGC, and helped to produce a
more organic presentation of what is without doubt the most
characteristic element of our wsalesianity":salesians, in fact, are recog-
nized not only from what they do (there are others who concern
themselves with youth), but from the way they do it!
2 PC 2; ct. also MR 11
3 SGC, 86
4 E. CERIA, Annali del/a Societii Salesiana I, pp. 720-735
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When it introduced the discussion on the "salesian spirit", the
SGC made it clear that the primary reference was to its foundation
and source, which is the 'spirit of Don Bosco' (his vocation, life, work
and teaching); bUt it included also the spirit as shared and lived since
then in his Family, i.e. the way in which the spirit of Don Bosco is
realized in practice in the history and life of the Congregation and
the Salesian Family (the life and sanctity of the Salesians).5
It should be noted that the ConstitUtions speak of salesian 'spirit'
rather than salesian 'spiritUality': while the latter refers more proper-
ly to an overall consideration of the relationship betWeen the Salesian
and God, the spirit involves the complexus of his style of life and ac-
tion, as a living evangelical dynamism lived and passed on as a mode
of daily life. Rather than a conceptUal analysis of the qualities of Don
Bosco's spiritual experience, it is a question of identifying the
charateristic features of his physiognomy which his sons have imitated
and made their own.6 The 'spirit" is life, i.e. it belongs to the existen-
tial order.
Considered in its widest significance, the salesian spirit:
- is the soul of the interior and exterior life of the salesian;
- is the vital and proper 'forma mentis et cordis" which characterizes
the style of sanctification, common life and apostolate;
- is the foundation of our unity and renewal, and that of all the groups
of the Salesian Family;7
- pervades and animates the whole life of the salesian: the virtues
of the covenant with God (faith, hope and charity), apostolic con-
~ Cf. SGe. 87
6 In the letter to the Cooperators the Rector Major wrote: 'When the Regulations speak of
'salesian spirit' they are describing the characteristic features of the gospel experience tested
in the school of Don Bosco as an original style of life. a synthesis of criteria of judgement
and of methodology of action. It is not a conceptUal analysis of relationships with God at.d
one's neighbour. and neither is it the docttinal presentation of the spirituality of a state or
ministry, but the description of the spiritUal features ,which identify the salesian vocation'.
d. AGe 318. 1986, p. 28
7 Cf, SGC. 86.87
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secration, activities of the mission, life of communion, practice of
the evangelical counsels, formation, animation and government;
- and is, in brief, Hafundamental feature of our salesian identityH.8
It should not be forgotten, that the salesian spirit is a treasury of
spiritual wisdom received not only for theSalesians but to be widely
deployedfor the benefit of youth in general. We Salesiansof Don Bosco,
as is said in art. 5 of the Constitutions, have particular responsibility
for Hpreservingunity of spiritHin the Family.Don Boscosays:HWemust
have friends, benefactors, people who while fully practising the spirit
of the Salesians live in their own families, as do the Salesian
CooperatorsH.9The present General R.egulations refer to this in con-
nection with the servicewe must render to the SalesianFamily(R 36-40).
The purpose of the Salesian Bulletin is to Hspreadknowledge of sale-
sian spirit and activityH(R 41)
Coming now to the organization of the contents of chapter II,
we see that they are grouped around certain key ideas:10
l
1. Some basic attitudes which .animate the Salesian
- Starting from the most fundamentalleve!, it is stated that Hthe
salesianspirit is summed up and centred in pastoral chan'tydrawn from
the' heart of Christ, apostle of the Father, and from his Gospel: this
is the source of our spirit and its justification (art. lV, 11).
- At the level of personal expenence the secret of growth in
pastoral charity and in fidelity to the salesian spirit is to be found in
personal Hunionwith God'; in peing able to convertwork into HprayerH,
with the powerful support ot the sacraments.
8 GC21, 97
9 Progetto di "deliberato" per il CaPitolo generate}. 1877. manuscript of Don Bosco
10 The guiding concepts here presented are taken from the 'Sussidi aile Costituzioni e
Regolamenti~ prepared by the GC22, p, 27-28
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The constant cultivation of a vision of faith facilitates a perma-
nent commitment of hope in daily life (art. 12).
- At the ecclesiallevel the identity of our spirit and pastoral
charity are expressed in a renewed "sense of the Church'; of fidelity
to the Pope, of communion with the Bishops and of commitment to
the building of the Church wherever we are working (art. 13).
2. The salesian spirit marks our style of relationships
The style which imbues our pastoral relationships with "salesianity"
is shown particularly:
- in a love of predtlection for the young, which is the expression
of a gift of God (art. 14);
.
~
- in loving kindness, an expression of "spiritual fatherhood" and
the bearer of a message of purity, which is born of our chastity, as a
practical and objective concern for the formation of young people for
love (art. 15);
- in the "homely, famtly atmosphere~ which helps in sharing
and forgiving (art. 16).
- in a victorious optimism and contagious joy (art. 17).
3. The salesian spirit permeates our pastoral work of education
At the level of apostolic activity the salesian spirit is expressed:
- in work, i.e. in untiring industry combined with asceticrealism
proper to educator-apostles, who collaborate i~ the construction of the
Kingdom of God: the coupled concept characteristicof Don Bosco "work
and temperance" is the austere and well balanced incarnation of the
salesian spirit in daily practice (art. 18);
- in the creativeand fleXIble readiness to respond to urgent local
needs (art. 19);'
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The synthesisof this kind of commitment is the preventive system.
in which coalesce the virtUes which give a characteristic and original
physiognomy to the salesian who works among young people for the
Kingdom: it is a self-donating love inspired by the love of God
(art. 19, 20).
4. Don Bosco the model
To sum up: Don Bosco is presented as the concrete model of the
salesian spirit and of the pastoral charity which animates us (art. 21).
It should be noted that other elements of the salesian spirit are
scattered here and there in the text of the ConstitUtions, especially as
regards sacramental piety, trust in Mary and some characteristicfeatures
of our pedagogy; these aspectsshould be kept in mind for a comprehen-
sive knowledge of our spirit.
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ART. 10 PASTORAL CHARITY THE CENTRE OF OUR SPIRIT
Under the inspir.ttion of God, Don Boscolived and handed on to us an original
style of life and action: the salesian spirit.
It is summed up and centred in pastoral charity, characterized by that youthful
dynamism which was revealed so strongly in QUIFounder and at the beginnings of
our Society. It is an apostolic impetus that makes us seek sOulsand serve God alone.
The whole c,hapter deals with the characteristics of the salesian
spirit, but already in this first article we find its soul or central ele-
ment, b~causethe *spirit"is a living and organic reality which explains
all the other elements of the salesian life, animates them and renders
them deeply consistent. Here we are given an indication of the
*organizing inspiration*,1 the animating nucleus, which is *pastoral
charity".
The ConstitUtions refer to charity in many articles.2Charity is the
name of the love of God (cf. 1Jn 4,8) and the distinguishing mark
of Jesus' disciples On 13,35): it is the centre of all christian life, and
therefore of all apostolic life. Art. 10 speaks in particular of salesian
*pastoral charity*, and helps to reveal the specifications of charity as
lived in the life of the salesian.
. Don Bosco has passed on to us an original style of life and activity
centred on charity
As we have already said, to understand the *original*natUre of
the salesian spirit and subsequendy apply it to salesian life and activity,
1SGC8. 8
2 Cf. C 3. 14. 15.20. 25. 29. 41. 50. 92. 95
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i~is essential to refer back to Don Bosco who lived it so intensively
that he has become a true model (C 21). To make this spirit properly
undcrswod, he himself taught it to the first Salesians, a handful of
young men who became fired by his zeal and worked wonders amongst
boys.
It is in the context of Don Bosco and the first Salesians that the
Constitutions tell us that the heart of his spirit, and hence of the spirit
which animates his sons, is charity. Our Father said the same thing
in a conferenceof 11March 1869when, in reply to the question: "What
spirit must animate this body?, he replied: "Charity,my sons; charity..
He was speaking of the charity which had already attracted him when
he was a boy, in the face of the reserved attitude of priests of the time;
he had then said to his mother: "If I were a priest I would act dif-
ferently. I would look for boys and get them aro\\J.ndme. I would want
them to know that I care for them and desire their friendship. I would
speak kindly to them, give them good advice and dedicate myself en-
tirely to their spiritual welfare.3 In 1877, very much later, when Don
Boscowas explaining his educational system at Nizza, he spoke again
of charity, referring back to the hymn of praise to it sung by the apos-
tle Paul: .Love is patient and kind ... hopes all things, endures all
things".4
In the famous letter from Rome of 10 May 1884, a real "hymn
to salesian charity", Don Bosco spoke of the Oratory of the early days
quoting it as an example which servesas inspiration for an educational
system, and spiritual testimony in which the salesian spirit is shown
forth in all its brilliance.
This internal driving force of love for youth was expressed in a
ready intuition of youngsters' needs and in the characteristicexperience
which, in the light of his mysterious dreams, he was able to translate
into wonderfully flexible pedagogical norms, into continual prayer for
3 BM I, 170
4 Cf. BM XIII, 87-88. The quotation from St Paul is found in Don Bosco's small treatise on
"The preventive system in the education of the young": cf. Appendix to ConstitUtions 1984.
p.248
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his boys, and into an ever creative and dynamic dedication of himself
for their benefit.
In other words, to pass on his spirit to everyconfrere Don Bosco
says: "Watch how I do things: all you have to do is imitate me".
Pastoral charity, the centre and synthesis of the salesian spirit
The centre of salesian spirit, says the Rule, is "pastoral charity,
characterizedby that youthful dynamism which wasrevealedso strongly
in our Founder and at the beginnings of our Society. It is an apostolic
impetUs ...".These expressionsdepict a charity on the move, one which
needs to be active and find realization in a practical and vehement
way: a true "apostolic passion, lit up by youthful ardour", as the SGC
put it)
All religious institUtes dedicated to the apostolate have apostolic
charity as a basic element. With us this charity has a special tone: it
is a burning ardour, a "fire",an irrepressiblezeal; it is a fervent, generous,
joyfuland dynamic charity; a charitywhich has all the best characteristics
of our youngsters to whom it is chiefly directed. We may recall that
Don Bosco's charity led a lot of people to think him utopian, puzz-
ling, and not a little mad!6
Pastoral charity, a sharing in the mission of Jesus the Good
Shepherd, finds expression in its two essential dimensions: loveof the
Father whose Kingdom we want to serve, and love of our fellow men
to whom we want to bring the good news of salvation..Well does the
collect of the Mass in honour of St John Bosco sum up charity in the
definition: an apostolic impulse which makes us !'seeksouls and serve
God alone ~
It is important to have a proper understanding of the internal
dynamism of these two poles of pastoral charity: God Oesus Christ)
~ SGC. 89
6 Cf. J. AUBRY, La spirito salesiano, Edizione Cooperatori salesiani 1972, p. 33
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and our neighbour (the young), We have two principles which sustain
the whole of our spirit, The first principle is that the love of God is
alwaysthe cause and source of our love of our neighbour, The second
is that from a methodological standpoint, i.e. in our daily activities,
charityis practised towardsour neighbour: apostolicserviceof our fellow
men is the way that leads to God's love. This is how Jesus himself
loved us!
It may be well at this point to call to mind the Congregation's
coat of arms which carries the bust of St Francis de Sales and a heart
from which flames are bursting forth: an indication of the zeal of
St Francisde Saleswhich was recalled in art, 4. Apostolic charity,which
is at the centre of our spirit, corresponds exactly to what our Patron
called (in the language of the time) "devotion", In the "Introduction
to the Devout Life- we read: "Devotion adds to charity only the flame
which renders it ready, active and diligent. not only in the observance
of the divine commandments but also in the practice of the counsels
and heavenly inspirations",
To live the salesian spirit means allowing oneself to be inspired
always and at every moment by the Spirit of Pentecost, and to be
moved by its powerful wind and tongues of fire, Mediocrity and
weaknessare quite incompatible with such a spirit, It is a case of giv-
ing absolutely everything in a joyful outpouring, because "God loves
a cheerful giver",
From the active presence of the Holy Spirit we draw strength and
support to enable us to do all this (cf. C 1),
Lord Jesus,
you have loved us
even to the extent of giving yourself completely for us;
you animate our life
with the same burning pastoral chan'ty
with which you filled Don Bosco and his first disciples,
Help us to grow in apostolic fervour
so that we may live authentically our salesian vocation
to seek souls and serve you alone,
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ART. 11 CHRIST OF lHE GOSPEL lHE SOURCE OF OUR SPIRIT
The salesian spirit finds its model and source in the very heart of Christ, apostle
of the Father.1
Reading the Gospel we become more aware of certain aspects of the figure of
the lord: gratitude to the Father for the gift of a divine vocation offered to all men;
predilertion for the little ones and the poor; zeal in preaching, healing and saving
because of the urgency of !he coming of the Kingdom; the preoccupation of the Good
Shepherd who wins hearts by gentleness and self-giving;the desire to gather his disciples
into the unity of brotherly cOIttmunion.
I ct. LG 3; AG 3
The spirit of Don Bosco, "through a special divine disposition.
draws its nature and strength from the Gospel': 1
Tounderstand the central element of our spirit, we must go beyond
the person of Don Bosco and reach the Source from which he himself
drew; the very person of Christ, and especially his "Hean", i.e. Christ
in his capacity as the full revelation of divine charity.
Reflection on the life of Don Bosco allows us to verify to what
point our rounder drew consciousinspiration from the charity of Christ.
Already in his dream at the age of nine he was told of his mission by
Christ the Good Shepherd; at the end of his life he spent his last
strength and efforts in building a basilica in Rome dedicated to the
Heart of Christ. In the first article of the Constitutions of 1858.he had
written: "The object and aim of this Society is to gather its members
together... for the purpose of perfecting themselves by imitating the
virtues of our Divine Saviour, especially in works of charity for those
1 PAUL VI, Motu proprio 'Magisterium vitae~ 24 May 1973, raising the Salesian Atheneum
to the rank of a Univetsity: d. ASC 272 (1973), p. 70
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who are young and poor",2 The letter from Rome of 10 May 1884
makes insistent reference to Christ "master of the familiar approach
,.. your model")
This article of the Rule helps us to penetrate more deeply into
this fundamental truth.
Christ, the model and source of pastoral charity
In an effort to present our spirit:in its relationship with the Saviour,
the Constitutions speak of Christ under two complementaty aspects:
as a "model" and as a "source'.
As a "model" we seek and study him in his life on earth as we
find it presented in the New Testament. But the mystery of Christ is
unfathomable (Eph 3,18)and the fertile riches of his Gospel are inex-
haustible. Consequently we can penetrate only some aspects of his
mystery: we study his life to draw from it some indication for a par-
ticular service in the Church. Nevertheless we are not imitating just
a virtue (obedience, poverty, chastity) nor an activity (education, the
missions etc.); we are following a Person whom we want to imitate in
all his fullness, and a Gospel that we want to live in all its implications.
To look on Christ as a model means to have in mind that the path
to sanctification to which we are called (cf. C 25) means that we have
to "put on Christ" (Eph 4,19 ff). As Paul expressesit: "It is no longer
I who live, but Christ who lives in me' (Gal 2,20).
As a "source~we must go back to his Risen life as Head of the
Church, which he animates by sending to it his Spirit of love. Christ
is called the "apostleof the Father", because here he is seen as the Master
who teaches "apostolic" charity (cf. Heb 3,1) in the Joannine perspec-
tive of the "One sent" by the Father.
2 MB V, 933
3 MB XVII. 11l
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The Spirit consecrates us in Christ, conforms our life to Christ's,
helps us to penetrate his mystery, opens us to an experience of com-
munion with him, leads us to immerse ourselves in him, the *Good
Shepherd *, who desires the salvation of the young.
In this way we are first led to a £Otaloverall experience of Christ
and full adherence to his Gospel, before considering his particular
features in the second paragraph.
Aspects of the lord I s figure to which the salesian tries to conform
The gospel.insights4 relived in the salesian spirit are here listed;
they represent particular aspects from which we read the mystery of
Christ. '
We know that the Gospel is one and the same for everyone, but
it is also true that it can be Nreadthrough salesian spectacles': from
which derivesa salesian manner of living it. Don Boscolooked at Christ
so as to try to copy in himself those features which corresponded more
closely to his own providential mission and to the spirit which must
animate it.
Art. 11sets out what may be called the aspects or gospel insights,
or better still the gospel roots or components, of the salesian spirit.
The elements here presented by the Rule are certainly lived also by
other religious institutes, bur what we have in mind is the characteristic
way in which we Salesians incarnate them in our own lives; living the
salesian spirit is our way of living the Gospel, in line with the vocation
we have received.
The person of Jesus is proposed to us in respect of some attitudes
to which Don Bosco was very sensitive and which therefore are a par-
ticular stimulus to our imitation. There is no question of a complete
list, but just of some traits of the figure of Christ the prophet, priest
4 Cf. SGC, 90-95
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and shepherd\\whichwe read in the light of the Founder's experience.
The strict linkage between them and the person of Christ with regard
to the HcharityHof the Good Shepherd, should be noted.
Here then are the features of the Lord's figure which, according
to the Rule, we find more outstanding in our spirit.
- Gratitude, trust and praise of the infinite goodnessof the Father,
who calls us to himself, looks on each youngster as a son, and gives
to all men a divine calling: HIthank thee, Father, Lord of heaven and
earth, that thou hast hidden these things from the wise and understan-
ding and revealed them to little ones" (Lk 10,21).
The figure is of Christ the 'Priest~"the model of perfect consecra-
tion andcapacityror Heucaristia"i,.e. of,thahksgiving towardsthe Father;
it is the source of a deep and sincere filial piety, full of trust in the
merciful kindness of God.
This gives rise to the joy of the salesian in feeling himself to be
a son of God, and the optimism which is able to discern the good to
be found in creation and history. The salesian's zeal too and his way
of approaching young people take their inspiration from thIs sense of
the fatherly love of God.
- Solicitude in preaching, in proclaiming the coming of the
Kingdom, in healing and in saving: "He sawCagreat throng", says the
Gospel, "aridhe had compassion on them, because they were lilfesheep
without a shepherd" (Mk 6,34). Concern of this kind Don Bosco
called "zeal".
Here we discerrithe figure of Christ the "Prophet'"which arouses
so much enthusiasm among youth, of Christ the "MissionaryHof the
Father, who travelled the roads of Palestine preaching the good news
of the Kingdom, "teaching and healing" (Mt 4,23). Don Bosco's in-
terior life is an imitation and prolongation, especially for the benefit
of the young, of the apostolic zeal displayed by Christ in his public
life. In the words of his first Successor: "He took no step, he said no
word, he took up no task that was not directed to the saving of the
young and the good of souls: 'da mihi animaS'H (cf. C 21). And h~
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himself declared: "If I were as anxious to save my own soul as I am
in trying to savethe souls of others, I would be sure of my salvation".5
- "Predtlectionfor the little onesand thepoor'; for youngpeo-
ple in need and for the working classes: "Whoever receives one such
child in my name receives me" (Mk 9.37); "Let the children come to
me, do not hinder them" (Mk 10,14).
Here we have the figure of Christ the "Shepherd'; sent for all men
but who goe5 especially in search of the abandoned and those given
least consideration, and who allowshimself to be drawn by preference
to the' little ones' and to the 'poor'.
Don Bosc~, like Jesus, felt himself called to the poor and little
ones, towards the most needy of the young. "That you are young", he
used to say, "is enough to make me love you very much". And he
urged his sons to see Jesus in their youngsters: "Let us treat the boys
as we w~uld treat Jesus Christ himself, if he were a boy in our college".6
It is "pure and patient charity which fights against.our two most com-
mon and fearsome passions: concupiscence and irascibility":7 these are
the two obstacles to our life and apostolate which the preventive system
helps to overcome, drawing its inspiration from the charity of Christ.
- The preoccuption of the Good Shepherd who wins hearts
by gentleness (salesian kindness) and selfgiving (the daily carrying of
the cross): "I am the good shepherd. The good shepherd lays do)vn
his life for the sheep" (]n 10,11);"Learnfrom me; for I am gentle and
lowly in heart" (Mt 11,29).
This is a reminder of the kindness and gentleness characteristic
of our spirit, even at the cost of self-denial.
From the time of his dream at the age of nine Don Bosco had
learned from Christ the Good Shepherd the secret of educational suc-
cess: "Not by blows but by love and gentleness must you win friends
) BM VII, 153
6 MB XIV, 846-847
7 D. VESPIGNANI,
Circulars, part III, p. 124
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".n.8Fr Ceria recalls the beautiful testimony of one person who said,
after meeting Don Bosco: nI thought to myself: Don Bosco is the liv-
ing image ofJesus of Nazareth: amiable, meek, kind, humble, modest.
So must Jesus have impressed others!n9
Salesianself.denial is expressedin self-giving,which implies renun-
ciation and mortification. nThe thorns on the ground (in the pergola
of roses) stand for sensible affections, human likes and dislikes which
distract the educator from his true goal, weaken and halt him in his
mission, and hinder his progress and heavenly harvestn.lD
~ The desire to gather his disciples into the uni'ty of brotherly
communion and to!gather all men ihto the one fold: nLoveone another
as I have loved youn On 13,34).
This is the new commandment which Jesus gave to his disciples',
the fruit of his redeeming sacrifice: that men should learn to love one
another, to build a single family, in the unity of the Father and the
Son: nthat they may all be one; even as thou, Father, art in me and
I in thee, that they also may be in usn On 17,21),
The words ofJesus are echoed in those of Don Bosco: nLetus be
charitable to one another, bearing with faults patiently and being
mutually indulgent. Let us encourage each other to do good, to love
and respect each other like brothers. Let us pray that we may all form
one heart and one soul to love and serve Godn,ll Concern for com-
munion, as we shall see later, is a trait which must distinguish the sale-
sian superior in particular. 12
For the salesian, living the Gospel means in practice living these
attitudes which we have enumerated. By following Christ in this kind
8 MO, p. 23
9 BM XIV, 373
10 BM III, 27
11BM IX, 168. The words of Don Bosco quoted here are taken from an instruction he preached
in a retreat at Trofarello in 1868; v. also "Souvenir to Missionaries:; n. 13, Appendix to Con.
stitUtions 1984. p, 266
12 Cf. C 121. 126, 161, 176
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of life the confrere finds the "precious pearl" which enables him to
discover in young people Christ himself, to be served, to be assisted,
and to be loved.
In this way we come to understand how our vocation is a con-
tinuation of Christ's mission, in preaching, education and service. By
continually drawing on this fundamental evangelical inspiration, i.e.
the person of Christ, we go back to the source of pastoral charity and
reach the centre of the salesian spirit.
We note in conclusion that the gospel qualities which ihspire our
personal, community and apostolic life, are not only a statement of
our own identity, but they also distinguish us from other religious in.
stitutes; and this not in any sense of opposition between ourselves and
others, but rather in living correlation so that with our different gifts
we may be able to form together the one mystical Body of Christ.
Lord Jesus Christ,
you are the source and model
of our pastoral charity.
Grant that in our own lives
we may imitate your own unconditional dedication
to the saving will of the Father,
your loving concern as the Good Shepherd
for the good of mankind,
especially the poor and the little ones,
and your desire to gather your d/sciples
into the unity of fraternal communion.
Through the grace of your Spirit
grant that these evangelical qualities
may invigorate our sPiritual life
and our apostolic commitment.
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ART. 12 UNION WITH GOD
As he worksfur the salwtion of the young, the salesian experiencesthe &therhood
of God and continually reminds himself of the divine dimension of his work: "Apart
from me you can do nothing".
He cultiwtes union with God, aware of the need to pray without ceasing in a
simple heart-to-heart colloquy with the living Christ and with the Father, whom he
feels close at hand. Artentive to the presence of the Spirit and doing everything fur
GodI s lovehe becomeslike Don Boscoa contemplativein action.
In 15.5
Don Rinaldi's definition of our spirit has become well known
among us: "tirelessindustry made holy by prayer and union with God'
(cf. C 95). It means thanhe salesian acts with a true 'apostolic sense',
in the awareness of "the divine dimension of his work". It is a case of
living his baptismal priesthood so as to make of his whole life an obla-
tion to God, offering him spiritual veneration, and celebrating in the
trials of daily living the great "liturgy of life" (C 95.).
From the article we can discern the action of the three divine Per-
sons in the life of the salesian:
- the Father, the Creator, whose fatherhood and mercy to man the
salesian experiences day by day;
- the Son, the Saviour, with whom he conversesfrom the heart con-
cerning the salvation of the young, and listens to his Word;
- the Spirit, the Sanctifier, always present in the Church's life and
in the vicissitudes of history; from him he draws the strength to
be faithful, support for his hope (cf. C 1), and grace for his sanc-
tification (cf. C 25).
The text emphasizes three aspectsof the salesian'sunion with God:
- our absolute need of Christ in our apostolic work;
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- the simple and continuous dialogue that wemaintain in Christ with
;jI.the Father;
- the importance of living in the Spirit's presence, doing everything
for the love of God.
The referencehere is to the Hcontemplativedimension', which must
be so deeply rooted in the salesian as to permeate and imbue his every
aCtlVlty.
To plumb the depths of this kind of union with God, we must
hark back to that 'grace of unity', of which we spoke in connection
with our vocation. 1 It is not found primarily in activity, nor even in
the 'practices of piety', but in the interior of a person of whom it per-
vades the whole being; before finding expressionin activity or in pray-
ing; it is a kind of 'spiritual dynamism', in so far as it is a conscious
participation in the very love of God through self-donation in prac-
tical availability for the work of salvation. It is an interior attitude of
charity directed towards apostolic activity, in which it becomes con-
crete, is made manifest, grows and becomes perfected. In this sense
apostolic industry is an expression of interior spirituality!
We must keep in mind what is said in the document on 'The
contemplative dimension of religiouslife': 'The verynature of apostolic
and charitable activitycontains its own richeswhich nourish union with
God. It is necessaryto cultivate everyday an awareness and deepening
of it. Being conscious of this, religious will so sanctify their activities
as to transform them into sources of union with God, to whose service
they are dedicated by a new and special title',2 The same document
later emphasizes that 'the religious community is itself a theological
reality, an object of contemplation; of its nature it i'sthe place where
the experienceof God should be able in a specialwayto reach its fullness
and be communicated to others')
1 V, commentary on general structUre of the text (p. 67-69) and arts. 2 & 3 (p. 97 ff.); cf. also
SGC, 127
2 "The contemplative dimension of religious Izfe", CRIS, 1980, n. 6
3 ibid. n. 15
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In this way the salesian, sustained by the spirit of Don Boscoand
the evangelical richness of his community, can express in every cir-
cumstance the contemplative dimension of his life and grow in it. In
his 'Treatise on the love of God', St Francis de Saleshas well explained
the ~ecstasyof life and activity" as an authentic expression of the
pastoral charity of one who puts all he has into his daily commitments,
even "exceeding himself and his natural inclinations".4
Art. 12 sets out to explain some aspects of this important fact.
The salesian, while engaged in work for the salvation of the young,
feels his .need of God
The salesian is shown a way for savouring the "depths of God"
(1 Cor 2,10) in everycircumstance of his life, from youth to maturity,
in activityand lack of it, from dawn to dusk: it is a concrete compenetra-
tion of action and contemplation in the spirit of "da mihi animas".
He is invited to discoverand reinvigorate the "divine dimension"
of his activity.
It should be noted that it is not simply a question of material
or professional work detached from the mission confided to the com-
munity, but of the daily work done in accordance with God's will. In
our educational, charitable and pastoral activity, we are sent by God
and guided by his Spirit: we are his collaborators (cf. 1 Cor 3,9); it
is God we serve in the poor and the little ones; it is for his glory and
Kingdom that we work.
And when we become aware of this presence of God, we recognize
our absolute need to remain in him. "Apart from me you can do
nothing!" - a peremptory statement that comes from Jesus himself
(]n 15,5).Launched as we are into a life of pastoral activityamong youth,
4 Cf. St FRANCIS DE SALES, "Treatise on the Love of God", book 7, chap.7 Opera omnia V,
29.32
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with a keen desire to be of use to them and to the world, .wecannot
fail to reflect un this stark assertion, which finds frequent endorsement
in other parts of Scripture: "If the lord does not build the house, in
vain do its builders labour ... In vain is your earlier rising, your going
later to rest, you who toil for the bread you eat: when he pours gifts
on his beloved while they slumber" (Ps 126/127). All toil is in vain
if the lord is not present. "Neither he who plants nor he who waters
is anything, but oaly God who givesthe growth. fur we are God's field,
God's building" (cf. 1 Cor 3,7.9).
The Rule invites us to "experience" God, i.e. not only to live an
interior and spiritual life but to have a conscious awareness that we
are in relationship with God in our daily life.
The salesian way of living in the intimate presence of God is the
w~y Don Bosco lived it. His "experience" of God was extraordinarily
ferv~nt and is still an example for us even at the present day. Evidently
such experien,cedoes not have to be the same for everyone: it will be
felt ina different wayin the life of each salesian, be he priest or brother,
or member of the-Salesian Family.
All this calls for a continual reminder of the "divine dimension
of our activity".
The salesian dialogues with God continuously and with simpl1city
The manner in which the salesian dialogues with God is described
in the text by two typical terms: it is simple and continuous.
He is not a monk but an apostle of tireless industry, as has been
already said, an apostle among the poor and the little ones; his prayer
is simple, without exaggerations, made up of essential elements, based
on the Word of God and the sacraments, especially the Eucharist
and Reconciliation; he continues it in generous and joyful dynamism
in a youthful and trusting style which is pleasing alike to God and
young people (cf. C 86).
The first draft of the Constitutions of 1858 carried a statement
which remained in the official text until 1972. It said: "The active life,
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towards which the Society more especially tends, renders its members
unable to perform many exercises of piety in common. They shall
therefore supply for these by giving one another good example, and
by fulfilling perfectly the general duties of a good christian";5 where
the word "pertectly" should be 1).oted.
Nevertheless the Rule, echoing the words of Jesus (cf. Lk 18,1),
says that the salesian feels the need to pray "without ceasing". This
coincideswith Fr Piccollo'stestimony concerning Don Bosco:"He always
prayed. In him, union with God was uninterrupted".6 How was it
possible in a life SOcrammed with activity?
In the constitUtional text of 1864Don Boscohad already said that
the salesian prevented from making mental prayer by some urgent call
of the sacred ministry "will make up for the deficiency by more fre-
quent ejaculations, and by directing to God with fervour and devo-
tion those particular labours which are thus hindering"him from the
ordinary exercises of piety".7
On closer examination it will be found that in the life of the sale-
sian, as was the case in that of the Founder, prayer and activity form
part of a single movement of the heart; prayer leads natUrally to ac-
tion and becomes a "spirit of prayer", with the result that the adivity
becomes permeated by prayer. ror the salesian, God the Father, Christ
and the Spirit are the great "presences" in his life: despite appearances
he feels their presence and sees and meets them alwaysand everywhere.
And so what happensis that during the work itself, spontaneous and
informal prayer fills.his heart and also rises to his lips, especially in
the form of ejaculationsspecificallyrecommended by Don Bosco,follow-
ing the .teaching of St Francis de Sales.8 These humble invocations
springing to the ,lipsconstitUtethe "simpleheart-to-heart colloquywith
the living ~hrist and with the Father, whom he feels close at hand"
and with the Spirit of whose presence he is aware. .
j BM V. 644
6 BM XII. 266
"I
7 MB vII, 884
8 Cf. SGC, 550
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The apostolic activity itself, as has been already said, provokes and
nourishes this dialogue: it leads the salesian to thank God for the good
and fine things he sees, to call for help in time of suffering,' to seek
his pardon at once should he fall into sin, and to ask for his support
and for success for the .efforts he makes. Since charity is, the soul of
every apostolate, it follows that the apostolate becomes the soul of the
salesian's prayer.
n
And so union with God keeps us united. with, our Source;' it main-
tains our heart and spirit at the level of "mystery!' ,in which we are com-
mitted, and obviates the danger of activity degenerating into mere
actlvlsm.
Doing e;verythingfor the love of God, the salesian becomes a
contemplative in action
The. expression/'coptemplative in action" may evoke,the concept
of a spiritualitywhichis not salesianin origin; the phrase IIin acrjon"
too may seem to limit the field of contemplation to those who areaL"
tually working, excluding the sick and hanqicapped..etc.; but the ad-
dition of the w()rds ")ike Don Bosco" helps us to arrive at the correct
interpretation of the article from a.salesian standpoit;lt.
The dynamics of contemplation in Don Bosco,So intense fhar'he
was defined as "union with God'; are to be found in the motto ''cia
mihi animas, cetera tal/e" lived oUt in complete consistency: it is
something within the possibilities of all Salesians and bther members
bf the Salesian Family. Don Bosco was defined' as "union with God"
not only because he was united with God at the 'explicit moments of
prayer, which was that of a consecrated apbstle, bUt because he was
accustomed to fill every moment and every aspect of daily life with
thanksgiving to God, with filial trust in Providence, and with conver-
sation with MaryHelp of Christians, Mother of the Church and of youth.
The salesian also "does everything for God's love", i.e. he adogts
the method of a vigorous apostolic integrity which rejects any tempta-
tion to work for himself and his own interests, or to gain esteem:
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"everything for the love of God and for souls!" And so his activity
becomes a real means of sanctification.
The Rule invites us to make of our existence an attitUde of faith
which fixes our.mind and heart on God, to adore and participate in
his saving love..Thisis the supreme expression of our vocation: to seek
constantly o'u/'. r union with God, imitating Don Bosco who "had no
iQterest in his heart other t,ban souls".9 We can understand why it is
thattheChurch teaches, when addressing apostolic religious: "I~ these
days of renewal of the apostolate - as at any time in any missionary
engagement - a privileged place must be given to the contemplation
of God",10Contemplation, a theological act of faith, hope and charity,
becomes for us "the highest and fullest act of the spirit, an act which
at the present day can still arrange the immense pyramid of human
activity in hierarchical order", 11
Lord, you said to your apostles:
"Apartfrom me you can do nothing".
Render all our activity fruitful,
'by a constant and living union
with you and with your Father,
~ so that, ,becoming like Don Bosco
"contemplatives in action ';
we may find in trusting and cordial dialogue
the strength to do everything fOr your love,
and to persevere untt! death
in our total selfdonation for your Kingdom.
9 Cf. D. RUA, Letter of 24.8.1894, cf. Circular letters p. 130
10MR 16
11PAUL VI, Address' at concluding session of Council. 7 December 1965
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ART. 13 SENSE OF THE CHURCH
Our love for Christ necessarily gives rise to our love for his Church, the People
of God, the centre of unity and communion of all the furcesworking fur the Kingdom.
We feel ourselves a living part of her, and we cultivate in ourselves and in our
communities a renewed ecclesial awareness. This we express in an attitude of fUial
loyaltyto PeterI s successoarnd to his teaching,and in our effonsto livein commu-
nion and collaboration with the bishops, clergy, religious and laity.
We educate young christians to an authentic understanding of the Church and
we work assiduously for its growth, Don Bosco tells us: "No effort should be spared
when the Church and the Papacy are at stake",I
I MB V. 577; BM V. 383
Activelypresent in the mystery of the Church is the mystery too
of God the Father who lovesall his children, of the Son the Redeemer,
and of the Spirit the Sanctifier. From,the heart of the Church comes
forth a pastoral dynamism which makes it the sacrament of unity: "It
pleased God to call men to share in his life, and not merely singly,
without any bond between them, bUt he formed them into a people,
in which his children who had been scattered were gathered together";1
he alsomade it "the universalsacramentof salvation,at once manifesting
and actUalizing the mystery of God's love for men".2
This is true withoUt any doubt of the uq.iversalChurch, both in
respect of its sacramental nature, as a sign and efficacious means of
salvation, as also of its ministry of communion between the various
vocations, charismata and ministries, and as regards the mission it car-
ries out in the world; bUt it is true as well of the particular Churches,
i.e. the local Churches in which we find ourselves inserted in practice.
lAG 2
z GS45;cf.ill 48
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One of the characteristics of the salesian spirit is precisely its
ecclesialaspect, which the Mother of the Church and its Helper com-
mitted to Don Bosco and his Institute for a specialist service.
The article we are 1).owstudying- says that the salesian loves the
Church, ~orks for its growth, and educates young~tersto the same kind
of love. Many of these attitudes are true of everyonewho is baptized;
but the Rule insists on a special propensity of the salesian in his love
for the Church: he is particularly attentive to its unity and growth
("centre of unity", "communion of forces", "efforts to live in
communion"); today more than ever the problem of unity is of great
unportance.
This article should be linked with art. 6 which speaks of the
"Salesian Society i.nthe Chun;h" and described our commitments in
the Church, whereas the present article is concerned with the style and
spirit with which the salesian worksin the Church and for the Church.
The salesian loves the Church because he loves Christ
We have inherited from our Founder a particular sensitivity in
respect of that aspect of the Church which is its ability to build "unity
and communion of all the forces working for the Kingdom".
The Church is seen as the People of God, the mystery of the
"communion."of all its members, an active communion and dynamic
centre for the service of unity among all the forces (the men of good
will) which worksilently in the world for the good of their fellow men.
This is the vision of faith which sustains the salesian in his love for
the, Church, and is in fact the doctrine of Vatican II on the Church
as the sacrament of salvation: "The messianic people, although it does
not actUally include all men, ... is however a most sure seed of unity,
hope and salvation for the whole human race. Established by Christ
as a communion of life, love and truth, it is taken up by him also as
the instrument for the salvation of all. ... All those who in faith look
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towardsJesus God has gathered together and established as the Church,
that it may be for each and everyone the visible sacrament of this
saving unity".3
But the fundamental reason for which we love the Church is that
it is willed and loved by Christ the Saviour:.he, the Man-God, gathers
all creatures to himself and reunites them to the Father (cf. Rom 8,21).
To save man Christ incorporated him to Himself making him the
Church, and in this waythe latter becomes a "communion both human
and divine" and at the same time the "sacrament of salvation" for
humanity.
The whole of the first paragraph Qfthis article is an echo of the
appeal made to religious by Pope John Paul II: "Through everything
that you do, and especially through everything that you are, may the
truth be proclaimed and reconfirmed that 'Christ loved the Church
and gave himself up for her': the truth that is at the basis of the whole
economy of the Redemption. From Christ, the Redeemer of the world,
may the inexhaustible source of your love for the Churchpour forth/,,4
The salesian expresseshis lovefor the Church il1 "filial loyalty to Peter's
successor" and ill collaboration and communion with the "bishops,
clergy, religious and laity".
We feel ourselves a living part of the Church: we are" in fact, a
concrete response to its needs; it is for the enrichment of the Church
that from time to time God raises up men and women who follow
Christ and imitate him more closely.5
The Church itself has discerned and recognized our charism as
a response to some precise and urgent needs of the present day, as a
3lG9
4 RD 15
j Cf. PC 1
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remedy to certain evils and to a void that had appeared, and this as
a new., gift made to the entire People of God.
This is the reasonwhy the Constitutions, harking back to the Coun-
cil, say that we need to "cultivate in ourselves and in our communities
a renewed ecclesial awareness".6
The concrete expression of this ecclesialawarenessand of our love
for the Church (for the universal Church as for the particular Church
in Turin, or ih London, ot;Sydney,or New York, or Delhi, or Nairobi
ete.) is made clear in the article'ssecond paragraph: it implies tWothings:
fidelity to the Pope and collaboration with the particular Churches.
a. "Pilialloyalty to Peter's successor and to his teaching':
This is one of our characteristics,witnessed'to byDon Bosco'swhole
life and by our tradition. One need only think of the numerous say-
ings of Don Bosco in this connection: 7 "The Pope's wishes must be
a command for US".8"I am indignant", he said on one occasion, "when
I see the little attention that some writers give to the Pope and to what
he says ... we must close ranks around him ...".9
In presep.ting hIs new Societyhe had said that "the fundamental
purpose of the Congregation from its beginnings was to constantly sus-
tain and defend the authority of the supreme Head of the Church
among the poorer classes in society, and especially among young
people in danger". 10
The s~esian is convincedthatthe Pope and the Bishopshave receiv-
ed from Christ the mandate ,to lead his Church and maintain the cohe-
6 Cf. PC 2, 5; MR 14b; RD 14
d. E. VIGANO, Our fidelity to Peter's successor, AGC 315, 1985
8 BM V, 380; cf. BM V, 571
9 Cf. BM V, 383
10 'Riassunto del/a Pia Societa di S, Francesco di Sales nel 23 gennaio
vol XXV p. 380
1874'
in .DE
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,
sion of all its forces.n Peter's successoris the visible sign and efficacious
instrument of the unity of the episcopal college and of the whole
Church, and therefore we nourish for him in our heart and activity
a "/ilialloyalty': For the Popes he knew, Don Boscowas a most atten-
tive and devoted servant, and the Popes reciprocated this attitude.
The salesian loves the Pope and does not conceal such love. He
is able to instil this same love in the young and make them attentive
to papal teaching, knowing that in this way he is giving them a sure
and certain reference point in the search for truth.
Art. 125will expressin more precise terms our attitude to Peter's
successorwhen it says that we Salesians are filially submissive to his
authority.
b. "Communion and collaboration with the bishops, clergy,
religious and laity':
Solidaritywith the.bishops and clergyof the local Churches is dealt
with at greater length in art. 48, which explainshow our mission is
made part of the pastoral plan of the particular Church. What is em-
phasized at this point is our efficacious intention to live in a spirit of
real communion and collaboration with the local bishop and his group
of priests.
The reference to "religious. corresponds to the attitude and
teaching of Don Bosco.Here we need do no more than quote the tenth
of the recommendations he gave to the first missionaries: "Love,
reverence and respect other religious Orders, and alwaysspeak well of
them:' 12Our solidarity with them stems also from our conviction that
religious families are living forces in the Church, and that we must
workwith them in unity and charity,rejecting any jealousyor superiority
complex.
11 Cf. LG 18
12 BM XI, 364
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As far asthe "laity"are concernedand our communionand col-
laboration with them, we note that the attention of the salesian world
is broadening in line with the reflections the Church has been mak-
ing concerning the values and significance of the "lay state".13Many
lay people are associated with our work (cf. C 29), but in any case the
salesian is immersed in a reality in which concern about the Mystical
Body must increase; he is called to be an animator in the educative
and pastoral community, even to the extent of rendering it "a living
experience of Church and a revelation of God's plan for us" (C 47).
As specialistsin communion and collaboration(which is what we should
be!), our contact with the laity can have a prophetic significance if we
become legible and credible signs of God, professionally competent
and capable of bridging differences, but especially if we are bearers
of the characteristic "salesian spirit". 14
The salesian works for the Church's growth and educates young
people to do likewise
We are men of the Church, apostles who foster a living 'sensus
ecclesiae",engaged in works that have been entrusted to us by the
Church and which we animate in the Church's name.15
The Congregation is not closed in on itself but creates new linkages
in the Church, and is concerned about making them grow in charity.
"Wear~ to grow up in everywayinto him who is the head, into Christ,
from whom the whole body, jointed and knit together, ... grows and
upbuilds itself in love" (Eph 4,16).
In particular we feel ourselves called, in the Church, to foster com-
munion between forces working for the, salvation of youth.
I, Cf. E. VIGANO. The advancement of the jay perron in the Saferian Panuly, AGC
317. 1986
14V commentary on art. 47, p. 431-435
Jj Cf PC 8
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The Rule reminds us of an important commitment in our work
as educators: "weeducate young christiansto an authentic understand-
ing of the Church";i.e. we educate them to see in the Church the "Body
)f Christ" and the 'People of God", the communion of all the forces
working for salvation and their centre of unity and animation.
On this account we sustain the baptismal vocation of the laity and all
specific vocations; hence the effort we make to bring about a living
experience of Church in the pastoral and educative communities: art.
35 sets out this responsibility more clearly, and art. 125 will deal
specificallywith the education of youth to accept the teaching of the
Pupe.
This is not an easy task: any plan to intensify dialogue betWeen
vv;nh and the Church would seem in some places to be particularly
difficult; and yet the Church is suffering a great deal because of the
fact that many young people are indiffererit or uninterested in the prob-
lem of God, or are atheists, non-believers, or even actively opposed
to the Church. Others would like the Church to adapt itself to their
own ideas and spirit, broadening its outlook and becoming lessdemand-
ing, without giving any heed to the fact that it is bound by the Word
of God. Still others declare their adherence to Christ but not to the
Church. And it is these conditions that we, through the witness of our
love, have to proclaim the mystery of the Church and make it loved.
With non-christian youngsters our attitude will alwaysbe careful
to show respect for cultures and for other religions, but love of Christ's
Church and of truth does not admit of compromise; in non-christian
countries too we must be able to testify to the fact that the Church
is a Mother, full of kindness towards everyone, and possessing the
greatest of all treasures and the supreme ttuth, Jesus the lord.
Don Bosco'sphrase, which winds up the article, is a splendid syn-
thetic expressionof the intensity of our endeavour to build the Church
and put ourselves at the serviceof Peter's successor: "No effort should
be spared when the Church and the Papacy are at stake".16
16 MB V. 383
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God our Father,
you willed to make your Church
the People of the new Covenant,
the centre of unity and communion
of all the forces working for salvation in Christ.
Your Son, who became man, loved the Church
and sacrificed himself for her;
grant that we too, as living members,
in loyal unity with the Pope and the Bishops
and fully docile to their teaching and directives,
may express our fidelity to their magisterium.
Teach us how to educate our young people
to an authentic sense of Church,
and how to lead towards her
those who are still in search of the truth.
Through Christ our Lord.
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ART. 14 PREDILECTION FOR THE YOUNG
Our vocationis graced by a special gift of God: predilection for the young: "That
you are young is enough to make me love you very much".1 This love is an expres-
sion of pastoral chariry and gives meaning to our whole life.
For their welfare we give generously of out time, ralents and health: "For you
I study, for you I work, for you I live, for you I am ready even to give my life".2
I DON BOSCO, II giovane provvedulo, Turin 1847, p. 7 (OE II, 187)
2 DON RUFFINO, Cronaca deU'Oralorio, A5C liD, quaderno 5, p 10
The salesianvocationis distinguished by a specialgift of God which
leads to predilection for the young. This love of predilection, which
permeates all of a salesian's thinking and acting, impresses on him a
characteristic mark which is not only the result of natUral gifts and
inclinations, but also an expression of pastoral charity, Entirely taken
up by zeal for the good of young people, the salesian never ceases
throughout his life to foster within himself an attitUde of sympathy
for youth, the desire to meet and be with them, a continual concern
to get to know them and help them to reach a full personal
development.
The salesian derives his predilection for the young from the love
shown by Christ himself for children and young people:
- HLetthe children come to me" (Mt 19,14), said Jesus to the
apostles, who were too quick to defend him from the disturbance they
were causing him; .-
- and in the conversation with the young man who had asked
what he must do to gain eternal life, the evangelist notes: IIAndJesus,
looking upon him, loved him and said to him ,.:' (Mk 10,21);
- of interest too is what happened in the case of the three he
raised from dead to life: the daughter ofJairus (Lk 8,49-56), the son
of the widow of Nairn (Lk 7,11-17);and Lazarus On 11);the emotiQo
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shown by Jesus and his miraculous interventions are signs of his love
for those concerned.
Speaking of youth, Pope John Paul II refets to it as a period of
singular value experiepced by man: the treasure of discovering and at
the same time of organizing, choosing, foreseeing and making the first
personal decisions, decisions that will subsequently be of great per-
sonal and social importance. Youth is a delicate and important age "on
which depends the end of this millennium and the begining of the
next".1
Greatly interested in youth is the Evil One and all his minions,
in order to ruin their lives. But young people are dear to the heart
of the Church as they were dear to Christ. They are dear to the heart
of Mary, who was herself a young girl, who lived and worked among
the young, and who now continues to. understand from heaven their
urgent needs, and to respond when they call upon her. In his dteam
at the age of .nine, his guide Oesus the Good Shepherd) said to John:
"1will give you a Teac\\1er..:.2
To get in touch with youngsters you have to love them. We may
recall once again what John said to his mother while still a boy: "If
1were a priest ... I would look for boys and gather them around me.
I would want them to know that I care for them and want their friend-
ship. I would speak kindly to them, give them good adviceand dedicate
myself entirely to their spiritUal welfare. 3
This "predilection" had already enlarged his heart and made him
"everything for the young", as Don Bosco well expressed it in the
Forewordhe wrote for the- Constitutions of the Society of St Francis
de Sales.4
1 JOHN PAULII, Letter to the youth of the world, 1985, cf n. 3. 16
2 Cf BM I, 95
3 BM I, 170
4 Cf. "Costituzioni de/fa Socleta di San Francesco di Sales" 1858-1875, ed. F. MOTID,
pp. 58-61
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The salesian receives from God the gift of predilection for youth
A youngster needs someone "to whom he can turn with confidence:
someone to whom he can entrust his essential questions: someone from
whom he can expect a true response", 5
Jesus Christ, the perfect model, shows us how to be available, open,
kind and accessible.
He is the root and source of the pastoral charity which for the
salesian is expressed in the loveof "predilection" for the young, In Don
Boscothis love "can only be explained through his love ofJesus Christ
.., it was God's gift. lt is the first charism of the salesian, his vocation
par excellence",6
Speaking about the same topic, Don Albera asserted: ''It is not
enough to feel for them a certain natural attraction, a love is needed
that is more than normal. Such predilection is, in its beginnings, a
gift of God" ... "Thispredtlection is the salesian vocation itself'~7
The Rector Major, Fr E, Vigano adds: "The Salesian Family came
into being because Don Bosco loved the young, His was a love of
predilection that permeated his everyinclination and talent; but basical-
ly it was a special gift from God, a 'salvation strategy' for modern
times", 8
After fixing our gaze on Jesus, we can understand Don Bosco, in
whom pastoral predilection towards boys and young people seemed
like a kind of passion. He felt that he had to be a sign of love: "The
Lord sent me to look after boys";9 "my life is dedicated to the good
of the young";10"I have no other goal than your physical, mental and
moral welfare; I am here only for your benefit"; 11"you are the objec-
j JOHN PAUL II, Letter to Priest.r, Holy Thursday 1985, 4
6 Cf. E. VIGANO, The salesl,:tn educational project, ASC 290, 1978, pp. 18-19
7 P. ALBERA, Letter of 18.10.1920, Circular letters, p. 372
8 ASC 290, 1978, p. 16
9 BM VII, 171
10 MO, p. 163 (Don Bosco to the Marchesa Barolo)
11RM VII. 302
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tives of my thoughts and concernsn;12nI feel at home with you; this
is really where I belongn;13nMy dear boys, you are very dear to me.
It is enough for me to know that you are young to become interested
in your welfare... it would be difficult to find anyone who has a greater
love for you in Jesus Christ, or a greater desire for your true
happinessn;14nyouare the masters of my heartn;15nI hope you will not
be offended if I tell you that you are all thieves; I say it again, you
have all stolen me; YClurletter signed by 200 of my dear friends has
stolen my whole heart, of which nothing remains to me except a lively
desire to .love you in the Lord, to do good to you, to save the souls
of all of youn;16nmy dear sons in Jesus Christ, whether I am at home
or away I am alwaysthinking of you. I have only one wish, to see you
happy both in this world and in the nextn;17nthese words come ftom
someone who loves you very dearly in Christ Jesusn.18
These and many other similar expressions reveal the love which
moved Don Bosco in giving himself to the young, a love which found
itSsourcein the imitation of that gesture of the Lord: nAndJesus, looking
upon him, loved himn (Mk 10,21).
It could be said that the whole salesian movement is centred in
an noratorian heartn, or in other words a priest of the local Church of
Turinpossessedof an overwhelmingapostolicpassion for poor and aban-
doned youngsters. nWe must find the unifying force of our Family in
that kind of priestlylovecharacterizedin Don Boscoby an overwhelming
apostolic passion to help the young..:'.19
This love of predilection, an nexpression of pastoral charityn, of
which the Constitutions speak, is not something superficialbut a reality
which characterizes all the salesian is and does; it endorses it with a
12 Collected letten II. p. 361
13BM IV, 455
14D. BOSCO, "Companion of Youth'; Introduction (OE II, 187)
15 Collected letters II.p. 361
16 Collected letters III, p. 5
17Letter from Rome, 10 May 1884; cf. Appendix to ConstitUtions 1984, p. 254
18 Ibid.
19Cf. E. VIGANO, The Sale;ian Family ASC 304, 1982. pp. 13. 23
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seal which is like a "new character", rendering him a friend "accessible"
to the young.
John Paul II, writing to priests, speaks of such a quality as follows:
'j\\ccessibilityto young people means not only easeof contact with mem,
both inside and outside church, wherever young people feel drawn in
harmony with the healthy characteristics of their age (I am thinking
for example of tourism, sport and in general the sphere of cultural in-
terests). The accessibility of which Christ gives us an example consists
in something more. The priest, not only through his training for the
ministry but also through the skill he has gained in the educational
sciences,ought to evokein young people trust as the confidant of their
problems of a fundamental nature, questions regarding their spiritual
life and questions of conscience".20
This is true for every salesian.
We must intensify this love of predilection for the young, which
does not mean that others are excluded, because charity has no fron-
tiers: "This love flowsfrom a particular concern for what being young
means in human life... The future of a person depends to a great ex-
tent upon the nature of that person's youth".21
The salesian offers his time, talents and health for the benefit
of the young
The second paragraph of the article tells us how this predilection
for youth is manifested in practice. The salesian, deeply moved by a
passion for the welfare of youth, generously gives for them his time,
talents and health, and maintains a permanent attitude of sympathy
in their regard, a constant presence (assistance)and a continual interest
in getting to know them and win their affection.
20 JOHN PAUL ll. Letter to pmJt5, op. cit. 4
21 Ibid. 6
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Here too the example comes from Don Bosco,according to those
words which the Constitutions put before us in the very first article:
"I have promised God that I would give of myself to my last breath
for my poor boys".22
Don Bosco had formulated this promise very much earlier, but
he endorsed it at the time of his wonderful cure from a serious illness:
"I am convinced that God granted me an extension of life in answer
to your prayers. Therefore gratitude demands that I spend it all for
your temporal and spiritual welfare. This I promise to do as long as
the Lord will permit me to remain in this world".23
He used often to repeat: "Remember that, whatever my worth,
I am here every moment of the day and night for you".24
In his last years he spoke of "this poor old man who has spent
his whole life for his dear boys".25
Starting from this fatherly example, the article of the Rule speaks
of interior and exterior attitudes which the salesian must develop.
"The Lord sent me to look after boys. I must therefore cut down
on other work and keep myself fit for them ... Our primary goal is the
care of youth, and consequently every concern which draws us away
from that objective cannot be good".26As Fr Luigi Ricceriwrote: Don
Boscofulfilled his vocation for the young by "bypassing everyobstacle
and leaving behind all things, even good ones, that could in any way
hinder its accomplishment".27 And Fr Vigano adds: "Our presence
among the young is in obedience to God. ... It is amongst youth in
need that our mission feels truly at home".28
Finally this love of predilection leads to a permanent and deep
interest in getting to know individual youngsters, and also in being
22 MB XVIII. 258
2) BM II, 386
24 BM VII, 302
25 Letter from Rome, 10 May 1884; Appendix
26 BM XIV, 216
27 Cf. ASC 284 (1976) p. 33
28 Cf. ASC 295 (1980) p. 25
to ConstitUtions
1984, p. 254
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aware of the cultural phenomenon called nowadays the "youth
condition", "We must lend a willing ear to the voice of the world of
the young and keep it in mind in the educative and pastoral dialogue
of evangelization".29
we thank you, Father,
for having filled the heart of Don Bosco
with predilection for the young:
"That you are young'; he said to them,
"is enough to make me love you very much':
Enrich the heart of every salesian
with the same gift of loving kindness,
anr:/ help us to discover in all young people
the presence of jeJUS,.
so that we may be ready to offer for them
our time, talents and health,
and even the total donation of our whole life,
in imitation of our Founder, who said:
"Foryou I am ready even to give my life':
29 Cf. ASC 290 (1978) p. 24
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ART. 15 SALESIAN WVlNG KINDNESS
Sent to youngpeople by the God who is Iall charity"I the salesianis open and
cordial, ready to make the first approach and to welcome others with unfailing
kindliness, respect and patience.
His love is that of a father, brother and friend, able to draw out friendship in
return; this is the loving-kindness so much recommended by Don Bosco.
His chastity and well-balanced attitude open his heart to spiritual fatherhood
and give transparent witnessto God IS anticipating love.
I DON BOSCO, Esercizio di divozione alia misericordia di Dio, Turin 1847. p. 81; (OE II. 151)
Art. U is closely linked with those immediately preceding
("Predilection for the young") and following it CFamily spirit"), and
is an explanation of how we are to be "signs and bearers of the love
of God for young people" (C 2). It presents "salesianloving-kindness';
which is born of "spiritualfatherhood" and of the characteristicmessage
of purity and chastity, and is aimed at the formation of young people
for love.
Introducing this topic, the Acts of SGC say: "(The salesian)
asks the Holy Spirit for the gift of "sympathy", modelled on the
meekness of Christ".1
The article emphasizes that the initiative of sending the salesian
to the young comes from God, who is "all charity".
The underlying reason is that if a youngster does not experience
love at that stage of his life, if he does not live in an environment in
I SGC1, 00
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which love is present, his growth becomes compromised.2 The transfor-
ming power of love passes through the loving kindness of the educators,
and the Salesians manifest it with the purity recommended by Don
Bosco, i.e. with a love that is transparent, deep, strong and well balanced.
To be signs of the love of God for the young requires in us this
transparency (ascesis) and the mystical presence of God within us.
The salesian is welcoming
Mter emphasizing the divine sourceof all kindness, the text begins
by presenting some basic attitUdes of the salesian who is nsent to the
youngn.
The salesian is "open... and ready to welcome others "; he is not
closed in on himself but able to relate to others; since it would be dif-
ficult for an apostle to live at the same time a hermit's life: he adopts
attitUdes which favour contacts: openness and cordiality, respect and
patience, a willingness to make the first approach and show welcome;
in other words he is able to create sympathy and friendship.
Don Bosco recommended to his sons: "1ry to make yourselves
loved".3 "Try to act in such a way that all those to whom you speak
will become your friends", he said to Don Bonetti.4 And writing to
Don Cagliero, he declared: "The salesian spirit we want to introduce
in the houses of America is ... charity, patience, gentleness, with no
humiliating reprimands, no punishments, doing good to all and evil
2 On the need for an experience of love for growth in faith.d. the testimony of Agostino. a
boy who after many negative experiences came into contact with the Salesians at Arese (Milan).
and subsequently died at the age of only 16. He wrote the following. in the form of a prayer:
"They say that love is a proof of your existence: may be that is why I have never met you:
I have never been loved so that I could feel your presence. wrd, let me find a love that will
bring me to you. a love that is sincere. disinterested. faithful and generous. a love that would
be a bit like your image". (From II Vangelo secondo Barabha. Arese 1974. p. 79)
3 BM X. 453
4 Collected letters II. 434
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to no one. This holds for the salesians among themselves, with the
pupils, and with others, whether living with us or externsH.5
"Open and cordia/'; the salesian is "ready to make the first
approach" towards the shy and the timid, towards those whom an ex-
aggerated sense of respect keeps silent and at a distance; he is ready
to bridge the gap, to approach in a sympathetic manner, to Hcomedown
from the pulpit", to make himself little with the little ones. Don Bosco
always recommended this kind of attitude. And when it is the other
person who makes the approach, he must be welcomed without fail,
the door and heart must be opened to him, he must be listened to
and his interests shared: HLetthe superior be everything to everyone,
always ready to listen to every doubt or complaint of the youngsters
... all heart to seek the temporal and spiritual good of those whom
Providence confides to him".6
And all this is to be done especially by the adoption of three basic
attitudes or qualities: "kindness'; which seeks the good of the other
person; "respect'; which avoids cornering or eXploiting him and
recognizes his unique personal dignity behind his defects; and
''Patience'; which.is nothing else than the expression of constant and
persevering love: "Loveis patient and kind", says St Paul. 7
This complexus of exterior qualities which ensure a good salesian
reception and characterize the relationship of the salesianwith everyone
and especially with the young, corresponds to what Don Bosco called
HfamiliaritaHw,hich might be best rendered in English by "informalityH.
This has not yet reached Hamorevolezza"(loving kindness), which in-
dicates rather an interior attitude, a movement of the heart. But it is
evident that the two realities are closely linked and correspond. Don
Boscohimself wrote: "Youcannot have affection without this familiarity
(a friendly informal relationship y. 8
j Cf. Letter of Don Bosco to Don Cagliero, 6.8.1885, Collected letters IV, 328
6 MB XVII, 112
7 Cf. 1 Cor 13,4; cf. also D. BOSCO, The preventit'e system in the education of the young,
chap. 2, in Appendix to 1984 Constitutions, p. 248
8 Letter from Rome, cf. MB XVII, 107. Appendix to ConstitUtions, pp. 254-264
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The salesian shows loving 'kindness as a father, brother and friend
The loving kindness Qf the salesian is made specific in this
paragraph which draws its inspiration from the Letter from Rome of
10 May 1884. "Amorevolezza" is a word characteristic of Don Bosco's
terminology, with which he expressesthe affection full of fatherly and
brotherly kindness that he nourishes towards youth. The text indicates
three nuances of this kindness.
- True and personal "affection'; given substance by human
warmth and supernatural delicacy. Like Don Bosco, every salesian is
a "man of heart". It is enough to read the above mentioned Letter from
Rome: "Mydear:sonsin Jesus Christ '" not being able to see or hear
you upsets me rhore than you can imagine .., These words come from
someone who loves you very dearly in Christ Jesus..:'. 9 The terminology
used by the Saint is striking: affection, cordiality, familiarity, charity,
heart, love ete. And towards the end of the letter his secretary notes:
"At this point Don Bosco broke off the dictation; his eyes filled with
tears ... because of the ineffable tenderness that was evident from his
face and voice". 10
A great salesian, Don Berruti, has written: "Heartfelt love is a
characteristic of salesian charity. Don Boscowas not satisfied with the
austere kind of charity, born of the will and of grace, which forms part
and parcel of the educational systems of other Orders".11His is a char-
ity of the style of St Fran<:isde Sales or, better, after the heart of Christ
who wept over his friend Lazarus and over the grief of his sisters
Martha and Mary.
- The affection of "fathers, brothers and friends": the expres-
sion comes literally from the Letter of May 1884.
Salesian affection resembles that which binds the members of a
family together or a group of friends. It means that the "superior", the
9 ibid.
10 ibid.
II On the splendout of salesian charity in Don Berruti, v. Don Pietro BelTUti, /uminosa figura
di sa/esiano, Testimonianze raccolte da P. ZERBINO, SEI 19~4, chap. XXVI, p. 564 ff.
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"master" or even the "priest", preacher or celebrant, does not close
himself off within his own particular function, and this without loss
to his authority; the latter does not give rise to fear because it is exer-
cised within a deeper relationship which unites one person to another,
father to son, brother to brother, friend to friend.
- "Able to draw out friendshiP in return':
Once again this is the explicit doctrine of Don Bosco. The sale-
sian speaks the "language of the heartn, a language which includes both
words and actions: he shows that he loves, and seeks explicitly to gain
the loveof others, to nwinoverand conquern their hearts, so as to create
a communion within which to establish a dialogue of the heart. nAn
educator should seek to win the love of his pupils if he wishes to in-
spire fear in themn, says the little treatise on the Preventive system
apropos of punishments. 12And again in the Letter from Rome: nThe
youngsters should not only be loved, but they themselves should know
that they are loved ... One who knows he is loved lovesin return, and
one who lovescan obtain anything, especially from the youngn.13This
John Bosco had learned already in his dream at the age of nine: "You
will have to win over these friends of yours not with blows, but with
gentleness and kindness".14
And evidently this must also be the attitude of the salesian towards
his own confreres.
Through his gift of chastity and well balanced attitude, the salesian
is a sign of God I s anticipating love
It needed all the daring of a Saint to let loose an army of educators
with a method like this for education and the attainment of sanctity.
12 The preventive system in the education of the young, in Appendix to 1984 Constitutions,
pp. 246-253
13Cf. Letter from Rome, 10 May 1884; Appendix to--1984 Constitutions, p. 259
14BM I, 95
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The objections of opponents are well known: does not that kind of
love Hfromthe heartH expose both educator and pupil to danger? No,
replies the Rule, because Don Bosco knew that he could count on the
salesian being chaste in his affections.
The Constitutions place in their proper place Don Bosco's insist-
ent words abour chastity: he purs it in immediate relationship with
this loving kindness. If Don Boscodemands of the salesian a clear and
strong purity, consciouslyassumed and lived, it is precisely because he
also demands of him a deep and true affection: purity preserves the
authenticity of love. The characteristic therefore of the salesian spirit
is not a chastity which is simply austere, but the chastity which is a
guarantee of true affection and rules our any deviation.
Don Bosco,as we have seen, exhorts us to love Hinsuch a way that
the youngsters know they are lovedH,bur at the same time he demands
from his 'sons a great detachment from themselves in showing affec-
tion, the rejection of any sentimental sensitivity, the avoidance of any
word or gesture which could be badly interpreted or prove disturbing,
of any intimacy which would narrow th~ heart and prevent it from be-
ing open to all.
In this waychastity makespossible the validexpressionsand positive
fruits of love. As we shall see when speaking of consecrated chastity,
it is an evangelical way of loving: the salesian gives up physical
fatherhood, bur does so to make himself more capable of spiritual
fatherhood: chastity disposes the heart for this great task.
The salesianthereforehas a heart which is spontaneous bur delicate,
a heart which is tender bur not weak or effeminate, a real sensitivity
bur one which does not weaken his self-control. HBalance of this kind
is a gift made possible by God's grace, through the Spirit of charity.
Thanks to this presence the loving kindness of the salesianhas the joyful
unembarrassed quality which belongs to the sons of God and reveals
the Father's love.
God our Father, source of all love,
through your Spirit you bring to birth in us
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the living force of true friendship.
.
Make us open and cordial in welcoming our ftllow men
and especially the young.
Make us generous and impartial
in our love for each and all,
with a sincere and chaste affection, ;
so that it may prove to be for those we meet
a reflectionand foretaste
,.
of your own anticipating fatherly love.
Through Christ our Lord
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ART. 16 FAMILY SPIRIT
Don Boscowanted everyone to feet at home in his establishments. The salesian
house becomes a family when affection is mutual and when all; both confreres and
young people, feel welcome and responsible for the common good.
In an atmosphere of mutual trust and daily forgiveness,the need and joy of sharing
everything is experienced, and relationships are governed not so much by recourse
to rules as by faith and the promptings'of the heart.l
This is a witness that enkindles in the young the desire to get t9 know and to
follow the salesian vocation.
1cf. MB XVII, 110
Everyreligious community finds at its source God himself who
calls the members to live together united by the bond of charity (cf.
C 50). It is called to be in the Church "a true family gathered togethe.
in the Lord's name and rejoicing in his presence";1 we shall see later
how the religious vowshelp in this project of communion (cf. C 61):
chastity renders us more available to love each other as brothers in the
Spirit, povertymakes it easyto give and receive,and o.bedienceprompts
us to seek together the will of God.
The Rule tells us that we Salesians, if we are faithful to the spirit
of Don Bosco,establishwithin our communities (which in familiar terms
we call "houses") that unmistakable style of rel~tionships which, in
our living tradition, we are accustomed to call 'famtly spirit". From
the description given in art. 16 of the "salesian house" we can glean
the extent to which the spirit of Don Boscopenetrates our communities
at different levels:local,provincial,world, and the entire SalesianFamily,
where the very term 'Family' signifies the spirit which unites the
members.
1 PC 15
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But it is not a question of a style which exists only within the
house'; the Salesians, wherever they are,'in the educative and pastoral
communities or in contact with other groups, in all their relationships
in f~ct, telld spontapepusly to.establi~9 a kind of "family",to give life
to a "family spirit", which wakes 'each one feel at h,ome and at ease,
which means that he also,feels responsible for tte common good.
In this way the article followsnaturally on the two previous ones
and completes the description of the style,of salesian relationships, in-
spired by charity.
J1
. The family atmosphe~e makes us feel accepted and' that we share
responsibility togethet
"
. ~ ,1.
The model for the salesian "family spirit" is in the first place the
lifeof the Oratory at Valdocco,where Don Boscolivedas a father among
his boys and collaborators. The description given by the-aUthor of the
Biographical Memoirs is'imeresting: "In those days rheOratory was
truly a family".2 "Don' Bosco ran' the Oratory as a large family, and
the boys really felt as if they had never left their homes".3 "Peacdul
joy,unmarred by worry,ru1ed the Oratory, and family spirit brightened
its life. The boys were gi~en all the freedom cdmpatible with
discipline and good cbnduct:'4 It was on this family style that Don
Boscoset up all his houses, and even the religious community as well.
..i
"
r'
2 BM III, 250
3 BM IV, 474
4 BM IV, 338.339
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We shall find the theme returning at various points of the con-
stitutional text. 5 The purpose of the present article is to emphasize
some of its characteristic aspects.
The first p'aragraph speaks of "mutual :#ection", of "feeling
welcome", of "responsibility for the common good", i.e. ofa deeply
felt intercommunication which is at the foundation of an authentic
"family spirit".
"The need and joy of sharing everything is experienced", as in a
true family. Whatever goods a member possesses are made available
to the others; each one enriches the others and is enriched by them
in return. This giving and receiving brings about a growth in joy and
unites, the members by solid and unbreakable bOf)ds. But t4e 111os,t
important exchange is not of material goods, but rather of life itself
and of good things more deeply personal, like thoughts and feelings,
plans and, interests, joys and sorrows, ete.: this is the "opening of the
heart" that Don Bosco used to speak of.
'
" This is true for the educativecommunity,but the article applies
it also to the religious ,community; it is not sufficient that the rela-
tions betWeenmembers of the same hous,ebe correct, bureaucratic and
forrpal: they must also be "personal". The Constitutions will tell us
that the family spirit inspires every moment of tpe community's life,
and that" in an atmosphere of brotherly friendship we share our joys
and sorrows and are partners in our apostolic plans and experiences"
(cf. C 51-52),
.
The same is true also of relationships involvingauthority and obe-
dience, of which the Rule speaks later. "In salesian tradition (these)
are practised in a family spirit of love which inspires relationships of
mutual esteem and trust" (C 65); to a discreet and respectful exercise
of authority will correspond a practice of "filial"obedience that is spon-
j The family spirit invades every aspect of salesian life and missIOn:
- in the educative community: cf. C 37, 38, 47
- in the religious community: cf, C 49, 51. 53, 56
- is fostered by the evangelical counsels: cf. C 61
- in authority and in obedience: cf, C 65
- as regards chastity: cf. C 83
- in the formation community: cf. C 103
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taneous and generous. Those who have a keen "family sense" do not
need orders to do those things which will be advantageous to the com-
munity. Forus who "liveand work together" (C 49), for us who believe
that our apostolic mandate" is taken up and pUt into effect in the first
place by the provincial and local communities, whose members have
complementary furictions"(C 44), the family spirit is the great secret
for strengthening our cohesion and responsibility.
The family atmosphere is governed not so much by recourse to rules
as by faith and the promptings of the heart
The text qualifies this atmosphere, saying that it is based on
"mUtual t1l.1st"ahd "dailyforgiveness".([he Letter from Rome is a suf-
ficient engorsement of this. The first Oratory at Valdoccois described
as follows: "The greatest cordiality and confidence reigned between
youngsters and superiors ... closeness led to affection and affection
brought confidence. It is this that opens hearts and the youngsters ex-
press~erything without fear to their superiors".And then, when things
had changed at the Oratory: "The reason for the present change is that
many of the boys no longer have confidence in their superiors ..., who
are now thought of precisely as superiors and no longer as fathers,
brothers and friends... If you want everyone to be of pne heart and
.soulagain, for the love ofJesus,you must breakdown this fatal barrier
of mistrust and replace it with a happy spirit of confidence".6
Brotherly relationships and mUtual trust, says the article, make
recourse toJaws, regulations, norms and authSrity less necessa.ry;in-
stead appeal is made to interior qualities of the individual, to faith
and the "promptings of the heart".
Here too the principle extends t9 everykina of community in which
salesians are involved, because it is a feature of the. spirit which they
practise always and everywhere. The source of the principle is' always
the Letter from Rome, in which Don Bosco comes out with a kind of
cryof anguish which is verysignificant: "In the old days at the Oratory
~
6 Letter from Rome, 10 May 1884; cf. Appendix (0 1984 Constitutions, pp. 254-264
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... boys would do anything they were asked by one who they knew
loved them. We had no secretsfrom you",Valfretold Dbn Bosco."Why
do people want to replace love with cold rules?7 In salesian houses
things are not done "because-you have to", but rather because the
underlying reason is understood, because love and willingness ,arepre-
sent, and all this in the light of faith. 8
One of the surest signs of the salesian spirit is the untroubled air
of freedom and creative joy, which is common among the sons of Don
Bosco.There is no cohstraint or fear, each one can say what he thinks,
each one can make his own generous personal cbntribution and make
suggestions... Don Boscohimself used to say: "God does not like things
done by force. As a loving God, he wants things done for love's sake".9
Again we become aware that the salesian spirit leads us to the very
depths of the Gospel. Later we shall see some further applications of
the sales,ianspirit to the!life bf the community 'and the practice, of
obedience.
The family atmosphere gives ris,eto vocations
One of the finest fruits of the family spirit is vocations.The history
of the Congregation amply demonStrates the truth of this in the case
of both Dbn Bosco and the firsusalesians. Inserted as they were in the
heart of a salesian community made warm by family affection, many
boys learned to model their own lives on those of their,educators; they
became progressivelyaware of-Fhegerm of a salesian vocation that Go.d
had placed in their heart, and the family atmosphere led them Fttle
by little to identify with the ideals and the style of life of their'teachers;
,slowlytheir sense of belonging to the Congregation matured together
with the, desire to take part in its pastotal activity.
'..
7 ibid.
8 V. Don Caviglia's description
Bosco, pp 168-169
9 BM VI, 637
of the fatherly authority
of Don Bosco: A. CAVIGLIA, Don
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This is the dynamic growth proce~swhich is characteristic of the
salesian way of life; the atmosphere is one in which vocations natUral-
ly appear and grow; they then mature in the family spirit and a gradual
insertion into apostolic work follows almost automatically.
'f
A precise tas,k of ourcomrpunities is to involve our youngsters
in our family life, to en~ble them to experience for thems,elveshow
wonderful 'is the salesian mission and be attracted to follow the Lord
Jesus and work for his Kingdom: "Come and see" (cf. In 1,39).
"
"
,But it should be kept in mind that this will be possible only if
the family spirit shines forth ,in our communities, and especially in
fOrII1atiQIc1ommunities; it is possible only if all the members "form
a family founded on faith and enthusiasm for Christ, united in mutUal
esteem and common endeavour" (C 103).
Grant, 0 Lord, to our communities
a true /amtfy spirit
in mutual trust and reciProcalforgiveness,
and in the joyful sharing of all we have
,in /fbedience to the supreme law of lov.e.
Grant also that ma,ny young p{?ople
may find t~ems,elv~sat ease with us,
r ant! so be e~cou:ag~d to get to know and to follow
th!! same vocation.
,,' "
r!
~
('
", "
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ART. 17 OPTIMISM AND JOY
The salesian does not give way to discoutagement in face of difficulties, because
he has complete trust in the Fathet. "LetnotHing iIpset you", Don, Bosco'used to say.l
Inspited by the optimistic humanism of StFrancis de Sales, he believes in"man' s
natural and supernatural resources without losing sight of his weakness.
He is able to make his own what is good in the world and does not bewail his
own times; he accepts all that is good,2 especially if it appeals to the young.
'\\
Because he is a herald of the Good News he is alwayscheerful. 3He tadiates this
joy and is able to educate to a christian and festive wayof life: "Let us serve the lord
in holy joy".4
1 MB VII, 524; BM VII, 317
2 cf. 1 Thess 5,21
3 cf. Phil 3,1
4 D. BOSCO, 11 glavane Provveduto, Turin 1847, p. 6; (OE II, 186)
The article expresses the components of a-typical christian and
salesian humanism. The new style of pastoral relationships presented
in the preceding articles (C 14-16), is completed by a ref~rence to sale-
sian joy and optimism, which draws its inspiration from the principles
of "complete trust in the Father", and trust also in "man's natural and
supernatural resources". This double trust opens the salesian ,to other
elements too, so that he "makes his own what is good in the world",
"does not bewail his own times", and "accepts all that is good, especially
if it appeals to the young".
In this way loving kindness and the family spirit are lived in an
atmosphere of undistUrbed satisfaction. Optimism, joy and happiness
are necessary realities in the world of youth, and must therefore be
concretely experienced in salesian environ.ri1ents. The text speaks of ,IIjoy"
and "cheerfulness".One docs not excludethe other: there is no authentic
cheerfulness that is not born of a deep joy, from a heart at peace with
God and men; nevertheless joy is not always expressed in gaiety and
cheerfulness, but among us the latter forms part of our youthful spirit
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Don Boscoknew that a boy's life rotated around freedom, games and
happiness; he knew that any normal and efficacious educational ef-
forts must respect the boy's natural state, which excludes oppresssion,
forceor violence;for this reason he wanted joy and cheerfulness to per-
vade the oratory environment"in which the boy lived. That is why in
his educational system the relationships between the youngsters and
their educators, and between the educators themselves, are marked by
a friendship and family spirit which helps the boy to grow in joy.1
It should be re~embered that the whole article is inspired by the
text of St Paul which the litUrgy uses for the feast of St John Bosco,
part of which is placed at the head of the present chapter: "Rejoice
in the Lord always;again I will say,Rejoice.The Lordis at hand... Finally;
brethren, whate;yeris true, whatever is honourable, whatever is just,
whatever is pure, whatever is lovely, whatever is gracious, if there is
any excellence, if there is anything worthy of praise, think about these
things" (Phil 4,4-9).
The salesian has trust and courage
The first paragraph of the article emphasizes the salesian's attitude
of courageous trust during the trials that accompany his apostolic work,
as also at times when he must remain inactive through sickness or old
age.
It is an attitude inculcated by Don Bosco by word and example.
His biographers describe him as remaining always calm, even in
moments of difficulty; the advice he gave Don Rua who had been ap-
pointed the first Rector at Mirabellois well known: "Letnothing upset
you!"; this and other valuable pieces of advice were later inserted in
the "Confidential reminders for Rectors"2, but it forms part of the
spirit which animates every salesian.
I Cf. P. BRAIDO. II sistema preventivo di Don Bosco, Turin 1955, p. 214 ff.
2 Cf. BM X. 447
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The source of the trust and the apostolic courage of the salesian
is to be found on high. If he is able to preserve his deep inner peace
and not give way to discouragement in the face of trials, it is because
he believes in God's fatherhood; God's work cannot fail, and the trial
is a "providential" path to a better result. Here there is in fact a cer-
tain appeal to the salesian'ssupernatUralspirit: he has the right to count
on God in the meisure that he remains God's servant; seeking nothing
else but his glory and his Kingdom.
The salesian is optimistic and believes in the capabilities of every
youngster
This optimism is born of hope, of a deep sense of the Father'~
Providence and of the certainty that Christ is risen; but it is also sup-
ported by man's trust. The Constitutions recall that in our case it is
"inspired by the optimistic humanism ofSt Francis de Sales",founded
on a double conviction: the goodness of God ("I am not a God who
condemns; my name isJesus the Saviour") and the possibilities given
to man ("Our human heart can give rise naturally to the beginnings
of the love of God")) God is so good that he has put into man's
heart "natUral and supernatUral resources" in which the educator or
man of action can alwaysfind reasons for hope. "The practice of the
preventive system", wrote Don Bosco, "is wholly based on the words
of St Paul: 'Loveis patient and kind; love bears all things .., but hopes
all things and endures all things'" 4.In the Biographical Memoirs we
find these words of our Father: "Just as there is no barren or sterile
land which cannot be made fertile through patient effort, so it is with
a man's heart. No matter how barren and restive at first, it will sooner
or later bring forth good fruit. It will begin by loving what is natUrally
good and ultimately advance to what is supernaturally good, provided
that a zealousspiritUaldirector will cooperate with God's grace by prayer
J Cf. St FRANCIS DE SALES, Treatzse on the love of God, book I, chap. 7
4 Cf. D. BOSCO, Treatzse on preventive system, App. Const. 1984, p. 248
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and effort. Even the most callous boys have a soft spot. The first duty
of the educator is to locate that sensitive spot, that responsive chord
in the boy's' heart, and take advantage of itH.)
The whole preventive system consists in the progressive develop-
ment of these.Hliving sourceswhich everyman carriesdeep within
himselfH;and because salesians do nodose sight of the frailty of youth,
they lend their brotherly presence HSOthat their weakness may not be,
overcome by evilH(C 39), and help them to gradually overcome this
fragility. The whole skill of the educator rests in the ability ro find
a resonant chord in the depths of a heart and get it to vibrate. Don
Boscowasconvinced that the grace of God and human effort can make
of every adolescent a genuine saint.
Optimism is alwaystherefore a salesian characteristic at everyage
and situation of life.
The salesian makes his own what is good in the world, especially if
it appeals to the young
The salesian spirit makes us reject any unilateral judgement on
the world. It is true that there is a world which His in the power of
the evil one, as Stjohn says(lJn 5,19); but the reference is to worldly
elements opposed to God's designs. The world, in the sense understood
by the conciliar Constitution HGaudium et SpesH,is the object of the.
Father's love, even though it bea complex reality in which sin and
redemption are mixed. 6 The salesian is not blind to sin and evil, bur
insistsspontaneously on the redemption aspect. He is conscious of be-
ing Hdeeplyunited with the world and its historyH(C 7); he resists the
natural tendency of many adults to praise the past and bewail the pre-
sent, because he is able to seek, discern and accept Hwhatis goodHin
today's world, and fight strenuously against evil, but without bitterness.
j BM v, 236.7 .
6 Cf. GS 2
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, LikeJesus who came "notto judge but to save" On 12,47),Don Bosco
did not take up rigid and provocative1lttitudesin dealing with his adver-
saries: he always hoped to change them by prudence and patience.
Among the good things of the 'earth, the salesian makes his own
'especially those which "appeal to the young"; and also things of which
,the young are themselves bearers and promoters. Anyone, on the other
hand, who rejects the present and is closed to the future, shows by
that very fact that he is not suitable as an educator of youth.
The salesian is cheerful, radiates joy, and lives in festive fashion
;"
The final paragraph concentrates our reflection on the joy and
cheerfulpess which is part of the salesian spirit.
The deep root of this joy is the Gospel of Christ, the lord's "Good
News" which the salesian proclaims: "... that my joy may be in you,
and your joy may be full" On 15,11); "your'hearts will rejoice, and no
one will take your joy from you" On 16,22).
Joy is a fruit of the Spirit and arises from the conviction that God
loves US.7
From this deep and solid root is born a serene and enthusiastic
christianity tinged with the kind of cheerfulness that was seen in
Dominic Savio: "Here we make holiness consist in being verycheerful"
(a new kind of definition in the history of sanctity,but deeply evangelical
nonetheless); the kind that Don Boscogave to his boysas a programme
of life in the slogan: "Cheerfulness, study and piety". Don Caviglia
goes so far as to speak of cheerfulness as the salesian's eleventh com-
mandment! On the other hand, everyoneknows the famous saying at-
tributed to St Francis de Sales: "If a saint were sad, he would be a sad
saint!"
7 On christian joy, v, Paul VI, Encyclical 'Gaudete in Domino'
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It is not a question of an alienating frame of mind leading to a
life where ignorance is bliss, but a true sanctification of the joy of liv-
ing. The salesian environment must be such that those in it can detect
and experience a joyful atmosphere that opens hearts to optimism and
trust in life, that leads to the quiet acceptance of the hard things we
meet and even enlightens with holy joy the difficult moment of death.
The Rule emphasizes that not only is the salesiancheerful himself,
but he is a communicator offestive joy: "We're a festive people, we're
a joyful lot", in the words of a modern song composed by some young
salesians in Italy.
Joy is self-propagating, it is contagious, it needs to expand, to ex-
plode in festivehappiness; it must have space therefore, something like
a playground (which Don Caviglia defined as "Don Bosco amidst the
young";8)it must have music and singing, because "an oratory without
music is like a body without a soul";9 it needs a theatre and outings;
it needs periodic celebrations which the youngsterscan see and in which
they can take part, to serveas highlights in the dailyrhythm of their lives.
The salesian knows that genuine and authentic cheerfulness,isnot
possible for anyone whose heart is not at peace, and at the same time
it becomes an efficacious call to those who are not in that state. "The
devil fears cheerful people", Don Bosco used to say.10The salesian
educator is well aware that this is the way to make youngstersexperience
the liberating efficacy of the grace of Christ. But he knows too that
there is a price to be paid: in the dream or vision of the pergola of
rosesll anyone 5eeing the salesian joyful, enthusiastic and optimistic
might get the impression that he was walking on a carpet of roses; but
the piercing pain caused by the thorns show that the salesian spirit
may find in this attitude of cheerfulness a very real opportunity for
asceticism:it is a happiness fed by sacrifice,-sometimesof a severekind,
but accepted with a smile, with simplicity and without fuss, as
8 Opere e scn#i di Don Bosco, ed. A. CAVIGLIA, V, 173
9 BM V, 222
10BM X, 294
11Cf. MB III, 25-27. The dream was repeated three times in Don Bosco's life: in 1847. 1848 :',
and 1856
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something quite normal withoUt playing the martyr or the hero. In
the unavoidable trials of life the salesian repeats with Don Bosco: ''A
piece of paradise will make up for everything".12
The reflection concludes with Don Bosco'sexhortation to his boys,
which enshrines a programme for holiness: "Let us serve the Lord in
holy joy/" 13
That following the example of St Francis de Sales
and the teaching of Don Bosco,
we may always believe
in the natural and supernatural resources of man,
and whtle not ignoring his weakness,
be able to discover the germs of goodness
which you place in the heart of every youngster,
- Lord, hear our prayer.
That in spite of the thorns strewn on our path,
we may never lose sight of the goal which awaits us,
but remain optimistic,
full of trust in our Father,
- Lord, hear our prayer.
That we may be able to discern the values of creation
and be able to..accept what is good,
especially if it appeals to the young,
- Lord, hear our prayer.
That as we proclaim the Good News of Jesus,
we may be bearers of joy,
and be able to educate young people
to a holiness based on christian haPPiness,
- Lord, hear our prayer.
12 BM VIII, 200
13 D. BOSCO, Companion of Youth. Turin 1847, OE II, p. 186
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ART. 18 WORK AND TEMPERANCE
"Work and temperance will make the Congregation floutish",1whereas the seek.
ing of art easy and comfortable life will instead bring about its death. 2
The salesian gives himself to his mission with tireless energy, taking care to do
everything with simpliciry and moderation. He knows that by his work he is par-
ticipating in the creative action of God and cooperating with Christ in building the
Kingdom.
Temperance gives him the strength to control his heart, to master himself and
remain even-tempered.
He does not look for unusual penances but accepts the daily demands and renun-
ciations of the apostolic life. He is ready to suffer cold and heat, hunger and thirst,
wearinessand disdain wheneverGodIs gloryand the salvationof soulsrequire it.3
1 MB XII, 466; BM XII, 338
2 cf. MB XVII, 272
3 cf. C 1875, XIII, 13
In this article and the one which follows we turn our attention
to some characteristicsgiven by pastoral charity to our salesian apostolic
activity. According to the Constitutions the salesian apostle is
distinguished by his tireless industry which remains a[ the same time
well balanced (the inseparable "workand temperance"), by daily self-
sacrifice,by creativity and flexibility in the face of urgent requirements,
and by a spirit of initiative in response to needs arising in the course
of time.
The precious chapter of Don Ceria in the Annals of the Congrega-
tion cited earlier1, presents three elements which give to the religious
spirit the unmistakable mark of the "salesianspirit": they are "piety",
1 Cf. E. CERIA. Annali delta Societii salesiana, I, p. 722 ff.
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which means the ability to transform work into prayer, with the sup-
port of the sacraments; our Hfamilylife; but above all a Hprodigious
activity. both individually and collectively.
The article we are now examining presents, as its title implies,
the double concept of "work and temperance': which is the "badge
and password of the salesian'~2
"Work and temperance", two inseparable salesian concepts
The text of the Rule first highlights the role that work and
temperance have it;lthe Congregation's life and mission. ForDon Bosco
they were a progranune of life (a motto to be put alongside "da mihi
animas, cetera tolle"), and a guarantee for the future: "Work and
temperance will make the Congregation flourish".3
.Salesian life, considered in its activity., saysDon Rinaldi, "iswork
and temperance, enlivened by the charity of the heartH4.
In our tradition the two elements are inseparably linked. In the
dream of the ten diamonds, the diamonds of work and temperance,
on the two shoulders, seern to support the mantle of the personage. 5
In the physiognomy of the salesian and in his apostolic life, work and
temperance cannot be separated one from the other; they have com-
plementary functions of incentive and support. The rea,lityof life calls
on the one hand for enthusiasm and on the other for renunciation,
on this side for commitment and on that for mortification.
It should be noted that froIll a salesian point of view work and
temperance represent a positive reality. Work gets an individual mov-
2 BM XII, 338
3 ibid.
4 ACS 56, 26 April 1931, p. 934
j MB XV, 183
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ing, stimulates his creativity, prompts him to a certain self-affirmation
and sends him into the world; the qualities of salesian work, for exam-
ple, are alacrity, spontaneity, generosity, initiative, constant updating
and, naturally, union with one's fellows and with God. Temperance,
asa virtue which leads to self-control,is a 'hinge' around which various
moderating virtues turn: self-restraint, humility, meekness, clemency,
modesty, sobriety and abstinence, economy and simplicity, and also
austerity; this complexus adds up to an overall attitude of self-control.
In this 'Yaytemperance becomes a preparation for the acceptance of
many difficult or unpleasant requirements of daily work... For us sale-
sians,wrote the RectorMajor, '''temperance is not the sum total of what
we have given up, but a growth in. the practice of pastoral and
pedagogical charity".6
It can be said that work and temperance, the "badge and password
of the salesian", are for us a testimony to a charity which loves "not
in word or speech but in deed and in truth" (1 In 3,18).
The work of the salesian
The Rule saysof the salesian that he "giveshimself to his mission
with tireless energy"; the reference is to an assiduous and particular
kind of work, which becomes a means of sanctification.
The emphasis placed on the "professional"quality of the salesian's
workshould be noted7: it is work which is linked to the implementing
of the mission, and hence is pedagogical, educational and pastoral in
character,and prepared with indispensable qualifications in the human
sciencesand theological disciplines; a worklived according to the typical
salesianstyle expressed in the words "taking care to do everything with
simplicity and moderation", and echoed in Don Bosco's words: "He
6 Cf. E. VIGANO. Un progetto evangelico di vita, LDC 1982, p. 118 ff.
7 Cf. GC22 RRM, 293
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does much who, though doing little, does what he must; he does
nothing who does much, but not what he should do".8
The sourceof the doctrine here set out is clearlyDon Boscohimself,
his own example as a formidable workerand his encouragement to com-
mitment to work for souls. Considerable significance attaches to what
Don Caviglia once said in an introduction to a discussion on salesian
work: "It seems almost a scandal in a saint, but he said 'let us work'
much more than 'let us pray"'.9
Speaking to the Superior Council in the evening of 10December
1875, Don Bosco said 'i\\s for the Congregation, I see that although
we keep repeating that we must consolidate what we have, things go
better when wework hardest: ... as long as we are intensely active and
do plenty of work, everything goes on wonderfully. There is really a
very great desire to work among the members of our Congregation".10
On another occasionin a conference he said: "If you join the Con-
gregation you will want for nothing, but you must work ... No one
should enter if he intends to sit around twiddling his thumbs...".11Our
novitiates are no places for idlers. And the motto: "bread, work and
heaven" is a slogan which does not admit of compromise!
Our Father came back constantly on the same point: "Don't re-
main idle; if you don't work, the devd wi1l".12Pius XI, who had known
and admired our Founder, condensed the thought of the Saint into
a few words: 'i\\nyone who doesn't know how to work is out of place
in the Salesian Society".
Such a declaration is much to the point at the present day. The
seventh successorof Don Bosco has written: "We are 0.0 the threshold
of a new culture prompted by the civilization of work: we are living
in a technical and industrial age, in which workoccupies a central place.
8 BM I, 298
9 A. CAVIGLIA,
10 BM XI, 3&3-4
11 BM XIH, 333
12 BM XIII, 341
Conferenze
sullo spirito salesian 0, Turin 1985, p. 99
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Well then, in our work we want to feel that we are 'prophets' and not
just being 'ascetical.H' 13A. ll work is productive and socializing; it causes
cultural growth, but it requires a professionalapproach; it callsfor com-
petence, organization, formation, study and updating.
The Constitutions emphasize the divine greatness of work, which
makes us Hco-workersHwith God for the coming of his Kingdom.
The salesian is aware that by his work he is participating in the
ongoing creative action of God in the world:14creation is seen as a fun-
damental act in the history of salvation, directed not to the bringing
into existenceof galaxies,but to rendering the world human, to transfor-
ming it in history, to the growth and domination of the earthH.15Here
there is also the root of a fundamental and creatural lay status from
a which can arise real Hmystique of human work, a sound secularity
and a proper appraisal of professionalism.
'
By his work the salesian feels especially the joy of collaborating
with Christ in the work of the Hred~mptionHi;n the activityof mankind,
wounded by sin and immersed in structures which bear sin's conse-
quences, the mystery of Christ the Saviour is inserted: his example at
Nazareth is conclusive.The feeling of being a Hco-redeemerHgiveselo-
quent value to work: fatigue, patience, dedication, commitment all
Htakeon redemptive significance which givesto the heart of the worker
a touch of divine nobilityH.16
The salesian worker does not identify only with his HprofessionH
(educator, instructor, engineer, communicator, agriculturist, cook, ete.)
but more especially with his Hvocation",which transforms his activity
into witness, which makes of work a message for the present day,
nourished at the sources of faith, hope and charity, which are the
historical dynamic forces which change society and human existence.
13E. VIGANO, op. cit., p. 107
14Cf. John Paul II. Encyclical Laborem
1\\ E. VIGANO, op. cit., p. 112
16E. VIGANO, op. cit., p. 113
exercens,
1981
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One can understand from all this that "tireless activity" does not
mean either agitation or activism, but the activity proper to the sale-
sian, permeated by practical charity and an apostolic sense: what he
is doing is "workingfor soufs" with the Lord.
The salesian's temperance
Temperance, one of the cardinal virtues, is presented by the Con-
stitutions as self-control and the custody of the heart: i.e. the modera-
tion of the inclinations and passions, a constant effort to be balanced
and reasonable, and a break with earthly attractions - not by fleeing
to the desert but by staying among men with the heart under control.
"More than a virtue on its own, temperance is an existential basic at-
titude implying many other virtues which lead to self-control and
mastery of the heart... It accustoms us to inconvenience by rationaliz-
ing our desires and feelings, by the domination of our passions, by
composure in our common life, by a proper reserve, by a healthy
shrewdness (as an expression of intelligent common sense); and all this
in the light and under the guidance of reason. Yes; temperance con-
trols everything in accordance with reason".17
"It is a like temperance that crownsthe salesiansmile; it is a similar
temperance, joined to work, that traces the outlines of the salesian
physiognomy". 18
Temperance leads to a healthy balance in everything, and not on-
ly to the control of concupiscence. Don Boscowanted temperance and
common; sense to be present even in work. On 3January 1879 he said
to the Dayghters of MaryHelp of Christians: "Asfor work,yes,go ahead
and work,~but don't overdo it. Don't shorten your life by privations
or excessivetoil or "d~pression or such other nuisances".19To us sale-
17 E. VIGANO op. (it., p. 119-120
18 ibid.
19 BM XIV, 191
220

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sians he said the same thing: "Work as much as your health will allow,
but be on your guard against idleness".2oAnd he told the departing
missionaries: "Takecare of your health. Work, bUt only as much as your
strength allows".21
It is true to say that our temperance can be measured by the ef-
fort we make to loveby making ourselvesloved! And experience teaches
that that is no easy task. To be "temperate" for us means to i:>econ-
trolled, balanced, with common sense, not given to exaggeration,
reasonable in behaviour, self-controlled and pleasant in manner; but
also sensitive to so many real needs, to what is pleasing or otherwise
to the young, to the signs of the times, to all the vast sectors of the
Church's renewal, not permanently ready to slam on the brakes when
changes are taking place, but at the same time being watchful against
excessesand deviations.
A temperance which helps to "remain even tempered" is not made
up of a collection of renunciations, but springs rather from growth in
faith, hope and charity, from adherence to the ConstitUtions, from love
of the community, from cheerfulness and from the heroicity attached
to the daily round.
The salesian's penance
The salesian's asceticismis based on work in its stern requirements
(the sacrifice of the daily duty) and on tempsrance". which certainly
calls for renunciations to develop the necessary-self-control. And here
enters the theme of the cross, which links up well with the faithful
and self-sacrificingdischargeof his duty, and with the.exertionsinvolved.
The final paragraph reproduces almost to the letter some words
which go back to Don Bosco himself: "Let each one be ready, when
20 BM XIV. 511
21 BM XI, 364
221

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necessity requires it, to suffer heat and cold, hunger and thirst, weariness
and disdain, whenever this will redound to the greater glory of God,
the splfitUal good to others, and the salvation of his own soul".22
Also pointed oUt is the mystery of the cross in the !tIe of the sale-
sian apostle, as a characteristic trait inherited from the Founder: it is
a salesian style of mortification, which anticipates or strengthens a
penitential practice suited to our times and so much recommended
at the present day: "a joyful well-balanced austerity".23 "A great deal
of present-day penance;' says a document from the Congregation for
Religious and Secular InstitUtes, "is already present in the circumstances
of life, and must be accepted there". 24
At a time of great cultUral changes, far different from the cir-
cumstances in the lifetime of the Founder, it is well to reaffirm ex-
plicitly, with the ConstitUtions, that self-renunciation and the taking
up of one's cross are integral elements of the style of life and activity
of Don Bosco, who" in order to clothe his holiness with attractive
pedagogical and pastoral characteristics, made ceaseless and enormous
efforts in the way of asceticism." 25
Our own ascetic realism as apostles and educators is founded on
St. Paul's declaration: "For me to live is Christ and to die is gain" (Phil
1,21). Anyone entering our Society does so to follow the Saviour, con-
sciously sharing his cross by self-renunciation, in trials and difficulties,
in his passion and even in his death.
This ascetical side of the salesian is well expressed by the Rule which
speaks not of extraordinary penances bUt of the daily acceptance of
the unforeseen elements of the apostolic life: "cold and heat, hunger
and thirst, weariness and disdain...", which constitUte a "martydom
of love and self-sacrifice for the welfare of others".26
22 Cosliluzioni 1875, XIII, 13 (cf. F. MarrO p. 191)
23 ET 30
24 FJemenli essenziali de/la vita consacrata, CRIS 1983. n. 31
25 E. VIGANO, ASC 310 (1983). p. 14
26 BM XIII, 236
222

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r
But Don Bosco repeats to us the words of St Paul: "The suffer-
ings of this present time are not worth comparing with the glory that
is to be revealed to us" (Rom 8,18).
That in imitation of Don Bosco
who was concerned only with the salvation o/youth.
we may respond generously to your call
and dedicate ourselves with tireless energy
to the mission you entrut to us,
- Lord; hear our prayer.
That we may understand the greatness and beauty
of our apostolicwork,
.
which makes us participants in your creative activity,
and collaborators of your Son
in the construction of the Kingdom,
- Lord, hear our prayer.
That we may be always able to unite our work
with salesian temperance,
and be convinced that in "work and temperance"
lies the secret of the apostolic success
and fruitfulness of the Congregation,
- Lord, hear our prayer.
That without seeking extraodinary penances
we may accept the datiy demands
and renunciatio,?s of apostolic It/e,
and make of them an instrument
for your greater glory
and the salvation of the young,
- Lord, hear our prayer.
223

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ART. 19 INITIATIVE AND FLEXIBILITY
The salesian is called to be a realist and to be attentive to the signs of the times,
oonvincedthat the lord manifests his will also through the demands of time and plare.
Henre his spitit of initiative and apostolic creativity: "In those things which are
fur the benefit of young people in danger or which serve to win souls for God, I push
ahead even to the extent of recklessness".1
Timely response to these needs requires him to keep abreast of new trends and
meet them with the well-balanred creativity of the Founder; periodically he evaluates
his work.
I MB XIV, 662; BM XIV, 536
If our generous and self-sacrificing style of work is to attain the
pastoral efficacy required by the Kingdom of God, it must exhibit a
number of aspects, which are also attitudes of the person of the sale-
sian: practical responses to the needs of those to whom we are sent,
a spirit of creative initiative, and a balanced flexibility in following the
vicissitudes of history.
The changes of our time overwhelm us with innovations and ten-
sions, which make it easier for us to yield to extreme ideas between
conservatismand progressivism, excessiveconcern about efficiencyand
spiritualism, evangelizationand human advancement,emphasis on -
pastoral work and attention to teaching etc.
To be alert to the signs of the times, to have a practical mentality
and spirit of initiative, to make choices with level-headed creativity,
all this means keeping one's feet firmly on the ground, being aware
of the fact that circumstances are continually changing (but without
totally ignoring tradition), acting with moderation (,HtemperanceH),
watchingfor deviationsand Hperiodicallyevaluatinghis workH..
2 Ge21, 31
3 Ge21, 80
4 Ge21, 155
j E. VALENTINI,
p. 32
D. Rinaldi
maestro. di pedagogia
e spiritualita
salesiana, Turin 1965,
224

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'"
The salesian makes a practical response to the signs of the times
The salesian wants to live in the present, taking cognizance of all
the needs of cultural realities and historical sitUations, looking eagerly
for what today's youth needs in a societywhich is pluralistic,fragmented,
strongly socialized, and technically oriented; and in a Church which
through the Vatican Council has renewed its pastoral physiognomy.
In a sitUation far different from ours, but full nevertheless of in-
novationsand unknown quantities, Don Boscohad said: "In these days,
when all monastic orders are being suppressed by the state, when nuns
can no longer feel safe in their cloisters and monks have disappeared,
we get together and, despite all our enemies, grow in numbers, open
houses and do whatever good can still be done. ... Monks have been
exiled and we respond by changing garb. We carryon dressed as priests,
and should this too be forbidden we shall use civilian garb and con-
tinue to do good. We shall even grow beards if we must; these things
can never keep us from doing good".1
To keep up with the progress of science and truth, to provide a
valid response to the changes in cultUre in which both we and our
youngsters are immersed, the salesian will be attentive not only to the
development of ideas bUt also to the concrete reality of persons and
events.
This reality calls for shrewd observance so as to detect in it the
"signsof the times",2 to discern urgent local needs and, through them,
to hear the Lord's voice calling us to a commitment for the Kingdom.
This wasDon Bosco'sattitude: his workscame into being in accordance
with a prearranged general plan, bUt they were all started to meet needs
of particular times and places: "I have always gone ahead as the Lord
inspired me and circumstances required",3 An adequate and generous
1 BM X, 462
2 'The signs of the times are facts and events which display a histOrical and sociological sense,
and also a theological sense of the rimes. ... They characterize an era, explain the needs and
aspirations of the people of humanity in that period ... and reveal the roads that God is pro-
viding for the Church to follow' (Linee di rinnovamento, LDC 1971, pp. 15-17)
3 MB XVIII, 127
225

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~
response to the needs of people and places is one of the criteria which
the Constitutions will later lay down for checking the validity of out
work and the activities of our communities (cf. C 41). This was also
the attitude of the Church of Vatican II: the Church has the "duty of
scrutinizing the signs of the times and of interpreting them in the light
of the Gospel. Thus, in language intelligible to each generation she
can respond to the perennial questions which men ask".4
The salesian maintains a spirit of initiative
In a world in continual and rapid transformation, no one is more
sensitive to changes than young people. Educators must therefore be
particularly attentive to this fact and able to meet its consequences.
The desire to provide timely answers to individual needs leads
necessarilyto the two qualities of initiative and flexibility, wordswhich
provide the hfading for this article.
The text makes use of typical terms to express the sense of the
creativity required in the salesian:
. "Spirit of initiative" means that the salesian begins as soon as
possible to do what seems to need doing, without waiting for ideal
conditions; he gets on with the job spontaneously with~ut waiting to
be asked or told. It is an attitude which callsfor courage. To Fr Achilles
Ratti, the future Pope Pius XI, Don Boscoconfided: "When it comes
to progress, I want to be in the vanguard".5 His zeal continually sug-
gested some new project to him or some new means of doing good
to youth.
. ''Apostolic creativity" means that the salesian uses his pastoral
imagination to use and exploit everythinggood that exists,and to create
new things as well where the need is felt: innovations in the work itself
4 GS 4; cr. also GS 11
5 MB XVI, 323
226

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I
I
or in ways of doing it. Those extraordmary words of Don Bosco cited
in the article: "I push ahead even to the extent of recklessness" show
us that in certain circumstances the salesian will have to take risks and
go ahead with apostolic boldness, driven on by his love for the salva-
tion of the young and the certainty that this is what God is asking
of him: it is an attitUde in line with St Paul's words: "God did not
give us a spirit of timidity bUt a spirit of power" (2 Tim 1,7).
The salesian is flexible and level-headed in following the events of history
Fidelity to life and its changes, rather than to laws and structUres:
this is the final characteristic feature of the salesian's realistic and flex-
ible approach to the urgent needs of yoUth. A realistic mentality reveals
that people and environments evolve, especially nowadays and especially
among young people, the group most sensitive to what the fUture may
bring.
From this follows the need for the "periodic verification of his work",
to check whether it is efficacious in the relevant circumstances of life,
and to keep it so. In this regard we have a valuable statement of Don
Rinaldi: "Don Bosco believed in bending to meet the needs of the times.
This elasticity, which makes possible adaptation to all kinds of good
that are continually arising ... is the real spirit of our Constitutions;
and on the day when this spirit changes, it will be all up with our Pious
Society".6
Vatican II notes that the task ,of the educator requires, among other
human qualities, "a constant readiness to accept new ideas and to adapt
old ones".7
All this also supposes a certain flexibility in the means and struc-
tures of pastoral activity; if these are cumbersome they may hold up
the necessary transformations.
6 ACS 17, 6 January 1923, p. 41; cf. SGC. 135
7 GE 5
227

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For this reason it should cause no surprise if with the Salesians
certain things evolveand change. It would rather be surprising if they
did not: it would indicate an anti-salesian manner of having recourse
to traditions, and one contrary to genuine tradition and to our spirit.
Don Boscoonce confided to Don Barberis: "I see that from the mo-
ment we s~and still, the Congregation will begin to decay".8
Bestow on us, 0 Lord,
as you did on our Founder and Father
"a heart great as the shores of the sea';
able to read the signs of your presence
and the designs of your will.
,Help us to be courageous in initiatives,
ready to respond to the needs of people and places,
forgetful of ourselves and our own tastes and interests,
and prompted only by the desire for your glory
and the salvation of our fellow men.
8 From the Cronaca di Don Barberir
228

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.,..
ART. 20 THE PREVENTIVE SYSTEM AND SALESIAN SPIRIT
Under the guidance of Mary his teacher, Don Bosco lived with the boys of the
first Oratory a spiritual and educational experience which he called the "Preventive
System". For him this was a spontaneous expression of love inspired by the love.of
a God who provides in advance for all his creatures, is ever present at their side, and
freely gives his life to save them.
Don Boscopasses this on to us as a way of living and of handing on the gospel
message,and of working with and through the young fur their salvation. It permeates
our approach to God, our personal relarionships, and our manner of living in com-
munity through the exercise of a charity that knows how to make itself loved.
There is a strict linkage between the salesian spirit and the preven-
tive system. One may say that the salesian spirit is expressed and
becomes incarnate in a particular way in the preventive system; it is
Don Bosco's most original creation in the pedagogical field, bUt it is
alsoa characteristic general way of being and acting at both individual
and community level which is so evident in the life of the salesians.
The preventive system is our way of "prophesying", our practical way
oflivingthe Gospel as educators and of tending to the fullness of charity.
It involvesthe person of the salesian in a manner of thinking and feel-
ing, of life and activity, which inspires and characterizes his whole
existence. 1
1 Cf. E. VIGANO, The Salesian Educational Project, ASC 290 (1978), p. 13. It may be of
interest to note that although the preventive system is not quoted explicitly in the ConstitU-
tions written by Don Bosco, the latter contain all the essential elements of the salesian educa-
tional method: we find there the charity, which is the centre of the preventive system and
from which the mission 'of the Sociery of St Francis de Sales draws its inspiration ("every spiritual
and corporal work of charity': chap. I, aft. 1); we find 'the young, and especially those who
are poor' as agents in the educational activity (chap. I, aft. 1-5); we find the figure of the
salesian who is both religious and educator, "entirely dedicated" to God and to the youngsters
(called 'to do and to teach') and the community which is at the same time a family; we find
the superior described as a father and friend to the young ete. fur all this cf. P. BRAIDO,
'II sistema preventivo nelle Costituzioni salesiane di Don Bosco~ in "Fedelta e rinnovamento",
LAS 1974, pp. 103-118
.
229

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The preventive system embraces a complexus of principles, which
the Constitutions present in different places:
- it is the guide to our educational and pastoral activity, and at the
same time a style of sanctification which takes its rise from a heart
steeped in the mystery of Christ the Saviour;
- it is the plan which characterizesthe pastoral brilliance of Don Bosco,
able to translate spirit into life in a correct and practical way;
- it is the measure of our aUthenticity and of our vocation as
evangelizers and educators of yoUth;
- for us it is a vital synthesisof pedagogy,pastoral workand spirituality;
through it "we publicly profess our love for the Father who calls
us and unites us. in communities to make us evangelizers of the
young, in the shared responsibility for an educational plan inspired
by the charisma of Don Bosco";z
- finally, for the Salesian Family the preventive system is one of the
foundations of unity in the face of plurality of ideas and of decen-
tralization; when cultural differences might lead us astray, it helps
the members to preserve "the vital bond with their Founder and
unity of spirit".3
In this way a salesian community can verifyits life and vocational
growtn by daily examining its practice of the preventive system.
Reflection on this article becomes all the more important and
necessary if we heed the warning of the GC21:'''With young people
of today, the preventive system means that a new kind of presence is
needed".4 Don Rinaldi declared: "The salesian is either a salesian or
he is nothing; he is either of Don Bosco or of no one. If we study Don
Bosco,if we follow his system, we shall truly be his sons; otherwise we
shall be nothing, we shall be beating the air and getting nowhere")
2 GCZ1, 31
J GCZ1, 80
4 GCZ1, 155
, E. VALENTINI,
p. 3Z
D Rinaldi
maestro dl pedagogla
e sPlrituallta
.rale.rlana, Turin 1965,
23Q

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r The preventive syStem, a rme spitimal and edncational expetienre, is
a gratuitous love, which forestalls, accompanies and saves
This fundamental element of our spirit6 matured in the life of
Don Bosco as a Hspiritualand educational experienceH,Hanexperience
of the Spirit\\ 7 which from its beginning had seen the motherly
presence of Mary as Hteacherand guideH.This kind of experience, lived
among the Hboysof the first OratoryH in simplicity, joy, family style
and a concrete form of education, has been passed on to us as a precious
personal and community legacy,and wereceiveit as a method of pastoral
action and a path to sanctity.
The text of the Constitutions emphasizes that this creative syn-
thesis of Don Bosco is catalyzed by the HpastoralcharityHwhich is at
the centre of the salesianspirit (cf. C 10):Don Rinaldi and Don Caviglia,
speaking of HbontaH(our 'fourth vow', linked with the very name of
'salesian'!), say that it is nothing else than the practice of the preven-
tive system, lived among youth: it is not only a Hsystemof kindnessH,
but Hkindnesserected into a systemH.8
Later we shall see the preventive system as a method of educa-
tional and pastoral activity which, through educational presence and
the force of persuasion and love, makes youngsters grow up as Hupright
citizens and good christiansH (cf. Const. chap. IV, and especially
C 38, 39).
Here the Rule is drawing special attention to the fact that the
preventive system, as an experience of the Spirit, isfor us a way afsanc-
tification: it is Halove freely given, inspired by the love of God which
forestalls every creature by his divine providence, accompanies him by
his constant presence and saves him by giving his life for himH.9It is
translated therefore into the constant practice of charity which is without
limits, and which makes of the salesian a sign and witness of love (cf.
C 2).
6 Cf. GC21,97
7 Cf. MR 11
8 A. CAVIGUA,
p.9-1O
9 Cf. GC21, 17
La pedagogia
di Don Bosco, Rome 1935, p. 14-15; cf. ASC 290 (1978),
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The preventive system is a way of living and working to offer to youth
the Gospel and salvation
The Rector Major has written: "The SGC reminded us that be-
tween salesian "mission"(one and the same for everyoneeverywhere)and
the actual "apostolate" (which varies according to different situations)
there is an important difference, and they need to be harmonized.
The preventivesystem liesbetWeenthe tWoas a pedagogicaland pastoral
signpost, lighting the way and pointing oUtwhat initiatives wt should
develop and how we should set about them in the various situations
that the times and places present". 10
"The first and foremost essemial of the prevemive system for us
today is inot to desert the difficult field of our youth commitment'''.B
The ~alesian,as the ConstitUtions pUt it, is invited by the preven-
tive system to live among the young; this is a practice stemming from
the heart rather than the pedagogical sciences, which stimulates the
salesianto learn the art and sacrificeof stayingwith youngsters,especially
the most needy ones, of loving them, of getting to know them in-
dividually together with the problems arising from the situation in
which they live. 12
-
We recall the testimony given in the Letter from Rome: "In the
old days at the Oratory, were you not alwaysamong the boys, esptcial-
ly during recreation?" Don Bosco himself used to say: "Ifeel at home
with you: this is really where I belong ':13On this phrase the Rector
Major makes the following comment: "The salesian not only works for
the young; he lives with them and is always in their midst. For him
the preventive system is a matter of the heart... He must master the
art of being physicallypresent and accept the sacrificeit may entail".14
,.
10 ASC 290 (1978), p. 13; cf. SGC, 30
11Cf. ASC 290 (1978), p. 21; cf. also GC22, 6
12 Cf. GC21, 13
13 BM IV, 455
14 Cf. ASC 290 (1978), p. 22
232

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Again the salesian receivesfrom the preventive system the incen-
tive to work with the young and for the young, involving them in the
realization of their plan of life. The Constitutions expressly indicate
the ultimate pJlrpose of this task with and for youngsters: to hand on
to them the Gospel of Christ and to bring them his salvation. The
preventive system intimately links evangelization with education (cf.
C 31); it does not reduce pastoral work to catechesis alone or to the
liturgy alone, but coversall aspects of the youth condition by linking
the Gospel with culture and life.
The article ends with a fundamental statement: the preventive
system ''Permeates our approach to God, our personal relationships
and our manner of living in community'; impressing on ail our activity,
the orientation to its supreme end, which is what Don Boscowanted:
the only purpose of the Oratory is the salvation of soulsH.In this way
it gives life to an educational process oriented to Christ, with special
attention to the sacramental and Marian life; it presents youthful
holiness in a bold and original fashion and in ways which appeal to
the young, because it passes through a charity Hwhichknows how to
win the love of othersH.
With regard to the way in which the preventive system is realized
in practice, more will be said in the context of the apostolic mission
(cf. C 38, 39). Here it will be enough to recall a letter written by Don
Boscoon 10August 1885to Don G. Costamagna, provincial of Argen-
tina: HIwould like to have with me all my sons and our Sisters of
America... I would like to give them all a conference on the salesian
spirit which must animate all we say and do. The preventive system
must be our characteristic: ... in the classrooms let there be only kind
words,charity and patience... Let everysalesian make himself the friend
of all; let him never try to get his own back on anyone; let him be
alwaysready to forgive, and never hark back to incidents that have been
forgiven... Gentleness in what we say and do, and in the advice we
give,will win overeveryoneand enable us to attain all our objectivesH.15
And we know that to this letter is attributed the subsequent spiritual
15 Collected letters IV. Turin 1959. p. 332
233

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and temporal prosperity of the Argentine province. Not only the pro-
vincial, but others too made copies of it and wrote to the Saint to thank
him for it. Some there were who felt that the letter highlighted their
own defects, or who found it particularly difficult to be patient and
charitable; they'bound themselves by vow to observe Don Bosco's ad-
vice, and renewed the pledge everymonth at the Exercisefor a Happy
Death",16
Fr Duvallet, who had collaborated for twenty years with Abbe
Pi("rrein the apostolate for the re-education of delinquent youngsters,
makes a kind of significant appeal to us: "You have works, colleges
and oratories for young people, but your real treasure is one and only:
the pedagogy of Don Bosco.In a world in which youngstersare betrayed,
drained, ground .down and exploited, the Lord has entrusted to you
a pedagogy in which the paramount aspect is respect for the boy, for
his greatness and frailty, for his dignity as a son of God.
"Preserve it, renew it, rejuvenate it, enrich it with all modern
discoveries;adapt it to all the developments of the twentieth century
and their ramifications that Don Bosco could not be aware of. But I
beg you to keep i~ safe! Change everything, let your houses go if
necessary,but keep this treasure and build up in thousands of hearts
this wayof loving and saving the souls of boyswhich you have inherited
from Don Bosco",17
Lord our God,
in the preventive system
Don Bosco found a sure method
for spreading your love among youth,
16 ibid. p. 33 note
J7 various Authors: "If sistema educativo di Don Bosco tra pedagogia antica e nuova", Acts of
European Salesian Congress on the educational system of Don Bosco, LDC Turin. 1974, p> 314
234

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Grant that we too may assimzlate and live
this form of total dedication
to the education of the young
left. us by our Father as a precious heritage,
and may be able to transmit it
faithfully and intact
to thost: who wzll come after us.
235

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ART. 21 DON BOSCO OUR MODEL
The lord has given us Don Bosro as farher and teacher.
We study and imitate him, admiring in him a splendid blending of nature and
grace. He was deeply human, rich in rhe qualities of his people, open to the realities
of this earrh; and he was just as deeply rhe man of God, filled with the gifts of rhe
Holy Spirit and living "as seeing him who is invisible".1
These two aspects combined to create a closely-knit life project, the service of
the young. He realized his aim with firmness, oonstancyand the sensitivityof a generous
heart, in the midst of difficulties and fatigue. "He took no step, he said no word,
he took up no task that was not directed to the saving of the young... Truly the only
concern of his hea'rt was for SOUls".2
I Hob 11,27
2 DON RUA, 24 Aug, 1894
This concluding articleprovidesa vertexand synthesisfor the whole
chapter: it declares that the salesian spirit is found incarnate in the
Founder, and that to live this spirit one must go back to his example:
Don Bosw is the "father" and "teacher" the Lord has given us; he is
our "model".
Everyfounder is a result of the life and holiness of the Church,l
and is shaped -bythe Spirit as an example to other brothers to whom
he repeats with the Apostle: "Be imitators of me, as I am of Christ"
(1 Cor 11,1).Don Bosco is our model in so far as he is for us a living
image of Christ himself.
The use of models in .contemporary culture, as has always been
the case in ecclesial tradition, is a felt need. Ideals are communicated
ever more by examples, rather than through concepts.
1 C[ LG4'), 46
236

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~
Don Bosco,as a model of salesian spirit, stems from the mystery
of God, and to Him refers back: he functions therefore in a living,
connected and mysterious way, and has great pedagogical value. The
wayhe lived his life expressed much better than our words something
that isin fact incapable of expression. Any description we can give of
salesian spirit calls for understanding, while his exemplary life callsfor
imitation.. His example is continually present to the soul of the sale-
sian and to the community, so that little by little its features,
physiognomy and style of lif~can be assimilated by those who imitate
him. Don Boscocontinues to exercisethis attraction in our regard; when
developed by study and research it results in love, transformation and
renewal.
In this way Don Bosco Hcomesback amongst usH:his life is still
an appeal to us. Although the historical perspective of his time has
changed and cannot be identified with our own, he nevertheless re-
mains in our regard a prophet, one who inspires us and is a sign in-
dicating the path we should follow.
We know, finally, that through the communion of saints he is still
present in the Church and the Congregation, and his sanctity and in-
tercession remain no less efficacious with the passage of time.
The Lord has given us Don Bosco as a father and teacher
Coming as it does at the end of the chapter, this statement helps
us to see in Don Boscoa vita,lsynthesis of the salesian spirit. We note,
with the SGC, that it is not a question of an abstract Don Bosco,remote
from reality, but of a Don Bosco "alive and at work in the midst of
his boys, throughout the period of his apostolidife.2 This is the Don
Boscowho becomes the HpermanentcriterionHof the HdynamicfidelityH
of the salesian the perennial source of inspiration and reflection.
2 SGC. 195
; Cf. SGC document: Don Bosco at the Oratory, enduring criterion for the renewal of salesian
action, SGC. 192 ff.
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Let us consider for a moment this figure of Father and Teacher,
which becomes ever greater the farther awaywe get from him in time.
--'- The image of "Father" derives from the mysterious divine
fatherhood, which is revealed in the gift of life and of divine sonship
in Baptism, bUt is modelled too on the simple and human qualities
of a father ofa family; both evokein the salesian and in the community
the idea of kindness, attention, availability and forgiveness.
All his life Don Bosco displayed a father's heart. He said to his
salesians: "No matter in what remote part of the world you may be,
never forget that here in Italy you have a father who lovesyou in the
Lord".4 And we recall the heart-rending appeal in the Letter from
Rome of 1884: "Do you know what this poor old man who has spent
his whole life for his dear boys wants from you? ... that we should go
back to the days of affection and christian confidence between boys
and superiors; the days when we accepted and pUt up with difficulties
for the love of Jesus Christ; the days when hearts were open with a
simple candour; days of love and real joy for everyone".5
The salesian can never forget that the particular "experience of
the Spirit",6which is the gift of the salesian vocation, has been passed
on to him, by disposition of divine providence, precisely through his
rounder, as a new gospel communication, a particular kind of ecclesial
commitment. The rounder introduced and, as it were, gave life to this
new way of following Christ, and accompanied the early days of the
newly born Congregation with tremendous sacrifices.Don Boscois in-
deed the Father of our vocation!
- The image of "Master" or "Teacher" iecalls his ability to
reproduce some features of the "divineMaster",who had been his guide
from the first dream at the age of nine, and also some characteristics
of out Blessed Lady who had been given to him as a "Teacher":7 from
4 BM XI, 362
j Cf. MB XVII, pp. 107-114;Appendix to ConstitUtions 1984, p. 263
6 MR 11
7 Cf. BM I, 95
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I them Don Bosco learned. kindness and the art of showing youngsters
the way to salvation, making them see how much God loves them.
One cannot forget Don Bosco'sability to communicate as a teacher;
he was able to speak in simple terms, to make himself understood,
to pass on incisivelythe Word of the Lord; but especially to win affec-
tion, which means his ability to speak and teach with the language
of the heart.
We invokehim as "Fatherand Master",together with .allour young
people, and especially the street-boys, the apprentices and young
workers,the pupils of the trade schools, the jugglers and acrobats, the
youngsters called to follow him so as to save other youngsters; but as
well as these, with parents, teachers, educators and pastors too.
BUt let us n'ot forget that in his spiritual testament Don Bosco
repeats that our real Superior is Jesus Christ: "He will always be our
Master, our guide, our model': 8
Westudy him, admiring in him a splendid blending of nature and grace
It has been said that Don Bosco is one of the most 'complete'
Saints in christian history, in the sense that in him were accumulated
gifts of nature and grace to a quite remarkable extent. The text em-
phasizes this fact, and highlights in particular the "splendid blending
of nature and grace".
In Don Boscohuman qualities were not suppressed, bUtpermeated
by the divine; they kept all their force. He was "deeply human, rich
in the qualities of his people", "open to the realities of this earth"; able
to inspire esteem, confidence and affection because he was able to love;
he was a formative educator, "an idealist and realist who would try
anything but at the same time show prudtnce" (Daniel-Rops); a "giant
with massive arms with which he has managed to draw the whole
8 Cf. MB XVII, 257.273
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universe to himself" (Card. Nina to Leo XIII); a dreamer (how many
"dreamsHhe had during his life...) but very much down to earth in
what he achieved.
On the other hand he showed himself to be "deeply the man of
God, filled with the gifts of the Holy Spirit"; he lived, in fact, Hassee-
ing him who is invisible, i.e. he was able to read with an eye of ex-
traordinary faith the historical events in which he was immersed.
Don Bosco gave to others the impression of being a man of this
earth but also of heaven, open to his fellow men but immersed in God.
This made him genial with others, and for us is an invitation to develop
all our own resources the better to fulfil our vocation.9
We must make use of this interpretation of the unique spiritual
figure of Don Bosco to discern the foundational and unifying aspect
of salesiap spirituality, which is both deeply incarnated in history and
deeply immersed in God.
The Rule reminds the salesian of the importance of "studying"
Don Bosco, of feeling that he is close at hand, of comparing himself
with him; only a constant daily comparison with the Founder can
preserve and renew his burning love and ardent zeal for the good of
young people.
We "imitate" him as a model in the service of youth
All Don Bosco's rich gifts of nature and grace placed him at the
service of a unique mission in 'a closely-knit life project': In him the
human and divine aspects were intimately united in the single mis-
sion for the salvation of youth.
This is another surprising feature of his personality both as a
rounder and as an educator: he is a man with a fixed idea alway in
9 On the human and divine aspects of the sanctity of Don Bosco, ef. P. BROCARDO,
"Don Bosco, profondamente
uomo, profondamente
santo', LAS Rome, 1985
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mind, which becomes ever broader in detail but remains essentially
that of the dream at the age of nine, and will do so until his dying
breath: save the young, and especially the poorest of them.
This serviceto youth prompted him to undertake courageousenter-
prises. He realized them Hwithfirmness, constancy and the sensitivity
of a generous heart, in the midst of difficulties and fatigue». As his
first successor testified, Hhetook no step, he said no word, he took
up no task that was not directed to the saving of the young. Truly the
only concern of his heart was for soulSH.lO
His example is an invitation to us to be resolJlte in our commit-
ment, to unify all our thoughts, strength and all we are in one and
the same direction, a stimulus to fidelity until death.
Finally the text specifies that Don Bosco'gavehimself to his work
with firmness, making use of all his resoutces with constancy and the
sensitivity of a generous heart. Firmness and constancy to realize a voca-
tion and work beset by so many difficulties; firmness to undertake in-
itiatives that called for a lot of courage, sometimes flying in the face
of traditional ideas and ways of doing things; firmness to accept the
hard work and toil of his ministry, even to the extent of dying of bodi-
ly exhaustion.
fur a man driven on by such holy zeal, he nevertheless had a great
and delicate tenderness; it sprang from a heart deeply touched by the
wretchedness of the young and the injustices suffered by the lowly;
the tenderness of the heart of a father which mad€ him attentive to
each one of his children, anxious for their good, sad when he had to
be awayfrom them; the tenderness finally of the heart of a child which
gavehim trust and joy before the infinitely good God, and before the
Virgin Mary, the Mother of his family.
In this way Don Bosco remains still the guide who can enlighten
our choicesat the present day, the model against whom we can measure
our fidelity, the animat,Pr of our educational and pastoral plans, our
intercessor before God for the graces of which we s~and in need.
10D. RUA, Circular letters, p. 130, Letter of 24.8.1894
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May you be blessed, 0 Lord,
for having given us Don Bosco as our ftther and teacher,
and for filling him with extraordinary gifts
of nature and of grace;
he showed himself perfectly human
among his contemporaries,
andcompletely dedicated to you
in doctfity to the Holy Spirit.
Grant, we pray you,
that following his teaching and example
we may bring him to life again in ourselves,
in dedicating ourselves to you and to our fellow men,
in ftithful service given to the young
with constancy, courage and perseverance
.
and with the warmth and sensitivity of a generous heart.
I-
242