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THE "FOREWORD"
For us Salesians our Rule Book is Don Bosco's living testament. "If you have
loved me in the past," he tells us, "continue to love me in the future by the exact
obsen;u:ice of our Constitutions".1
Fr Michael Rua, Don Bosco's first successor,reminds us: "When Don Boscosent
his first sons to America he had himself photographed in the act of handing FrJohn
Cagliero, who headed the expedition, the book of the Constitutions as though to say:
'I would like to go with you myself, but since I cannot do so these Constitutions will
take my 'place. Keep them as you would .a precious treasure!' "2
I MB XVII, 258
2 ct. DON RUA, 1 Dee. 1909
The great "Rules" of the ancient religious Orders are frequently
preceded by a Prologue or roreword of a doctrinal and spiritual natUre,
with the purpose of creating a deeply evangelical atmosphere so as to
induce the reader to meditate on and put into fruitful practice the
book of life which is being proposed to him.
The religious Congregations of more recent origin also, especial-
lysome of those born in the nineteenth century, sometimes put at the
head of their Constitutions an Introduction or roreword, generally of
a historicalkind, so as to present the Congregation as it was in its origins
and better preserve the memory of the rounder and the circumstances
surrounding the foundation.
Don Bosco too wanted to premise the Text.of the ConstitUtions
he had written with an introduction, which we find in all the editions
from the first draft of 1858 to that of 1873 (the second printed Latin
text, after the re-presentation of the Roman "animadversiones"). This
Introduction wasmade up of a roreword on the importance of educating
the young and a chapter headed "Origins of this Society» in which
the Founder tried to emphasize the continuity between what had been
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going on in Turin since 1841and the Salesian Society,for whose Con-
stitutions the approval of the Holy See was being sought. 1
Bur the canonicalpractice of the time had changed and was against
"Introductions" of this kind, which preceded the true and normative
part, and this frequently gaverise to the observation met by new texts:
"Prologi expungantur" ("Cut out the Introduction"). We find in fact
among the Hanimadversiones"made on the ConstitUtions of the Sale-
sian Societyas submitted by Don Bosco, the following remark: "It is
not the practice to approve in the Constitutions a foreword and a
historicalappraisal of the Institute; both, should therefore be removed:'
In conformity with the decision of the Roman congregation Don
Bosco removed both the roreword and the introductory historical
chapter,with the result that the text approved in 1874began immediate-
lywith the first chapter: "Societatissalesianaefmis" ("Scopeof the Socie-
ty of St Francis de Sales").
It may be pointed out that subsequently the practice of the Roman
congregations became even more demanding, to the extent of not even
allowing the rounder's name to be mentioned in the Constitutions
of religiousinstitUtes("In general the rounder's name is not to be men-
tioned in the Constiturions, nor can quotations of his words be
approved").2 In the "Normae secundum quas" of 1901 this norm
became codified as follows: "Constitutions should not contain any
preface, introduction, foreword, historical information, letter of exhor-
tation or commendation". 3
VaticanII, aswe have seen, restored to the Constitutions of religious
institutes their most authentic significance, and strongly emphasized
that at their origin there is the spiritUal experience of the rounder;
I Cf. G. BOSCO, "Costituzioni de/la Societii di San Francesco di Sales, 1858-1875, edited by
F. MarrO, pp. 58-71
2 "In Constitutionibus generatim non fit memio de Fundatore nee .probari possum verba",
~rmae secundum quas n. 26. This was one of the "animadversiones" made to the Consticu-
tions of the 'Soeurs de St Joseph", Anneey, 12 May 1897, ad 1
3 'Non admittamur in Constitutionibus praefationes, imroduetiones, proemia, notitiae
hisroricae, litterae hortatoriae vel laudatoriae". Normae secundum quas, n. 26
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it reopened the way for texts to highlight the archetypal inspiration
of the particular charisma.
Against this background the Special General Chapter, having in
mind the first draft of the ConstitUtions made by our Founder, decided
to put in a "Foreword" as an introduction to the text. This Foreword
was delicately spiritual in tone, being a brief but efficacious explana-
tion of the sense of the Rule and an invitation to follow it with love.
But already in the GC21 and later during the preparation for the
.GC2 2 suggestions were made that the Foreword should be given a more
historical slant and recall the living presence of Don Bosco from the'
beginnings through the book of the Rule: the religious plan is
manifested in fact in a life of adherence to the spirit of the Founder.
The GC22 made its own some of the proposals that had been
received, and decided to transfer to the end of the revised text the
contents of the Foreword to the 1972 ConstitUtions, and to compose
a new Foreword with an historical and spiritual flavour.
.From a structUral point of view the present Foreword is very sim-
ple: it is made up of tWo brief quotations, one from Don Bosco himself,
and one from his first successor, Blessed Michael Rua. The same thought
and consideration runs through both: fidelity to the Founder Don Bosco
after his death or wherever he cannot be personally present is seen and
manifested in the observance of the Constirutions.
The attention to the Founder, required by Vatican II in the re-
vised texts of ConstitUtions, is thus made explicit from the very first
words, which are immediately further impressed on the mind by the
photograph of Don Bosco handing the book of the Rule to Fr John
Cagliero, leader of the first missionary expedition: this historic
photograph is an integral part of the Foreword itself.
Let us look briefly at the two paragraphs of the text.
The opening quotation is taken from Don Bosco's moving "farewell
letter" to his "dear and beloved sons in Jesus Christ". The whole letter
becomes part of the fundamental document of salesian spiritUality,
pedagogy and practice to which tradition has given the name of the
"spiritUal testimony" of Don Bosco, and which has been published Once
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again in its incisive,c1e.ar-cutand very significant form, in the Appen-
dix to the constitutional text.4
And so the living word of Don Boscofinds a place as an introduc-
tion to the entire Rule: "If you have loved me in the past, continue
to love me in the future by the exact observanceof our Constitutions';5
Their content 'and the position they occupy make of these words of
our Father not only a beacon by whose light we shall be able to avoid
falling into misunderstandings but also an effectivekeyof discernment
.for understanding the sense and worth of the Constitutions,
The reality of the SalesianCongregationwould in fact remain vague
and indecipherable if the great doctrinal riches of the revised Con-
stitutions were not wisely read as the expression of Don Bosco's will
and of the charism to which through him the Spirit has given rise.
Without a relationship with Don Bosco,efficacious both in its institu-
tional'and juridical reality (observance of the Constitutions) and in
its affective and spiritual nature ("If you have loved me in the past,
continue to love me..."), the Salesians would have no foothold in the
religious life, because they would have been cut off from their roots.
The text expressesall this too by the significant statement: "For
us Salesiansour Rule Book is Don Bosco'sliving testament'; How often
did Don Bosco present the Rule as the living remembrance accom-
panying his sons: "Observeour holy rules; that is the greatest and dearest
souvenir that your poor old father can leaveyou",6 "Consider every item
of the rule as a memento of me", he said also to the Daughters of Mary
Help of Christians. 7 And it has been the constant conviction in sale-
sian tradition, that in the Constitutions there have been always pre-
sent Don Bosco,his spirit and his sanctity. It is enough in this connec-
tion to recall the words of Fr Philip Rinaldi, who wrote: "Tpe Con-
4 Cf. Costituzioni 1984, Appendix, pp. 267-270
From the time of Don Rua the 'fatewelliettet' was always included in the volume "Practices
of Piety for use in SaiesianHouses'; aftet the SGC it was placed in the Appendix to the. text
of the Constitutions together with other extracts from the "spiritual testament' (cf. RSS, year
IV, 1985, N.I, p. 82)
j MB XVII, 258
6. MB XVII, 296
7 BM X, 293
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stitutions, my dear confreres, are the soul of our Society and this was
the moving spirit of all Don Bosco's life; and so their story coincides
with the life story of Don Bosco.We can even say that in the Constitu-
tions we have the whole of Don Bosco; they contain his single ideal
of the salvation of souls; in them is found perfection through the holy
vows;in them is his spirit of kindness that made him so much loved,
of tolerance, of piety, of chariry and of sacrifice...n8.
The second paragraph provides confirmation of rhis conviction
through the testimony of Don Bosco'sfirst successor. Don Rua recalls
the touching episode of the departure of the first missionaries and the
significant gesture of the Father who handed the book of the Con-
stitutions to the leader of the expedition, Frjohn Cagliero. Don Rua
himself gives us the explanation: *How many things Don Bosco ex-
pressed in that simple gesture! It was as though he was saying: You
will crossthe seasand oceans, you will find your wayto unknown lands,
you will have to deal with people of very different languages and
customs, you may even be exposed to serious dangers. I would like to
come with you myself to strengthen and console you, to protect you.
But what I cannot do in person I shall do with this little book. Keep
it as you would a precious treasure.9 He could not have said more
clearly that Don Bosco is truly present in the Rule, and at the side
of anyone who wants to embark on the salesian advemure, to guide,
encourage and support him.
It should be noted that Don Rua proposes observance of the Con-
stitUtions not only as an expression of attachment to Don Bosco, bUt
also as evidence of obedience to his word: "Keep them as you would
a precious treasure'~9 Don Bosco himself asks us to preserve the
spiritual treasure which the Lord has deigned to give to the Salesian
Congregation: a treasure because God himself, with his Holy Mother,
wastheir inspiration; a treasure because they are a gospelpath of charity;
a treasure because by their means numerous confreres have found the
way to holiness. Don Rua, in the same circular in which he relates the
8 Cf. ASC, n. 23, 24 January 1924, p. 177
9 D. RUA, Letter of 1.12.1909 in Lettere Circa/an; p. 498
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above episode, adds: "They are the bookof life, the hope of salvation,
the marrow of the Gospel, the road to perfection, the key of Paradise,
the pact of our covenant with God'~
In conclusion we may say that this brief Forewordgives us an im-
mediate intUition of what it means to "stay with Don Bosco'; being
heirs of his spiritUal testament. Don Rua's comments speak of a deep
and affectionate communion in family cordiality with a Father always
present amongst us, who guides, stimulates, enlightens and intercedes
for us, so that we may never cease, wherever we are and whatever we
do, to be tireless and fa.ithful "missionaries of the young".l0
10 Cf. E. VIGANO, The renewed text of our Rule of life, AGC 312, 1985, p. 22
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r
FIRST PART
THE SALESIANS OF DON BOSCO IN THE CHURCH
The first part of the Constitutions must be seen as an introduc-
tion or foundation for the whole Rule of life: before details are given
of the main principles and norms which govern the mission,community
life, evangelicalpractice, formation etc., this first part sets out to "define"
the Societyand to indicate its precise place within the overall Salesian
Family, in the Church and in the world. It represents a "foundation",
because it forms the basis of the whole salesian edifice and outlines
the salient traits of our identity in the Church.
It should be noted that this part has been entirely rethought in
the two Chapters GC20 and GC22. The SGC had planned a first in-
troductoty chapter containing the basic elements descriptive of the
physiognomy of the Salesian Congregation in the Church and before
the world. The very title given to this chapter, "the Salesians of Don
Bosco in the Church" (which has now become the title of the entire
first part, and coincideswith the title of the first document of the SGC),
indicated the intention to outline in a general if rudimentary way the
Congregation's identity: it correspondssubstantially to what the former
Constitutions had presented under the heading "object and aim of the
salesian Society".
The GC22, adopting the overall plan of the constitutional text
drawn up by the SGC, inserted in the first part two other chapters
containing aspects of the salesian vocation which must be considered
"fundamental" for the entire apostolic project of the Society: the
characteristic traits of the salesian spirit (chap. II) and the vital com-
mitment of the profession (chap. III). In this way the first part gives
the genuine salesian tone to the whole text. It presents a unified vi-
sion of our style of sanctification and apostolate, directing our atten-
tion immediately to the rounder as our model, so as to discoverin the
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charisma he received from God and in his hean rich in pastoral chari-
ty the essence and unity of the salesian vocation. 1
From a structural point of view the first part is made up of three
chapters, in which are successivelydefined:
. Chap. I: the nature, purpose and mission of the Society of St
Francisde Sales,a gift of the Holy Spirit to the Church and to the world;
. Chap. II:. the characteristic "spirit" which animates it and of
which it is the bearer;
.Chap. III: the religious "profession" which ~eals the encounter
between the love of God who calls and the personal response of each
confrere who enters the Society and sets out on a path to holiness.
Taken as a whole, this first part is like the response to a series of
questiops for the reader to reflect upon: Who are the Salesians? How
did they arise? What is their place and purpose in the Church? What
significance attaches to the phrase "of Don Bosco"?What is the com-
mitment made freely and publicly by every salesian when he enters
the Society?The resulting response which emerges and forms the con-
tent of this part can rightly be called the "identity card" of our
Society.2
These indications serve us as a guide in reading the pages which
follow. Everytime we encounter in the text an expression like "we, the
Salesiansof Don Bosco" we think of the complexus of distinctive notes
and the personal and public commitment which the first three chapters
combine to highlight. The following parts will take up and develop
more completely the concrete aspects of the life and mission of the
salesian, but always in the light of that spirit which has been clearly
outlined from the beginning.
1 Cf. E. VIGANO, The renewed text of our Rule of life, AGC 312, 1985, p. 22
2 Ibid.
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r
CHAPTER I
THE SOCIETY OF ST FRANCIS DE SALES
"' myself will search for my sheep, and will seek them out... 'will set up over them one shepherd...
He will feed them and be their shepherd" (Ezek 34, 11.23).
The quotation from Ezekiel at the beginning of the first chapter of the Con-
stitutions is highly significant as a proclamation of the love of God manifested
in Jesus the Good Shepherd, and in Don Bosco whos~ aim was to be a living
image of the Good Shepherd.
The image of the shepherd as a 'guide' and 'leader' is a very ancient tradi-
tion in all the early Middle East. In Israel it was-applied to God (e.g. Ps 23, 80),
and to the king as a sign of God, and specifically to David (Ps 78). Ezekiel in
chap. 34 provides a broad and strong picture of the shepherd, following a
historical and salvific development embracing three aspects:
~ the denunciation of faithless shepherds of the people of God, who
maltreat the sick sheep and cause the dispersal of the flock (vv. 1-6);
-:- God's decision to take care of the sheep himself with a delicate love
foreseeing their needs, but also providing a strol1gprotection against evil-doers
(vv. 7-22);
- the chOice of an ideal and visible shepherd, who will begin a new cove-
nant between God and his people, and through whom God will take specific
and personaLcare of his flock (vv. 23-31).
A comparison with qther texts (e.g..2 Sam 7,5-7; Is 9,1-6;Jer 23,1-6)makes
clear the messianic character of our text. Jesus, in solemnly proclaiming himself
the "Good Shepherd" (In 10),is declaring himself to be the eschatological fulfil-
ment of the divine pronouncement. And it is in this role that he will appear in
the quotation from Mk9!~~ io Chap. IV of theCon~titutions in connection with
those to whom our mission is directed. Those witn a "shepherd's" rote in the
community shall be faithful to him as their exclusive model in fulfilling their
ministry (cf. 1 Pet 5,2-3, which is used as the inspirational text at the head of
chap. XI).
The fact that Christ is the eschatological fulfilment brings an entirely new
dimension to the role of Shepherd as presented in the New Covenant. He is
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the one true model of pastoral activity in the Church, with extremely original
characteristics which call for courage and creativity in their realization.1
Recalling the figure of Don Bosco to whom, right from his dream at the
age of nine, the lord revealed that his vocation was to qe a pastoral one, and
who was a shepherd all his life (C 10),we can understand why there is placed
at the head of the Constitutions the prophecy of Ezekiel 34, which in a certain
sense constitutes the deep identity of the "Society of St Francis de Sales". All
the following articles, permeated as they are with 'pastoral' connotations, will
be understood as a faithful fulfilment of this prophecy.
***
Within the overall context of the first part, this chapter servesthe
purpose of presenting in synthesis the apostolic project of the Society
of St Francis de Sales, making clear its charismatic origin and deep
identity, and describing its specificmission in the Church: for the salva-
tion of the young.
The arrangement of the chapter, which is that already desired by
the SGC, is quite straightforward; it is organized around two series
of articles: arts. 1-4, which aim at a precise definition of our Society
in itself(origins, nature and mission, ecclesialform); and arts. 5-9 which
try to define it in its relationship with an ever wider reality: the Sale-
sian Family,the pilgrim Church, the contemporary world, the heavenly
Jerusalem, and especiallywith her whom the Lordhas givenus as Mother
and Helper.
If on the one hand the whole chapter is intended to be a develop-
ment of the first article of the Constitutions written by our Founder
on the "objectand aim of .the Society",on the other hand the influence
of Vatican II is evident in the organization of the material.
The Church, according to the conciliar doctrine:
1 Cf. AGC 316, (1986) pp. 15-18
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- is first of all the result of a free choice, calling and sanctification
on the part of God, which harks back to the presence in her of the
Spirit of the risen Christ;
- is constitutionally a mystery of communion, i.e. of union of men
with God and with each other, as a result of the Word and the
Sacraments, of faith and charity:
- is essentially missionary, participating in the mission of Christ and
his Spirit, and therefore sent out to the world;
- fulfils her mission in service or ministry to mankind, since she is
the "universal sacrament of salvation";
- knowsthat all her members are called to one and the same holiness,
which consists in the perfection of charity, to be realized in various
ministries and charismata, and in different forms of life;
- is the People of God, pilgrims in history, called to continual renewal
and sustained by hope on their path to their eschatological conclu-
sion; on this path she is accompained by Mary,Virgin and Mother,
and by the Saints.
The first chapter of the ConstitUtions defines the salesian Society
by reference to the essential aspects of the mystery of the Church:
- it speaks of the origin and divine vocation of the Congregation:
"we believe that the Society of St Francis de Sales came into being
not as a merely human venture but by the initiative of God" (C 1);
- it recalls the mystery of commllnion which unites the members with
each other and with the Church: "We, the Salesians of Don Bosco,
form a community of the baptized" (C 2); "the salesian vocation
'places us at the heart of the Church" (C 6);
- it shows the missionary nature of the Salesian Society. arts. 2 & 3
speak of "the Founder's apostolic plan" and of the "mission" (a
participation in that of the Church) entrusted to the Salesians, em-
phasizing its "sacramental" nature: "to be in the Church signs and
bearers of the love of God for young people, especially those who
are poor" (C 2);
- recalls that in the Society all the members are called to holiness
in a specific form of consecrated life (C 2, 3);
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- afftrms that the salesian vocation, by calling us to be "evangelizers
of the young", inserts us in the great "sacrament of salvation" for
the world (C 6, 7), in union with other groups of the SalesianFamily
(C 5);
- recalls, in consequence, that the Salesian Society, a living part of
the Church, is in her and with her as a pilgrim in time and going
forward in hope: in this process it has at its side Mary,Mother and
Helper, and the Saints who have been given to it as Patrons and
Protectors (C 8, 9). .
This scheme makes it easier for us to understand how the con-
tents of the chapter have been arranged:
. The charismatic origin of our Society
- God's action in the foundation and life of our Society: art. 1
. The tdentity of our Society
- at the level of being and action: art. 2
- at the ecclesial level: art. 3
- at the juridical and institUtional level: art. 4
. The position and role of our Society
- in the service of the Salesian Family: art. 5
- in the service of the Church: art. 6
- in the service of the contemporary world: art. 7
. Our Society in communion with the heavenly Jerusalem
- the singular presence of Mary: art. 8
- the intercession of Patrons and Protectors: art. 9
We should add the further observation that in this chapter the
attention is concentrated speciftcally on the Society of St Francis de
Sales in its community and ecclesial project; but it does this never-
theless from a personal perspective, in the sense that its members after
committing themselves by their profession feel that they are directly
and individually involved: "we salesians of Don Bosco form... we of-
fer... we are evangelizers...we are educators... we pay special attention...
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wveeneprraotci.olani.m..P.... we contribute... we entrust ourselves... we hold in
We cannot fully understand many of the assertions' in the text
unless we look at them with the heart of Don Boscoand with the love
he had for the Society, which he knew was willed by God. The Con-
gregation, he used to say, Htookno step that had not been suggesced
by some supernatural occurrence, and approved no change, improve-
ment or expansionthat wasnot prompted by GodP2. hWhen speak-
ing to the salesiansDon Boscospoke as a prophet foretelling the future,
using expressions he never used when speaking with others. In doing
this he was concerned to link the problem of the individual with the
collectiveproblem of the Society.To be with Don Boscowas to be part
of a divine planP,3
When in 1869 the Pious Society was definitively approved, Don
Bosco said: hOur Congregation is approved; we are mutually bound
to each other... God has accepted our services.We are no longer private
individuals but a Society, a visible body: ... the whole world is watch-
ing us and the Church is entitled to our servicesp.4
Z BM XII, 52
3 P.STEIl.A,DonBosconellastonadellareligiositieiattolieaV. olII, PAS-Verla1g969.p. 379-382
4 BM IX, 267
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ART. 1 GOD'S ACTION IN THE FOUNDATION AND LIFE
OF OUR SOCIETY
With a feeling of humble gratitude we believe that the Society of St Francis de
Salescameinto being not as a merelyhuman venturebut by the initiativeof God.I
Through the motherly intervention of Mary, the Holy Spirit raised up 'StJohn Bosco
to contribute to the salvation of youth, "that part of human society which is so expos-
ed and yet so rich in promise".2
The Spirit formed within him the heart of a father and teacher, capable of total
self-giving: "I have promised God thad would give of myself to my last breath for
my poor boys".3
To ensure the continuation of this mission, the Spirit inspired him to initiate
various apostolic projects, first among them out Society.
The Church has acknowledged God IS hand in this, especially by approving our
Constitutions and by proclaiming our Founder a saint.
From this active presence of the Holy Spirit we draw strength for our fidelity and
support for our hope.
.
I cf. MO 16
2 MB II, 45. BM II, 35
3 MB XVIII, 258
The first article of the salesian Rule begins with an act of faith
and of gratitude to God: it recognizes officially that the Congregation
is a gift of the Spirit lito contribute to the salvation of youth".
The five paragraphs describe aspects of tb-ischarismatic reality,
but the main stress is on the recognition of the "activeprestnce of the
Holy Spirit" both at the origins of the Congregation and in its present
life.
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The initiative of God in the foundation of our Society
The salesian, who reads the Constitutions with faith and Hhumble
gratitude, believesthat the SalesianSocietycannot be explained merely
as the result of human ingenuity and natural generosity. The Spirit
of the lord intervened to bring it to birth and give it a place ~n the
movement of the history of salvation.
Don Bosco himself had this same conviction of faith. HTheper-
suasion that he wasunder a quite particular djvine pressure dominated
the life of Don Bosco... He had a firm and deep belief that he was
God's instrument for a unique mission... This was the foundation of
his characteristic religious attitude of the 'biblical servant', of the
'prophet' who cannot escape from the divine wiW.! Typical is the
reflection of Don Cafasso: HHeis a real mystery to me, but I am con-
vinced that God alone is his guide.2 Don Boscohimself said in a con-
ferencehe gaveto the rectorson 2 February1876:H... let us sayit here
amot;lgourselves - other religious congregations and orders have had
inspirations, visions or supernatural happenings in their beginnings
which gave a thrust to their start and secured their establishment, bUt
for the most part they were limited to a single happening or, at best,
just a few. With us the story is different. We may say that nothing
has happened which was not known in advance.3
To express the charismatic nature of the Society the text uses the
expression: Hbythe initiative of God'~ This refers to the action of the
Trinity: it is to be understood, in fact, as a plan of the Father for the
salvation of yoUth; as an action of the Son who, after calling John by
name, told him to place himself at the head of the children in the
dream;4 and as an intervention of the Holy Spirit who formed him
as the HFatherand teacher of the youngH.
- 1 P. STEUA, Don Bosco nella stona delta religiosita cattolica, II, PAS Verlag 1969, p. 32
2 BM IV, 411
3 BM XII, 52
4 cr. BM I, 95
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We should note the expression "to contnObuteto the salvation of
youth": the verb "contribute indicates humbly but realistically how
the work of Don Bosco and the salesians must be seen in the perspec-
tive of God, "withoUt whom we can do nothing", and in the. light of
our collaboration with the Church whose pastoral activity includes
numerous other strengths as well: we give our contribution.
It should be noted too that the "salvation" mentioned here, as
will be explained at greater length further on in the ConstitUtions,
is not only the salvation of the soul but the salvation of the youngster
in his totality, with which is connected the improvement of societyitself.
All this can be well summed up in the words of Pius IX to Don
Boscoin the audience of 21January 1877: "I believe it is a secret I am
disclosing to you. I am convinced that God has raised up your Con-
gregation in these times to reveal his power. I am certain that God
has deliberately kept this important secret hidden until the present,
a secret unknown to ages past and to many a bygone congregation.
Your Congregation is the first of a new kind of religious order, born
in this age, whose style makes it possible for it to be both religious
and secular. It has the vow of poverty and keeps personal ownership
at one and the same time; it shares both world and monastery, and
its members are both religious and secular, cloistered and yet free
citizens. The Lord has revealed this in our day and I disclose it to you
now. Your Congregation has been raised up ... in order that the world
may gi'le glory to God. It has been raised up so that all may see that
there is a way of giving to God what is God's and to Caesar what is
Caesar's". 5
~ BM XIII, 62
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Don Bosco, a FQunder raised up and formed by the Spirit
The Spirit's action is shown first and foremost in Don Bosco.The
article givesprominence to three aspectsof this intervention of the Spirit
at the beginnings of the Congregation.
He "raisesup" a man who dedicates himself completely to the
good of the young, "that part of human society which is so exposed
and yet so rich in promise". It is the Spirit of the Lord who acts, bur
from the start the Constitutions emphasize the motherly presence of
Mary: "I will give you a Teacher, under whose guidance you will
learn".6
He 'forms" in him the qualities needed for the mission he has
been called to carry out: ("God gave him a heart as great as the sands
of the seashore",7the heart of a "father and teacher",8 "capable of total
self-giving".In this processof formation the dynamic sense of Don Bosco,
who let himself be moulded, is evident.
He "inspireshim to initiate...'~i.e. guides him to be the "Founder"
of various apostolic projects. The power of the Spirit revealsone of the
waysin which is expressed in history the inexhaustible creativity of the
"soul of the Church". Don Boscothe Founder, docile to the Spirit, took
on a mission which he would carry out faithfully: the personal charism
became transformed into a charism for the serviceof the Church. This
meant that he became a man of the Church, so that he is not our ex-
clusive property but belongs to the "Church's patrimony".
Don Bosco's response to this voice of the Spirit is well synthe-
sized in his own words by which he expressed his uncopditional assent:
"I have promised God that I would give of myself to my last breath
for my poor boys'~9 wordsthrough whichshine the deep fatherlylove
of Don Bosco and his total dedication.
6 BM I, 95
7 Entrance antiphon of the former litUrgy in honour of St John Bosco
8 From rhe collect of the old Mass of St John Bosco
9 MB XVIII, 258
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The various apostolic forces to which Don Bosco gave rise
By raising up Don Bosco, the Holy Spirit is at the origin of a
number of apostolicforces,fIrst among them the SalesianSociety,which
work for the salvation of youth.
This is the fIrst referenceto the salesian HMovementHand HFamilyH
(ef. C 5), whose purpose is to Hprolongin the futureH what Don Bosco
began in his own lifetime.
The Founder is the bearer of a plan of life to be realized not only
in his own time but also in the future.lO He looks out on wide
horizons, he is convinced that the plans of God, of which he has caught
a glimpse, are sure and certain: HTheLord expects great things from
you. I see them clearly and distinctly in all their phases and could tell
you of them one by oneH.11HThefIeld is wide openH,12the horizons
will extend with the passage of time Hnotonly in this century, but in
the next and other centuries yet to comeH.13
In the Church and for the Church
The Church has recognized by a double act this presence of the
divine both in Don Boscoand in his work: by the approval of the Con-
stitutions and through the canonization of the Founder.
The approval of the Rule by ecclesiasticalauthority proved to be
neither rapid nor easy fot the Founder. HThedifficulties continued for
no less than 16 years, and had it not been fqr the special assistance
10 Cf. MR 11: 'The 'charism of the Founders' (ET 11) appears as an 'experience of the Spirit
transmitted to their followers to be lived by them, to be preserved, deepened and constantly
developed in harmony with the Body of Christ 'COntinually in a process of growth'
11BM XII. 64
12 BM IX, 334
13 BM XII, 338
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of heaven he would never have overcome them". 14But when approval
came, Don Bosco could say: "We should welcome this fact as among
the most glorious in the annals of our Society,since through it we have
the assurance that, in observing our rules, we rest upon a firm, secure
and, I may add, infallible basis".15
Recognition by the Church of the sanctity of the Founder was not
long in coming: the People of God esteemed him as a saint and Pope
Pius XI solemnly canonized him on Easter Sunday 1934. The Catholic
world rejoiced at the proclamation, and doors opened to the Congrega-
tion on everyside. The Founder is the incarnation of the Rule and the
Rule sets out the pact of our covenant with God: Don Bosco,the Saint,
becomes the model for our own sanctity, and his Rule is the signpost
on our path to holiness. Both the one and'the other are treasures to
be offered to the particular Churches.
I.
~
The Holy Spirit was present not only at the beginnings, but his presence
continues now and always
The Salesians,whom the Spirit has called to work with Don Bosco,
receive continually from the same Spirit the necessary energy to pro-
long faithfully his work and his sanctity. The Congregation is a
charismatic reality: in the Spirit she has the one who was responsible
for the origins, and in him she continues to have the responsible Pro-
tagonist of her mission in history, to the extent that she remains atten-
tive and docile to his incentives.
In this perspective' emphasis must be laid on the fundamental
spiritual attitude for a Society which recognizes in itself the active
presence of the Holy Spirit: docility to the Spirit's voice. God's action
is evidently not consistent with a passive approach; rather does it in-
14 D. RINALDI, ASC 23, 24 January 1924, p. 180
15D. BOSCO, Introduction to the Constitutions, 15 August 1875; ct. appendix to the ConstitU-
tions, 1984, p. 227
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crease our responsibility, and our daily collaboration with him becomes
all the more' necessary.
The Rulereminds us that faith in the "activepresence" of the Spirit
gives rise to two very positive attitudes: hope and fidelity:
- In the first place the Salesian Society does not intend to rely
on itself, its own resources and its successes,but on God who sustains
it: and so it is nourished by hope; hope it is that fosters its apostolic
commitment and that the salesian is called to radiate among the young
(cf. C 17.62).
- The Salesian Societyknowsthat it will be faithful to Don Bosco
in the measure that it is faithful to the Spirit who raised up Don BoscQ;
for this reason it constantly seeks nourishment for its fidelity at the
fountains of Love.
Father, in your infinite goodness
you have always called men
to collaborate in your work of salvation.
we thank you for raising up Don Bosco;
you gave him the heart of a father and apostle
and guided him, through the motherly assistance of Mary,
in the foundation of our Society.
Grant also to us,
who have been called to continue the same mission,
the strength and joy of the Holy Spirit,
so that Itke Don Bosco
we may be able to give ourselves entirely
to young people and to you.
Through Christ our Lord.
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ART.2 NATURE AND MISSION OF OUR SOCIETY
We, the Salesians of Don Bosco (SDB), form a community of the baptized. Sub-
missive to the bidding of the Spirit we are resolved to carry out the Founder I s apostolic
plan in a specific form of relgious life: to be in the Church signs and bearers of the
love of God for young people, especially those who are poor.
By carrying out this mission we find our own way to holiness.
To the question: "Who are the Salesians?",the Constitutions give
the following reply:
- we are a community of the baptized, docile to the voice of
the Spirit;
- we live a specific form of religious life;
- we intend to carry out Don Bosco's plan: to be in the Church
. signs and bearers of the loveof God for young people, especially
those who are poor;
- we find our way to holiness by fulfilling this mission.
Here is expressed in more modern language the substance of the
former first article which spoke of the "object and aim of the Society"
(or Hscopeof the Society" as Don Bosco expressed it). The Society is
defined according to its nature of a community which willingly listens
to the voice of the Spirit with reference to the objectives it intends to
pursue.
It is in fact impossible to say what the Society is without specify-
ing to whom it is sent and for what putpose. This is expressed by the
term 'mission' which we meet here in the Constitutions for a second
time, and which is one of the keywords of the vocabularyof the SGC;1
I Cf. SGC, 23-30
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it implies various elements: Someone who sends; someone who is sent;
those to whom the one sent (the 'missionary') is directed; the service
he is sent to carry out; in what way and by what means this is to be
done. All this is expressedin condensed form in art. 2 and will be amply
illustrated in chapter IV.
We, the Salesians of Don Bosco (SDB): who we are
- Wt?area community of the baptized, submissive to the bid-
ding of the Spirit.
Our Society is defined as a HcommunityHt:he Congregation is a
community, the Province (or Vice-Province)is a community, the local
nucleus (qr Hhouse) operating in a particular territory is a community.
The community unites at various levels living individuals, on the
basis of human life, baptism and salesian profession. Don Bosco ex-
pressed this reality in some well chosen words which he wrote on a
separate sheet included with the letter he sent on 12 February 1864
to Pius IX seeking approval of the Constitutions. The sheet was head-
ed: HThingsthat should be noted concerning the Constitutions of the
Societyof St Francis de Sales: HThepurpose of this Society,considered
in its members, is simply an invitation to unite in spirit to work for
the greater glory of God and the salvation of souls, prompted by the
saying of St Augustine: 'the most divine of all divine things is to work
to save souls' H2.
Such union is brought about by the Holy Spirit (cf. C 1): he it
was who brought us in contact with a vocation or calling; and he sus-
tains our communion by his Hinspirations H.And so we want to be docile
to his voice.
2 MB VII. 622
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- Our intention is to carry out Don Bosco's plan in the Church.
The apostolic plan is contained in the calling we have received
and which has brought us together in unity. Here is expressed in dif-
ferent terms what Don Boscowrote: 'every spiritual and corporal work
of charity directed to the young, especially those who are poor')
The new text of the Constitutions sees the Congregation as part
of the 'Church-SacramentH and defines the plan in that sense. In fact,
when the Council was defining the Hnatureand universal mission of
the Church' in the Constitution HLumenGentium', it had recourse
to the broad notion of 'sacramentH which included the double reality
of a clear sign and efficacious means. The Church is there defined as
the visible sign which bears witness to Christ living in the midst of
the world and an instrument in his hands for realizing his plan of salva-
tion: the communion of all men with the Father and with each other.4
In this sense our Society,as a living part of the Church, is defined
as participating in the sacramental nature of the Church for young peo-
ple and especially for those who are poor: Salesians are called to be
signs and witnesses of the risen Christ (the text says 'of God " but God
is revealed through his Son Jesus Christ), and active bearers of his in-
tensely salvific love at the present day.
HTobe signs and bearers of the love of God for young people H;
this is a wonderful definition, and the Constitutions use it several
times:5but it is also a very demanding obligation, because it requires
the whole of each individual member, all his life and all the activity
of the Salesians, detaching them from themselves so as to centre them
at the same time on the two poles of the living Christ and of youth,
and on the meeting of the two in love. It obliges the Salesians to a
double service: to Christ who sends them and to the young to whom
they are sent, to reveal to them the loving call of Christ and to stir
up the lovingresponseof youth. This, in the last analysis,is the meaning
of all their 'spiritual and corporal works of charity'!
~ CosJiJuzioni 1875, 1,1 (ef. F. MarID,
4 Cf. LG, 1. 9. 48
j Cf. C 8. 14. 20. 49. 61. 81. 195
p. 73)
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- In a specificform of religiouslife.
The salesianapostolic plan, the plan of Don Boscohimself, is lived
in the totality and radicality that belongs to religious consecration.
From the outset the Constitutions make it clear that the coherence of
the salesian community at everyleveldepends on a triple commitment:
to agree on the salesianapostolicplan, to intend to carryit out together,
and to adhere to it fully with the availability created in us by obe-
dience, poverty and evangelical chastity. None of these three aspects
can be left aside: art. 3 which followsand the whole of the second part
will explain this principle at length.
There are other HsalesianHgroups, among the "variousapostolic
projectsHreferred to in art. 1, which are called to carryout Don Bosco's
plan without religious consecration, e.g. the Salesian Cooperators: we
are d~stinguished from them by the manner and degree of commit-
ment, even though we are solid in the objective to be attained and
the spirit to which we bear witness.
Our way to holiness in the realization of our mission
HBycarrying out this mission we find our own way to holinessH.
HSanctificationH(rather than HsanctityHi)ndicates a path of progl'essive
growth, which implies effort and exertion. A path like this of sanc-
tification, or growth in charity, was formulated in the old Constitu-
tions ~ follows:H...its members, while striving to attain christian perfec-
tion, shall be engaged in works of charity... on behalf of the youngH.6
The salesian is always face to face with these two commitments:
serviceof the young and his own personal sanctification,two goalswhich
are inseparable. Thc:;ologicaland spiritual writing before the Council
was satisfied to analyse, not without subtle distinctions, the difference
6 Constitutions 1966, art. 1
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between primary and secondary ends, with the risk of opposing one
to the other and so producing distortions in the soul of the religious.
The conciliar docttine sets aside such distinctions and is set out
in a much simpler and more concordant manner: the two goals (per-
sonal holiness and missionary commitment) are equally important and
cannot be separated: neither of them is simply a "means" for attain-
ing the other. In practice everyapostle achieveshis own personal sanc-
tification by fulfilling his mission; each one lives out his love of God
and neighbour through the practice of his daily duty.
The theology of the religious life is insistent nowadays on this
characteristic spirituality of institutes of active life, which is called
apostolic spirituality and has its root in the ''graceof unity ~7 which
is sustained and nourished by it.
The salesian therefore growsin holiness and charity to the extent
to which he carries out authentU: works of charity, and it must be em-
phasized that they must indeed be "authentic". The text of the Con-
stitutions has been formulated to reflect this perspective: the salesian
attains his personal aim by achieving his apostolic aim: he finds his
own holiness by fulfilling his mission in the Church.
In the first draft of the Constitutions of 1858,Don Boscoexpressed
his thought as follows:"The purpose of this Societyis to gather together
its members ... to perfect themselves by imitating the virtues of our
Divine Saviour, especially in charity to poor youth".8 This was what
the Saint had already advised Dominic Savio: "The first thing he was
advised to do in order to become a saint was to try to win souls to
God: 9
7 Cf. SGC, 127; PC 8; PO 13-14; cf. Mt 25; 1 In 3,16-17
8 Costituzioni 1858, 1.1 (cf. F. Marro, p. 72)
9 D. BOSCO, Vita del giovanetto Savio Domenico, Turin 1858, p. 53 (OE vol XI, 203)
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I
I
Father,
attentive to the voice of your Spirit,
I
we want to be in the Church, like our Founder,
signs and bearers of your love for the young,
and especially for the poor among them.
Grant that in the fulfilment of this mission
we may find our own sure path to holiness,
for the glory of-your Name.
Through Christ our Lord.
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ART. 3 OUR APOSTOLIC CONSECRATION
We live as disciples of the Lord by the grace of the Father, who consecrates us!
through the gift of his Spirit and sends us out to be apostles of the young.
Through our religious profession we offer ourselves to God in order to follow
Christ and work with him in building up the Kingdom. Our ~postolic mission, our
fraternal community and the practice of the evangelical counsels are the inseparable
elements of our consecration which we live in a single movement of love towards God
and towards our brothers.
Our mission sets the tenor of our whole life; it specifies the task we have in the
Church and our place among other religious f.unilies.
I cf. tG 44
The second article presented the nature and mission of the Sale-
sian Society against the broad background of the Church seen as the
Hsacramentof salvationH;this third article takes us more deeply into
the salesian vocation, at both individual and community level, and
considers it in the light of HreligiousconsecrationH.
The reality of religious consecration, an essential element of our
identity as apostolic religious, is introduced by the Rule at this point
with a precise global meaning. We know, in fact, that in the period
that has followed the Council the concept of consecration, in the sense
of a consecrating action on the part of God through the mediation
of the Church, has become progressivelyclearer: to it there corresponds
the free commitment of the religious, who offers all his person and
his life to God and the Kingdom. Celebration of profession implies
these two inseparable aspects, which are the expression of the cove-
nant pact between the Lord and the disciple.
Understood in this sense, the consecration highlights the unity
of our existence,enveloped as it is in a gift of God: it affectseveryaspect
and every moment of our life. It has therefore an all-embracing
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,
I
significance, like that of baptismal consecration, of which it is a full
and radical expression.
I
We shall make a detailed examination of the various elements of-
fered us by the Rule.
"Consecration", a gift of the Lord
In the Constitutions as they came from the pen of Don Bosco the
word "consecration" does not occur, even though its reality is certainly
present; but the line taken by Vatican II and the consequent develop-
ment of theology of the religious life have turned to full account the
idea of consecration, which has thus entered the text of the ConstitU-
tions. Art: 3, in fact, in presenting our life as a "grace of the Father
who consecrates us through the gift of his Spirit", makes explicit
reference to the text of the Constitution on the Church "Lumen
Gentium", which speaks of the religious as being "consecratedby God
to his service in a more thoroughgoing way':1
The GC22 made a clear choice: by making its own the Council's
doctrine on religious consecration, the Chapter intended to emphasize
primarily the initiative of God, who is at the origin of our salesian voca-
tion and continually sustains us by the grace of his Spirit. Strictlyspeak-
ing, in fact, "consecration" is an act which of its natUre is reserved to
God: he it iswho chooses,callsand "setsaside" an individual or a group,
to constitute it in a stable relationship to himself for the purpose of
his divine plans. In the words of the Rector Major, he "blesses us and
takes us entirely for himself, pledging himself to protect us and give
us his daily help and guidance so that we may move forward on the
gospel path we have professed. The object for the reception of the
benefits flowing from the divine action is our own professed person,
1 Cf. LG 44. In connection with the doctrine of the Constitution -Lumen Gentium- on con-
secration. v. also the references made by the Rector'Major in his closing address to the GC22
(GC22 Documents. 63)
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r
,
in so far as in reply to his call we offer ourselves totally to him, so that
our whole existence becomes a 'consecrated life"'.2
Understood in this sense, consecration is an adequate expression
.of the theological dimension of our life, which is subjected entirely
to the action of God who has called us and set us aside for a particular
participation in the Church's mission.
To the initiative of God, who calls and consecrates, the salesian
responds by his profession, offering him~elf and his life to God and
the Kingdom: having been placed in a "consecrated"state he dedicates
himself by vow to the entire service of Him who has chosen him.
One cannot emphasize too strongly the global and all-embracing
character of religious consecration: it coverseveryaspect of life. When
the conciliar texts speak of "consecrated" persons, they say that their
self-donation is made by profession of the evangelical counsels: this
is the common denominator to all forms of consecrated life. But in
speaking of institutes "dedicated to apostolic works", the Council
declares that the veryapostolic activity and worksof charity carried out
as a sacredmission receivedfrom God, are "ofthe verynatUreof religious
life")
In this way "salesianreligious consecration';understood in its pro-
per and global sense, showsforth the unity of our whole existence. By
the profession of the evangelical counsels the salesian offers his whole
life, planned according to the apostolic design set out in the Rule. And
so every element and every aspect of life are submissive to the action
of God, and this is very importarit in our concrete practice:
Two further reflections will not be out of place.
In the first place it must be remembered that religious consecra-
tion, in its deepest meaning, strongly recallsthe basisof the fundamen-
tal option of faith made in baptism~ According to the conciliar texts,
2 E. VIGANO, 'The renewed text of our Rule of life~ AGC 312 (1985) pp. 22-23
3Cf.PC8
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in fact, religious consecrationbrings about a more radical interior foun-
dation ("intimius consecratur~ "intimius radicatur") and a richer ex-
terior expression ( "plenius expn'mit") of the baptismal consecration.4
We shall take up this idea again when speaking of life according to
the counsels (cf. C 60).
Secondly,the particular character of consecration should be noted
as the meeting of tWoloves,two freedoms which merge and combine:
the "Father who consecrates us" and we who "offer ourselves totally
to him". In this fusion of friendship the initiative for the Covenant
comes from God, but is confirmed by our free response: he it is who
has calledus and helped us to respond, but we on our side giveourselves.
He it is who consecrates us, envelops us with his Spirit, who captUres
us for himself and makes us become entirely his, floods us with grace
so as to bring all our resources to bear on his great plan for the salva-
tion of the world; but it is we who centre ourselves on him, we listen
to him and bear witness to him. All this gives rise in us to a very close
and characteristicrelationship with him, one,which fills our psychology
or inner being as "consecrated persons", which becomes the subject of
our contemplation, the object of our affections and the mainspring
which unleashes our tireless exertions.5
The three constituent elements of the uniry of profession
To the call of God we respond by offering ourselves and all our
life. By our profession to live according to the "evangelicalcounsels"
we commit ourselves to the "apostolic mission" and to the "common
life". The second paragraph explains at greater length the unity of our
life under the sign of religious consecration.
The Salesian Society exists in virtue of the meeting together of
three "inseparable elements"; it is a "community" - "of consecrated
4 Cf. IG 44; PC 5; ET 7; RD 7
5 Cf. AGC 312 (1985) pp. 32-33
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persons" - "sent on a mission': It cannot lose sight of any of these
three characteristics withoUt at the same time losing its physiognomy.
We live these three realities in the practical unity of our life
dedicated to the young. They are correlative and mutUally enrich each
other. Our community finds the strength of cohesion in its common
consecration and apostolic zeal; the following of the chaste, poor and
obedient Christ is realized in practice in charity towards God and our
neighbour, and especially the young; and finally our mission in the
Church is strengthened by community solidarity and from availability
in a life which is fundamentally evangelical.6
Analysis separates the different elements, but life unites them:
and it is well for us to affirm this unity and be aware of it! With one
and the same call Christ invites'us to followhim in his work of salva-
tion and in the kind of virginal and poor life that he chose for
himself;7 and we, in a single response of love and the grace of the Holy
Spirit, following the example of the apostles, willingly leaveeverything
(cf. Lk 5,11;Mt 19,27) and join together in community, the better to
work for him and for the Kingdom. The consecration of Salesiansis
therefore one and undivided: it is inseparably apostolic and religious.
The text of the Rule expressesall this by sayingthat the three above
mentioned elements are lived "in a single movement of love': Don
Albera explains it this way: Don Bosco wanted in his sons so ardent
a charity as would unite the active and contemplative lives, the life
of the Apostles with that of the Angels (cf. Const. FMA), religious
perfection with the apostolate.8
The perfect model of this unity of life is Christ whom we set oUt
to follow. He was "consecrated and sent" by the Spirit of the Father
to proclaim the Gospel (Lk 4,18) and carry out his work of salvation.
But at the same time, in order to be totally available for this service
6 The profound unity of the fundamemal elemems of our life is well expressed in rhe formula
of profession (C 24); cf. also C 44, 50, 61 which show dearly rhe correlation betWeen mission,
community and the practice of the evangelical counsels
7 Cf. LG 46
8 Cf. P. ALBERA, Letter of 18 October 1920, in Circular Letters, pp. 365-366
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of the Father, he Hchosea virginal and poor style of life and a com-
munity of apostles.
The splendour of the salesian vocation arises precisely from its
radical extension: it is at the same time "evangelical",Hapostolic"arid
Hcommunitybased".
The element which specifies salesian life: the mission
The mission requires in us a deep sense of God and his Kingdom:
everything comes from him who sends us and animates us, and
everything is directed towards him whose will it is Htounite all things
in ChristH(Eph 1,10).Our radical commitment as religious to the HGod
we love above all thingsH,9seryesto purify and enrich our apostolic ser-
vice. This religious spirit animates and gives energy to our active life
as sons and priests of the Father, to whose glory our whole life becomes
a liturgy.l0
After establishing the fundamental unity of our consecrated life,
the Constitutions deal with the special role the mission plays in our
lives as apostolic religious: the mission Hspecifiesthe task we have in
the Church and our place among other religious familiesH.
Our novel character and the reason for our existence derive froqi
the mission God has entrusted to us: to go to young people, and
especially the poor, with the salesian spirit.
An original physiognomy of this kind has not merely the effect
of identifying us in. the eyes of others: it also affects our whole life,
in its community and religious aspects, to give it a deep unity and its
specific HtenorH.
Obedience, chastity, poverty,prayer and asceticalpractices etc. are
not livedby us in an abstract fashion or in separation one from another;
9 Cf. ill 44
10 These expressions were contained in art. 70 of the ConstitUtions of 1972
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they are all immediately coloured by our mission to poor and aban-
doned youth, they are apostolic and salesian.
In this sense one can quite correctly speak of "salesianapostolic
consecration': "The mission is seen as the focalpoint of our whole voca-
tion. From it go out initiativesand creativityfor a true increasein fidelity
to our calling... It is here we find the parameter of our identity, secure
and well-defined ".11
We may conclude by listening once again to the wordsof our Father
Don Bosco,who reminds us of the deep sense of our consecration, em-
phasizing the central place of the love of God, the essential motive
from which all our existence draws its inspiration: "The members (of
the Society) should have recourse to their head, their true master, the
one who will give them their reward, to God; it should be for love of
him that each member joins the Society; for love of him that we work,
obey, and leave behind all we possess in the world, so that at the end
of our life we can say to the Saviourwhom we have chosen as our model:
'1.0, we have left everything and followed you...' (Mt 19,27)".12
Father;
we give you thanks
for having called us and consecrated us
by the gift of your SPirit
and for sending us to the young
as bearers of the Gospel
of your Son Jesus Christ.
With the day of our profession in mind
we now renew the complete offering of ourselves to you,
11 Cf. SGC, pp. xv-xvi
12 D. BOSCO, Circular lerrer 9.6.1867,
Collected
Letters !, pp. 473-475
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so that we may follow Christ
and work with him for the coming of your Kingdom.
Grant that our datly hie
may be a single movement of love
as we seek your glory
and the salvation of our fellow men.
Through Christ our Lord.
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ART. 4 THE FORM OF OUR SOCIETY
Our Society is made up of clerics and laymen who complement each other as
brothers in living out the same vocation.
We are recognized in the Church as a clericalreligious institute of pontifical right,
"dedicatedto apostolicworks"I.
Inspired by the goodness and zeal of St Francis de Sales, Don Bosco called us
Salesians2and gave us a programme of life in the motto: "Da mihi animas, cetera
toUe".3
I ct. PC 8; ClC, can 675.1
2 ct. MBV. 9;BMV.8
3 ct. MB XVII. 365. 366. 280
Thisanicle completes the two preceding ones. It continues to
"define" the Society, but it does so from a more institUtional point
of view: that of its public "form" in the Church. It is a response to
the further questions: how and by whom is our Society "formed"? on
what principles and traditions is it based?
By "form" is meant here the sum total of the visible and concrete
elements which characterize our Congregation, shape it as a Society,
and indicate its manner of life and activity and the structures it has
in the Church. It is a question of concrete elements and societyaspects
which have also juridical implications, intended especially to manifest
and defend its charismatic originality, i.e. the kind of Congregation
desired by the rounder.
It is desirable that the identity traits which "form" the Society
should be precisely expressed, because they are elements which are
neither arbitrary nor capable of change; they are the institUtional ex-
pression of an original experience in the Church and ensure the linkage
between charismatic qualities and the corresponding constitutive
elements of the "particular law".
Between "charism"and "institUtion",between consecrated life and
its canonical state, between the reality as lived and as codified, there
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is no separation or distance, but rather a vital union with interchange
of values; the charism is manifested in the juridical structure and the
structure is the guarantee of the charism's permanence, and together
they are a visible sign of an original kind of spirituality. The union
of the spiritual and juridical elements (as we saw) is necessary to give
a stable foundation to the Institute's fundamental texts.1
A discussion of these elements is precisely what is implied when
we speak of the "form".
Salesian form of the Society
The article begins with the fundamental assertion: "Our Society
is made ,up of clericsand laymen': It has an original physiognomy in
the Church, one which is "both religious and secular", as Pius IX put
it;2 it has its own manner of life and action, and a "form" suited to
modern times and to the mission to be carried out.
The "form" of the Societyis given its juridical classification in the
next paragraph, which givesa preciseand basicstatement of its character
as lived and transmitted in the Congregation, a hard fact of our com-
munity charism: it is made up of clerics and laymen, who (in Don
Bosco's words) "form a single heart and soul, and live a common
life..".3
The new text saysthey "complement eachother as brothers in living
out the same vocation': It is not therefore a question of complemen-
ting each other in a general kind of way, but of an "organic
complementarity"4 which calls for a measure of fusion between the
lay and priestly components, a fusion which is not static but open to
a continual process of redress, revision, conversion and adaptation.
1 cf ES II, 13
2 cf. BM XIII, 62; cf, ASC 300 (1981) pp. 14-15
3 Costituzioni 1875, II, 1 (cf. F. MarTa, p. 83)
4 GC21, 196
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It is the concrete manner in which clerics (priests and aspirants
to the pTiesthood) and laymen lived the same vocation, united around
Don Bosco in the first Oratory, in close collaboration for the salvation
of the young. This Hexperienceof the Holy SpiritH of the Founder,
recognized and accepted by the Church as a gift of the Lord (i.e.
HcharismaH)5is a basic element of the HformHof the Congregation.
The phrase of the constitutional article is pregnant with mean-
ing and will be taken up again in more detail in later parts (d'. C 44-45);
but it needs to be said here at once that the Hsamevocation" and the
words Hcomplement each other as brothers" demand full equality of
all members in the religious life, an essential reciprocal relationship
between clerical and lay members, and an adequate formation for this
mutual and live correlation between priests, deacons and brothers.
Such a requirement is evident from the overallconstitutional text.
Nevertheless it will be well to go into greater detail about two aspects
and consequences that followfrom what we have said about the "formH
of the Society.
- In the first place one must have a proper understanding of
what is implied by a Hcomplementarity" that is both real and deeply
felt. It is an original trait of the salesian vocation deriving from the
very mission of the Society, which Don Bosco wanted to be both
'religious and secular', Hbringing to men the message of the Gospel,
which is closely tied in with the development of the temporal orderH
(C 31). As the Rector Major said in his closing address to the GC22,
the originality of the salesian vocation does not imply the extrinsicsum-
mation of two dimensions (clerical an,d lay), each belonging to groups
of confreres distinct from each other, but requires a particular forma-
tion of the personality of each confrere, so that in the heart of each
clerical salesian there is an intimate feeling of being linked to and co-
involved with the lay dimension of the community, and in the heart
of each lay salesian in turn there is the same feeling in respect of the
community's priestly dimension. It is the whole salesian community,
j Cf.MR11
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in each of its members, which fosters harmony between sensitivities
which are at the same time both 'priestly' and 'lay'. We must be able
to bring to maturity in our communities this characteristic salesian
awareness; it will exclude from the Congregation any kind of mentali-
ty that smacks of 'clericalism' or 'laicism' and which leads only to bit-
terness and the perverting of our specific community mode of action.6
Because of this the community. takes on a role of primaryimpor-
tance, as an indispensable condition for.the two dimensions (priestly
and lay) to be aHe to properly interact. An obligation arises for every
confrere to be sensitive to the significance of complementarity.
- A related significance, which cannot be overlooked in these
. considerations aboUt "form",attaches to the "serviceof authority" which
is proper to our Society.
The complementarity between clericsand laymen is certainly con-
firmed and strengthened by the service of aUthorirydirectly linked with
the kind of mission entrusted to each member.
Art. 121 explains that this is a service which in a salesian com-
munity is confided to a member who is a priest, so as to ensure the
pastoral standpoint in all our works and activities. Everycommuni.ty
is called, in fact, to be a kind of "mission station" for young people.
The one who guides the community must have the discernment and
sensitivity of a "shepherd", so as to give to the common mission a par-
ticular ecclesial slant.
But it is also the task of the one who guides and animates the
community to ensure that there is a proper proportion between the
community's two components (priestly and lay), in the light of the
widely differing circumstances in which our provincial and local com-
munities find thems,elvesworking. The distribution will be flexible,
in view not only of the varying social and cultural situation, but also
of the practical differences which are evident, for instance, between
a community responsible for a parish and another responsible for a
technical school.
6 E. VIGANO, GC22, 80
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The salesian community, therefore, takes up in a vital manner and
in rich and original cohesion the two fundamental kinds of ecclesial
existence: the laity and the hierarchical ministry. The Society would
no longer be the one founded by Don Bosco if one of these two com-
plementary elements were to disappear.
The institutional and juridical form of the Congregation in the Church
The second paragraph adds some specific juridical details concer-
ning the public figure of the Society in the Church.
- We are a "religious institute ':
The "religious institutes" are characterized, among the various
forms of consecrated life, by the profession of public vowsreceived by
the Church and by a stable state of life lived together in community
and in accordance with an approved Rule.
Religious institutes are distinguished from secular institutes (in
which the profession of the evangelical counsels is lived not in com-
munity form but remaining in the world), and from societiesof apostolic
life (in which the members live in community but without the stable
bond of public vows).
- We are a "clerical»institute.
The term is taken directlyfrom the Code of Canon Lawand means
that the serviceof government of th~ communities, by reason of lawful
tradition, is entrusted at every level to a member who is a priest.7 In
the Church various kinds of "clerical" institutes are to be found; our
own Founder gave t~ his Congregation a physiognomy of strong com-
munion in a "family spirit".
The specific tradition of our Society will be described more fully
in art. 121, as has been said already. Here it is pointed out only that
7 CIC, can. 588. 2
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this characteristic of the Society in no way contradicts the specific and
high value given to the lay component, which is characteristically in-
volved in the mission, in line with the complementarity spoken of
earlier.
- We are an institute of "pontifical right".
The institute is not simply of diocesan right. Official recognition
by the ApostOlicSee bears witness to-the universal quality of the sale-
sian charisma. In the terms of canon law our Society,as such, depends
not on a Bishop or an Episcopal Conference but on the Apostolic See
itself.
In this perspective our ''exemption'' finds its meaning (even if the
te:Ad"toes not make expressmention of it). Rather than being considered
a *privilege" in the Church, exemption should be considered as
availability for the Church's service. From a theological point of view
indicated by Vatican 11,8exemption from the jurisdiction of the local
.Bishop correspondsto the two ecclesialfunctions expressedin our article:
for the good of the universal and particular Churches, it fosters the
unity of the Institute's charism and spirit, by giving the responsibility
for this to the Superiors under the authority of Peter's Successor.This
enables local communities or individual religious ,to be inserted in
the pastoral work of the particular Church in different ways;
. it emphasizes the particular availability of the Institute for the ser-
vice of the universal Church, for specific Episcopal Conferences and
for the needs of particular Churches.
In connection with institutes nof pontifical right", it should be
noted that as a consequence of this the Societyas such is of the "latin
rite" (and is in fact linked with the latin universal law); but this does
not rule out the possibility for individual confreres (or even whole com-
8 Cf. I.G 45: Religious institutes are "established allover the world for building up the Body
of Christ, and should develop and flourish in accordance with the spirit of their founders.
Wirh a view to providing better for the needs of the wrd's flock and for the sake of tile general
good. the Pope, as primate over the entire Church, can exempt any institute of christian perfec-
tion and its individual members from the jurisdiction of local ordinaries ..:
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munities and provinces) of different dtes becoming members of the
Society: such confreres will continue to practise their own rite, for the
benefit of the faithful and of the Congregation itself.
- We are an Institute "dedicated to apostolic works':
Our ministry is entrusted to us by the Church. The Society is
numbered among the "Institutes of active life or, as Vatican II and
the Code of Canon Law put it, ameng "the Institutes dedicated to
various works of the apostolate, in which (as already said) "apostolic
activity and works of charity enter into the very nature of religious
life. 9
The name and the motto
The narne of "Salesians"was chosen by Don Bosco because he
wanted his sons to draw their inspiration from "the charity and zeal
of St Francis de Sales".
The Biographical Memoirs relate: "On the evening of 26January
1854, we gathered in Don Bosco'sroom. Present were Don Bosco,Roc-
chietti, Artiglia, Cagliero and Rua. Don Boscosuggested that with the
help of the Lord and St Francis de Sales, we should first test ourselves
by performing deeds of charity towards our neighbour, then bind
ourselves by a promise and later, if possible and desirable, make a for-
mal vow to God. From that evening onwards those who agreed - or
would later agree - to this were called' Salesians'".10
In this significant extract attention should be directed not only
to its historical value, but also to the doctrinal content. It is really the
expression of a kind of "founh vow"which Don Rinaldi called "bond"
(kindness of heart) which is characteristic of our style of sanctification.
9 Cf. PC 8; CIC, can. 675
10BM V, 8
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Our Founder, inspired by the captivating charity of St Francis de
Sales, doctor of God's love, wanted us to take the name of "Salesians"
so that our whole being and activity would be marked by kindness.
FollowingDon Bosco'sexample and in accordancewith his wishes,
we express the unifying force of our love for God and our neighbour
in the motto he chose for our Society: "DA MIHI ANIMAS, CETERA
roUE': It was Don Bosco's intention that these words should serve
a.s a "pr.o.gramme of life" and express the "graceof unity" of the sale-
SIan spmt.
.
Lord our God,
you ask all of us, clerics and laymen alike,
to express in diffirent. and complementary forms
the richness of the one salesian vot;ation,
by living united with one another as your family;
grant that in our brotherhood
we may be able to make our charisma bear fruit
for the service of your holy Church.
Help us to bear abundant witness to you
by the zeal and kindness
of our Patron, St Francis de Sales,
so that the programme given to us by our Founder
may be spread efficaciously throughout the world:
"Da mihi animas, cetera toile",
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"
ART. 5 OUR SOCIETY IN THE SALESIAN FAMILY
Don Boscoinspired the start of a vast movement of persons who in different ways
work for the salvation of the young.
He himself founded not only the Society of St Francis de Sales but also the In-
stitUte of the Daughters of Mary Help Clitistians and the Association of Salesian
Cooperators. These live in communion with each other. share the same spirit and,
with specificallydistinct vocations. continue the mission he began. Together with these
groups and with others born later we make up the Salesian Family.l
Within this family. by the will of the Founder, we have particular responsibilities:
to preserve unity of spirit and to foster dialogue and fraternal collaboration for our
mutual entichment and greater apostolic effectiveness.
Our past pupils are also members by reason of the educarion they have received.
and the bonds are closer when they commit themselves to take an active pan in the
salesian mission in the world.
1 ct. ASC Progetto GCI. ms DB; MB XVII. 25
After describing the essential elements of the nature and mission
of the Societyof St Francis de Sales, the Constitutions invite us to con-
sider the Societyin its relationship to those "variousapostolic projects".
which from the first article have been presented as heirs of Don Bosco's
charisma.
The article speaks first of a "vast movement of persons" working
in the mission to young people, which takes its inspiration from Don
Bosco.Within this movement the !bunder brought into being the Socie-
ty of St Francis de Sales, the Institute of the Daughters of Mary Help
of Christians and the Association of Salesian Cooperators. i.e. the first
basic groups of the Salesian Family,to which others will be added later.
The Salesians are invited to reflect on Don Bosco'sdesire concern-
ing the'unity and collaboration in dialogue of the whole SalesianFamily
for the common mission.
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The salesian "movement"
With the passage of time there have grown up around Don Bosco
and his works individuals and groups with widely differing relation-
ships: benefactors, priest and lay collaborators, pupils, past-pupils,
.
friends, parents, and members of oratories, parishes, camping groups,
ct~
.
They represent a reality extending from at one end those who take
up Don Bosco's apostolic project and on it base their own life-plan,
to those at the other end who merely feel a certain interest in salesian
work and collaborate in it in some way. It is a reality which does not
lend itself to easy classification without leveUing down or confusing
the different relationships.
Byadopting the term "movement" the GC22 recognized that there
are various ways of belonging to this salesian reality.
There are some, in fact, who discern in themselves a divine call
to collaborate, in a group, in Don Bosco's own mission, and to carry
it out in his spirit in a variety of apostolic forms and activities. And
there are others who, although they feel attracted by Don Bosco and
united with him in some way,do not feel like taking part in combined
activities as members of one or other of the above mentioned Groups.
A deep concern for the young and for educational ideals and methods
can be expressed in "specifically distinct vocations".
The most explicit indication of the first paragraph, with the social
overtones contained in the idea of a movement, concerns pastoral ac-
tion: with their eyeson Don Bosco many people foster activity aimed
at the salvation of the young: the Saint of youth inspires them to im-
itate him "in different ways".In this sense he has become part of the
patrimony not only of the Salesians but of the entire Church.
In actual fact the "movement", although in itself a part of the
Church's dynamics, can embrace various realities, not all of them
homogeneous, with differing kinds of organization, diverse interests
in human advancement and socialconcern, and collaboration with non-
christians and even at times with non-believers. In other words it is
possible to find gathered around Don Bosco and his ideal "men of
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good willH,even though they be not fully aware of the cardinal points
in salesian education, which are reason, religion and loving kindness.
The IISalesian Family"
Within this HmovementHDon Boscohas given life to certain CUf-
rents of energy which, starting from a vocational awareness, are
specifically committed to his mission for the salvation of youth. He
himself, as the Rule reminds us, founded the first groups of the Sale-
sian Family: our own Society of St Francis de Sales, the Institute of
the Daughters of Mary Help of Christians and the Association of Sale-
sian Cooperators. These three groups should not be thought of as
parallel realities, but rather as the same reality expressed in concentric
circles: none of them has ever existed apart from the others.
Around Don Bosco and his successorsthe Family has grown, even
by the addition of new Groups, and has continued to live in unity,
even though there have been some difficult moments when there was
a risk of its charismatic unity becoming less evident.
After being relaunched during the SGC in the form of a new
projecti, the Salesian Family has given a marked impetUs to pastoral
activity.It has given rise to initiatives, mobilized forces,and rediscovered
all the riches of its particular spiritUal identity.2 The Rector Major and
his Council have indicated some criteria for membership: the specific
vocation, participation in the mission to the young and the poor, the
sharing in the salesian spirit and in the pastoral and educational plan,
adherence to the preventive system, and a family style of acting
together. 3
1 SGC, 151-157
2 The relaunching of the Salesian Family led some groups of the salesian "movement" to call
themselves members of this Family, so that the term "Salesian Family" was sometimes used
to include some other aspects of the 'movement' in addition to the Groups committed to
it by vocation
3 Cf. ASC 304 (1982), p. 61 ff.
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The charismatic reality of the Salesian Familyis shown in elements
which distinguish the Groups one from another, and in elements they
have in common. The veryvarietyin the ecclesialcircumstancesof those
the Spirit has called to be members (religious, consecrated seculars,
priests and lay people) makes us reflect on the responsibility shared
by so many people in the genuine living out of the salesian charisma:
with them in fact .we make up the Salesian Family.. And we in par-
ticular are reminded by the SGC: .The salesians cannot fully rethink
their vocation in the Church without reference to those who share with
. them in carrying out their !bunder's wiW.4
The distinguishing element is the specific manner in which
each Group makes its own the charism of Don Bosco.
It is imponant to have a sound knowledge of the different Groups
and of the specific way they live the salesian mission. Here there is
space only to recall a few of the Groups which make up the Salesian
Family: the Salesians(SDB) and-the Daughters of Mary Help of Chris-
tians (FMA), both of them religious institutes, and the Salesian
Cooperators, an Association made up in large part of lay people. These
were the Groups founded by Don Bosco himself, and to them have
since been added the Don BoscoVolunteers(DBV) who are consecrated
women belonging to a Secular Institute, and various other religious
congregations of women;~ and if it be God's will, still other different
groups may appear.
4 SGC, 151
~ The Groups of the Salesian Family officially recognized by the Rector Major with his Council
at the date of publication of this Commentary are the following:
- InstitUte of the "Daughters of the Sacred Heart" of Bogota (11.01.1982)
- InstitUte of the "Salesian Oblates of the Sacred Heart" (24.12.1983)
- Institute of the "Sister Apostles of the Holy Family" (Christmas 1984)
- InstitUte of the "Sisters of Charity of Miyazaki" (31.01.1986)
- Institute of the "Missionary Sisters of Mary Help of Christians", Shillong (8.07.1986)
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t
. The elements common to all the Groups6 are the following:
- the call to share the 'charism' given to Don Boscoand his Fami-
ly, in some'important aspect of the human and supernatural experience
of t}1eSaint;
-+
- the apostolic mission-to the young and the poor;
- the style of life and activity (salesian spirit);
- reference to the Founder of the Family and to his successors
as the centre of unity.
The SGC declared: "In the mind and heart of Don Boscothe Sale-
sian Family is one. The original unity of this family has its root in the
existence of a common spirit and mission of total service to the young
and to working class people. Thus it shows itself to be at the higher
level a real community in which all the members are integrated accord-
ing to their proper qualities and specific functions and in the dif-
ferent forms of life possible in the Church".7 A deeper analysis of the
reality of the Salesian Family, of its mission and unifying force, has
been given by the Rector Major, Fr Egidio Vigano, in a circular which
well repays meditation. 8
Finally,let us not forget that a .bond of union" between the various
Groups of the Salesian Family is provided by the Salesian Bulletin
(cf. R 41).
The Society of St Francis de Sales in the Salesian Family
The article's third paragraph specifies the role of the Salesians
(SOB) in the Family, "indicating the .particular responsibilities" they
have. Already in the first "Regulations of the Cooperators" of 1876,
6 Cf. ASC 304 (1982), loc.cit.
7 SGC, 739
8 E. VIGANO, The Salesian Family, ASC 304 (1982), p. 3-48; d. also Castruire insieme la
Famiglia Salesiana, ed. M. MIDAU,LAS Rome, 1983
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I
it was said: "This Salesian Congregation, being definitively approved
,
by the Church (1874), can serve as a sure and stable bond for the Sale-
sian Cooperators".9
The SalesianFamilydid not appear in the Church as though almost
without the knowledge of the Founder, but by his express wish. One
has only to recall how the Salesians (SDB) and the Cooperators were
I
closelylinked in the first manuscript drafts of the Constitutions of the
Society; one need only think of the dose bond with the Daughters
of Mary Help of Christians. The idea of unity was one that Don Bosco
had always had in mind (the "union of good people", he called it).10
The preservation of this unity is one of the prime obligations of
the Salesian Society, a duty devoid of all pretension; it is a serviceand
a duty laid on us by Don BOSCO.ll
But it should be noted that our responsibility, rather than being
merely juridical, is of the charismatic, spiritual and pastoral order.
According to the Constitutions we are obliged:
- "to preserve unity of spirit": it is not said that the Salesians
will always be the ones who best practise the spirit of the Founder
(desirable though that might be!), but those who especially by their
fatherly presence and through the directives of the Rector Major, the
successorof Don Bosco, will be guarantors of the common fidelity to
the same spirit;
- "tofoster dialogue and fraternal collaboration": a living unity
cannot exist without this mutual exchange of views.
Two benefits are indicated which result from this kind of exchange:
one for the groups themselves - the reciprocal enrichment of their
salesian features; the other for those to whom their apostolate is directed
- a greater apostolic' effectiveness. 12
9 D. BOSCO, Regulations for Salesian Cooperators 1876, ch. II
JOCf. Bollettino Saleslano, October 1877
11 Cf. SGC, 173. 189; GC21, 75. 79. 588
12The Acts of the SGC develop these perspectives: cf. SGC, 174.177
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r
Our General Regulations specify in greater detail how the sale-
sian community is to be the ''animating nucleus" of the Family: "The
community, in agreement with those responsible for the variousgroups,
with respect for their autonomy and in a spirit of service, offers them
spiritUal assistance, promotes meetings, encourages collaboration and
~
initiativesin the educational and pastoral fields, and cultivatesthe com-
mon commitment for vocations" (R 36).
To the Daughters of Mary Help of Christians too, and to the other
Institutes, "in response to their requests and as far as lies within our
power ... we offer our fraternal help and our priestly ministry. We col-
laborate with them in deepening our understanding of Don Bosco's
spiritUalityand pedagogy, and particularly in keeping alive the Marian
dimension of the salesian charism" (R 37).
We also promote the vocation of the Salesian Cooperator and col-
laborate in the formation of the members (cf. R 38), remembering Don
Bosco'swords: "The same harvest is proposed for Salesian Cooperators
as for the Congregation of St Francis de Sales, with which they want
to be associated".13
The Past Pupils
The PastPuptis' Associationis another Group which belongsto
the Salesian Family for a specific reason.
First of all we must ask: Who constitute the Group of Past Pupils?
And the answer is: all those who through frequenting for some time
a salesian work (community, school, hostel, oratory, youth centre, etc.)
have acquired an edQcation and formation according to Don Bosco's
principles, and adhere to (he corresponding Association or feel
themselves represented by it.
n D. BOSCO, Regulations for Salesian Cooperators, ch. IV
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The reference here to the Association is important, because ac-
r
cording to an indication given by the Rector Major during the GC21,
'one does not belong to the Salesian Family as an individual but only
through some group: the Salesian Family is made up of groups, but
not just any old groups; they must be properly constituted groups, for
which official recognition is needed'. 14
The article saysthat Past Pupils are members of the SalesianFamily
by reasonof "the education they have received'"and adds that the bonds
are closer 'when they commit themselves to take an activepart in the
salesian mission". A comment on the tWoexpressions will not be out
of place.
- 'The education they have received": this implies a complexus
of human and christian values which have an effect on the past pupil's
personality and which enter (even from a purely human aspect in cer-
tain religious situations) into the objectives of salesian educational ac-
tivity. The 'education received' can be later expressed in various com-
mitments in the vastmission of Don Bosco,whether in the educational
field, the many cultural areas, or in tasks specifically linked (albeit at
various levels)with the values of the preventive system. It is important
to notice that both educational commitments and the assimilation of
the pedagogical values of the preventive system are integral parts of
Don Bosco's charism.
- The further expression: "when they commit themselves to take
an active part in the salesian mission in the world~ implies that past
pupils are particularly prepared, preciselybecause of the education they
have received, to assume a responsibility in collaborating for the at-
tainment of the objectives inherent in the salesian plan.
In the GC21 reference was made to past pupils who have made
"the choice of the Gospel'. 15It should be emphasized that this choice
is not an alternative to the title of 'education received', but rather a
special expression of it: it is not therefore a separate title applicable
14 GC2\\. 516
1\\ GC21, 69
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" to a kind of new group. Rightly did the Rector Major observethat past
pupils of this kind do not form an officiallyconstituted group on their
own. If they want to be considered a living part of the Association of
Past Pupils, the formal reason for their membership will not be their
'choiceof the Gospel' but will remain that of the 'education received',
~ which certainly does not exclude apostolic work (indeed it requires it
in virtue of the education received if the latter was deeply christian
and ecclesial in character).16
In this way the article of the Constitutio-ns emphasizes that the
education received should lead to the {;onsciouschoice to collaborate
in the common mission to youth. Such a commitment can be carried
out at various levels and with different degrees of intensity. It is easy
to understand the exhortation made by the SGC (which has been in-
corporated in art. 39 of the General Regulations): Witis to be hoped
that within the movement of the past pupils, ... those who are inclined
and gifted that way should become organized as Cooperators or
members of apostolic groups so as to participate in the spirit andac-
tivity of the Salesian Familyw.17
And here there comes spontaneously to mind a thought preg-
nant with implications for the future, concerning the nature and role
of the wCooperators' Association" in the Salesian Family. The Rector
Majorwrote: "There existsan outstanding Association, that of the Sale-
sian Cooperators. From the point of view of the vocation of the lay
person in our Family, this must be considered the centre of reference
for all such possibilities, because it is not an alternative to other associa-
tions but rather aims at animating those others. The Cooperators are
not an associationwhich, as such, organizesworksand specificinitiatives;
the Association is aware that it shares responsibility with us in preserv-
ing in all its members and in our Family the vitality of Don Bosco's
plan, bringing to it tbe riches of its own secular condition. In doing
this it retains the possibility of offering animators for the identity of
16 Cf. GC21. 517
17 SGC, 157
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.
any other group or associationwhose specificnature needs ro be known
and appreciated, without prejudice to its autonomy'. 18
It is readily understandable therefore why our Catholic Past Pupils,
naturally prepared as they are the better to take on apostolic com-
mitments, are invited to enrol as Cooperators;19and on the other hand
one can easily see what a valuable contribution such Past Pupil-
Cooperators can make to their own Association.
In any case it is a specific duty of the Salesians to follow up and
animate the Past Pupils; the General Regulations ask the confreres and
communities to fulfil their obligations in this sector (Cf. R 39).
God our Father,
you have wzlled to entrust the salesian mission
to diffirent groups in a single great Famtfy.
Pour out upon us your Spirit
so that in our brotherly union
and in the sincere sharing of our gifts
of nature and of grace,
we may all be able to collaborate
with true efficacy
in the evangelization of the young and the poor.
Through Christ our Lord
18 Cf. E. VIGANO, The lay person in the Salesian Famtly, AGC (1986), p. 19-.20
19This was the thought of Don Bosco, who nevertheless always distinguished clearly between
Cooperators and Past Pupils; cf. BM XIII, 582
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~
F
ART. 6 OUR SOCIETY IN THE CHURCH
The salesian vocation places us at the heart of the Church and puts us entirely
"
at the service of her mission.
Faithful to the commitments Don Bosco has passed on to us, we are evangelizers
of the young, and the more so if they are poor; we pay special attention to apostolic
vocations; we are educators of the faith for the working classes, particularly by means
of socialcommunication; we proclaim the Gospel to those who have not yet receivedit.
In this way we contribute to building up the Church as the Body of Christ, so
that also through us she may appear to the world as the "universal sacrament of
salvation".l
1 LG 48; GS 4:;
It is quite noticeable how insi.stently the ConstitUtions speak of
the Church.
The entire first part is headed "The Salesians of Don Bosco in the
Church"; "We are recognized in the Church", says art. 4; and this pre-
sent article carries the title: "Our Society in the Church" and asserts:
"the salesian vocation places us at the heart of the Church and puts
us entirely at the service of her mission"; it goes on: "...wecontribute
to building up the Church". Later the Constitutions will speak of our
"desire to work with th~ Church and in her name" (C 7); they will
refer to our "authentic understanding of the Church" (C 13) to our
sharing in the life and mission of the Church (C 24), to the fact that
our community "expresses in a visible manner the mystery of the
Church" (C 85) and becomesfor both young and old "aliving experience
of Church" (C 47). All this comes down to the fact that to live as Sale-
sians is a way of "being Church".
Our rounder and our Society are gifts of the Spirit to the whole
People of God, to enrich its holiness and make it apostolically
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efficacious.1Our vocation, therefore, while putting us entirely at the
serviceof the Church's mission, asksus to take care that the characteristic
"experience of the SpiritH of our charism be faithfully preserved and
"constantly developed in harmony with the Body of Christ continual-
ly in a process of growth".2
The statements in this article are embryonic but of great impor-
tance because they summarize in connection with the Church's mis-
sion what Don Bosco called the "aimsH or "purposesH of the
Congregation.
At the heart of the Church and at her service
"The salesian vocation places us at the heart of the Church':
The reference here is not to the Church seen merely as a law-
making society, but to the Church as "mysteryH,the People of God,
the Body of Christ, the sacrament of salvation. Both the SGC and the
GC22 presented the Salesian Society as being in the Church, with the
Church and for the Church.
The simple image used ("at the heart") harks back to two
statements of the Council.
- In the first place it recalls a text of HLumenGentium", where
it is said that the state of life which is constitUted by the profession
of the evangelicalcounsels belongs undeniably to the Church's life and
holiness.3 Religious life is a particular sign of the love of the Church
for Christ her Lord; for this reason the religious lives for the Church;
in the words of the Council: HThe bonds of consecration, by which
he pledges himself to the practice of the counsels, show forth the un-
breakable bond of union that exists between Christ and his bride the
1G. PC 1;MR10
2 MR11
3Cf.lG 44
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Church". But because "the evangelical counsels unite those who prac-
tise them to the Church and her mystery in a special way, it follows
that the spiritual life of such christians should be dedicated also to
the welfare of the entire Church".4
- Secondly, there is an allusion to a passage from the decree
'Perfectae caritatis", in which it is stated that religious of active life
receivetheir apostolic mission from the Church and carry it out in her
name: "(In religious communities) the very nature of the religious life
requires apostolic action and services, since a sacred ministry and a
special work of charity have been consigned to them by the Church
and must be dischargedin her name".5
Our situation "at the heart of the Church" evidently excludes any
idea of triumphalism and every form of parallelism. Being Salesians
is our intensive way of being Church. Any kind of dualism between
salesian life and the life of the particular or universal Church is un-
thinkable. The same Spirit who animates and unifies the Church has
inspired our salesian vocation.
This is why the Rule adds: "The salesian vocation puts us entirely
at the service of her (the Church's) mission':
Aware as we are that the salesian mission is a sharing in the mis-
sion of the Church itself, it should be impossible for us to think of
carrying out our activity in a closed circle, without relationships with
all the other members of the ecclesialbody. The adverb "entirely",which
qualifies our conduct as sons of Don Bosco, is significant!
The four principal objectives of the salesian mission
Don Bosco has pointed out very clearly the specific andpriority
areasin which the Congregation is to carry out its apostolic service in
the Church's mission.
4 I..G 44; cf. RD 14
j PC 8
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I
These sectors were not just a response to spasmodic circumstances
of the time calling for emergency measures, bUt the result of the in-
fluence of the Spirit who moved the rounder from within to make cer-
tain lasting choices.They are therefore evidently up to date and of con-
stant interest to the Church and society.
Sensitivity,flexibility and creativity, as the Constitutions will tell
us in due course, must certainly characterize our spirit in the wide
panorama of a mission which is typical of a pilgrim Church. Situa-
tions change, and so do the ways and means with which we carry oUt
our actlvIty.
But the mission remains substantially unaltered and prescriptive.
The Congregation will not limit its attention to urgent situations which
arise, to the provision of »firstaid» remedies for new circumstanceswith
the risk of a generalized levelling down which would destroy or deform
its identity. It will keep its eye firmly fixed, in its apostolic service, on
the priority sectors assigned to it by Don Bosco and approved by the
Church.
This article of the ConstitUtions enumerates the sectors which
belong essentiallyto this category:for us they are of great interest, wide-
ranging and alwaysup to date. The text draws its inspiration directly
from the first chapter of the Constitutions as written by the rounder,
where he speaks explicitly of the scope of the Congregation. 6
- »u;:eare evangelizersof the young, and the more so if they
a,repoor':
This is an ever present sector in a Church which brings to birth
and forms the children of God, bUt in which wefeel evermore'urgently
the need for »Missionariesof the young», as PopeJohn Paul II has call-
ed Us.7
6 In the ConstitUtions written by the Founder (1875 edtn.), the mission to the young (1.3.4),
commitment ro vocations (1,5) and the care of the working classes (1.6) are expressly mention-
ed. Don Bosco does not yet speak of -missionsH (the term is found in the Constitutions only
from 1904). but he nevertheless launches the Society on the missionary ventUre
7 Cf. Message of John Paul II to the GC22: GC22, B
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The evangelizing dimension, as the Constitutions will tell us in
developing the theme of the mission, is the basiccriterion for our educa-
tional pastoral work.
- "we pay special attention to apostolic vocations':
The problem of vocations has always been of fundamental im-
portance in the Church and is still so at the present day:8 Don Bosco
wanted the Salesians to be in all circumstances guides, educators, en-
couragers and animators of apostolic vocations (consecrated, religious,
priestly or lay).
- "we are educators of the faith for the working classes,
particularly by means of social communication ~
We are called to be *educators*of christian faith and culture, in
appropriate language, among young people and the working classes,
who are often defenceless against atheism and irreligion.
We are "communicatorsof the Word* in a simple and attractive
manner in all possible ways(expressionby the written and spoken word,
audio-visuals ete.) and in fact by all the means of social communica-
tion offered us by the mass media. This is a task with enormous im-
plicati~ns, and one prophetically assigned to us by Don Bosco!
We are therefore called to be up to the minute apostles of social
communication among youngsters and the ordinary people, adapting
ourselves to the ever new ways of developing the faith in every kind
of culture.
- "weproclaim the Gospel to those who have not yet receivedit~
ForDon Boscothe missionswere the heart and driving forcewhich
gave strength and tone to the Congregation. He wanted the Salesians
to be proclaimers of the Kingdom among peoples not yet evangelized.
His passion of "da mihi animas" allowed of no frontiers; the over-
8 In his homily for the inauguration of the Second International Congress on Vocations
(Rome, 10May 1981),John Paul II said: 'The problem of priestlyvocations. and alsoof religious
- vocations among both men and women is, and I say it very clearly, the fundamental pro-
blem of the Chur.h"
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whelming desire for the evangelization of all peoples is for the sale-
sian a motive for personal growth, and for the Congregation an in-
stigation to a universal outlook.
All these sectors of our mission will be further developed in later
parts of the constitUtional text.
The Church appears to the world, also through us, as the "universal
sacrament of salvation"
As a conclusion to this article, emphasis is laid once again on the
importance of feeling oneself involved in the mystery of the Church.
fur the salvation of men Christ calls them to himself making them
Church, which becomes not only a 'community at once human and
divine», but also the "universal sacrament of salvation".
We said that our characteristic vocation "puts us entirely at the
service" of the Church's needs, with particular attention to the most
delicate part of the People of God, which is youth.
As Church we feel that we have been "saved" by the goodness of
Christ, but we also feel that we share responsibility for the salvation
of others, and especiallyof young people; weset out to renew ourselves,
alwaysin the knowledge that we are a sign of God's lovefor the young.
As Salesianswefeel ourselvesinserted in the mysteryof the Church,
we coQperatein her mission with all our strength, we pass on to others
our spirit and our educational and pastoral method as gifts we have ~
received for distribution; we become bearers of our special charisma
throughout the world.
Our way of living our membership of the Church and of con-
tributing to its construction consistsin being genuine and faithful Sale-
sians, i.e. in being ever more ourselves. The decree "Perfectaecaritatis"
says, in fact: "It is for the good of the Church that institutes have their
own proper characters and functions".9
9 PC2
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In this waywe help to build up the Church Hasthe Body of ChristH:
in it we are a precise organism, a living member, and our apostolic
activity helps it to grow (think, for instance, of our activityin the fields
of education, missions, parishes, catechetics, vocations etc.).
But we contribute too, in a humble way, to showing it forth as
the universal sacrament of salvation and freedom: the sacrament of the
saving love of God for the young, and especially those who are poor.
God our Father,
help us to under.rland
that our salesian vocation
places us at the heart of the Church
for the service of her divine mission.
Grant us complete generosity
in making the contribution of our charisma,
in accordance with the plan you insPired in Don Bosco,
" so that we may be true "missionaries of the young"
and efficacious bearers of 'the Gospel of your Son.
Grant also that in every circumstance
we may use all the means your Providence provides
to collaborate in the butlding of the Church itself,
the Mystical Body of Chn'st
-
and the universal sacrament of salvation.
Through Chn'st our Lord
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ART. 7 OUR SOCIETY IN TIlE CONTEMPORARY WORlD
Our vocation calls us to be deeply united with the world and its history.1Open
to the cultural values of the lands in which we work, we try to understand them and
make them our own, so as to incarnate in them the message of the Gospel.
The needs of the young and of working-class areas, the desire to work with the
Church and in her name, inspire and shape our concrete pastoral activity so as to bring
about a more just world and one of greater brotherhood in Christ.
I cr. GSI
The title of this article brings to mind the great pastoral Con-
stitUtion of Vatican II "The Church in the Modern World", and in this
waymanifeststhe desire of the SalesianSocietyto enter into the perspec-
tive of the present-day Church. At the same time it provides a first
explanation of our relationship with the world: we are a living organism
of the Church, we must contribute to making it present in the world
to which it is sent "to bear witness to the truth, to save and not to
judge, to serve and not to be served".1
The presence of the Church in the world is justified as a service
to humanity: "a Church and a Council turned towards man, not turn-
ed aside towards man",2 said Paul VI; in a similar but much more
humble way,the Salesian Congregation feels that it is turned towards
the young, even. though not turned aside in that direction.
This article affirms the relationship between evangelization and
culture and the attitude to be adopted by the Salesians so as to res-
pond to the challengesof the present day: "The split between the Gospel
and culture is without a doubt the drama of our time",3
I GS 3
2 Cf. Concluding address at the 4th session of the Counctf, 7 December 1965
3 EN 20
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Intimately solid with the world and its history
Qu.r membership of the Church and our salesian vocation call us
to make ourselvesfriends, and even "servants",of youth and of working-
classareas, just as Christ became the servant of the least of his brethren.
The characteristicform of our relationship with the world is solidari-
ty with the young in so far as they are inserted in the world and its
history.The text refersexplicitlyto the fIrst article of "Gaudium et Spes"
which says: "The joy and hope, the grief and anguish of the men of
our time ... are (those) of the followers of Christ as well ... Christians
cherish a feeling of deep solidarity with the human race and its
history".4
This solidarity for the salvation of the young means that we must:
- foster our sympathy for the countries in which we work, care-
fully stUdy the social reality of the places where we live, and
take an interest in their problems;
- be open to the local cultures, make the effort to fully under-
stand them, and accept their values and pluriformity;
- work to incarnate in these cultUres the Gospel of Christ
("incultUration" of the Gospel);
- bring up to date in them the salesian method of kindness.
Don Bosco did not want to make us monks or conventUal friars
but religious of a new kind, close to all men as their brothers and at
their service. Many of our activities (think, for instance, of our many
educational servicesand social communication) have a character which
in themselves are profane, to the extent that of their natUre they are
inserted in the reality and social problems of the people. ~
4 GS 1
j The Constitutions indicate that our mission, sharing in that of the Church, links with the
commitment to evangelization that of the development of the temporal order (d. C 31). Cf.
also rhe document 'Religious and human promotion' (CRIS, Rome 1980), which speaks of
the promotional rasks which the Church entrusts ro religious
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Such a character, however, is not at variance with the demands
of religious consecration, nor with the objectives of our mission, nor
with the need to oppose the deviations of a world which does not ac-
cept Christ and his Gospel. We can indeed bear witness to the truth
of Christ who sets man free by living the problems of our time, shar-
ing its rhythm and its nhumann enterprises, its joys and sorrows; leav-
ing aside at the same time everything in thought, word or deed that
would make us irrelevant to others or not acceptable to them. Here
we find once again an aspect of the characteristichumanism of St Francis
de Sales and Don Bosco.
Open to cultural values so as to incarnate in them the message of the
Gospel.
The Constitutions emphasize this aspect: our particular commit-
ment to evangelization means that we must,be open to cultUralvalues,
to an understanding of them and to their acceptance.
A flexible and creative attitUde is indispensable at a time when
all cultUres are undergoing great evolution. We are - says HGaudium
et Spesn6- on the threshold of a new era in history in which is be-
ing born an intensive human interrelationship, which implies a kind
of HsupercultUre»w, hich links human relations with exchanges and
creates bonds of communion. It is a call to make ourselvesmore univer-
sal, to live in harmony with universal human growth, and to be atten-
tive to the interc~ltural dialogue which is now taking place at world level.
The motive which induces us to embrace this encounter with
cultUresis the apostolic anxiety which moved the apostle Paul to travel
the earth to take everywhere the Gospel message, a message which is
able to Hmake every people fruitful, as it were from within, to
strengthen, perfect and restore them in ChristH:7 the journeys of the
6 Cf. GS 54 ff.
7 Cf. GS 58
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-
Pope and his teaching showveryclearlythe specialrole which Providence
entrusts to the apostles at the present time with the Spirit's assistance.
Within our own modest salesian environment too the incultura-
tion of Don Bosco's charisma makes indispensable a great attention,
to both the signs of the times and the mediations of the individual
cultures, to strengthen the identity and unity of the Congregation,
by the acceptance of a pluriformity of means which at the same time
exclude both uniformity and nationalisms.
Our pastoral viewpoint: from the salesiannmission" to "pastoralnaction
Don Bosco believed in'tJ1e social implications of his work (cf. C
33), directed as it was to the overall advancement of the young, to the
servic~of mankind an.d hence to the advent of a new society where
justice and brotherhood in Christ could reign: "From the good or poor
education of youngsters depends the happy or melancholy future of
society's customs".8
Mter glancing at the vast and complex character of the salesian
mission in relation to the modern world, the text concentrates atten-
tion on the indispensable "pastoraloutlook "9needed to translate the
mission into concrete pastoral interventions of many kinds.10This kind
of outlook is expressedin the Rule as "the desire to workwith the Church
and in her name so as to give direction to all activity and at the same
time prevent our indispensable commitment to human advancement
from degenerating to a merely temporal level. The salesian pastoral
outlook makes us examine with a positive approach the reality in which
welive and leads us to a discernment of the real "needs of the young
8 Cf. Proemio aile Costituzioni della Societii di S, Francesco di Sales, 1858 (F. MOTID, p. 58)
9 Cf. Message of John Paul II to the GC22. GC22, 13
10 The SGC, whiie affirming the unity of the salesian mission, points out the indispensable
need to put it into practice through a variery of pastoral activities linked to the different social
and culrural realities (d. SGC, 30)
-
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--
and of working-classareas" so as to advance towards what Paul VI call-
ed "the civilization of love".
Our Founder has insistently exhorted us to give great attention
to the pastoral aspect of our commitment for humanity, with activity
entrusted to us by the Church, alwaysinspired and motivated by the
intention .to preserve the faith and sound customs in that section of
young people who, because they are poor, are exposed to greater dangers
to their eternal salvation".11
Concern about the pastoral viewpoint ( "working with the Church
and in her name") helps us, when responding to urgent social needs,
to avoid the very real dangers arising from ideological deviations and
prevailing current ideas; it recalls to our minds how careful Don Bosco
was to avoid adopting fixed political and partisan attitudes; it helps
us to make preferential options indicated by the salesian mission, in
harmonY'with the local Churches.
Here we are interpreting from a salesian standpoint what
"Gaudium et Spes" says about the .signs of the times.. .At all times
the Church carries the responsibility of reading the signs of the times
and of interpreting them in the light of the Gospel, if it is to carry
out its task... so as to be able to answer the ever recurring questions
which men ask".12.The people of God believes that it is led by the
Spirit of the Lord who fills the whole world. Moved by that faith it
tries to discern in the events, the needs and the longings which it shares
with other men of our time, what may be genuine signs of the presence
or of the purpose of God". 13
.
In every country to which we may be sent we want to be inten-
sively present in the cultural, social and political life of the people,
and in particular of young people in working-class areas: this is the
only way to discover their real .needs., their hunger for bread, for
knowledge, for human dignity, for truth, for beauty and, at the foun-
11 Cf. Proemio aile Costituzioni delta Societii di S. Francesco di Sales, 1858 (F. MCYITD, p. 60)
12GS 4
13GS 11
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dation of it all, their hunger for Jesus Christ. Don Bosco never used
any other method!
In this way we hope, through our educational and apostolic com-
mitment, to contribute to the world's progress. But what kind of pro-
gress? What kind of world are we dreaming about? And what kind
of human society do we want to promote? The text discreetly implies
that we contest everydehumanizing element of the present world and
in particular the prominence given to profit; we want to contribute
to the building of "a more just world and one of greater brotherhood"
inspired by Christ and the principles of his Gospel.
The same theme will be taken up again and at greater length in
article 33.
Lord our God,
you have called us to serve you in our fellow men
and to be soltd with those to whom you have sent tis.
Grant that we may share with sincerity
the hopes and anxieties of men of our time,
and accept with an open heart
the values of the cultures in which you insert us,
wIllingly sharing the needs of poor youth;
so that being in the world without being of the world
we maybe instrumental in bringing to it
a new experience of your justice and your love.
Through Christ our Lord.
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ART. 8 mE PRESENCE OF MARY IN OUR SOCIETY
The Virgin Mary showed Don Bosco his field of labour among the young and
was the constant guide and support of his work,1especially in the foundation of our
Society.
We believe that Mary is present among us and continues her "mission as Mother
of the Church and Help of Christians".2
We entrust ourselvesto her, the humble servant in whom the lord has done great
things,3that we may becomewitnessesto the youngof her SonIs boundlesslove.
1 MB.VII, 334; XVII, 258; XVIII, 439; BM VII, 197
2 DON BOSCO,MaravigliedellaMadredi Dio, Turin 1858,p. 45 (OE XX, 23'7)
3 cf. Lk 1, 48-49
In the first part of the Constitutions, which forms their founda-
tion, this article on the "presence of Mary in our Society" presents our
Lady as being strictly linked with both the foundation of the Society
and the salesian vocation. The Marian dimension, in fact, is an essen-
tial part of both the history and the life of the Salesian Society.
The Mother of God, as cooperator in the work of.redemption,
has shared activelyin the birth 'and development of the variousreligious
institUtes in the Church: "One may say that Mary most holy has been
the foundress and mother of every Congregation, from the Cenacle
down to the present day".!
In particular Don Boscosaysin our own case: "Maryis the Mother
and support of our Congregation".2
The article sets out to illustrate this reality which, while ensuring
us of the motherly gaze that the Blessed Virgin turns on the Salesian
1 MB IX, 347
2 MB XVII, 258
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Society, makes clear her enduring and operative presence in the life
and activity of the Church. As the Council says: HTakenup to heaven
... (Mary) continues to bring us the gifts of eternal salvation ... and
cares for the brethren of her Son, who still journey on earth surround-
ed by dangers and difficulties, until they are led into their blessed
home".3
Mary present at the foundation of the Sociery
The article begins with the solemn affirmation of the presence
and role of Mary in the vocation of Don Bosco and at the start of his
work. Mary, the Mother of God, who is also the Mother of the young,
has shown a special concern for them: in John Bosco's dream at the
age of nine and repeated more than once in later years, she herself
pointed to the young as his field of activity, and to kindness as the
pastoral method to be used.
Don Bosco, thinking back later to the birth and development of
his work, once said: "We cannot go wrong: Mary herself is leading us".4
The text of the Constitutions refers to the many ways in which
the BlessedVirgin was the Hconstantguide and supportH of Don Bosco.
- As his HinsPirerand guide" she accompanied him with visible
signs of benevolence and protection in the foundation and develop-
ment of the Congregation and the whole Salesian Family. "It is all Our
Lady's work", he used to say; "she is the foundress and support of our
works", our unfailing guide.)
- As "mother and teacher" she supported Don Bosco with the
thoughtful kindness6 she had once shown at Cana (cf.Jn 2), and with
3 IG 62
4 MB XVIII, 439
j Cf. BM VII, 197; MB XVIII, 439
6 Cf. BM VII, 406
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a clear and universally valid educational plan for the formation of the
young: the preventive system (cf. C 20).
- It can therefore be truly said that lithe growth, multiplication
and extension of the Salesian Society can and must be attributed to
Marymost holyII. 7 Our rounder used to say: liThe Congregation is led
by God and protected by Marymost holyII. 8
Speaking to his first followersin 1867 of the futUre of the young
Congregation, Don Bosco narrated his dream of the pergola of roses
and introduced it as follows: HIhave already told you of several things
I saw as in ~ dream. From them we can infer how much Our Lady loves
and helps us. But now that we are alone together, I am going to tell
you not just another dream, but something that Our Lady herself
graciously showed me. I am doing this so that each of us may be con-
vinced that it is Our Lady herself who wants our Congregation. This
should spur us on to work ever harder for God's greater glory.She wants
us to place all our trust in herH.9
In this perspectivewecan understand the wordsof the RectorMajor
at the end of the Ge21: liThe Congregation was born and developed
through the intervention of Mary, and it will be renewed only to the
extent that Mary returns to occupy the place that belongs to her in
our charismll.lO
Mary present in our vocation
Our trust in Mary's active presence among us to continue her
HmissionHmust never fail. We believe with Don Bosco that she is our
mother and teacher, in a certain sense the one who instructs us in the
manner of taking the Gospel to present-day youth.
7 BM VI, 183
8 MB XVIII, 531
9 BM III, 25
10 GC 21, 589
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In the second paragraph is noticeable the special emphasis laid
on the ecclesialand Catholic openness of Don Bosco'sdevotion to Our
Lady. "She wants us", he said, "to honour her under the title of Mary
Help of Christians",11a very appropriate title, particularly in the time
of great difficulty and great hopes through which we are living.12
She "has continued from heaven, and even more efficaciously,the
mission of Mother of the Church and Help of Christians which she
had begun on earth".13
This quotation from Don Bosco which brings together the two
titles of "Mother of the Church and Help of Christians" is of particular
significance at the present time, after Paul VI officiallyproclaimed her
"Mother of the Church" at the end of the third session of the Vatican
Council. 14
Mary is the gift and property of the whole Church. The Constitu-
tion "Lu,menGentium" and the ApostolicExhortation "MarialisCultus"
have described her prophetic role and her function in the Church; we
can reach a better understanding of her figure by more attentive reflec-
tion on the way she serves God, her brethren and the community, by
a greater sensitivity to the requirements of ecumenism; and by a closer
study of Christology and ecclesiology.
Mary is not only Mother of the Church; she is also the Church's
image. To renew the difficult dialoKue between youth and the Church,
this Mother must be found again. "If we want to get back to the truth
about Jesus Christ, about the Church and about man, we must turn
co Mary".15Mary wants a Church that courageously puts itself at the
service of the world, of the young, of the poor and the working-class,
of cultural requirements, but also a Church full of motherly kindness.
11 BM VII, 197
12 Cf. E. VIGANO, Mary renews the Salesian Family, ASC 289 (1978)
13D. BOSCO Maralliglie del/a Madre di Dio inllocata sotto il titolo di Maria Ausiliatnce,
1868, p. 45 (OE vol XX p. 237)
14 Cf. Paul VI, Closing address of the third session of VatIcan /I, 21 November 1964
1~John Paul II, 1979
Turin
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We should alwayslink the title of Mother of the Church with that
of Mary Help of Christians. As disciples of the Lord, we are Church:
its difficulties, anxieties and plans are ours too; as followers of Christ
we feel ourselves to be participants in the Marian mission of "Help
of Christians" and "Mother of the Church".
As educators we note in particular Mary's role in the education
of christians. "The figure of Mary",we read in 'Marialis Cultus', "offers
to men of our time the perfect model of the disciple of the Lord: the
disciple who builds up the earthly and temporal city while being a
diligent pilgrim to the city which is heavenly and eternal, the disciple
who works for the justice which sets free the oppressed and for the
charity which assists the needy; but above all, the disciple who is the
activewitness of that lovewhich builds up Christ in people's hearts".16
We believe that Mary is indeed the Helper in the formation of
christians in this way; the Helper in the titanic struggle between good
and evil, life and death, light and the darkness of sin; the Helper of
the young in overcomingtheir little personal fearsand the great universal
fears that afflict them.
Don Bosco tells us: "Call her the Help of Christians. She greatly
enjoyshelping us".17She is "the Help of parents, the Help of children,
the Help of friends".18
We entrust ourselves to Mary
Because of their participation in the vicissitudes of the Church
and their responsibility to youth, the Salesians entrust themselves to
Mary in their apostolic enterprises: "Entrusted as we are to her protec-
tion, we shall be able to embark on great undertakings". 19
16 MC 37
17 MB XVI, 269
18 MB XVI. 212
19 P. ALBERA. Lener of 31.3.1918, Circulars, p. 286
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This entrustment was renewed by the Congregation in a solemn
act on 14January 1984at the beginning of the GC22, and is repeated
daily by every Salesian on his own account.
We are quite certain in fact that "the Blessed Virgin will certainly
continue to protect our Congregation and our salesianworksif wemain-
tain our trust in her and promote devotion to her".2O
The term "entrustment" is of recent origin but is a very signifi-
cant one. It takes the place of the formerly used "consecration" which,
as we have seen, is properly used to express an action of God.
Entrustment of oneself to Mary is a filial gesture which reveals
sure trust, unmixed love and complete belonging. It had also been sug-
gested by Don Bosco in 1869when he proposed an "Actof affiliation
by which we take the Virgin Mary as our mother".21
To entrust oneself to Mary is to begin an affective relationship of
self-donation, of availability, of belonging, of depending on the
patronage of Mary, Christ's co-worker.22
The Constitutions say that we Salesians entrust ourselves to Mary
so as to be bearers of a youthful spirituality, to construct a pedagogy
of living witness to youthful sanctity, i.e. to "become witnesses to the
youngof her Son's boundless love":this is the mission indicated from
the beginning by our Rule (cf. C 2).
We entrust ourselvesto the Mother of the Church, i.e. to a Mother
who is active and ever solicitous over the outcome of the vicissitudes
of everycentury. Mary is the Mother of young people and of vocations.
We entrust ourselves to the Helper of the Pope, the Bishops and
all christian people.
We entrust ourselves to the "humble servant in whom the Lord
has done great things". This reference to the Magnificat opens up vast
20 D. BOSCO, SpiritUal Tesrament, Appendix to Constitutions 1984, p. 268
21 D. BOSCO, Catholic Readings 1869, p. 57
22John Paul II, 8 December 1981, commemorating the Council of Ephesus, -entrusred-
the entire human family
to Mary
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horizons in which appear in rapid sequence the tortured history of
mankind and the fatherly intervention of God who made of his hum-
ble servant the starting point for the renewal of humanity: the whole
story of salvation is an invitation to trust in her.
We Salesian have the responsibility of preserving and promoting
devotion to Mary among the ordinary working-class people, and of
fostering among the young a deeper knowledge of her, the Mother and
Helper, which will lead to love and imitation.
Lord Jesus,
you gave to Don Bosco
your own ?nost holy Mother
to be his Mother, Teacher and Helper;
'and through her you showed him his field of work
and inspired him to found our Society.
Continue to look kindly on this your Famtly,
and grant that we may always be aware amongst us
of the living and active presence of Mary,
"Mother of the Church and Help of Christians':
Entrusted as we are to her and under her guidance
may we always be for young people
witnesses of your unbounded love.
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ART. 9 PATRONS AND PRafECTORS OF OUR SOCIETY
As members of the pilgrim Church, we are ronscious of our fellowship with our
brothers in the heavenlykingdom and feel the need of their help.1
Don Bosco entrusted our Society in a special way to Mary, whom he made its
principalpatroness,2 as well as to StJoseph and to St Francisde Sales,the zealous
pastor and doctor of charity.
We hold in veneration as special protectors St Dominic Savio, a sign of the wonders
that g~ce can achieve in adolescents, and the other glorified members of our family.
1 cf. LG 49
2 cf. C 1875. V. 6
Our society is a living part of the pilgrim Church, and.is in com-
munication with the Church in heaven, already basking in the vision
of its Lord. HAll,indeed, who are of Christ and ~ho have his Spirit
form one Church and in Chtist cleave togetherl/.!
In this last article of the first chapter the Constitutions remind
us of the specialrelationship weenjoywith our glorifiedconfreres,whom
we invoke as patrons and protectors: our union with them is not broken
by death, but consolidated in the communication of spiritual goods.
This article of the Rule takes us into the kind of atmosphere that
was conjured up in one of Don Bosco's HGoodNightsH tQ his sons:
HI.eteveryone think of heaven, where some of you have brothers or
sisters,friends or companions, superiors or subjects, a father or mother,
who are enjoying the reward of their virtuous lives. ... If they became
saints, why cannot YOU?H... I assure you that the Lord will help you.
... All you lack is a small dose of good will. ... Ask the Lord for it,
ask insistently and he will grant it. And if your prayers prove insuffi-
LG49
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cient, tUrn to the Saints and especially to the Blessed Virgin, who ...
are ready to help you in every way. Ask them to obtain for you an ar-
dent and constant love of God, and the Lord will grant through the
prayers of so many saints what your prayers were unable to obtain". Z
We are members of the pilgrim Church, in communion with our
brothers in the heavenly kingdom
The Church in which we are working is not one which is disem-
bodied and outside time. It is living dynamically in history: it is a
"pilgrim" Church, a Church on the way.
The image emphasizes our intention to respond to the needs of
the Church here on earth, with our eyes fixed on what she plans for
the future.
The Constitution "Lumen Gentium" speaks of a prophetic, royal
and priestly people; and the decree "Perfectae caritatis" urges religious
to take part in the life of the Church in various fields: "biblical,
liturgical, dogmatic, pastoral, ecumenical, missionary and social
matters"} This supposes that we promote a Church which is ever more
authentic and evangelical,in a world in processof secularization: a serv-
ing and poor Church, which is looking for a new kind of presence
and action, which will be all things to all men, which will heed the
cry of the poor, find a place in cultures and lead meo to see in her
the living Christ.
Such a Church bears witness to the future City arid unhesitating-
ly points out the way to perfect union with Christ in the heavenly
Jerusalem.
In this pilgrim Church "we feel the need for the help of our
brothers in the heavenly kingdom "; with them, who collaborated in
2 BM ~II, 407
JCf.PCZ
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the building of the Church, we keep alive the communion which unites
us with the glorified Church of heaven: the Saints still intervene in
our history to help us in building.the Body of Christ: "by their brotherly
concern, our weakness is greatly helped".4
We are members of a Sociery entrusted to Mary, St Joseph and to
St Francis de Sales
Among the Saints we venerate in a special way those who have
b. een given to us a.s..patrons and pro.tectors, who intercede for us and
llltervene to sustalll us III our mlSSlOn.
- Of the VirginMary the Constitutions"havealreadyspokenin
the preceding article; but here they tell us that Don Bosco entrusted
the Congregation to her in a special way and made her its ''Principal
patroness ':
It is not a question here of an official act performed just once,
but rather of an habitual attitude of our Founder: "I never shrink from
any undertaking which I know is good and necessary,no matter what
the difficulties. ... But first I recite a Hail Mary..., then come what
may, I do my best and leave the rest to the Lord". Don Bosco said this
to Don Cagliero just before a difficult meeting with the Minister for
the Interior, Parini.5
To his first boys and to the salesians he would often say: "Agreat
advantage of ours that we do not sufficiently-appreciate is the Virgin
Mary's protection and the effectiveness of praying to her. Repeat often
"Hail Mary!",and you will see how wonderfully effective this invoca-
tion is".6
4 LG 49; cf. LG 50
5 BM VI, 384
6 BM VI, 58
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Don Bosco, who from his boyhood had put all his trust in her,7
could say with all truth and conviction: "The BlessedVirgin is my pro-
tectress and my treasurer".8
- St Joseph
The article does not say explicitly why Don Bosco included St
Joseph among the patrons of the Congregation. We know th3,the started
up "St Joseph's Sodality";9 in every church he built he had an altar
dedicated to St Joseph; after a month's preparation his feast was
celebrated on 19 March as a solemnity when all should abstain from
work, even though at the time it was no longer a holy day of obliga-
tion in Piedmont; 10he presented him as a model and protector for
the anisans and young workers; he looked upon him as a model also
of trust in God, Protector of the universal Church, and' patron for a
happy death. He used to tell his boys and confreres: "I want all of you.
to put yourselves under St Joseph's protection: if you pray earnestly
to him, he will obtain any spiritUal or temporal favour you need."11
~ St Francis de Sales
Of St Francis de Sales, the patr°!l and titUlar of the Society, two
qualities are expresslymentioned in the Constitutions, "zealouspastor
and doctor of charity'; which have made him our model and our author
of predilection for the deepening of pastoral charity.
Don Bosco chose him as his protector from the very beginnings
of his priesthood; one of his resolutions at that moment was: "The
charity and gentleness of St Francis de Sales are to be my guide in
everything".12He chose him as the titular of his fIrst Oratory in Valdoc-
co, and sometimes had him as a guide in his drearns.13His biographer
7 Cf. BM I, 182
8 BM IV, 175
9 Cf. BM VI, 103
10 Cf. BM VI, 104
11 BM VII, 382
12 BM I, 385
13 Cf. BM IX, 84
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writes: "Don Bosco believed that the spirit of St Francis de Sales was
the best suited at the time to the education and upbringing of the
working classes".14When he began the Missions, he said: 'With the
gentleness of St Francis de Sales the Salesians will draw the peoples
of America to Jesus Christ",15The great spiritual writings of St Fran-
cis de Sales guided the formation of the first Salesians.
Our patrons watch over us; we venerate them and invoke their
aid in the difficulties of our mission and make them known to the
young.
As a Society we venerate as protectors our glorified members
Here the salesian vocation finds its fullest expression. As well as
our patrons, we have as intercessors and supporters in our mission also
protectors like St Dominic Savio and the other Saints of our Family.
They are a confirmation that the spirit of the Lord is present among us,
This opens up the theme of the holiness of the Salesian Family
in which, around Don Bosco,there is a splendid crown of his canoniz-
ed and beatified sons and daughters.
Sf Dominic Savio, "a sign of the wonders that grace can achieve
in adolescents" is put forward by us educators as a motive for hope,
as a proof of God's interest in the young, as an example of apostolic
zeal and contemplation, and as a guideline for our own educational
work which starts youngsters off towards simple and joyful holiness.
And with Dominic we can also recall his companions in glory, like
Zeferino Namuncurii, Laura Vicuna and others.
Among the glorified members of the Family we recall brothers
and sisters who imitated Don Bosco in their way of life: Sf Mary
Domenica Mazzarello, prepared first by God and then guided by Don
14 BM II, 197
15 MB XVI, 394
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Bosco in the realization of God's plan for girls: Blessed Michael Rua,
first successor of Don Bosco and model of salesian fidelity; our first
martyrs, Blessed Luigi Versiglia and Callixtus Caravario;and then
Fr Phtlip Rinaldi, Fr Andrew Beltramt~ Fr Augustus Czartoryski,
Fr Vincent Cimatti, Simon Srugt~ Artemides Zatti, and so many
others. 16
"Wevenerate them": which means that we look on them as friends,
we trust in thei~ intercession, we seek their advice, we invoke them on
our daily path to the goal which is Christ. Don Bosco insisted: "I shall
be waiting for you all in Paradise".17
The patrimony of salesian holiness has become a spiritual current,
a sign of God's love for the young. It shone forth in the Founder, but
that was only the beginning of it.
O\\1CSaints are living that covenant with God which they began
when in ou,r midst with the practice of charity which they aeveloped
through the grace of the Spirit; their activity is not limited by time,
but continues through generations and centuries.
In this way our youngsters can admire concrete examples of what
the Spirit has done by us making known to them Jesus Christ, the true
lord of history. .
Among your Saints, 0 Lord,
you have included our brothers and sisters
who are full of solicitude for us.
. 16 On the School of sanctity'
AGC 319 (1986)
17 Cf. MB XVIII, 550
that flourished
around
Don Bosco, v. Letter of Rector Major in
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Through the particular intercession
of the Blessed Virgin Mary,
of St Joseph her husband,
of St Francis de Sales from whom we take our name,
of Don Bosco our Father and Founder,
of Dominic Savio an outstanding sign of your grace,
and of all the other glorified members of our Famzly,
grant that we may work efficaciously at our own holiness
in the but/ding up of your kingdom.
155