THE VOCATION TO SALESIAN CONSECRATED LIFE IN ITS TWO FORMS:

SALESIAN BROTHER

SALESIAN PRIEST

Notes for Pre-Novices

Rome, 16 August 2009

Anniversary of the Birth of Don Bosco

DIREZIONE GENERALE OPERE DON BOSCO

Via della Pisana 1111 - 00163 Roma

Councillor General for Formation

Rome, 16 August 2009

To Provincial Delegates for Formation

To Directors and those in charge of pre-novitiates

Subject: Presentation of Notes for Pre-Novices:

“The vocation to Salesian Consecrated life in its two forms: lay and priestly”

Dear Confreres,

I wish to present Notes for Pre-Novices drawn up by the Formation Department, on the topic of the single vocation to Salesian consecrated life in its two forms: lay and priestly.

The third theme of the 26th General Chapter offers a new approach to presenting the vocation to Salesian consecrated life. It has as its starting point a unitary vision of Salesian consecrated life. It then clarifies the specific nature and the distinguishing characteristics of each of the two forms, lay and priestly. Finally it considers the relationship between these two forms. This is an approach that can help to change our way of thinking and result in better vocations ministry.

In particular, when speaking about the one vocation to Salesian consecrated life, GC 26 says: “The Salesian Brother vocation is often not understood, since it is less visible and poorly presented. His role and purpose is not always presented with adequate emphasis in aspirantates, pre-novitiates and novitiates. (GC26 n.59). The same can be said regarding the figure of the Salesian priest, where “in some cases, we encounter an unspecific pastoral approach and only a half-hearted taking on of our charismatic identity.” (GC26 n.59).

For this reason in the Plan of the Rector Major and the General Council for the six-year period 2008-2014, the Department for Formation is requested to “prepare a presentation of the Salesian consecrated vocation in its two forms to be used right from the aspirantate and pre-novitiate.” This document is the result of that request.

It is intended for pre-novices. It should be used in a systematic way especially during the pre-novitiate, but some topics could be presented also to aspirants and taken up again by novices. Some themes are presented in cyclical manner, but we have tried to avoid repetition.

The contents are presented in 15 articles dealing with vocation and various vocations in the Church, Salesian consecrated life in its two forms, vocational discernment, and the journey of initial formation. They are presented in logical order and can be developed or reduced according to need. An article on the various vocations in the Salesian Family might be useful.

The method proposed is one of active involvement on the part of the pre-novices. These articles can be developed and integrated in light of their culture, context and mentality. The contents of this document need to be assimilated gradually.

Experience and practice will show how this process of formation to Salesian consecrated life can be integrated into the work of the pre-novitiate. It is certainly a process that needs time for assimilation.

I hope that this document will be useful. We entrust to the intercession of Mary Help of Christians and Don Bosco the fruitfulness of our vocational ministry.

Yours sincerely.

Fr Francesco Cereda

INDEX OF TOPICS

First Part: Vocation and Vocations in the Church

1. Importance of vocation

2. Christian Vocation

3. Lay Vocation

4. Consecrated Vocation

5. Vocation to priesthood

6. The Spirit blows where it pleases.

Second Part: Salesian Consecrated Vocation

7. Don Bosco and the salvation of the young.

8. Salesian consecrated life.

9. Two forms of Salesian consecrated life.

10. Salesian Brother

11. Salesian Priest

12, Salesian Brother and Salesian Priest: Complementary vocations

Third Part : Vocational Discernment

13. Vocational Discernment

14. Questions on Vocational Discernment

Fourth Part: Initial Formation

15. The journey of initial formation.

Abbreviations:

AGC Acts of the General Council, Direzione Generale Opere Don Bosco, Rome

BM The Biographical Memoirs of St John Bosco, New York, Salesiana Publishers

MOL Memoirs of the Oratory translated by Daniel Lyons SDB, Don Bosco Publications, New York

VC Vita Consecrata, John Paul II

SUGGESTIONS FOR THE USE OF THESE NOTES

The pages which follow are intended as a help in presenting to pre-novices and novices the two vocations of the Salesian Brother and the Salesian Priest.

The document reflects the present situation of the Congregation where, apart from some provinces which have only one or two pre-novices or novices, there is always a number of them, be it large or small. The document, therefore, speaks always of personal work and group work. There is no doubt that it would be of little value if this document were merely read like a book. The material presented is intended for use by candidates and formation personnel in ongoing interaction.

There are 15 topics in all, each containing an input and at least two exercises of different kinds. One of these exercises might be used to introduce the topic and the other to conclude it. We leave it to the formation personnel to decide how and when to use the exercises, and even to modify them if it is believed necessary. It is recommended, however, to keep to the order of the topics as there is a definite sequence in the content.

Regarding the input, it is important, as has been said, not simply to read the text. The one presenting the topic should make the ideas his own and present them using language and examples that will have maximum impact on those in formation. It is not necessary to complete one topic each session. A topic could be given two or more sessions, depending on the need.

It is important that the formation guide check every now and then, either orally or in writing, to make sure that the topic has been assimilated. He should not proceed to the next topic until he has ensured that the previous one has been well understood and assimilated. It is necessary that at some stage in each session the candidates have a copy of the text of the input. This will serve as a point of reference for them.

Since this is the first attempt in this field, the Department would be happy to receive feedback and suggestions from formation personnel and those in formation, especially if these come in the light of experience.

1. IMPORTANCE OF VOCATION

When a work has been completed it has no further future – it’s finished! But when a work is still in progress, there is an invitation to complete it. A person born into the world is not “a finished product.” God does not create human beings as mature adults, but persons who grow from infancy to adolescence, to young adulthood, to maturity and to old age. When he creates us, God has a dream in his heart for every one of us, a plan of what he wants us to become. God’s plan for each one is unique and never to be repeated. From the moment we are called into existence each one has a vocation.

Since it is a call from God, vocation is a religious concept and a religious way of seeing things, and this is what distinguishes a vocation from a career or profession.

Generally speaking, someone who takes up teaching as a career does so with a sense of duty and responsibility. He has agreed a contract with his employer. He has certain rights and duties, and he does his best to meet all the requirements.

But one who chooses teaching as a vocation has a much wider vision. God enters the scene and this changes everything. He sees his way of life as part of God’s plan for his life.

He sees his work as a mission entrusted to him by God, and this leads him to dedicate himself to that work every day with joy, enthusiasm and commitment. He believes that he is God’s collaborator and that he is doing God’s will, and so he accepts the inevitable difficulties and fatigue with serenity. He is aware that he is rendering a precious service to God, to the Church and to society. He knows and loves each of his pupils, he has a personal relationship with them, he educates them by his words and especially by the example of his life, helping them to become, in the words of Don Bosco, “good Christians and honest citizens.”

The beautiful thing about this is that every person in the world has been given a vocation by God. He or she is created and put into this world for a particular purpose which no other person can fulfil. If he or she does not fulfil this purpose, something beautiful and important will be missing from God’s plan for the world – like a puzzle which remains incomplete because one piece is missing.

There is, then, a certain sense in which God depends on each one of us. God has faith in us. He loves us. He is interested in us. Each of us is very precious to God.

The life that God gives us is a most beautiful gift, but also a great responsibility. God knows us, even before we are born. He loves us. He wills each one of us personally, and calls us into being. God creates us in his own image and likeness. This means that God creates us to give life and to love, as He does. This is the fundamental vocation of every person. This is what gives meaning, satisfaction and fulfilment to our lives. Everyone is called to love and to give his life in one way or another. If life is a gift, it will be realized only to the extent that it respects its nature and becomes a gift to others. As we have seen, being a teacher is one way of living this vocation.

It is up to each one therefore to discover the plan of God for his life, to discover in what way he is called to love and to give his life, and to live it to the full, because only in this way will he find happiness and fulfilment, in this life and the next.

First step - brainstorming: Answer the following question with whatever reasons come first to mind. Why do young people choose a particular career or profession? When all have finished writing, each one should read his response and the answers are listed on the blackboard. Second Step - analysis: Working in groups, analyse the reasons given, identifying: - those that are selfish. - those that are unworthy of consideration. - those that are altruistic, - those that refer explicitly to God. Third step – discussion: In the light of this exercise, discuss the following questions: What does “vocation” mean? Is a vocation given to all or only to some? Fourth step – research: To explore the difference between a career and a vocation, you are invited to do the following exercise, taking teaching as an example. Write in the column on the left how one who considers teaching as a career might behave, and in the column on the right how one who considers teaching as a vocation might behave. Behaviour of one who sees teaching Behaviour of one who sees teaching as a career: as a vocation: .………………………………………….. ......................................................... .................................................................... ......................................................... …………………………………………… ......................................................... …………………………………………... .......................................................... …………………………………………... .......................................................... …………………………………………... ........................................................... …………………………………………... ........................................................... …………………………………………... ............................................................ When everyone has finished, the answers should be shared in the groups. This should be followed by a discussion in which the participants try to arrive as a consensus on the importance of vocation for each one.

Here is a parable about the vocation which God has planned for every human being. When the parable has been read the participants are invited either to respond individually and then share their responses with the group, or to respond immediately in the group. GOD’S ORCHESTRA Once upon a time there was a most beautiful melody composed by God himself. As a piece of music it was melodious and enchanting. No man or woman had ever imagined such a fascinating harmony. One day God said to himself: “I would like to put together an orchestra to play this melody of mine with its fascinating harmony. I want everybody to belong to my orchestra. I want them to perform with me and to be happy. Yes, I will prepare all kinds of melodious instruments for them. Each one will have an instrument specially suited to his capabilities. In this way, each will be able to produce on his instrument the most beautiful music ever heard.” Then God began to create all kinds of musical instruments. First he made a violin. When he tried it out, it produced sweet soothing notes. It was really good! Then he made an electric keyboard. He tried it out. It was also very good! Then he made a guitar. When he strummed it, he was very happy, because it too was very good. Then God made the drums to give rhythm, and then the clarinet; they were very good. And God continued creating new instruments. He tried them, one by one, and he was more than pleased. When God finished making the instruments he said: “Now it is time to start my orchestra.” He gave the violin to Mary of Nazareth and said to her: “Would you be willing to play with me this melody that I have composed?” She answered: “Yes, Lord, as you wish.” And so, with God humming and Mary playing the violin, they produced a most splendid harmony! Then God gave the clarinet to a man called Joseph, a carpenter, and God said to him: “Would you like to play a melody with me?” And he answered: “Yes, Lord, as you wish.” And the sound that came from the clarinet was vibrant and stupendous! Finally, God distributed the rest of the instruments to all the people of the world and he said to them: “Let’s play together this melody that I have composed, and let’s play it in such a way that it will be the most sublime music the world has ever heard. My composition is one of love, joy and peace.” And so all the people in God’s orchestra began to play, together with God. Unfortunately what emerged from God’s most beautiful and wonderful composition was just pandemonium – a horrible cacophony, an irritating noise, totally out of tune! What does “God’s melody” represent in this story? Why did God want to start and orchestra? Why did he want all to be part of his orchestra? Why did God make a “special instrument” for each one? What do the instruments represent? Why does the story say that each instrument was very good? How was it that the violin and clarinet sounded so good? How did it happen that the melody was ruined, even though God gave each one a special instrument? What is required of each one if God’s wish for a beautiful harmony is to be realized? What do you think is the message of the story for you

2. CHRISTIAN VOCATION

It happens often to many Christians that they have a treasure in their hands – their Christian vocation – and they do not know it and do not value it. They take it for granted or maybe even see it as a burden.

Our Christian vocation is founded in our baptism. In his gratuitous love for us, God the Father makes us sharers in the life of the Trinity. He makes us his children, brothers and sisters of his Son Jesus and temples of the Holy Spirit.

Through the gift received in our baptism we come to recognize the Fatheras author of the plan of salvation and we are able to carry out the role assigned to each one of us in that plan.

The Son Jesus reveals God to us and makes our part in the divine plan concrete. He calls us to follow him, making us sharers in his life, death and resurrection, sharers even in his sentiments. He calls us to have the same relationship of love that he has with the Father and with all mankind. This means loving God and accepting life as a gift from his hands which we in turn are to make a gift to our brothers.

The Holy Spirit, the artisan of souls, guides every Christian in the search for and gradual understanding of the following of Christ in his own life. He generates the love of God and neighbour in every heart, and an attitude of service, of giving of oneself to others. The Spirit moves each one to hold Christ in his heart and to bear witness to him by his life and by his words. He inspires in him a longing for holiness¹ and makes him walk in the path of holiness.

Our baptism also makes us members of the Church, which is called to live as a communion of persons united in the Father, Son and Holy Spirit, and is sent with the mission of proclaiming to all mankind God’s loving plan of salvation.

With each one receiving his or her own vocation, the Church is enriched and made beautiful as a “communion of gifts”. It resembles a garden in bloom with a variety of flowers. At the same time, all these vocations are at the service of the mission, which is to proclaim God’s plan to save all men in Christ.

As we see then, everyone has a vocation from God and this vocation is part of the larger vocation of the whole Church, the call to love and to the gift of one’s life. We are talking here about God’s communication of life and love which human beings are called to receive with gratitude and to respond with love and the generous gift of themselves.

To live one’s vocation is, at the same time, to live the vocation of the Church.

We will see later that there are three concrete ways of following Christ. In other words, the fundamental Christian vocation is lived in three forms: the vocation of the lay Christian, the vocation of the consecrated person and the vocation of the priest. Each of these three vocations is a way of loving and serving Jesus and the Church. Each of them leads to holiness and happiness. It is up to each one to discover and follow the vocation that God has planned for him.

Read this story and answer the question at the end. Once upon a time there was a poor beggar who had no food and no home. He felt alone and despised by all. He used to spend the day seeking alms from passers by. He dragged himself from door to door with a big, heavy, dirty metal cup in his hand. He used it to collect alms and also to drink from. It was his only possession. He regarded himself as the poorest of men, humble, useless, good for nothing. One day he came to the door of an antique shop. He reached out with the cup in his hand and said, “Help me, sir! Give me something to buy bread. I have not eaten since yesterday. I am hungry, Have pity on me, sir. Help me!” The shopkeeper looked at him haughtily. He was about to turn away when the cup caught his attention. He asked, “Could I have a look at that cup of yours?” He took the cup in his hands and examined it very carefully. The poor beggar looked at him with a mixture of curiosity and impatience. But the shopkeeper went on examining the cup. Then he scratched it a little. Finally, he shook his head in unbelief, gave the cup back to the beggar and said, “You are a strange customer! You don’t need to beg. You could give alms to the rest of us!” The beggar got upset and said, “What are you saying, sir? Please don’t make fun of me. I am a poor man. Help me, please.” And the shopkeeper replied, “A poor man? You are a rich man! You are richer than I am! You have absolutely no need to beg. Do you not realize that this cup is made of pure gold?” What is the message of this story?

Cardinal Carlo Martini, who was Archbishop of Milan some years ago, had a particular love for young people. They respected him and listened to him very willingly. Here is an open letter that he wrote to a young man, with some practical suggestions to help him to discover his vocation AN OPEN LETTER TO A YOUNG PERSON My dear young friend, This letter will probably come as a surprise to you, because it is not a reply to a letter from you, nor a response to any specific request. I decided to write to you because I wanted to tell you some things that came to my mind yesterday after Mass when I was making my pastoral visit to your parish. Unfortunately there wasn’t time. At the Prayer of the Faithful, you represented the young people of the parish. I don’t remember the exact words you used, but you prayed for all young people that they would be able to give a little of their time and energy to serve their brothers and sisters in the Christian community and in society at large. I always like to praise any young person who makes an effort to overcome selfishness. Yesterday, however, you said a prayer in which you referred not just to the usual day-to-day struggle against selfishness but rather to the life-style a young person should adopt if he is to live a Christian life, and you asked for God’s grace and blessing on this. It is precisely on this point that I would like to share my reflections with you. Forgive me for being frank with you, but I have to say to you that your prayer was wrong! The life-style you proposed for young Christians was not authentic. When we speak about giving ourselves to our brothers and sisters, we cannot speak in terms of giving “a little.” There can be no measuring of our self-giving. Giving yourself to another person, whoever it may be and in whatever manner you give, is always absolute and unconditional. If you reflect a little you will realize that relationships between people do not require one thing or another, this service or that, this much time or that much ... as if you could measure the amount of time and energy you want to give to another person. Undoubtedly, the human person has need of many things. But these things are always an expression of an underlying friendship, a basic acceptance or interest which is stronger than any expression of it, and which cannot be reduced to particular gestures that can be calculated. These gestures are signs which go beyond the concrete action and become a fruitful source of further gestures and acts of services that are even deeper in meaning. Since you take your faith seriously, I am sure that you will understand the profound meaning of the “totality” that goes with an encounter in which one person gives himself or herself to another. You find it when, with humility and perseverance, you go in search of that divine and mysterious element that dwells in the heart of every person and which gives him or her an absolute dignity, which is freedom and a longing for the infinite. Moreover, you do not believe in just any kind of God. You have received the incomparable gift of loving God in Jesus Christ, the God who in Jesus gave himself totally to man, even to the point of dying on the cross, and who willed that man should be with him in the fullness of the resurrection. Perhaps you feel a bit afraid when faced with this demanding ideal of totality. Maybe you do not understand the profundity of some of the things I am saying. I would like, then, to outline some steps that might help you to understand the meaning of what I am trying to say to you in all simplicity and fraternity. The first step is to begin to look at everyone you meet with new eyes, not thinking only of what you want, or whether or not you like the person. We are all too quick to put people in categories – it happens to everyone, even to me! We are lazy and inclined to judge people by first impressions. Later we try to confirm those impressions rather than change them. Worse still, when we meet people we often tend, even unconsciously, to think of what we can get from them. We give free rein in our hearts to that selfish instinct which seeks to use other people. That is why I am asking you to look with new eyes – to overcome superficiality and selfishness, to pay attention to the questions and the hidden hopes of the people we meet, and to penetrate a bit more deeply the needs and motivations that weave the threads of history. The second step is to ensure that the resources of faith produce more abundant fruit. For this to happen you have to commit yourself to a period of prayer or meditation every day. You know that God has spoken to us in Jesus and that this living Word is found in the Christian community. Allow yourself to be challenged often by the Word. Take a passage of the Word of God every day and let it penetrate the way you live your daily life. You will see how many surprises and crises you will meet as a result of what I am suggesting! The third step is to acquire the beautiful attitude of accepting others with humility, flexibility and creative responsibility. Greet people. Speak to them and accept them as they are, without any conditions. Pay attention even to their smallest needs. Show them that mutual forgiveness which undoubtedly you see practised in your own family and in the Christian community, even with all their faults. The fourth step is to see and do everything with a sense of Church. To do this you need to become part of a group, not just any group but one that gives you a feeling of belonging to the Church and an apostolic concern. In the group you will grow in faith and commitment. You will learn to see, judge and act in the light of the Word of God. In this way you will develop in yourself the habit of vigilance and discernment. You will celebrate the sacraments, which are nourishment and life, in the Church community. You will grow stronger in your decision regarding vocation as gradually you come into contact with the various vocations in the Church. They will help to throw light on the option you are making and to strengthen your decision. The fifth step is to welcome the wonderful opportunities of voluntary work that come your way. They are an important sign of the Holy Spirit for the young people of our time. You will certainly have heard of the volunteer movement. Perhaps you are already involved. I see these voluntary experiences as an exceptionally good way of learning to face the problems of relationships between people, even at an international level. Finally, there is one more step which puts the seal of authenticity on the journey you are planning to undertake. It is to search for some permanent, concrete specific way in which you can live THE WHOLE OF YOUR LIFE AS A TOTAL GIFT OF YOURSELF to others. The important option that you are taking has a name which unfortunately has become ambiguous. It is called VOCATION, which some people think is a luxury reserved for a particular class of Christians. I am not going to say much on this topic, nor do I intend to spend much time on how you are to discover and develop your vocation. I just want to say that, in following the example of Jesus and with the power of the Holy Spirit, every baptized person is called by God to live not for himself but for others in a specific way of life which is the same for all as far as the fullness of faith and heroism of charity are concerned. At a later stage, that way of life becomes different for every Christian, in line with the commitment he makes and the role he has to play within the Christian community in the name of the Church. It is important for everyone to be able to say that the path he has chosen is, for him, the most sincere, one that he has prayed a lot about, a way that costs him a lot, and yet, a way that will be very fruitful because he no longer belongs to himself. EVERY LIFE IS A VOCATION. This is what loving your neighbour means for you now in the full vigour of your youthful years. Carlo When all have read the letter they should study it together in the group and try to answer the questions below. Alternatively it might be deemed more helpful to leave some time for personal reflection before sharing in the group. Do you like this letter? What led Cardinal Martini to write the letter? The Cardinal speaks of total giving of self for others. Do you find this demanding? But is this not the essence of authentic love? What does is mean in practice to see everybody with new eyes? Do you realize that the six steps suggested by Cardinal Martini are inviting you to love the Lord, the Church and all humankind? What does it mean when we say that every person has a vocation? Without looking at the text, can you recall the six steps suggested by Cardinal Martini? Do you think you will be able to follow them? In what way?

3. VOCATION OF THE LAITY

Among the many books of the French author, Michel Quoist, there is one with a chapter entitled “If Christ read today’s newspaper!” The author says that when he got up one morning, he asked himself the question: “If Christ were living in today’s world, would he read today’s newspaper?” The answer was easy. “Of course he would read it! How could he remain indifferent to all that is happening in the world?”

The he asked a second question: “How would he read the newspaper?” and he thought to himself, “He would read all the news in the paper, and ask himself the question, ‘Is this building my Body?’ And with the paper in his hand, he would pray to his Father in heaven.

Like Christ, the Christian is not indifferent to the world. Indeed, he is very interested in it, precisely because it is there that he lives his vocation as a lay person which is ultimately the Christian vocation lived in the world.

This vocation calls him to contribute to the building of Christ’s kingdom in the world.

1. In the first place, he is faced with a profusion of evil in the world, in every sector. Nowadays we speak a lot, for example, about corruption in politics, the exploitation of workers, discrimination against certain classes of people, pornography, the abuse of religion in fomenting division, etc. All of these are the consequences of sin – personal, collective and structural. When the lay person opposes these manifestations of sin in the world around him, and promotes justice, honesty and respect in the family, at school, in the workplace or in politics ... he is liberating the world from sin. In other words, he is helping to “redeem” the world, or, as we have said, contributing to the building of the Kingdom of God in the World. The Kingdom of God is “a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love and peace.” (Preface from the Mass of Christ the King.)

2. The lay Christian finds himself confronted every day by another situation, which is not one of sin. It is the vast and complex world of the sciences and the arts, of international life, of the means of social communications, and also other realities ... love, family life, the education of children and adolescents, his professional work, suffering ... (cf Christi Laici 23). Then, by word and example, he tries to bring the light of the Gospel to shine on all these realities, bringing about their Christian transformation, and in this way he contributes to the work of evangelization, which is the mission of the Church in the world.

This then is the work of salvation which the lay person, by his vocation, is called to exercise in the world. It is a task that is all the more urgent and important in the times we live in. By offering himself and his work to the Father, in union with the offering of Jesus in the Mass, he makes his whole life a sacrifice pleasing to the Lord. It is through his Christian involvement in secular realities that he finds his path to holiness.

Beginning with Mary and Joseph, the parents of Jesus, there are many examples of lay people who lived their vocation in an exemplary and even heroic manner.

• There were high-ranking people like St Elizabeth, Queen of Hungary, who sold all her goods and worked to support her family and to help the poor, in order to follow Jesus. St Thomas More, Grand Chancellor of England, was beheaded for his opposition to the king’s divorce and his refusal to accept the supremacy of the king over the Church. King Baudoin of Belgium chose to give up his constitutional powers rather than sign a parliamentary law in favour of divorce.

• There are fathers and mothers of families whose life as parents has been extraordinary. One of these was St Gianna Beretta Molla who refused an abortion that was planned to save her own life. She preferred to die and allow her child to be born.

• Motivated by their Christian faith, some Christians have devoted their lives to the poor and marginalized. Raoul Follerau was an untiring worker for the cause of lepers throughout the world. Jean Vanier was the founder of more than 100 communities in 30 countries, dedicated to the care of the mentally ill. Venerable Pauline-Marie Jaricot founded the Society for the Propagation of the Faith which supports the missions all over the world.

• Others have shared in the mission of Christ and of the Church by joining their suffering to that of Christ. One of these was Blessed Alexandrina da Costa, paralyzed and confined to bed for 30 years.

• There have also been young people who, even at a tender age, have given splendid examples of Christian life. Think of St Maria Goretti, 12 years old, who was stabbed to death to safeguard her chastity; St Dominic Savio, 15 years old, an apostle among his companions at the Oratory of Don Bosco; Blessed Laura Vicuna who offered her life for the conversion of her mother; Blessed Zeffferino Namuncurá, a boy from the Mapuche tribe in Patagonia who was recognised as an exemplary student.

This is a small selection of lay people who are recognized universally for their exemplary Christian life. Indeed there are thousands upon thousands of people who live their faith every day as a vocation, following Jesus and taking part in the mission of the Church.

There are, for example:

• Individuals who give their life to spread the message of chastity among the young and to combat pornography in society.

• Others who offer their lives as lay missionaries in distant lands.

• The many lay people who belong to groups like the Legion of Mary or the St Vincent de Paul Society.

• The many young Catholics who belong to groups like Focus in the United States, or the Jesus Movement in India and how work as missionaries among their companions on university campuses.

• The many lay people who teach catechism in schools, and pass on the faith to the younger generation, and parents who do a splendid task in the Christian education of their children.

As you can see, the vocation of the lay Christian is a very beautiful one. Most often it is lived with humility, hidden and seen only by God.

PROBLEMS AND SOLUTIONS We can consider the world from five different points of view: economic, cultural, social, political, and religious. In each of the five columns, write what you consider the most serious problem in that sector. Then write what you think might be the solution to that problem. When everyone has finished, the results should be shared with the group.
Economic	Cultural	Social	Political	Religious
Problem: Solution:	Problem: Solution:	Problem: Solution:	Problem: Solution:	Problem: Solution:
Question: Do you think that we as Catholics have a greater obligation to contribute to the solution of these problems? Explain your answer: …………………………………............................................……………………………… ………………………………………………………………………………….......................... ……………………………………………………………………………………………… ……………………………………………………………………………………………… ……………………………………………………………………………………………… ………………………………………………………………………………………………

I This story says something about how we can recognise the saints. Read it in silence, then discuss with others in the group the message of the story. “Excuse me,” one fish said to another in the depths of the sea. “You are older than me, and you have more experience. You will probably be able to help me. Tell me, where can I find this thing they call the Ocean? I have been searching for it everywhere, and I cannot find it.” “The Ocean,” said the older fish, “is what you are swimming in.” “But this is only water,” the young fish exclaimed. “I am looking for the Ocean.” And he swam off disappointed to continue his search elsewhere. II Read the following definitions. Which of them correspond to your idea of a saint? Why? A saint is: A masterpiece of God’s grace, and yet someone who remains free. A holy person who prays a lot. Someone who lives a Christian life in a way that is appropriate to his own life situation. Someone who tries to love God and his neighbour with all his heart. Someone who ... (give your own definition) Compare your answers with those of others in the group. III Think of some lay people for whom you have great love and respect. Make a list of their extraordinary qualities. Would you consider them saints? Write the reasons in the column “Definition of a Saint” PersonCharacteristicsDefinition of a Saint 1. 2. Share your reply with other members of the group. Try to reach consensus in the group on the vocation of the lay person as a vocation to holiness.

4. VOCATION TO CONSECRATED LIFE

Many Christians feel called to follow Christ in the secular world (this is what we mean by the vocation of the laity), but there are some who feel fascinated by the person of Christ. This attraction for Jesus is in itself a grace, a vocation.

They see that Jesus was totally committed to his mission of salvation, and for this reason gave up marriage and a family of his own, chose a life of poverty and simplicity in order to be completely free for his mission, and wanted nothing else in life than to love the Father and do his will.

Like the apostles in the gospel, they feel called to follow Jesus totally and give themselves completely to his mission.

They come across examples of consecrated persons who follow the example of a holy Founder and live this kind of life. In order to be “a living reminder of Jesus’ way of living and acting,”² they make the vows of chastity, poverty and obedience. They live and pray in community with others who have made the same commitment. Together they place themselves totally at the service of the mission of salvation through the witness of their lives and works of charity. They try to be signs and bearers of the love of Christ for all people, to invite them to become and to live as children of God in Christ. These Christians feel attracted to a group of consecrated persons to the point where they enter a religious congregation to share their life and work.

Sister Anne is a missionary in the Northwest Territory of Canada, near the North Pole. She works among the Eskimos for whom life is a daily struggle for survival. Her ministry is much more than just teaching catechism.

On one occasion when she was teaching catechism to a group of Eskimo children, a mother ran into the room shouting that her little boy had gone wandering and was lost. All the men of the village had gone hunting animals and there was nobody she could turn to for help. Sister Anne and the poor woman put on their skis and went over the snow-covered hills in search of the child. They found him, just as a blizzard was about to begin.

The people of the village of Nor had never seen a sister until Sister Anne arrived. Her life, like that of the people, is simple and courageous. She lives in a hut like everyone else, and she shares in every aspect of their hard life. As one Eskimo mother said, “Sister Snow (that’s what they call her!) reminds us of Jesus who comes and lives here among us.”

There are many examples of the vocation to consecrated life in the history of the Church.

• There are some consecrated persons who have chosen to give their whole life to serve Christ in the poor. Perhaps the most famous among them is Blessed Mother Teresa of Calcutta who for 45 years devoted her life totally to serve Christ in the poor, the sick and the dying, because, as she said, “Christ is hidden in each of them.” There is another sister who is sometimes compared to Mother Teresa. Her name is Sister Emmanuelle. She works among the thousands of “zabaleen” (young people who live on what they can salvage from the rubbish dumps) in the suburbs of the big cities of Egypt. St Damien de Veuster gave his whole life to serve the many lepers on the island of Molokai. And there is St John Bosco who gave his life for the salvation of poor and abandoned youth.

• Other consecrated persons devoted their lives to the apostolate of preaching. Among these were St Anthony of Padua who wanted nothing other than to follow Jesus, and him crucified; St Francis Xavier who gave his life for missionary work in Asia; and St Francis of Assisi who embraced “Lady Poverty.”

• There are yet other consecrated persons who gave their life. St Maximilian Kolbe, a prisoner in the concentration camp of Auschwitz, heroically offered his own life in exchange for that of a condemned prisoner who had a family. Blessed Michael Pro continued his priestly ministry in secret during the persecution in Mexico until he was captured and shot – he died calling out “Long live Christ the King!” St Paul Miki preached the gospel in Japan. He was crucified and from the cross he preached his final sermon, forgiving his executioners.

• Then there are those consecrated persons who have given their lives in community, often with great suffering, as an act of love for the Lord. We think of St Therese of Lisieux who discovered the secret of her life: “O Jesus, my love, at last I have found my vocation. My vocation is ... to love!” There is also Saint Josephine Bakhita, a young Sudanese girl who was kidnapped by Arab traders, sold as a slave five times in eight years, later brought to Italy where she was baptized, and joined the Canossian Sisters. Among these consecrated persons there was also St Bernadette who, as a young girl, was favoured by Our Lady with 18 apparitions at the grotto in Lourdes.

This is only a small sample of the exceptional figures of vocation to consecrated life. It is enough to look at the history of the Church down though the centuries to see what a huge amount consecrated persons have contributed to the mission and holiness of the Church, to say nothing of their enormous contribution to peoples all over the world, without distinction of colour, race, age or religion.

• There have been – and still are – many religious orders in the vanguard of evangelization ad gentes, bringing the Gospel of Jesus to every corner of the earth at the cost of great personal sacrifice, sometimes even paying the price of martyrdom.

• The freedom that comes from the vows they profess makes it possible for them to offer their service for the Kingdom of God in every part of the world. They are often in the frontline of new and difficult apostolates, in regions that are inaccessible and unwelcoming, taking care of those who are ill with AIDS, of street children, of those caught in the net of human trafficking and prostitution, of refugees and the victims of violence or natural disasters ... driven by the love of Jesus, and working in shared flexible groups. Coming from many different nations and with experience of different generations, they offer a vast array of schools, hospitals, social services for the education and evangelization of people everywhere, especially the poor and abandoned.

• At the same time, many orders of consecrated persons dedicate themselves to another form of apostolate which is very necessary in today’s world, that of prayer and intercession for the whole human race.

In truth, the vocation to consecrated life is a splendid gift to the Church, one that gives witness to a great love for Jesus and a total commitment to the Kingdom of God.

HAS CONSECRATED LIFE ANYTHING TO SAY TO THE WORLD OF TODAY? In the column on the left you will find some of the CHALLENGES facing the world in which we live. Write down, in the column on the right, the RESPONSE or the message that consecrated life can give to each of these challenges.

CHALLENGES 1. Secularism and neglect of God. 2. Individualism, selfishness 3. Unrestrained consumerism 4. Desire for political and economic power 5. Exploitation of others 6. Relationships have become official, formal, distant and detached, even “computerized.” 7. Tensions and old and new hatred between peoples, races, tribes, castes, groups or regions. 8. Depersonalization through technology and over-emphasis on economic development. 9. Escapism through drugs and alcohol. 10. A superficial way of life due to advertising, fashion, TV and internet.

RESPONSES 1. The primacy of God in our lives, the centrality of Christ, the need for faith and prayer. 2. 3. 4. 5. 6. 7. 8. 9. 10.

Read Acts 2,42-47 and Acts 4,32-35. Write your answers to the questions and compare them with those of others in the group. In what way is the content of these two readings similar? In what way do they differ? How did these groups live? Why? In what way did these groups imitate Jesus? What areas of life in common were considered important? Would you like to have lived in one of these groups? Why, or why not? Which groups today have these characteristics?

Read this story carefully and then answer the questions at the end. When all have finished they should share in the group. THE CAMELS In an oasis in a faraway desert, there lived a herd of camels. Their life was peaceful, simple and safe. They had plenty of grass and dates to eat, and plenty of water to drink. One night a strange and brilliant star appeared on the horizon of their tranquil and solitary existence. It was of indescribable brightness, sparkling, dazzling and irresistibly seductive. The majority of the camels were so busy eating, drinking and sleeping that they paid no attention to the presence of that brilliant and inviting star. They continued to live their monotonous and useless life. Some of them however, a bit less busy than the others, were standing looking around. They lifted their heads to the sky and immediately saw the splendour and attraction of the new star. They were puzzled and asked one another what could it mean. One of the camels said to his companions: “How stupendous and enchanting that star is! I feel very attracted by it. I feel that this star is inviting us all ... I am fascinated, drawn towards it. I remember a dream I had when I was small. I saw a new star appearing on the horizon. I heard that star clearly calling all men to follow it in search of a new life, a new country, a new homeland. Who knows, maybe this is “the star of my childhood dreams.” All his companions burst out laughing at his words. Those who had not seen the star called him a mad visionary, a foolish dreamer. Those who had seen the star called him a fool. With one voice they cried out, “What are you saying? You want to follow a star? Nobody has ever done that before. Where are you going? How will you get there? How long will you be away? But first of all, why? The camel replied: “Where am I going? Wherever it leads me. How will I get there? By whatever means I can find. For how long? For eternity. And why? Because it’s calling me. It’s calling me with its fascinating brightness and magical beauty. I feel attracted to it in an overpowering way. Ah, yes! Yes! I will follow this star, whatever it may cost. I have decided and nobody will stop me!” Many of the camels abandoned him. They turned away and went back to eating, drinking and sleeping. Only a few camels stayed with hm. Their curiosity was awakened by the resplendent star and the fascination that had gripped their companion. One of them asked: “Do you intend to leave this beautiful oasis with all its comforts and the security it offers, to go into the desert in search of a new life and a new country?” “Yes,” the camel replied. “I have decided to leave everything and set off immediately to follow that star. Look, it’s moving away from our sky. It’s already disappearing over the horizon. I must hurry. If anyone wants to come with me, he’s very welcome. But it would be dangerous to delay. One more minute and the star could vanish from our sight. It could disappear and never more return. It’s a question of now or never. This is the opportunity of a lifetime.” Some of the camels were struck by the enthusiasm and determination of their companion and decided to accompany him and follow the star. They said, “We’ll come with you. But give us a bit of time to get supplies for the journey. We’ll need some grass and fodder, a lot of water, and dates and corn. We have to be wise and prudent, you know...” “Look, there’s not much time,” the camel said. “The star is disappearing. We cannot wait another minute. The one who is inviting us to follow him will surely not fail to provide for our needs. He will take care of us during the journey. I’m off immediately. If you want to come, come. If not, stay here and make your own arrangements.” As soon as he said this the camel left the oasis and began his journey into the vast, empty, inhospitable desert. He kept his eyes fixed on that star which was gradually disappearing from the horizon of the oasis. Only two camels ran after him to keep him company. All the others shook their heads in disapproval and whispered: “Poor things! They will die, for sure, of hunger and thirst, and exposure to the sun. And to think that they could have stayed here in the oasis and enjoyed all the good things life has to offer!” Questions: What does the star represent? And what does the camel that followed the star represent? Why did the camel follow the star? And why did most of the others not follow the star? What is necessary to follow the star? What do you think the message of the story is?

5. VOCATION TO PRIESTHOOD

Priesthood is the third way of following Christ and living the Christian vocation. It is not given to all but only to those who are called.

The priest is the representative of Jesus Christ, the Good Shepherd, at the service of the flock. Precisely for this reason, his priesthood is called “ministerial” (from the Latin ‘minister’ which means servant). In order to live their vocation, lay people and consecrated persons need the Word of God to strengthen their faith and transform their lives. They need the sacraments in order to be able to offer themselves to God as a pure and holy offering. They need guidance and support to encourage and sustain them in their journey towards holiness.

And so the priest, in the name of Christ, exercises a triple ministry towards lay and consecrated Christians:

• The ministry of the Word: he brings Christ’s word to a great variety of situations and by various means of communication in order to arouse and strengthen faith in a way that transforms life.

• The ministry of sanctification: this is carried out in different ways but the most important and fruitful is by initiating the faithful into the life of Christ, through liturgical prayer and the celebration of the Sacraments, especially the Eucharist and Reconciliation. This is the faith which is celebrated in communion with Christ and his brothers.

• The ministry of pastoral care: the priest sustains, directs and guides others in their efforts to live their vocation faithfully, with joy and commitment, and at the same time he inspires the faith community and keeps it united in living its mission in the world.

The priest then is far from being a figure of power, dignity and social status, or merely the one who offers worship. On the contrary, he is a figure of humble service needed by laity and consecrated alike, because they need the encounter with Christ in his Word and in the Eucharist to live their vocation and carry out their mission with joy and fidelity. This is the beauty and the importance of the vocation of the priest in the Church and in the world.

The priestly vocation also offers a vast array of splendid examples.

• There are priests who gave themselves totally to their pastoral work, bringing about a real spiritual transformation of their community and neighbourhood. Think, for example, of St John Vianney, known as the Curé of Ars. In the last ten years of his life he heard confessions for 16 to 18 hours every day, not only of his parishioners but also of the 20,000 pilgrims each year who came, attracted by his reputation.

• Other priests directed their pastoral work towards the poor and the sick, towards prisoners and those on the fringes of society. Among them were St Philip Neri, called “the apostle of Rome” for his work among the young, the poor and the sick; St Vincent de Paul, a zealous pastor who devoted his whole life to works of charity; St Joseph Cafasso who dedicated himself for many years to the formation of priests, and brought hope and trust in God’s mercy to prisoners and those condemned to death.

• There are priests who have tried new ways of bringing the Gospel to the world, like Eugene O’Hagan, Martin O’Hagan and David Delargy, three priests from Ireland, who have formed a group that seeks to proclaim the Gospel through music and song.

• And there are priests who, in fidelity to their ministry, have given their lives after the example of Christ, the Good Shepherd: St John Nepomuceno who lost his life though his refusal to reveal the secrets of the confessional; St Andrew Dung-Lac, a Vietnamese parish priest who drew many to the Church by his exemplary life and his preaching, and was arrested, tortured and finally beheaded; and the 3,000 catholic priests who lost their lives under Hitler and the Nazis in concentration camps during the second world war.

These are only some of the better known examples of the priestly vocation. It is enough to look around to see the precious and delicate service given with great humility and simplicity by thousands of priests, men of God, serving others day after day in every part of the world.

They are there to accompany every Christian from his entry into this world until the moment of his departure for eternity.

They are there to bring people the teaching, example and grace of the Lord Jesus and to sustain them in their journey towards holiness.

They are there to build the Christian community so that it lives in Christ and accomplishes his mission of evangelizing the world.

There is a poem by Lacordaire which expresses very well the deep meaning of what it is to be a priest:

To live in the midst of the world
without wishing its pleasures;
To be a member of each family,
yet belonging to none;
To share all suffering;
to penetrate all secrets;
To heal all wounds;
to go from men to God
and offer Him their prayers;
To return from God to men
to bring pardon and hope;
To have a heart of fire for Charity,
and a heart of bronze for Chastity
To teach and to pardon,
console and bless always.
My God, what a life;
and it is yours,
O priest of Jesus Christ.

Read this story and do the exercise at the end. I NEED YOUR HANDS It is reported that during the last world war the Japanese had conquered an island in the Philippines and the Americans were trying to expel them. The Americans bombarded the entire island and then landed some soldiers by parachute. These soldiers then scoured the island in search of the enemy. They reached what had once been a flourishing mission station but which now, as a result of the bombing, was reduced to a pile of rubble. They searched though the ruins but there were no Japanese soldiers to be seen. The Americans were about to leave when one of them saw a statue of Christ lying on the ground. Being good Christians, they thought it would be a good idea to put the statue back on its pedestal, and with a bit of effort they succeeded in doing so. However, as a result of the bombing, the hands on the statue were shattered and although they tried, they were unable to repair them. They gave up and were about to go away when one of them had a brilliant idea. He found a piece of cardboard, wrote on it the words, “I have no hands but yours” and put it in front of the statue. The truth of the story cannot be guaranteed but the message is very true. Jesus needs hands to bless the children of today as he blessed those of two thousand years ago. He needs lips to speak the words he himself spoke two thousand years ago: “This is my Body, this is my Blood” or “Go in peace. Your sins are forgiven.” He needs feet that will go in search of the lost sheep in our cities and villages, as he went around Palestine two thousand years ago. Jesus needs people today to continue his presence and action in the world. Complete the following sentence: A priest is ………………………………………...................…………………....................................... ……………………………………………………………………………………………….... ……………………………………………………………………………………………….... ………………………………………………………………………………………………..... ……………………………………………………………………………………………….... ………………………………………………………………………………………………… ………………………………………………………………………………………………… …………………………………………………………………………………………………

Write the name of a priest you greatly admire: ………………………………………………………………. Make a list of the qualities of this priest that you find worthy of admiration: ………………………………………………………………… …………………………………………………………………… …………………………………………………………………… …………………………………………………………………… .………………………………………………………………….. ……………………………………………………………………. ……………………………………………………………………. Write your own thoughts on the importance and necessity of the role of the priest in the Church and in the world of today. …………………………………………………………………………………………….. ……………………………………………………………………………………………… ……………………………………………………………………………………………… ……………………………………………………………………………………………… ……………………………………………………………………………………………… ……………………………………………………………………………………………… ……………………………………………………………………………………………… ………………………………………………………………………………………………

6. THE SPIRIT BLOWS WHERE IT PLEASES

We have seen that there are three fundamental ways of following Jesus Christ, corresponding to the three fundamental vocations in the Church.

However, the Spirit who calls is free, in no way restricted by our categories. He calls many to live the vocation of the lay Christian, and within this vocation there are several possibilities:

• The Single Life: some lay Christians feel called to remain single all their life in order to dedicate themselves totally to some service in the Church, for example, to the charismatic renewal movement or to a ministry for people with some disability.

• Marriage: the majority of lay Christians are called to marriage which is truly a vocation from God. They are called, as a couple, to love one another always, and to have children as the fruit of their love – children with whom they can form a “domestic church,” and whom they can educate as good Christians and honest citizens.

• Lay Consecrated Life: some lay Christians feel called to dedicate themselves to the Lord through vows of chastity, poverty and obedience which they live in the midst of the world as leaven in the mass, as members of a Secular Institute.

The Spirit calls other Christians to follow Jesus more closely and within this vocation to consecrated life there are two main alternatives:

• Contemplative Life: this is the vocation of consecrated persons who commit themselves to follow Jesus in prayer as their primary apostolate. They live this vocation in different ways according to the example of their founders. Among the contemplative orders are the Benedictines, Cistercians, Camaldolese, Brigidines, Clarissians, Carmelities ...

• Apostolic Life: this is the vocation of consecrated persons who commit themselves to follow Jesus primarily in pastoral work. They engage in a great variety of activities according to the tradition of their founders. These congregations of apostolic life include the Jesuits, Franciscans, Salesians, Oblates, Marianists, Canossians, Ursulines and Vincentians, to name but a few.

Other Christians receive a vocation to priesthood lived in celibacy. There are also some married Christians called to a form of priesthood which is the vocation of the married deacon.

• There are also consecrated persons called to be priests or deacons to perform a particular ministerial service.

Finally, the Spirit can give to anyone who has a vocation as lay person, consecrated person or priest, another vocation which is the vocation of a missionary. There are lay Christians, consecrated persons and priests who feel called by God to go to another country to build the Church there.

Read these texts from Sacred Scripture and then answer the questions: Speaking of the Spirit in his conversation with Nicodemus, Jesus said, “The wind blows where it pleases.” (Jn 3,8). This is true indeed. Here are three texts from St Paul which describe how the Spirit acts freely in us, giving to each one his particular gift. The variety of the gifts is for the building up of the Church: “Now my dear brothers, I want to clear up a wrong impression about spiritual gifts... There is a variety of gifts but always the same Spirit; there are all sorts of work to be done, but always to the same Lord; working in all sorts of different ways in different people, it is the same God who is working in all of them. The particular way in which the Spirit is given to each person is for a good purpose. One may have the gift of preaching with wisdom given him by the Spirit; another may have the gift of preaching instruction given him by the same Spirit; and another the gift of faith given by the same Spirit; another the gift of healing through this one Spirit; one, the power of miracles; another, prophesy, another the gift of recognising spirits; another the gift of tongues and another the ability to interpret them. All these are the work of one and the same Spirit, who distributes different gifts to different people just as he chooses.” (1 Cor. 12, 1-11). “Our gifts differ according to the grace given us. If your gift is prophecy, then use it as your faith suggests; if administration, then use it for administration; if teaching, then use it for teaching. Let the preachers deliver sermons, the almsgivers give freely, the officials be diligent, and those who do works of mercy do them cheerfully.” (Rom. 12, 6-8) “And to some his gift was that they should be apostles; to some, prophets; to some, evangelists; to some pastors and teachers ...” (Eph 4,11). Questions: What did Jesus mean when he said “the winds blows wherever it pleases” (Jn 3,8) and what did St Paul mean when he said that the Spirit of God distributes the various gifts “just as he chooses” (1 Cor 12, 11)? What is St Paul referring to when he says that God’s gifts are given to each “for the good of all?”

Write your reactions to the following three statements: There are different vocations in the Church. Every vocation is apostolic. It is a call to mission within the Church. Every vocation is a call to holiness.

This is a parable of something that happened long ago but still happens in our day. Read it and then reply to the questions. THE POND It had rained very heavily. The field was covered with mud which ran down the side of the hill. Then the sun appeared. But right there, in the middle of the field, a pond remained. The field began to complain about the presence of the pond. It was tarnishing its beauty. When people came to sit on the grass, they couldn’t help but say, “What a pity about that pond! If it were a lake ... or at least if the water were clear!” The pond felt humiliated by these comments. Nobody wanted it there. They looked at it and turned away disgusted. One day Someone passed by. There was tenderness in his eyes as he looked at the pond. The he dropped something small into the pond ... there was a little ripple as the dark surface of the water opened to receive it. The pond looked into itself, but because the water was not clear, it could not see what it was that had been dropped in. Later it began to feel something moving inside it, gently at first and them vigorously. The pond did not understand until one day three shoots emerged from the mud, and a few days later three beautiful water-lilies rose from the dark waters. The field stopped complaining. Never before had it had so many flowers in bloom! When people saw the water-lilies, they were surprised at first, and then they began to come regularly to the field just to enjoy the beauty of the flowers. Time went by. One day the water-lilies spoke to the pond and made a promise: “We will come back!” They disappeared and the pond was sad. Every morning when it woke it looked in vain for the water-lilies. How could they fail to keep their promise? And then one day, it happened again. The pond began to feel something moving deep down inside it. Its joy knew no limits. Yes, the water-lilies were about to come back. They were drawing life from the pond. They were being born in the depths of its heart. And finally, one splendid morning, the pond went into ecstasy when it woke and found itself covered with flowers. The pond itself could no longer be seen. Beauty has taken possession of my heart, the pond kept telling itself. And it thanked The One who had looked on it with tenderness, despite its ugliness, and had let fall in it the seed of beauty, without even a word. This happened long ago ... but it still happens today! Questions: What does the field of this parable represent? And the pond? The stranger who looked in it with tenderness? The small object that he dropped into the pond? This is meant as a parable of the work of the Holy Spirit in each of us. When we see it in this way, it raises three other questions: The Word of God assures us that the life-giving power of the Holy Spirit is in each one of us. Are we conscious of it? Are we docile to the action of the Holy Spirit in us? Do we allow the Spirit to act freely in us? Since the Spirit is a gift freely given, what does it require of us? Compare your answers with those of other members of the group.

7. DON BOSCO AND THE SALVATION OF THE YOUNG

You have seen that among the various vocations in the Church there is the Salesian vocation, and since you are interested in it as a Salesian aspirant or pre-novice, we will now examine it in detail.

The Salesian vocation goes back to Don Bosco. He was raised up by God in the Church for the salvation of the young, especially those who are poor. Don Bosco dedicated his whole life to them, driven by his strong faith and his love for Christ the Redeemer.

Don Bosco was not just a theorist in the field of youth work. With a profound sense of realism he accepted young people as he found them. He understood intuitively their needs and the challenges of their situation, and he tried to respond to them in the best way possible.

We will try to describe briefly the crises and the challenges of the complex history of Italy and especially Turin in the nineteenth century. We will consider four important aspects of the general situation in which Don Bosco found himself and the way he responded to each of them.

1. SOCIO-ECONOMIC ASPECT

This was a period of rapid transition from an agricultural to an industrial society. The city of Turin was expanding in area and in population, with increased building and economic growth. Migrants came from the mountain areas and from the countryside. Workers were taken on and dismissed at will. Young people were put to work in the factories. There were not enough houses. There was nothing for people to do, especially on Sundays and holidays. Don Bosco began to gather the “poor and abandoned young people” who had failed to find employment.

One Sunday evening while the young people were enjoying themselves at the Oratory, playing and shouting, a young fellow of about 15 appeared at the hedge. It looked as if he wanted to climb over the fence and join the others, but he was shy and stood there staring in with a sad look on his face. Don Bosco saw him, went over to him and asked him a few questions: “What’s your name? Where do you come from? Have you a trade?” But the young lad did not answer. Don Bosco began to wonder if the boy was dumb, and thought of speaking to him in sign language, but then he tried again. He put his hand on the poor boy’s head and said, “What’s wrong, my friend? Are you feeling unwell?” Encouraged by Don Bosco’s kindness the boy spoke in a deep voice and said, “I’m hungry.” Everyone was moved to pity and they sent immediately for some bread and gave it to him. When the boy was feeling a bit better, Don Bosco tried again to start a conversation.

“Have you any relatives?”

“Yes, but they are far away.”

“Have you a trade?”

“I’m a saddler, but I wasn’t very good at the job so the owner sacked me.”

“Did you not look for another job?”

“I searched all day yesterday but I don’t know the city and I wasn’t able to find another job.”

“Where did you sleep last night?”

“On the steps of St John’s Church.”

“Did you go to Mass this morning?”

“I went but I didn’t pay much attention because I was hungry.”
“What were you doing when you came here?”

“For hours I was tempted to steal something.”
“Did you not ask for help?”

“Yes, I did, but when people saw how young I was they said, ‘You are strong and healthy. You should be working, not begging,’ so they gave me nothing.”

“If you steal, they’ll put you in prison.”

“That’s the only thing that stopped me. But the Lord had pity on me and instead of letting me go the wrong path, he sent me here to you.”

“What were you thinking when you were standing there looking in?”

“I was saying to myself, ‘How lucky those boys are, happy and cheerful, running, jumping, singing ... and I felt jealous. I wanted to join them but I didn’t dare.”

“Will you come here in future on Sundays?”

“If you let me, I’ll come gladly.”

“Come then. You’ll be welcome. Meanwhile, for supper this evening and a place to sleep tonight, let me see to it. Tomorrow I’ll bring you to a good employer and he will give you food, lodging and work.”

In the light of the incident described above, what do you see as the important elements of Don Bosco’s response to the young boy’s situation? ………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… ………..………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… ………..………………………………………………………………………………………………………………………………………………… .................................................................................................................................………………….. …………………………………………………………………………………………………………………………………………………………… ………..………………………………………………………………………………………………………………………………………………… .................................................................................................................................…………………..

2. EDUCATIVE ASPECT

Illiteracy was widespread but, especially after 1830, there was a new interest in the education of the masses. A great effort was made to provide more elementary and professional schools to meet the needs of the huge number of young people coming into the city.

After Church functions on Sundays and holidays, and on weekday evenings, many young people used to come to the home of Don Bosco and Don Borel. These two good priests, always ready to help, converted their rooms into classrooms and taught the three Rs.

Then in the autumn of 1845, Don Bosco rented three rooms in a house belonging to a certain Signor Moretta and there he was able to provide evening school for 200 pupils. Later on, the school catered not only for young people but also for about 100 adults who were illiterate. Don Bosco saw the need to prepare the young people for a trade. From 1853 on he started classes in tailoring, bookbinding, carpentry and printing. Public speaking, singing and music were also part of the school programme. Don Bosco felt that these contributed to the religious and moral education of the young people.

All over Turin these schools were spoken about as something of a novelty. Many professors and other prominent people frequently came to visit them. Even the Municipality sent a Commission made up of three gentlemen to see if the results being spoken about were genuine or exaggerated. Those three gentlemen themselves examined the pupils in reading and pronunciation, in arithmetic and the metric system, in public speaking and so on, and they could not understand how young people who had been illiterate up to the age of 16 or 18 could have made such progress in just a few months. When they saw a large number of young adults engrossed in study instead of wandering the streets of the city, the honourable gentlemen left full of enthusiasm and admiration.

Don Bosco began to send some of his students to the University. Professor Prieri was impressed by the excellent results of these students in the examinations and was prompted to exclaim, “At Don Bosco’s, they study and they study really well.”

A certain Signor Ferri was sent to the school as an inspector. He visited the third year class which had 124 students. When the inspector was about to leave, the teacher, Cleric Celestine Durando, offered to accompany him to another school. The inspector, however, tried to dissuade him saying that if he were absent from the classroom, even for a few minutes, those lively youngsters would create noise and disturbance

“Don’t worry, Professor,” the teacher said. “I am quite sure that none of them will open his mouth or move from his place.”

“Impossible,” the Professor commented, “It’s impossible for 130 pupils to stay silent in the absence of the teacher.”

However, he allowed the teacher to accompany him a bit of the way and then he said, “Let’s go back and check if they are as quiet as you say.” He crept up silently to the school entrance, peeped in through the keyhole and found all the pupils in their places in perfect order, just as if the teacher were sitting at his desk.

As he went away he said, “I would not believe this if I did not see it for myself. It is amazing and a credit to you and your pupils.”

Professor Rayneri, the most distinguished of the teachers of Pedagogy at the Royal University often used to say to his students, all future teachers: “If you want to see really good pedagogy in practice, go the Oratory of St Francis de Sales and observe what Don Bosco does.”

In the light of what you have just read, what do you see as the important elements of Don Bosco’s response to the situation of the young people? …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… ……………………………………………………………………………………………………………………………………………………………

3. RELIGIOUS ASPECT

The disintegration of families and migration to the cities led to many Catholics becoming alienated from their parish and from the practice of the faith.

The Church found itself in a new situation. A different approach was needed and a huge effort was required to connect with significant sectors of society: young people, workers, migrants and also with the intellectuals.

Two English gentlemen, one of them a Minister in Queen Victoria’s government, came to the Oratory, accompanied by a noble gentleman from Turin. They had a look at the place and were then brought by Don Bosco to a room where about five hundred boys were studying. They were amazed to see so many boys in perfect silence with only one assistant in charge. Their amazement grew when they heard that perhaps a whole year could pass without a single disturbance or any occasion to inflict or even threaten punishment.

“How do you manage,” the Minister asked “to achieve such silence and discipline? Please tell me.” Then he turned to his companion who happened to be his secretary and said, “Write down what this priest says.”

“Sir,” Don Bosco replied, “The means we use will not work with you.”

“Why not?”

“Because they are secrets revealed only to Catholics.”

“And what are these means?”

“Frequent confession and communion, and daily Mass attended with devotion.

“You are right. We lack these powerful means of education. Are there no other means we can use?”

“If you don’t use these elements of religion, you will have to have recourse to threats and the cane.”

“You are right! You are right! Either religion or the cane! I will tell them that in London!”

In the autumn of 1863, at the beginning of the scholastic year, Don Bosco gave a good-night in which he said:

“I have something very important to say to you. I want you to help me in an undertaking, something that is very close to my heart: the salvation of your souls. This is not just the principal reason for which I came here – it is the only reason! But without your help I can do nothing. I want us to be in agreement that between you and me there will be real friendship and trust.”

Canon Anfossi relates that one evening he saw a priest entering the Oratory. He wanted to speak to Don Bosco. Canon Anfossi accompanied him to the parlour on the first floor and went in search of Don Bosco. Anfossi waited outside until the conversation ended and then accompanied the priest to the front door. A little later Don Bosco arrived and said:

“Do you know what that priest came to tell me?”

“No!” replied Anfossi.

“He came to reprove me,” Don Bosco said, “because I encourage my boys to approach the Sacraments too often. ‘It is enough for them to go on the main feasts of the year,’ he said.

‘Otherwise they become impostors.’ Don Bosco went on to say, ‘I told him that the religious education I gave to my boys bore great fruits of virtue and brought me great consolation, and that was the teaching of the great saints. But he persisted in his idea so I got up and told him to ask Don Cafasso what he thought.”

One day Don Bosco approached a boy who had not been to the Sacraments for some months and said to him, “Hey, my friend! Would you like to come to lunch with me tomorrow?”

The boy accepted and Don Bosco added, “You know that I have lunch tomorrow morning at 7.30,” referring to the Eucharist Meal at Mass.

Sometimes when Don Bosco came across a boy quarrelling with his companions or holding stubbornly to his own opinion, he would interrupt, call him aside and say:

“I would like us to do something good.”

And when the boy asked him what he had in mind, he would whisper in his ear:

“I want us to do a good washing, so that you can become a friend of God and have the protection of Our Lady.”

On another occasion a boy was running around in recreation, totally absorbed in the game, not knowing whether he was coming or going, when Don Bosco stopped him:

“How are you?”

“Fine!”

“And your soul?”

At this unexpected question the boy looked at Don Bosco a bit confused, then lowered his eyes, shook his head, scratched his ear and muttered:

“Yes, well ...”

“If you were to die tomorrow, tonight, today, would you be happy?”

“Not very!”

“So when will you come to confession?”

“Tomorrow morning.”

And he kept his word,

Once when he was in the middle of a group of boys Don Bosco said to them:

“Do you want to be saints? Confession is the lock, and the key is confidence in the priest. This is the way to enter the gates of paradise.”

On yet another occasion he said, “Confession and communion are the two wings to fly to heaven.”

One day a young assistant told his students in class that it would be very good and very pleasing to Don Bosco and to the Lord if a number of them were to go to communion every morning. He asked them each to choose a day in the week when they would go and they all agreed. Then the eager young teacher got a sheet of paper, beautifully gilded and decorated with flowers, and wrote down the names of the pupils in seven groups, one for each day of the week. Delighted with himself, he brought it to Don Bosco for him to approve and sign. Don Bosco looked at him kindly, praised his zeal in encouraging frequent communion but said:

“I will not sign it.”

“But why not, Don Bosco, if it is good?”

“Good! Excellent! But it must be spontaneous. You see, if I sign this, your pupils would think that Don Bosco was ordering them to go to communion, and this is not our way. And if some of the boys do not go to communion on the day agreed, don’t tell them off. Pretend not to notice. Exhort and encourage, but nothing more.”

In the light of what you have just read, what do you see as the important elements of Don Bosco’s response to the situation in which he found himself? …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… ...................................................................................................................................................... …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… ...................................................................................................................................................... ……………………………………………………………………………………………………………………………………………………………

3. POLITICAL ASPECT

There was a great upheaval in Italy with the change in the political system from an absolute monarchy to a democratic society. The process of unification of the country had already begun, and the temporal power of the Papacy was about to end. Newspapers enjoyed a greater freedom. Liberal ideas were being spread everywhere and political manifestations were the order of the day.

At first it might seem that Don Bosco wanted to have nothing to do with the social and political aspect. But when we look more closely we see that he did not want his Oratory to be ensnared in politics.

The Marquis Robert d’Azeglio came to Don Bosco one day inviting him to let his boys take part with all the other Institutes in a spectacular festival that was to be held in Piazza Vittorio Emmanuele. D’Azeglio and Don Bosco had met several times in the homes of some of the noble families of Turin. The Marquis insisted and he was quite sure that Don Bosco would have agreed. But Don Bosco answered, “Signor Marchese, this Hostel and this Oratory are not an Institute. We are only a poor family, living on the charity of citizens. We would be laughed at if we pretended to be what we are not.”

“Precisely,” the noble gentleman replied. “Let the citizens know that this work of yours which is just beginning is not opposed to modern institutions. This will be to your advantage. Donations will increase. I myself and the Municipality will be generous towards you.”

“I thank you for your good will, but I am firmly resolved to keep to my sole purpose which is to do good to poor boys by means of education and work, and not to confuse them with ideas that don’t concern them. By gathering these young people together and helping them to become good members of their families and honest citizens in society, I demonstrate clearly that, far from being opposed to modern institutions, my work is completely in harmony with them.”

“I understand,” said D’Azeglio, “But you are mistaken, and if you persist with this approach your work will be abandoned by all and it will become impossible for you to continue. You need to study the world, my dear Don Bosco, you need to know it and to be able to bring both old and new institutes into line with the times.”

“I am grateful for your advice, my dear Marquis, and I will benefit from it. But forgive me if my boys and I cannot take part in your festival. Invite me to some place or some work where a priest can exercise his ministry and you will find me ready to sacrifice everything, but I do not want to upset the minds of my young people by making them take part in festivities that they do not appreciate the significance of. And then, dear Marquis, in the situation in which I find myself, I am determined to stay out of everything related to politics. I am neither for nor against.”

Referring to the Oratory, Don Bosco wrote in a letter to Doctor Carranza:

“Experience has convinced us that the only way to support civil society is by caring for poor young people. By looking after these abandoned boys we reduce the number of strays and pickpockets. The money in people’s purses is safer. Citizens rest more peacefully in their homes. Those who might otherwise go on to populate the prisons and become the scourge of civil society become instead good Christians and honest citizens. They earn their bread honestly by the sweat of their brow and bring honour to their families and the place they come from.”

In the light of the episodes you have just read about, write down here what you see as the important elements of Don Bosco’s response to the situation in which he found himself: …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… ……………………………………………………………………………………………………………………………………………………………

Here is a summary of the needs and challenges Don Bosco had to face and how he responded to them.

THE SITUATION AT THE TIME OF DON BOSCO: NEEDS AND CHALLENGES	DON BOSCO’S RESPONSE
Social and Economic: Transition from agricultural to industrial society with all the accompanying problems: poverty, exploitation, homelessness, etc.	Don Bosco chose to work with poor and abandoned boys; gave them somewhere to live, and a home where they belonged. He also found jobs for them.
Educational: Illiteracy: little or no education for the masses.	Don Bosco made every effort to provide a good all-round education for his boys through evening classes, schools and workshops for various trades.
Religious: A gradual weakening of the faith as a result of the disintegration of families, migration, separation of Church and State, anti-clericalism.	Don Bosco gave religious instruction to strengthen the faith of his boys. He encouraged them to receive the Sacraments of confession and communion, spread devotion to Our Lady and directed his boys along the road to holiness.
Political: Transition from absolute monarchy to democracy, unification of Italy, exclusion of the Church from the mainstream of society.	Don Bosco prepared his boys to take their place in society as honest and useful citizens.

This fourfold response of Don Bosco to the needs of his time can be seen in various initiatives that he started: the Oratory, school, workshops, publications, the Shrine of Our Lady ...

Following in the footsteps of Don Bosco we too are called to respond in similar manner to the needs and challenges of our present day situation.

Working as a group, reflect on these two questions and write your answers in the columns below:

1. What are the principal needs and challenges to be met in the situation of young people today?

2. What should be done to respond better to these needs and challenges?

OUR SITUATION: NEEDS AND CHALLENGES	HOW SHOULD WE RESPOND?
Social and Economic:
Educational:
Religious:
Political:

8. SALESIAN CONSECRATED LIFE

We have seen that in the Church there are three fundamental vocations or ways of following Christ, each with its own characteristics: the vocation of the lay person, the vocation to consecrated life and the vocation of the priest.

When Don Bosco was called by God to carry out his mission to poor and abandoned young people, he realized that he could not do it alone and so he sought collaborators. He was blessed from the very beginning of his work with lay people and priests who helped him in running the Oratory, especially on Sundays. But the work of the Oratory grew and the number of boys increased. The service offered became more complex and the work expanded beyond the confines of Valdocco. Don Bosco then chose as his closest collaborators those who were willing to live a consecrated life in the service of the young. He founded a religious institute, the Congregation of St Francis de Sales.

Why this choice? Why did Don Bosco link consecrated life with service of the young?

1. First of all, because Don Bosco was inspired from above. Through the maternal intervention of Mary, the Holy Spirit led him to found a society of “consecrated” educators of the young.

In the Biographical Memoirs³ there is the description of a dream Don Bosco had. In it he complained to Our Lady that, after all his efforts to attract collaborators, they ran away and left him alone. Our Lady said to him: “Do you want to know what to do so that they will not run away in future? Take this ribbon and tie it on their foreheads.” Don Bosco took the white ribbon from her hand and saw written on it the word: Obedience. He tried doing what Our Lady had told him and tied the ribbon on the forehead of each of his collaborators. Immediately he saw a great and wonderful change which increased as his mission grew: his collaborators no longer had any thought of running away. They stayed and continued to help him. “That’s how the Congregation was founded,” Don Bosco said.

2. Don Bosco did not consider his work for the young as a mere philanthropic service but rather an enterprise that was both divine and human, insofar as it required a vocation of complete dedication to God for the salvation of the young (in imitation of Jesus whose life was completely centred on the Father for the salvation of all people). It follows, then, that the more our life is centred on God, the more authentic and effective our work becomes.

• Consecrated life as a close following of Jesus means that with Jesus and like Jesus we feel sent by the Father to the young to lead them to the Father. We try to lead young people to know and experience the Father’s love for each of them.

• Following Jesus we make vows of chastity, poverty and obedience in order to be totally available to God the father and his Kingdom. Not having children of our own through marriage, we love all the young people we work for. We give up material goods and possessions, except insofar as they are strictly necessary for our life and work, and we put all we are and all we have at the service of the poor. We sacrifice a way of life of our own choice and are ready to go to wherever our service is most needed.

• Our closeness to Jesus leads us to share in his compassion for the poor and the weak. In the cry of poor and abandoned young people, we hear the voice of God calling us.

• We feel the thirst of the heart of the Redeemer and we make our own the “da mihi animas” of Don Bosco. We are driven by pastoral charity and a passion for the evangelization of the young.

• We imitate the Good Shepherd in his gentleness and self-giving. Like him we go towards the young. We take the first step towards them and we try to become their friends.

3. Don Bosco saw apostolic work done in community as the most effective means of serving the young:

• Being part of a specialized apostolic group (the Salesian Congregation), we are better prepared and better nourished spiritually.

• We enjoy a certain stability and continuity in our work. We share the experience of different generations and different countries, and this helps us to face the growing complexity of the world of the young. We are able to offer a long term service.

• We have a relative autonomy which allows us to bring our service to the areas where it is needed most.

• We work in small dynamic units (communities) that are very united because they have the same spiritual tradition, the same formation and way of acting, a family spirit that sustains us, and a life in common that fosters communion and co-responsibility.

• We can be generously available towards those we serve and able to accompany them personally when necessary. We can organise programmes of youth ministry with greater freedom and creativity. We are able to form our lay co-workers to be co-responsible for the educational project, and to share the richness of our charism and spirituality with those who desire it.

4. Don Bosco considered the example of the educators one of the most important factors in the education and evangelization of the young. He saw the witness of consecrated persons as an important and essential contribution to the formation of the young.

• We bear witness to God in whom we find our happiness and fulfilment, and the profound meaning of our lives. We give the witness of our relationship of love with God in faith and in prayer.

• We bear witness to Jesus and to the beauty of falling in love with him and of being “a living memorial” of his presence and action in the world of today.

• We bear witness to the Church, offering a living experience of Church by our way of living, loving, praying and working together.

• We bear witness to the Christian life. We show that with God’s grace it is possible to live in chastity, to live in peace and dialogue and harmony, despite all the differences between us as persons. We educate to the true meaning of love, of sharing and solidarity with the poor, of freedom (which comes from obedience to the will of the Father). We teach that what we are is more important than what we have. Our lives invite others to look towards the things of heaven and are a reminder to all of the universal call to holiness.

Imagine that you are Don Bosco alive today ... You, Don Bosco, are a young priest ordained two years ago and you have no clear idea as yet of what you will do in the future. You are talking to Don Cafasso, your spiritual director. In your heart there is an ardent flame of love for God and for the young. Your eyes are fixed on images of boys and young people who are abandoned and in danger – street boys, delinquents, youngsters who have been abused sexually, exploited at their place of work, drug addicts, victims of consumerism leading broken and fragmented lives without meaning. They are the young people whose situation was described in the preceding pages. Now what do you intend to do? What response would you give today to these needs and challenges facing young people? (From the various options, choose one and give reasons for your choice.) …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………………………… ……………………………………………………………………………………………………………………………………………………………

If you were invited to speak to young people on Salesian consecrated life – what it is and why it is a beautiful vocation – what would you say?

9. THE TWO FORMS OF SALESIAN CONSECRATED LIFE

We have seen how Don Bosco sought to give a fourfold response – social and economic, educational, religious and political – to the needs and challenges of the poor and abandoned young people of his time.

Don Bosco had a precise and integrated understanding of the young person. He was not a mere animal, nor a spirit without a body, nor a machine, but a living synthesis of spiritual longings and bodily functions, directed towards the things above but tied to earth, anchored in God and, at the same time, firmly rooted on earth and in human society.⁴

He saw the young person in need of food, shelter, clothing, job training, and values to guide him in life. He recognized also that the young person needed to know his Christian faith and to live it, to pray, to be cleansed from his sins, to be nourished in the Eucharist, and to live as an active member of the Church.

For Don Bosco all this was part of the integral salvation of the young, or “the total well-being of man directed to Christ”⁵ Don Bosco summed it up in one phrase: honest citizen and good Christian. He wrote in the Regulations: “The overall purpose of the Houses of our Congregation is to assist and benefit our neighbour, especially through the education of the young, helping them through the years when they are most at risk, instructing them in the sciences and arts, and introducing them to the practice of Religion and virtue.⁶

We are talking about a single objective with two aspects: that of human promotion since the person is a citizen of an earthly society, and the aspect of education to the faith since he is destined by God to cooperate in the building of the Kingdom here on earth which will one day find its perfect fulfilment in eternity. These aspects are inseparable. Each of them requires the other and enriches the other.

Human promotion requires evangelization so that Christ’s message and his grace may penetrate everything in the world, and especially every human person and all human activity.

In his growth to human maturity, the human person is exposed to temptation and needs the light and power that come from Christ.

So also society bears the marks of sin (in the form of corruption, injustice, exploitation, domination ...) and needs the values of the Gospel of Christ to create a new order based on love, justice and peace.

For this reason the Salesian Congregation and every Salesian community directs its mission in the first place towards the young, especially the poor and abandoned, and is committed to promoting their all-round development to help them to become “honest citizens and good Christians.”

The Salesian community is different from any other. In fact, Don Bosco wanted to found a congregation that would have a “new style” as suggested by the minister Ratazzi and also, more importantly, by Pope Pius IX in his audience of 21 January 1877: “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 lay, cloistered 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 the midst of the world... to give glory to God. It has been raised up so that all may see that there is a way of giving to God that which is God’s and to Caesar that which is Caesar’s.⁷

Following the Pope’s recommendation, Don Bosco founded a Congregation in which the communities had a “unique” structure, adapted to the needs of the new civil society that was emerging. Thus the way of life, the flexibility of structures, the habit, the readiness to adapt, the family style of living together, the terminology used (house, Fr Rector... ), the areas of apostolate chosen, participation in the world of work, etc. had to be in keeping, as far as possible, with the inescapable demands of the process of secularization on which society had rapidly embarked.⁸

The very nature of the Congregation would be geared towards witness and service open to the world. Prayer and the religious vows would be the source of motivation for the work of education needed to build a civilization of love. The mission to the young would move the Salesian to be an evangelizer within the context of a profane culture, to be an educator who would open the horizons of human development to the indispensable mystery of Christ.

As we can see, then, the Salesian mission in its twofold dimension of human promotion and evangelization is vast and complex. It is unlikely that an individual, no matter how gifted he may be, will be able to accomplish it fully all by himself. For this reason the mission in its twofold dimension is entrusted to a community of confreres.

Each dimension however is “incarnated” in the person of the two figures that make up the Salesian community, the Salesian brother and the Salesian priest. The two kinds of confreres live the same Salesian vocation. Both receive the essential charism of the community. One lives mainly (but not exclusively!) the religious dimension of the mission, while the other lives mainly (but not exclusively!) its secular dimension.

Read the following parable: THE FINGERS OF THE HAND Once upon a time, there was an argument between the fingers on an old man’s hand. Each of them thought it was better than the others and claimed to be the most important. The thumb said; “I am the most important because I am fatter than any of the rest of you, and I can exert more pressure than you can.” The index finger did not agree. It said, “I think I am the most important. I show my authority by pointing, and I am good at gripping things. Besides, you need me to handle money.” “Well,” said the middle finger, “I consider myself the most important, After all, I am longer than any of you.” “You are all very presumptuous,” said the ring finger, “But I am the most important. Look, I wear the ring, the symbol of love which governs all human relationships.” The little finger was reduced to silence in awe of its more powerful and more gifted brothers and sisters. When the old man wanted to life his bag, the thumb said it would do it all by itself, and told the others to stay away. Despite all its efforts, however, it did not succeed in lifting the bag. Then the index finger tried, all by itself, but it did not succeed either. And each of the others failed likewise. Then the little finger spoke. “Why don’t we all try together?” And together the five fingers had no difficulty in lifting the bag.Each of them felt embarrassed but they accepted that they were all important and that they needed each other. What is the message of this parable? Write your response to this question and then compare answers with others in the group.

Here are two extracts from talks given by Don Bosco. Read them and underline the words which you think are significant. At the end, all the members of the group should share their responses. [On 29 October 1872, Don Bosco gave a talk to the aspirants to the Congregation. Among other things, he said:] Our goal is to save our souls and those of others. How noble an aim! Jesus Christ, the Son of God, came into this world for no other purpose than to save what was lost. The finest gift and honour he bestowed on his dearly beloved apostles and disciples was to send them out to evangelize the world. It is noteworthy that he sent them first to Israel and later to the whole world. So, also, we are to begin with those who are nearest to us. The best way to save our soul and that of others is to reform ourselves and set a good example. Let us do everything with the precision of Swiss watches. Let us perfectly carry out the task the Congregation has entrusted to us. Some lay religious may say, “The Congregation may well aim at saving souls, but this is for priests, not for us.” Nowhere does the communion of saints appear so true as in a religious congregation, where anything one religious does benefits the others.…. Here the comparison of a watch factory is quite apropos. When all the components of a watch are precision-made, they mesh perfectly. The result is a precision watch. True, some parts are more delicate and essential than others, but remove any part at all and the watch will no longer function properly.9 * [On 19 March 1876 Don Bosco gave a talk to the Salesians, novices and aspirants (clerical and lay), the Sons of Mary and some boys, about 250 people in all. Here are some extracts from the talk:] One day Our Divine Saviour was walking through the countryside in the neighbourhood of Samaria. Gazing about him at the plains and valleys and seeing a bountiful harvest, he pointed it out to his apostles that they too might enjoy the sight. Soon, however, they noticed that there was no one to harvest it. Turing to the apostles and certainly alluding to something far more sublime, Jesus said to them, “The harvest is great but labourers are scarce.” Throughout the centuries the Church and people of all nations have re-echoed this anguished cry. […] But the workers are few – not just priests but all those who in one way or another work for the salvation of souls. Certainly, priests are more directly involved in harvesting souls, but they are not alone, nor are there enough of them. All those who work for the salvation of souls are called apostolic labourers, just as all who help in harvesting are themselves harvesters. See how many kinds of labourers we need to work a field. Some plough, others clear the ground, break up clods, rake the soil, sow seeds and cover them with earth. Others cut the weeds such as darnel, tare or vetch. Somebody has to hoe, and cut or uproot the weeds. Others will have to water the soil at the appropriate time and turn the soil. Somebody else reaps and ties the corn in sheaves. Then there is the one who loads it unto the cart and brings it into the barn. Somebody then spreads it out, somebody else threshes it, somebody else separates the grain from the straw, someone else cleans it, sifts it, puts it into sacks, carries it to the mill, and various people there grind it into flour. Then others sift it again, knead it into dough, and put it in the oven ... you see, my friends how many different kinds of workers are needed for the harvest to reach its purpose, and to become the bread of Heaven. The Church, too, needs all kinds of labourers, and I mean all kinds. No one can ever say, “My conduct is blameless, but I would never be any good working for God’s greater glory.” Don’t think that way, because everyone can do his share. I believe I am not wrong in saying that all of you here present – priests, students, artisans, and coadjutors – can become true evangelical labourers in the Lord’s vineyard. How? In many ways. [There follow some paragraphs in which Don Bosco speaks about prayer and good example, and offers some moral and spiritual advice. Then he continues:] These and a thousand other ways are open to all workers in the Lord’s vineyard, be they priests, clerics or laymen, regardless of age and position. Everyone, you see, can help gather in the Gospel harvest as long as he is motivated by zeal for God’s honour and the salvation of souls. Now you may wonder, “What are you driving at, Don Bosco? What are you trying to tell us and why?” My dear sons, the cry of “The labourers are few” did not resound only in past years, but it is more imperative than ever in our present day and age. The harvest allotted to our Salesian Congregation grows daily at such a pace that I may well say that we do not know where to begin or how to go about our task. That is why I would like to see all of you very soon working hard in the Lord’s vineyard. An extraordinary number of requests for new boarding schools, houses and mission stations reach us from different parts of Italy, France, and foreign countries, such as Gibraltar, Algeria, Egypt, Sudan, Arabia, India, China, Japan, Australia, Argentina, Paraguay, and practically all South America. Everywhere the scarcity of evangelical workers in thoroughly shocking when we consider how much good can be done and remains undone through lack of missionaries... But I do not intend to urge you to journey to such distant lands. Some can, but not all, and there are reasons. First, we have an urgent need right here, and again, not everyone called to the Salesian Congregation is inclined to go so far. But in view of such need and such a lack of evangelical labourers, realizing that you can all in one way or another work in the Lord’s vineyard, how could I keep from revealing my heart’s desire? ... How was I to turn a deaf ear to people appealing to us from all sides? I feel that it is God himself speaking though them. Can I remain silent and not try to bolster the ranks of the missionaries, when God makes it to clear that he wants to accomplish great things through our Congregation? [There follow some paragraphs of moral and spiritual exhortaion, and then the conclusion:] Let a strong brotherly love reign among us so that what happened in the Church will also occur in our Congregation. Besides the apostles there were seventy-two disciples, deacons, and other evangelical co-workers, all toiling in harmony with each other, all bound together by firm brotherly love. That is why they succeeded, as they did, in changing the face to the earth. So, too, with us. Wherever we may be, whatever tasks may be assigned to us, let us strive to save souls, and, above all, our own. Do that, and that is enough.”10

10. THE SALESIAN BROTHER

Don Bosco began his work at the Oratory in 1841. The boys who came to the Oratory on Sundays were workers. Don Bosco drew up contracts between them and their employers, to ensure that they were treated fairly, and that they has sufficient time for rest and time to fulfil their religious duties.

Don Bosco saw that conditions in the factories and workshops were not good for the physical, moral and spiritual needs of the young workers. For this reason from 1853 on he opened various workshops in Valdocco itself, where the young people could learn tailoring, shoemaking, bookbinding, carpentry and printing. He himself taught some of these trades, but he needed others to help him. He took on lay helpers who were called “coadjutors.”¹¹

When Don Bosco founded the Salesian Society on 18 December 1859 with 17 other members, there were no brothers among them. Soon however some lay members entered the novitiate and on 14 May 1862 there were two brothers amongst the first professed members of the new Society. For Don Bosco these lay members were equal in status to the priest members. Don Bosco wanted a single consecrated vocation open to members who opted for the lay state or for priesthood, all sharing the same consecration, community life and mission.

Don Bosco was not afraid to entrust high responsibility to his brothers. Joseph Rossi and Andrew Pelazza, for example, were the legal representatives of the Oratory before the State. Joseph Rossi was invited to the fourth General Chapter as representative of the Salesian Brothers and as the one in charge of the Schools of Arts and Trades. Peter Cenci received the title “Professor” and “Knight of the Crown” as a result of the publication of his book “Tailoring Methods,” and he represented the tailoring section in various exhibitions and competitions. Joseph Gambino was for a long time manager of the Catholic Readings, the Library of Italian Youth and the Salesian Bulletin, and in 1891 became General Manager of the whole Salesian Publishing House.

The Salesian brother is an educator and pastor of the young in a variety of activities – catechetical, missionary, evangelizing, educational, administrative, secretarial and domestic. Modern society is founded on work and “the world of work” has become of great importance in many countries. For this reason, activities in the area of work are among the most important apostolic activities of the Salesian brother. Because he is close to the young and to the realities of the workers’ world, his bond with young people and the world of work is a key aspect of his identity.

As an educator the Salesian brother is able to face the huge challenge there is in preparing young people for life in the world of work today, not only in terms of training them for their trade but especially by giving them a sound preparation for the social, ethical, spiritual and Christian challenges they will meet in life.

He inculcates in them the personal and social values that are needed in the world of work, as, for example, a spirit of brotherhood, solidarity and community, together with self-discipline and respect for every individual person.

At the same time, he teaches them and helps them to overcome the evils that threaten them: a materialistic understanding of life, indifference in spiritual matters, individualism, feelings of hostility and the temptation to violence.

Moreover, through his attentive concern and constant love for them, he gives witness to a deep sense of universal brotherhood as an antidote to all forms of selfishness, exploitation and self-interest. In brief, the Salesian brother prepares young people to take their place with dignity in the Church and in society, and to contribute from within to the Christian transformation of society. Don Bosco used to say: “honest citizens and good Christians.”

But even though he is close to the world and secular affairs, the fact remains that he is first and foremost an evangelizer. He does not evangelize through priestly work - preaching, celebrating the sacraments, etc. Nor is he like a lay person outside: in fact, he works within a religious community and not in all secular affairs as the lay person outside religious life does, but only in those matters that are in keeping with the charism of the founder, He tries to act as a leaven and to transform these affairs in line with the gospel.

Moreover, the consecration which derives from his religious profession confers on him the Church’s mandate to proclaim the Gospel. It gives a certain quality to his work of evangelization insofar as it makes him a living witness to transcendental truths that go beyond the world: God, the kingship of Christ, the life to come, etc. His presence as a consecrated person in a secularized world is all the more urgent and precious at the present time. He reveals the kingdom of God already present in the world, in the kingship of Christ in our lives and in the values we live: love, peace, justice, etc., and the Kingdom that is to come, which we are all committed to building.

The biggest challenge facing the Salesians Brother and his greatest contribution is the work of evangelizing in the secular world. His profession, whatever it might be, brings him close to the young and to ordinary people, and they are attracted to him because he looks like one of them.

In evangelization what matters most is the witness of a person’s life, as a Christian and a consecrated lay Salesian. This is what attracts young people and raises the question: why does he live this kind of life? The Salesian Brother leads young people to recognize the presence of God in the world, more by deeds than by words, and shows them how to live a life of faith in the midst of secular affairs. Venerable Simon Srugi was a Salesian Brother who lived and worked among Muslims. They used to say, “To look at Simon and remember God were one and the same thing.” They also used to say, “His presence was like the shadow of the presence of God.”

Then there is the climate the Salesian Brother manages to create in the group or in the workshop or school or playground. Today more than ever climate, which is the result of values lived, is a powerful communicator of those values to all who come in contact with it. The Christian climate, therefore, of the place where the Salesian Brother lives and works, exercises a powerful influence on all who are touched by it.

In third place there is dialogue or animation. The words of a Salesian Brother have a particular efficacy when his heart is in love with Christ. He shows great respect for those with whom he speaks and he makes them open to love and to search for the truth. He helps them to enter into themselves and encounter God there, to discover the religious dimension when they reflect more deeply on their experience and the human questions that arise. He willingly shares his faith-experience with others, introducing them to Jesus Christ as the centre of his life. There is a whole work of listening and responding, of persuading and convincing.

The Salesian Brother is called to be an example in the Church of how to evangelize in the field of secular activities. The Salesian Brother brings his specific lay contribution to the prayer, life and work of the community. He offers a service to the educative pastoral community, the Salesian Family and the Salesian Movement. In harmony with the priest-members, he maintains the unity of the charism of Don Bosco. Together they enter into dialogue and fraternal collaboration for their mutual enrichment and greater apostolic fruitfulness.

Read the following text and underline the phrases that are significant regarding the identity of the Salesian Brother. [In October 1883 Don Bosco went to San Benigno Canavese for the clothing of the clerical novices. Before returning to Turin he spoke separately to the Brother novices. “This morning’s gospel [he said] told us: “Fear not, little flock,” [Lk.12:32] You too are the “little flock,” but you are not to be afraid – “fear not” – because you will grow. I am very happy that we have begun, with regularity, a year of novitiate for our artisans. This is the first time I have come to San Benigno since you have been here, and, although I came for the investiture of the clerical novices and will be here but one day, I did not want to leave without saying a few words to you in particular. I will develop two ideas. First, I want to explain to you my idea of the Salesian coadjutor because I have never had either the time or opportunity to go into a good explanation. Well now, you are gathered here to learn a trade and to train yourselves in religion and in piety. Why? Because I need helpers. There are some things priests and clerics cannot do, and you will do them. I need to be able to take one of you and send you into a printshop, and say, “You take charge and make sure all goes well.” Another I will send into a bookstore and say, “You run this place and make it work well.” I need someone I can send to a house and say to him, “It will be your job to see to it that this workshop or those workshops run in an orderly fashion and leave nothing to be desired. You will make sure that the work is turned out as it should be.” I need to have someone in every house who can take responsibility for matters of greater trust, like managing money, settling disputes, and representing the house to outsiders. I need to have things running smoothly in the kitchen and in the doorman’s quarters, to have supplies ordered promptly, to see to it that nothing goes to waste, no one goes out, and so forth. I need people I can trust with these responsibilities. You will have to be the ones. In a word, you are not those who do the actual work or job, but rather those who direct. You are to be like bosses over the others employees, not their servants. But everything in its proper order and within proper limits. Your task will be to direct, as co-owners of the workshops. This is my concept of the Salesian coadjutor. I really need to have many who will come to help me in this way! Therefore I am glad to see that you are wearing proper and neat apparel, that you have comfortable beds and dormitory cells, because you are not to be servants, but masters, not subjects, but superiors. And now for my second thought. Since you are to come to my aid in both great and delicate tasks, you must acquire many virtues, and since you are to direct others, you must first of all give good example. It must be that wherever one of you is present, there is also orderliness, morality, goodness. For, “if salt should lose its flavor ...” Well now, let us close as we started. “Do not fear, little flock.” Don’t be afraid for your number will grow, but that growth must be particularly in goodness and work. Then you will be like invincible lions and you will be able to do much good. Furthermore, “it has pleased your Father to give you the kingdom” [Lk 12:32], a kingdom, not slavery, but especially an eternal kingdom.12 Group sharing should follow.

Read the following two texts and write on a sheet of paper the ideas that strike you. How do these messages relate to the mission of the Salesian Brother? An American preacher in a restaurant in Beijing asked the waiter to explain what religion was for the Chinese. The waiter invited him to come to the window and then asked him: “What do you see, Sir?” “I see a street and houses and people walking and buses and taxis.” “And what else?” “I see trees.” “Anything else?” “There’s the wind.” The Chinese stretched out his hands and said, “That, Sir, is what religion is!” ******************* The mission of a Catholic school is to give young people a comprehensive education which is not limited to the hours of religion. The school creates an environment in which the young people pass the greater part of their day, year after year. It is in this familiar environment that they become able to respond profitably to an implicit education to faith which takes place through the life of the school. It is an education that works through an indirect and informal communication of Christian values and attitudes. Compared to the printed curriculum for religious education, the implicit religious impact is like an unprinted curriculum transmitted by the teachers in the way they treat all subjects, including purely secular ones, and the way they behave in the school. The quality of social relationships, the general climate which results and the sense of community serve to enrich the relationships between teachers and pupils, and form a community which educates and nourishes. Faith is not only a question of conscience – it is life itself. The educator is not simply a teacher – he is a witness. All who share in the pastoral mission of the catholic school know that what they do has a more profound impact than what they say. The quality of relationships in the school determines the quality of the educative work. The teachers guide the young people in discovering Christ, by the quality of their Christian formation and their teaching. Obviously they try to make their pupils understand that Christ is the reason for which they live, but this message will reach the hearts of the young people only if they can see its influence on the behaviour and lifestyle of those who present it. (Card. Paul Poupard, President of the del Pontifical Council for Culture). Share your reflections with the group.

11. THE SALESIAN PRIEST

The Salesian priest is different from a diocesan priest in that he is first and foremost a person consecrated to God by his religious profession, and as such he is “a living memorial of Jesus’ way of living and acting” (VC 22) through the vows of chastity, poverty and obedience. He lives, prays and works in community together with his Salesian confreres. He is committed to the mission to young people, especially those who are poor and abandoned, working for their total salvation after the example of Don Bosco. To this mission he brings his specific contribution: acting in the name of Christ the shepherd he carries out the ministry of the Word, of sanctification and of pastoral care.

To act in the name of Christ the shepherd means to have a heart full of pastoral charity which “prompts him to seek through his every word and gesture to be an authentic pastor with the heart of Christ himself. It is his first and chief task!” ¹³

• Through the ministry of the Word he brings Christ’s word to the young in very varied situations and using different forms of communication - preaching, counselling, guidance and dialogue – he tries to awaken and strengthen the faith of the young people so that will transform their lives.

• Through the ministry of sanctification which he exercises in different ways, he seeks to bring young people to life in Christ, introducing them to liturgical and personal prayer, and through the celebration of the sacraments of Eucharist and Reconciliation.

• Through the ministry of pastoral care he supports, directs and guides every young person in his effort to live his Christian life with joy and commitment, to discover his vocation and follow it, and to participate fully in the life and mission of the community of the Church. Examples of pastoral care are the animation of youth groups, retreats for young people, and vocational promotion and accompaniment.

The Salesian priest extends this threefold ministry to all his confreres, in particular to the lay confreres and those in formation. But his service has an even wider scope: it embraces all those who belong to the educative-pastoral. It includes, for example, the formation of the lay people who work with us. It includes also the animation of the Salesian Family and the Salesian Movement. Together with the lay confrere, the Salesian priest strives “to preserve unity of spirit and to promote dialogue and fraternal collaboration for our mutual enrichment and greater apostolic effectiveness.”¹⁴

The ministry of the Salesian priest is not limited to Church environs. It extends to all Salesian pastoral environs, many of which are secular in themselves, as for example the school and the playground, which he enriches with the tasks typical of his threefold priestly ministry - proclaiming the Word, sanctifying and pastoral care. And even if he has to perform secular duties, he does them always with priestly concern and solicitude, or we might say, with a priestly heart.

He has before him the example of Don Bosco who used to say to his Salesians: “A priest is always a priest, and such he must always appear in speaking. To be a priest means to be duty bound constantly to further God’s interests, the salvation of souls.” ¹⁵

In this regard it is very instructive to read the episode related in the Biographical Memoirs when Don Bosco went to the Pitti Palace to meet Minister Ricasoli, and said to him: “Your Excellency, I want you to know that Don Bosco is a priest at the altar, a priest in the confessional, a priest among his boys, a priest in Turin, and a priest in Florence. He is a priest in the house of the poor and a priest in the palace of the king and of the Ministers!” The minister assured him that he need not worry on that score, since “no one had any intention to suggest anything contrary to his beliefs.”¹⁶

Write your answers to the following questions: Do the young people of today need a priest? Why, or why not? When all have finished writing their answers, each one should read what he has written and the various reasons are then recorded on the blackboard. The reasons given for saying no, if there are any, should be put in one column. Reasons for saying yes should be divided into three columns under the headings: Ministry of the Word, Ministry of Sanctification, Ministry of Pastoral Care.

Answer this question: Why is the desire to become a priest not sufficient indication of a Salesian vocation? What is missing? What are the essential elements of a Salesian priestly vocation? ……………………………………………………………………………………………. …………………………………………………………………………………………… ……………………………………………………………………………………………. ……………………………………………………………………………………………. …………………………………………………………………………………………… …………………………………………………………………………………………… Complete the following sentences regarding your expectations of a Salesian priest: I think that a Salesian priest should... ...................................................................…………………………………………... ………………………………………………………………………………………… ………………………………………………………………………………………… ………………………………………………………………………………………… ………………………………………………………………………………………… ………………………………………………………………………………………… I think that a Salesian priest should not... ..........................................................................………………………………………. ………………………………………………………………………………………… ………………………………………………………………………………………… ………………………………………………………………………………………… ………………………………………………………………………………………… ………………………………………………………………………………………… When you have finished the exercise, compare your answers with those of other members of the group.

12. COMPLEMENTARITY OF THE

SALESIAN BROTHER AND SALESIAN PRIEST

We have seen that Don Bosco founded a Congregation of persons consecrated for the salvation of the young. His project for young people combined human development and education to the faith. This is the mission entrusted to the responsibility of the Congregation and to each community.

It follows then that these two dimensions should beat together in the heart of each of the two components of the community - in the Salesian Brother and in the Salesian priest. The emphasis will be different. They live the same vocation in ways that are different but intimately connected. Each of them is responsible for the mission of the community and therefore for both dimensions of that mission. Each brings the gift of himself and of his specific vocation. Each of them appreciates the other’s essential and important contribution to the richness and effectiveness of the common mission, which is the all-round formation of the young.

The Salesian priest is concerned principally, but not exclusively, with the spiritual and pastoral aspects of the mission to young people. He tries to bring young people to the faith, to celebrate the faith actively in the liturgy and the sacraments and to form them into a Christian community of active faith. But he is also interested in the lay dimension which is the centre of attention and activity of the brother-confrere. He feels responsibility, interest and affection for the brother and his field of action. For example, he feels the need to be involved and give support to this lay dimension in his own work, insofar as this is possible.

In similar fashion, the Salesian brother fulfils his mission, which is clearly a religious mission, dedicated to the evangelization of the young, but tied up with the secular side of his work. He tries to inject Christian values into the world, especially the world of work, forming young people through the example of his own life and by his educative efforts, to become good Christians who will contribute to the Christian transformation of the world. In his heart also there is sensitivity to the spiritual-pastoral aspect (faith, grace, sacraments) which is the principal area of attention and activity of the priest-confrere. He feels responsibility, interest and affection for the priest and his field of action. For example, he is concerned about the many young people who leave the Church. He feels the need to be involved and give support to the spiritual and pastoral dimension in his own work, insofar as this is possible.

There is a certain analogy with the family where father and mother are responsible jointly and individually for the whole family. They do not act independently, in parallel. No! While the father fulfils his role a father, the mother also feels a certain responsibility for him and for his role. She is concerned that he be a good father to their children. She is interested in him and in his work. She shares her concerns and preoccupations with him and she wants him to be involved and support her in her work, insofar as is possible. And the same can be said of the father in relation to the mother.

As we can see, the Salesian brother and the Salesian priest feel the need for mutual support and they complement each other. Each of them feels incomplete without the other and consequently feels the need to be enriched by the lived experience of the other. The priest cannot pretend to know everything about the world of work. He needs the brother to enlighten him. Similarly, the brother cannot pretend to know everything about participation in the life of the Church. He needs the priest to enlighten him. Without the lay dimension there is the danger of reducing the young person to his spiritual aspect only and neglecting the “secular” aspect which is an important part of his life. And without the priestly dimension there is the danger of losing the pastoral aspect of our service to the young, which is to bring them to Christ. Together the two forms of the Salesian vocation ensure the apostolic completeness of our presence and activity among the young.

Don Bosco therefore visualized the Salesian community involved in the mission, with the two forms of the Salesian vocation, brother and priest, living the same Salesian life project with one heart and one soul, each fulfilling his own role in fraternal solidarity and complementarity.

In a mutual relationship of this kind there is no subordination or opposition. Neither is there a loss or a fusion of the lay and priestly characteristics. Rather there is mutual communion and communication between Salesians, and a sharing of the values and experience of each one.

Read this parable: DREAM OR REALITY? Many many centuries ago, there was a planet in outer space. It was inhabited by two different human species which called themselves “day people” and “night people.” They were different but they complemented each other. The day people lived a conscious and active life only during the day. Just before sunset they were overtaken by drowsiness and as soon as the sun sank towards the horizon, they fell into a deep stupefying sleep which almost wiped out their consciousness entirely. As they slept, they were almost as if they were dead. A few minutes after dawn, as soon as the magic touch of the sun kissed their foreheads, the day people woke, regained consciousness and began life again. Life seemed a “continuum” without interruption. They lived under the illusion of one interminable day in the sun. The night people, on the other hand, lived a conscious life only by night. Shortly before dawn they fell asleep and shortly after sunset they woke again and returned to consciousness. For them life was the illusion of an unending night of darkness. As the years passed both species became accustomed to their respective ways of existence. They were all intelligent and hardworking. They loved nature. The night people were fascinated by the majesty and beauty of the skies. They became renowned astronomers. They wrote learned treatises on the heavenly bodies and on outer space. They also loved the earth which the moon kindly shone upon, and the mountain peaks lost in the chiaroscuro of light and shade. They wrote sublime poems in praise of the stars and the moon, the sparkling waters and dark forests. The day people loved the light and the midday sun. They were enchanted by the splendid colours of the flowers and the wings of butterflies. They wrote books about the sun, about heat and colour. In poetry and song they praised the beauty of fruit and flowers and the glory of summer. And then it happened that the day people discovered the scientific and poetic works of the night people. They read them avidly. They were greatly perplexed. These works did not make sense to them. In frustration they shouted: “What is all this? What are stars? Constellations? Galaxies? The light of the moon? Rivers of silver? Landscapes in the shade?” Try as they might they could not see any star or constellation or galaxy in the sky! Nor could they see the surface of the earth, the silhouette of black lakes, nor brightly lit mountains rising above valleys in darkness. Unable to understand what the night people wanted to communicate through those books, the day people said to themselves: “These people are visionaries, dreamers, deceivers, people who have lost their senses.” The night people in turn discovered the writings of the day people and said: “What liars and cheats these people are! Sun? Lightning? Heat? Myriads of colours? These are all hallucinations, fables, the product of disturbed minds. Absolute stupidity!” And so day people and night people each began to write critical reviews of the works of the others, attacking and confuting their perceptions and conclusions. They became suspicious of each other, complaining and accusing at first, later abusing and insulting until finally their anger grew into outright hostility. They spoke ill of each other. “These people are dangerous. They want to undermine our beliefs and distort our perceptions. They want to subvert our value-system and destroy our culture. They want to exterminate us.” War broke out among them. It was a strange kind of war, a war of silence and cold blood. But it was more destructive than a battle with swords or guns. During the day the day people strangled and killed the night people as they slept. And during the night, the night people did the same to the day people. Eventually life disappeared from that strange world. To this day that uninhabited planet still travels in its orbit with a threatening silence by day and by night. When you have finished reading, write down whatever ideas and messages the parable suggests to you, When all have finished writing, there should be time for sharing of ideas and discussion. OR: Each one may respond to the following questions and at the end there can be a sharing in the group. . Why did the day people and the night people perceive the world differently? What were the consequences of their differing perceptions of reality? When they wrote their beautiful poems and scientific treatises, were they really liars and deceivers? Why were the day people and the night people unable to accept each others’ work? Were the day people and night people right in suspecting and accusing each other? Since they were unable or unwilling to accept each other, what happened to them in the end? What message do you take from this parable? In the light of the parable, what does “complementarity” mean and what does it require?

Two questions for discussion in the group: Would you agree that without a good knowledge, respect and understanding of the vocation – whether it is yours or somebody else’s – of the Salesian brother and Salesian priest, that it would be difficult, if not impossible, to live the complementarity of the two vocations? Do you think that the two vocations of Salesian brother and Salesian priest have yet to be discovered? What can be done in practice?

13. VOCATIONAL DISCERNMENT

Now that you know who the Salesian brother and Salesian priest are, you are probably asking yourself the question: What will I become? A Salesian brother or a Salesian priest?

The way to discover the answer is through a process of discernment.

When God created you, he created you for a reason. He has a plan for your life. It is in following God’s plan for you that you attain happiness and fulfilment.

How then does God make his plan known to you? God gives you many gifts, both physical and spiritual: your physical, intellectual and moral qualities; your attitudes, aspirations, interests and motivations, etc. These are the “signs” by which God “speaks” to you, signs that you become aware of though your everyday experience. By getting to know them and interpret them prudently, you discover God’s will in your regard.

To read these signs well it is important that you are open to God in prayer and ask him to show you his will. At the same time keep yourself free from pressures of any kind and be fully ready to do God’s will when you discover it.

One of the precious helps that God gives you for the discernment of your vocation is the spiritual director who is offered to you by the Congregation precisely for this delicate service. It is not enough for you to know yourself. You must also make yourself known to your spiritual director. This means that you need to open your heart to him and let him know the story of your life, your desires, attitudes, motivations, and all that could be of help in accompanying you in searching for and discovering God’s will together with you.

Spiritual direction is part of the process of personal vocational discernment, and it is your responsibility first of all.

However, there is also a discernment of your vocation which is the responsibility of the Salesian Congregation that you wish to enter. The Congregation does this through its representatives, the superiors who are entrusted with your formation and discernment. The Congregation must have a degree of certainty that you have the gifts from God to live the spirit and mission of the Salesians of Don Bosco with joy and consistency.

This discernment of your vocation on both sides – by you, with the help of your spiritual director, and on the part of the Congregation through its representatives – is done by reading the signs of vocation in your life.

1. First of all there are non-specific signs: they are necessary but their presence is not a sure indication of a vocation:

• Good health and physical strength – the absence of serious illnesses or the debilitating effects of illness which could make it difficult to live community life or be fully committed to the mission.

• General level of education and culture as required in your country.

• Good family background.

• A sufficient level of psychological autonomy to be able to make decisions in freedom.

• Emotional balance and tranquillity in controlling your emotions.

• Maturity in the area of affectivity and sexuality – a calm, balanced affectivity which excludes sexual relationships and homosexual tendencies.

• A regular prayer life and a good Christian life in general.

2. Then there are specific signs which indicate the presence of a Salesian vocation.

• Genuine interest and inclination for the Salesian mission

• True spiritual motivation.

• A concrete capacity to make a personal choice for Christ in the Congregation.

It is possible that your desire to work for poor young people after the example of Don Bosco or after the example of some Salesian or Salesian community that you admire, or some such motivation, has brought you to the Salesian aspirantate or pre-novitiate. These motivations are valid, but they remain partial and initial.

There is no doubt that work for young people, and especially those who are poor, is an attraction. There is a love for the young, and a feeling of compassion, which inspire in many the desire to dedicate themselves to young people who are most abandoned. But in the long term, this commitment will not be sustained without a stronger more fundamental motive – such as the love of Christ who in the course of history has inspired thousands, even millions, of people to perform unimaginable acts of courage, sacrifice and heroism, even to the point of giving their lives in martyrdom.

To love young people,

• all of them personally, without preferences (or, if there are preferences, they should be for those who are most ignored and abandoned),

• to love first – going in search of them, not waiting for them to come to you,

• gratuitously – doing good for them and wanting nothing in return,

• with perseverance – even when they do not respond to your efforts as you would wish.

This kind of love for the young is not easy. It requires a superhuman force that comes from above, from the grace and example of Christ.

Only a love like this could bring someone like Mother Teresa to take up in her arms, with love and respect, the disfigured body of a man dying on the footpath, because she sees in him the body of Christ! Only a love like this can inspire a Salesian brother, Artemide Zatti, to ask a Sister for a garment for a poor boy with the words, “Have you a garment for a twelve-year-old Jesus?”¹⁷

In the aspirantate or pre-novitiate you begin to understand the meaning of Salesian consecrated life. It means that your primary and fundamental motive for embracing Salesian life and mission cannot be anything other than Jesus.

In other words, you love Jesus so deeply that you want to become like him and give yourself completely to establishing the Kingdom of His Father in the hearts of the young – as you have seen that Don Bosco did. You willingly forego marriage and you accept not having a family of your own, and you are happy to live a simple life in a community of brothers, always available for the service of the young.

If you are attracted to live in this way and think you will be happy in this way of life, it is a good sign that you have a vocation to Salesian consecrated life.

3. Finally, there are some specific signs of the two forms of Salesian consecrated life, that of the Salesian brother and that of the Salesian priest:

First of all, the choice of one form of the Salesian vocation cannot be based on the rejection of the other form. “I don’t want to be a priest” does not necessarily indicate that you are called to be a brother, and vice versa. There must be positive indications to justify your choice. What are they?

If you visualize your future field of apostolate as a consecrated Salesian and feel attracted by the idea of contributing to the Christian transformation of the world (building the Kingdom of God in the world, creating a civilization of love, forming a society based on Gospel values, bringing Christ into the world of work ...) working with the young in different fields such as education, professional training, sport, social communications, with street children, youth activities, the world of work ... then it could be a sign that God is calling you to Salesian consecrated life as a brother.

If, on the other hand, you visualize your future field of apostolate as a consecrated Salesian, and feel attracted by the idea of contributing to the growth of the person in faith or to the service of God’s people (bringing the young to Jesus, representing Christ, being a pastor, building the community of faith ...) through the proclamation of God’s word, catechesis, spiritual direction, celebration of the Eucharist and the sacrament of Reconciliation, introducing young people to prayer, liturgical animation, promotion of devotion to Our Lady, animation of spiritual groups ... then it could be a sign that God is calling you to Salesian consecrated life as a priest.

In any case, you don’t need to reach a decision while you are in the aspirantate or pre-novitiate. This is the time for you to observe Salesian brothers and Salesian priests more closely, speak to them about their choice and the experience of their vocation, get informed about their life and their activities, and continue meanwhile to pray, asking God to enlighten you. Then, during the year of novitiate, your novice master will give you a better understanding of the two forms of the Salesian vocation and he will get you to do an exercise in discernment to help you to arrive at a good decision.

Read this page which describes how Don Bosco found his vocation with the help of his spiritual director. In his Memoirs of the Oratory Don Bosco says: “I put myself completely into Fr Calosso’s hands... I bared my soul to him. Every word, thought and act I revealed to him promptly. This pleased him because it made it possible for him to have an influence on both my spiritual and temporal welfare. It was then that I came to realize what it was to have a regular spiritual director, a faithful friend of one’s soul, I had not had one up till then.”18 He was about fourteen years old at the time. Unfortunately Fr Colosso died. John Bosco went to school in Castelnuovo and a year later to the school in Chieri, where he had a confessor but not a spiritual director. It is significant that even John Bosco, who was blessed with help from heaven in the form of dreams, still felt the need for a spiritual director. At the age of nine, he became aware of the great mission that would be entrusted to him. At sixteen, at Murialdo, he had another dream in which he was assured that he would receive all that was necessary for him to care for thousands of young people. Don Bosco wrote:“The dream I had had at Murialdo, was deeply imprinted on my mind; in fact it recurred several times more in ever clearer terms, so that if I wanted to put faith in it I would have to choose the priesthood towards which I actually felt inclined. But I did not want to believe in dreams, and my own manner of life, certain habits of my heart, and the absolute lack of the virtues necessary to that state, filled me with doubts and made the decision very difficult.19 Commenting on this serious conflict in his heart, Don Bosco exclaimed: “oh, if only I had had a guide to care for my vocation! What a great treasure he would have been for me; but I lacked that treasure.”20 After reflection and after reading some books on the topic of vocation, he decided to enter the Franciscan order. He feared that if he became a diocesan priest, he would be exposed to grave dangers, while if he entered a monastery he would find peace and a safe refuge from the dangers of the world. He made his application, did the examination and was accepted for the novitiate. However, he had another dream in which he was told, “You are seeking peace but you will not find peace here.” In this state of mind he shared everything with his close friend, Louis Comollo, who advised him to make a novena to pray for inspiration. In the meantime Louis would speak about the problem to his uncle Fr Joseph Comollo, who was parish priest of Cinzano. Fr Comollo’s reply came quickly. He advised John not to enter the Franciscan novitiate but to continue his studies for priesthood in the diocesan seminary. And he added, “While you are doing your studies, you will come to know better what God wants of you.”21 During his years in the seminary and in the first years of his priestly ministry, Don Bosco spoke regularly to his spiritual director, Don Cafasso. Indeed, shortly after his ordination when he was unsure about what kind of priestly ministry he should do, he allowed himself to be guided by Don Cafasso who wisely advised him to continue his studies at the Ecclesiastical College. During his time at the Ecclesiastical College, Don Bosco used to visit the prisons with Don Cafasso. There he met many young men behind bars. Other young men he met on the streets. That is how the Oratory for boys and young men began on Sundays and feast days. Another crisis came. He thought about entering the Oblates of the Virgin Mary and going on the foreign missions. Don Cafasso repeatedly dissuaded him until finally one day he said to him, “My dear Don Bosco, forget about becoming a religious... Continue to work for your boys. This, and naught else, is God’s will!”22 When Don Bosco finished his three years at the Ecclesiastical College, Don Cafasso arranged for him to go to the Refuge run by Marchesa Barolo. He told him, “Meanwhile God will show you what you have to do for the young.”23 After all the difficulties and problems of the wandering Oratory which was without a fixed home for a period of two years, Don Bosco finally reached the point where he said, “My life is consecrated to the good of young people... I can’t turn back from the path which Divine Providence has traced out for me.”24 And so, Don Bosco found his vocation. The process took a long time and demanded complete trust in his spiritual director as an instrument in the hands of Divine Providence. For you also today, spiritual direction is an indispensable means for knowing your vocation, and so also is confession. Apart from the example of Don Bosco, can you think of other reasons why spiritual direction is important for you in your life?

Try to discern you vocation by identifying the following signs in your life: The non-specific signs. The specific signs which indicate the presence of a vocation to Salesian consecrated life. The specific signs of the two forms of vocation to Salesian consecrated life – as a brother or as a priest. When you have finished, share with your spiritual director.

14. QUESTIONS ON VOCATIONAL DISCERNMENT

It is recommended that each question be discussed in the group to encourage a search for the answers. The written answers should be read or handed up only at the end of this discussion.

Introduction

It is very possible, even probable, that in the course of your vocational discernment you will have met some questions that leave you puzzled. Maybe some ideas have passed through your head that have left you a bit confused or at least uncertain.

Here you will find some of these questions or considerations which merit clarification. Reading these questions and answers could be a useful exercise to help you to understand better this theme of discernment.

Question 1: “Do I have to decide? Can I not try consecrated life for a few years and make my profession then, if it suits me? I don’t know what the future holds so I don’t want to enter life with my hands tied.”

One of the fears of the young people of today is the fear of taking decisions. They are used to changing. Change seems to be the only permanent thing in life! Making a decision is like wanting to stop in the middle of a river with a strong current. Sooner or later, decisions change.

The fact is that life is wasted if we are not prepared to make decisions. The plant that stays in my hand, suspended in the air, does not grow. It withers and dies. But the plant that is buried in the soil, puts down roots, grows and produces flowers and fruit. This is life.

It is not possible to experience all the options in order to find the right one and follow it. A young man who changes trade every year in search of the right one is wasting his life. You cannot marry one girl, then another, than a third and so on, until you find the perfect wife. Life is not like that.

There once was a man who wanted to marry the most perfect woman in the world. He searched for her in his own country but did not find her and continued to search all over the world. After many years of travelling, he returned home, tired and poor. A neighbour asked him if, after all those visits to the most civilized countries in the world, he had not succeeded in finding at least one prefect woman. “To tell you the truth,” the man said, “I did find one once.” “And what happened then?” “I asked her to marry me. She spent some time with me and then one day she told me that she could not marry me. The reason was very simple – she was looking for the prefect man!”

This means that round about your age you seek to discern the future of your life. Your faith tells you that when God created you he had a plan for your life. You try to read the “signs” that God has placed in your life. You consider the various possibilities open to you, taking into consideration your gifts and talents, your inclinations and aspirations. With prayer and the help of your spiritual director you search for your path until you are fairly certain, humanly speaking, that your choice is the correct one. Now you go on to see how your choice can be realized and you put everything into making it succeed.

Now it is a matter of living your vocation with joy and generosity in the awareness that God, who has begun a good work in you, will lead it to fulfilment. At a certain moment the time will come for you to make your religious profession. The question now is: what does it mean to pronounce the vows? Among people the normal way to take on a commitment is to make a promise, a vow or an oath. What do spouses do when they enter marriage? They pronounce vows. What does the American president do when he assumes office? He swears an oath. Religious vows, then, are the normal way that people express a commitment.

It is to be noted that this commitment always has the characteristic of totality. What would you think of a boy called Thomas who says to a girl called Anne, “You know, Anne, I love you with all my heart ... but only for five years!” The moment you start making conditions, love is no longer authentic. And so, if Salesian consecrated life is essentially an expression of our love for the Lord Jesus, a giving of ourselves to him to work to bring the Kingdom of his Father to the young, that commitment must have the characteristic of totality. It means giving yourself totally to the Lord and in Him to the young.

But does it make sense to enter life with your hands tied? After all, you don’t know what the future will bring. What will happen after a year, or after ten years...? God alone knows. Meanwhile you know one thing for sure – life is not all roses. There are also thorns. There will be difficulties which come in various forms (sickness, regrets, misunderstandings, your character, old age ...). If you are honest, you will recognise that you are a weak, limited, imperfect creature. How can you be sure that you will remain faithful to the commitments you are taking on?

A long time ago an American Bishop, Fulton Sheen, wrote a book with the surprising title “Three to get Married.” The basic idea of his book was very simple – when two people get married, God becomes a partner in the adventure of their life together. The same thing happens in your religious profession. When you take your vows, you form an alliance with God who consecrates you (makes you his own) and guarantees the presence of the Holy Spirit for the whole of your life. The question is not, how long will human fidelity endure but how long will God’s fidelity last? God does not call someone to go on a journey with him and then abandon him half way. God remains always faithful – to the end of your life and even beyond.

In other words, your perseverance in the choice of life that you make is not rooted in you - you know how weak and fickle you are - it is rooted in God. All that is asked of you is to trust in God, believe that He will stay close to you and will help you, and then try to be faithful every day.

And if you experience some difficulty in living your vocation - difficulties are inevitable in every walk of life – this does not mean that you should doubt your vocation. Cardinal Newman said, albeit in a different context, “A thousand difficulties do not constitute a doubt.” Moments of trial are occasions to renew your fidelity to your vocation, to purify your motivation, to return to the spirit which inspired you when you responded generously and with enthusiasm to the Lord who called you.

Question 2: “I have always had a great desire to become a priest. My parish priest, who knows the Salesians, recommended me to enter the Salesian congregation.”

It happens frequently that as a young person someone may have an imperfect understanding of the different vocations in the Church and so opts for one – either by his own choice or on the suggestion of someone else – without a clear idea of what that option involves.

Now, as a young adult and an aspirant or pre-novice, the contact you have had with the Salesians up to this point in time, and your experience of life with them, have widened your horizon. By now you have a clear view of the overall range of vocations and a sufficiently good knowledge of the Salesian vocation.

Now you know that the Salesian congregation is made up of lay consecrated Salesians and priest Salesians, Being consecrated and being a Salesian are just as important – indeed, we could say, more important – than being a priest. Therefore it is a question of discerning well God’s call in your regard. Certainly, the desire to become a priest is not a sufficient reason for joining the Salesians.

There are many other possibilities open to one who feels called to priesthood, and even to one who feels called to work among the young, without embracing consecrated life and, in particular, Salesian consecrated life. There is diocesan priesthood. There are many other Congregations of consecrated religious who work as priests with young people.

To be a Salesian three elements are absolutely essential – to be consecrated, to be Salesian, and to be either a brother or a priest. If one of the three is missing, there is no vocation to Salesian consecrated life.

Question 3: “I would like to become a Salesian brother. But my parents and friends keep asking me: ‘Why become a brother when you could become a priest?’”

The first thing to be said is that being a Salesian brother or Salesian priest is essentially a matter of God’s call, that is, of God’s plan for your life. A Salesian brother, Artemide Zatti, who is now Blessed, used to say, “You can serve God as a priest or as a brother. Before God, one is as good as the other provided you live it as a vocation and with love.”²⁵

Your concern, then, should be to discern God’s will in your regard, and when you have discovered it, to do everything to fulfil it.

Seen in this way, the preoccupation of your parents and friends should be to encourage you in your search for God’s will for you and to support you when you have found it and have decided to follow it.

Unfortunately, however, this does not always happen. The “culture of vocation” is weak in the Church at the present time. The belief that every person has a vocation from God is not widespread among the People of God. Many do not believe or do not realize that God has a plan for every human person that he creates, and that to find happiness and fulfilment each one must discern his vocation and follow it.

A question such as: “Why become a brother when you could become a priest?”shows that the vocation of the brother is either unknown, misunderstood or poorly appreciated.

The brother vocation is generally unknown among the majority of people because it is largely unseen. The brother often lives a hidden life, out of the public eye, carrying our humble tasks.

Firstly, many people do not understand consecrated life as a closer following of Jesus. They do not understand the vocation of a consecrated lay person and they do not understand its beauty and its importance in today’s world.

Secondly, there is a poor appreciation of the lay dimension of his vocation which brings him into relationship with the world and especially the world of work, which is often in ferment and in need of a Christian presence. In general, the lay mission of the Church is poorly understood and appreciated among the People of God.

This does not mean that there is a good understanding and appreciation of the priest’s vocation. Quite the opposite! There is often an understanding that is more functional than essential. People know what a priest does rather than who he is, for the simple reason that they have specific examples before them. They see priests in charge of parishes and schools, priests who act as authority figures in the community. And so, it is not surprising if, when you reveal your intention to become a brother, the spontaneous reaction is to suggest to you a seemingly better alternative, which is to become a priest who is seen as someone having status, power and prestige.

At the end of the day, the real challenge is, as we have seen, to develop a culture of vocation among the People of God and to educate them to a proper understanding and appreciation of the different vocations in the Church.

Question 4: “My parents say that I am very intelligent and that I have a brilliant career ahead of me. I should not waste my life and my future by becoming a Salesian priest, much less a Salesian brother.”

What is meant by a “brilliant career”? Generally it is thought of in terms of a position of power and prestige, becoming famous, enjoying all that the world has to offer. The question is: all these things – money, power, fame, prestige – will they make you happy? Will they fill you with an inner peace and joy? Will they give meaning to your life? When the moment of death comes, how would you like to have lived your life? There was someone who was looking forward to a “brilliant career” but he was met by Jesus’ question: “What gain, then, is it for a man to win the whole world and ruin his life?”²⁶ He changed his life completely, embraced consecrated life among the Jesuits and became a great missionary. His name is known all over the world – St Francis Xavier.

It is important to distinguish between needs and values. When someone seeks money, fame, power and prestige – all the things that are commonly understood by a brilliant career – he is seeking self-determination, self-fulfilment. This in reality is the satisfaction of one’s own needs, seeking one’s self. And experience teaches that selfishness never brings happiness.

When, on the other hand, one is in pursuit of values – love, self-giving, service of the young, helping to build the Kingdom of God in the world – one denies self and thinks of others. This is called self-transcendence (going beyond self) and this is what brings happiness. You cannot bring the light of the sun into someone else’s life and keep it away from yourself.

Among all the forms of self-transcendence, the greatest, the most beautiful, is to love Jesus with all your heart and to give yourself totally to the Lord and to your brothers and sisters. It is far from wasting your life! We have the words of Jesus: “Anyone who finds his life will lose it; anyone who loses his life for my sake will find it.” ²⁷

This is what the various vocations in the Church offer you, and especially consecrated life, including that of the Salesian brother and Salesian priest. The proof of this is found in the life of so many saints who lived the consecrated life.

Look around you or speak to the sisters who take care of AIDS sufferers or lepers. Ask them are they happy and if they have found meaning in their lives. Talk to a Salesian (brother or priest) who is busy from morning to night in the midst of young people, during a holiday-camp, for example. Ask him are his efforts worthwhile and does he find fulfilment. You will see that these are people who have wisdom in life, which is very different from mere intelligence. They have the ability to discern the things that are really important in life and to make right choices.

Question 5: “I find studies difficult and so I am thinking of becoming a Salesian brother.”

Nothing could be more mistaken than this notion! A Salesian brother is a consecrated person following in the footsteps of Don Bosco. This means that he dedicates his whole life to become ever more like Jesus and to work with Jesus for the young as Don Bosco did.

This is easily said, but the implications are enormous, especially nowadays when the complexity of life requires that every vocation and every apostolate in the Church has a solid foundation and a lengthy preparation.

First of all, consecrated life is based on a living faith, strong and well rooted in the person. We are not talking just about sentiment or feelings, necessary though they may be. We are talking primarily about a profound personal relationship with Jesus, an understanding of the truths of faith and a formation to Christian moral convictions. What’s more, in the face of an increasing secularism and the antagonism of liberal ideologies towards Catholic moral teaching on life and death, marriage and family, and so on, a strong grasp of the faith is indispensable today, together with a good knowledge of apologetics and the social teaching of the Church.

To live the Salesian vocation, you need a solid grounding in the theology of consecrated life, the theology of prayer, the knowledge of our Founder Don Bosco and of the Salesian charism, which includes Salesian history, spirituality and pedagogy.

To understand the modern mentality, particularly that of the young, a Salesian brother needs a philosophical background that helps him to confront various ways of thought – Marxist, existentialist, and post-modern, to mention but a few. To be an educator of the young today demands a study of the sociology and psychology of the young, and also of education and catechetics. It also calls for whatever preparation is necessary for the brother to be competent in a particular field of work so that he will be able to train the young people, form Christian lay co-workers, and manage certain sectors of apostolic or administrative activity.

As you can see then, study is an important part of the life of a Salesian brother. Pope John Paul II could not have stated it better when he said, “within the consecrated life itself there is a need for a renewed and loving commitment to the intellectual life, for dedication to study as a means of integral formation and as a path of asceticism which is extraordinarily timely, in the face ofpresent-day cultural diversity. A lessened commitment to study can have grave consequences for the apostolate, by giving rise to a sense of marginalization and inferiority, or encouraging superficiality and rash initiatives.”²⁸

Question 6: “Nowadays it seems that the Salesian priest can do every kind of apostolate, so is there any need for the brother?”

First of all, the logic of the question is open to discussion. It is as if to say, “Nowadays mothers can do everything that fathers do, so there is no need for fathers.” Perhaps you know a woman who has brought up a family on her own, and has done so very well. But this does not take away the need for the complementary figure of the father. Father and mother, each in their own way, create a good family and the best conditions for the growth of children to maturity.

You see, the real question is not whether the priest can do every kind of apostolate, but whether he should do it.

The Salesian mission is part of the Church and like the mission of the Church it has two complementary aspects, both very important and necessary today.

There is the “secular” aspect of the mission which consists in injecting Christian values into the world and changing the world from within. An example of this would be our work of forming the young into “good Christians and honest citizens” through the example of our lives and our educational efforts, so that they in turn can bring about a transformation in the society to which they belong.

There is also the “spiritual-pastoral” aspect of the mission. This concerns the faith, grace and the sacraments, for example. It is about bringing young people to the faith, to celebrate that faith in prayer and the sacraments, and to form them into a living community of faith.

The “secular” aspect is primarily the mission of the Salesian brother who is close to young people and to the world of work, while the “spiritual-pastoral” aspect is the principal task of the Salesian priest. However, these are not watertight compartments of the Salesian mission. And so it is possible for a Salesian brother to engage in spiritual-pastoral activities such as the teaching of catechism and the animation of participation in the liturgy. Similarly, the activity of the Salesian priest is not restricted to the church or sacristy but can extend to the school and playground. There is need, then, for both Salesian brothers and Salesian priests, and they do not remain closed in themselves or in their respective roles.

In response, therefore, to the question you could say that the Salesian priest can also engage in the secular aspects of the mission of the Church, but this should not be to the detriment of the vocation and mission of the brother or of the laity. For example, it would not be appropriate for a Salesian priest to be the principal of a professional school when there are Salesian brothers competent and qualified for this responsibility.

Where, on the other hand, there are no brothers available, it is understandable that a priest be in charge of a professional school – assuming that the other options have been considered such as the involvement of qualified lay people and even delegating responsibility to them.

Question 7: “I would like to become a Salesian priest but when I hear of so many in the Church who leave the priesthood and consecrated life, I get worried and I ask myself if I am making the right decision.”

Let’s put things in perspective. In one year there may be about 300 who leave the Congregation, but we should not forget that there are 15,000 Salesian who remain in it. And if we look at the Church worldwide, we should bear in mind that there are more than 400,000 priests in the world. Religious, including priests, number more than a million! Here are some statistics that may help you to see that things are not as bad as you think.

In 2008 the number of priests in the world did not diminish but actually increased from 405,891 to 406,411, an increase of 0.13%. And in the North American College in Rome, which is the seminary for students of theology from the United States, the year 2008 saw the biggest number ever of entrants into first year: 61.

Certainly, the departure of even one from priesthood or consecrated life is always a cause of sadness, especially if it is someone we know and admire. There are various reasons for people leaving.

Some realize that they had not done a good vocational discernment at the beginning, and therefore had made a wrong choice from the outset. They thought they had a vocation to Salesian consecrated life when in reality they did not.

For others, even if they had a genuine vocation, their human and spiritual formation was so poor right from the beginning that, in the long term, their vocation could not survive because the human basis and faith basis were so weak.

For still others it was simply a matter of human weakness. We should not forget that even Jesus had one failure among his apostles, Judas Iscariot.

How should we react in the face of all these “scandals”? The example of Don Bosco is very instructive. Once, when he was a boy, a priest passed him by without even saluting him. The normal reaction of a boy who was thinking of becoming a priest would have been to say; “If priests treat me like that, I don’t want to become one! I don’t like the way they act!” John Bosco’s reaction was completely different. He said; “When I become a priest I will never fail to greet a boy when I meet him!”

Departures from priesthood or consecrated life may leave you feeling bitter and discouraged, but they can also be a lesson of experience for you and you can emerge strengthened in your vocation.

Maybe this question conceals a doubt. When I think of those who leave, what guarantee have I that I will persevere in my vocation right to the end?

Perseverance in your vocation is not something that happens once and for all. Rather, it is built up day by day with the Lord’s help. It is daily fidelity that leads to final fidelity.

It is necessary then to put your trust in God’s loving providence. God loves us and desires our good. His grace is always sufficient for us. On our part we must do all that is humanly possible, cooperating with God’s grace, and then we leave the rest in his hands.

15. INITIAL FORMATION

One of the things that will be of interest to you in your choice between Salesian brother and Salesian priest is the question of formation. If you chose to become a brother or a priest, what path will you have to follow to arrive at your goal?

This is how the process of formation is done:

Your formation is your collaboration with God who calls you and forms you. Remember how Jesus called his apostles and formed them and then sent them out to the world. In the same way the Lord forms you, acting invisibly through the Spirit who dwells in you, and visibly through the human mediation of your superiors, and in a particular way, your director, your confessor and other significant people in your community. Your formation happens through the collaboration of the Spirit who works in you, and through the collaboration of your formators who accompany you during your process of formation.

What is the goal of your formation? Your formation aims at forming Christ in you, or better, making you ever more like Jesus Christ who is the centre of your consecrated life. You want to become a good shepherd of the young like Jesus, as Don Bosco was.

You understand, then, that at the end of the day, your formation does not consist in how much you have learnt, even if this aspect is important and necessary, but in how much your heart is transformed, your affections, your sentiments and your motives. Only you can achieve this transformation at a very deep level, with the help of your formators. You are responsible for your formation.

This formation cannot be accomplished in a short space of time. It is the fruit of a long process, based on directives of Don Bosco and of the Church, and on more than a hundred years’ experience of the Congregation worldwide.

We will speak of the various stages of formation, each of which offers its proper contribution to the overall process of formation.

The first stage of Salesian formation is the pre-novitiate. It is the phase of formation in which you, as a candidate for Salesian life, deepen your vocational choice, maturing especially in the human and Christian aspects so as to be ready to begin the novitiate.

As part of that deeper understanding of your vocational choice, therefore, you try to know yourself and to make yourself known; you learn what Salesian consecrated life is; you try to acquire the attitudes that are needed to live it (simplicity of life, freedom from compromises in the area of affectivity, fidelity to commitments ...); you live a personal relationship with the Lord Jesus, and you establish a solid basis for your Christian life.

In this phase of formation you also study the two forms of Salesian consecrated life, Salesian brother and Salesian priest, trying to reach not just a theoretical understanding but also a practical knowledge derived from your contact with both of them.

The novitiate follows. This marks the beginning of your experience of Salesian religious life as the following of Jesus.

As a novice you begin to live and interiorize the values of Salesian consecrated life. It is during this year that the novice master will help you to go through a discernment process and arrive at a decision on your call to be a Salesian brother or a Salesian priest.

The year of novitiate ends with your Salesian consecration in your religious profession.

In the post-novitiate which follows you consolidate your growth in your vocation and you prepare for practical training, gradually integrating your faith, your culture and your life. You deepen your experience of consecrated life and of the spirit of Don Bosco, You receive an adequate philosophical, pedagogical and catechetical preparation in dialogue with culture.

There are variations in the structure of this phase in different provinces. Some have two years, others three. Some do only philosophy, pedagogy and Salesian studies. Others include university studies. Some receive no qualification. Others do an ecclesiastical or civil degree, or even both.

Before the end of post-novitiate, if you are a brother and if you have not already a professional qualification, the Rector will help you to go through a discernment process to know what profession you feel called to. In this you will consider your gifts and talents for working among the young, bearing in mind the concrete needs of your province. After the post-novitiate you will have the possibility of being qualified, with at least two years’ study, in the profession you have chosen. It is important that you begin already to experience the specific nature of your vocation.

The phase of practical training comes next. This lasts for two years and it is a time of a vital and intense challenge of Salesian activity in an educative pastoral experience. The period of practical training will help you to mature in your Salesian vocation and to verify your readiness for perpetual profession.

If you are a brother, it would be good if you were fully inserted during practical training in the profession in which you are qualified so that you will have a direct experience of your specific vocation.

After practical training you enter the phase of specific formation.

If you are a brother, you begin your specific formation for two years in an inter-provincial community where you complete your basic Salesian religious formation with the help of a particular programme in a nearby study centre.

If you are a candidate for priesthood, you proceed to your specific formation for a period of four years in a provincial or inter-provincial formation community, and you will attend a centre of theological studies. Your specific formation will conclude with your priestly ordination.

Meanwhile, either before or during your specific formation, your preparation for perpetual profession will take place.

It will begin one year before the actual profession. Its emphasis will be on evaluating your lived experience of Salesian life, on a discernment process to help you to arrive at a final decision, and on strengthening your motives for embracing the Salesian vocation. Many provinces have special programmes spread out throughout the year.

Obviously this phase concludes with your perpetual profession.

After perpetual profession (and for priests, after ordination), given the many needs and challenges of the world of youth that you will have to face, you will probably receive some specialized training or professional qualification as a preparation for your apostolic work. This will be a programme of studies or training which will give you the competence necessary to carry out your various duties or offices that you may assume.

However, you will never finish your formation, either as a Salesian brother or priest. You will come to see that you need to continue to grown throughout your life. Your vocation to follow Christ more closely will demand continuous formation, and the new challenges you meet in your life and work will require constant updating and new skills.

And so, ongoing formation will become a permanent feature of your life, rooted in the demands of your life and your vocation.

Read this story and respond to the questions at the end. It may also be possible to share in the group when everyone has finished answering the questions. THE GARDENER The gardener was a man who loved flowers. He grew flowers of every kind. It was the only passion of his life. It gave him immense joy to talk about flowers, to look at them, to savour their fragrance. One day the gardener invited his friends to come to his garden for a party. He wanted make them marvel at the beauty of his exotic, exquisite flowers. He said to himself: “What gift can I give my friends that they will treasure? Will I give them each a bunch of my splendid flowers? No! No! I feel at the very thought of cutting these beautiful flowers. And then the flowers will wither and my friends will forget my garden.” Finally, he exclaimed with delight, “I know what gift I will give my friends. I will collect the best seeds of the most beautiful flowers and I will present a packet of seeds to each of my guests. Then when the time comes they will have the privilege of enjoying a garden as beautiful as mine. And the world will become a better place for all to live in, among so many sweet-smelling flowers.” And so, at the end of the party, the gardener gave each guest a packet of seeds and said, “My dear friends, I love flowers. You can see how splendid my garden is. Take these seeds. I have selected them from the most exquisite flowers. Cultivate them with love and care – as I do – and you also will be the proud possessors of magnificent gardens.” The guests took those precious packets, thanked the gardener and went home. As they were leaving the garden one of the guests complained, “What am I supposed to do with all these seeds? Why should I waste time planting flowers? There are many things in life more important than flowers.” And he threw away the packet of seeds. Another guest muttered: “Yes. These seeds are really good. Later, when I have some free time I will plant them, but not now.” When he got home he put the packet in a drawer, and never opened it again. A third guest said to himself, “Yes. I love flowers but I have no time to plant them myself. I will ask someone to do it for me.” He called his servant and told him to plant the seeds. But the seeds did not flower fully. The servant planted them, not out of love, but because he was paid to do so. Yet another guest said, “Oh yes! I love flowers. I will certainly plant them in my garden. I am a busy man, but I will spend a few minutes in the garden each day, whatever time I can spare.” The flowers grew, but somehow they did not have the bright colours he expected. Finally, full of enthusiasm, another of the guests exclaimed: “I love flowers. I will cultivate these seed with all the love and care I can manage.” And he gave the flowers all the time and energy and money they needed. And naturally, his garden became very beautiful, full of colour and fragrance, just like that of the gardener. Questions: In this parable, who does the gardener represent? What do the seeds represent? Considering the five guests one by one, what are the elements needed for a proper cultivation of the seeds? Do you think this story has anything to say about formation? What?

Why, in your opinion, is the formation process so long? And why does it require so many stages?