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p ART 3
THE EDUCATIONAL PLAN
AND VOCATIONAL FRUITFULNESS
1. THE SALESIAN EDUCATIONAL AND PASTORAL PLAN
80 The evangelizing activity of the salesian is not characterized solely in
terms of his charges and bv the typical community manner in which
it is carried out, but also by the pa~ticular organization of its contents
and objectives and by the style of his work among youth.
Therefore the Salesians of Don Bosco cannot adequatelv grasp the
meaning of their mission without sincerely reflecting on that educa-
tional and pastoral system which Don Bosco has left as a precious
legacv.
.
It is like a "central aspect in the salesian youth apostolate,"
something that belongs to the very essence of our mission, "our style
of expressing pastoral charity." I Actually we may consider it a sort
of svnthesis of what Don Bosco wanted to be, the nucleus of the
pedagogic-pastoral program or plan worked out by him and en-
trusted particularlv to the salesian family, the necessary focal point
of the forms and characteristics of our pastoral action.
This call to the "preventive system" becomes all the more urgent
todav, when the members of the Congregation, scattered throughout
the world, confront very diverse cultural situations in which to wit-
ness and proclaim the Good News and yet wish to preserve through
the communitv effectiveness of their vocation, the vital bond with
their Founder and a unity of spirit.
We must remember, first of all, that the system does not indicate
only a set of contents to be transmitted or a series of methods or
procedures for communicating them. It is not pure pedagogy nor is
it solei v catechesis. The "preventive system" as it has been lived bv
Don Bosco and by his followers is always like a rich synthesis of
contents and of methods; of processes of human development and
I RRM 183.
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SALESIANS EVANGELIZERS OF THE YOUNG
63
also of evangelical proclaiming and of deepening of the christian life.
In its goals, in its contents, and in its actual implementation it brings
to mind at once the three words by which Don Bosco defined it:
reason, religion, kindness.
Therefore, in the work of verification the GC21 felt the need to
consider its degree of presence or effectiveness, and in some way it
wanted to test its vitality, pointing up two fundamental features,
vitally linked to each other in concrete everyday action:
- The contents
- The style.
1.1 The contents of the salesian educational
and pastoral plan
1.1.1 The problem: a uniform and differentiated proposal
According to the insights of Don Bosco and the Congregation, con- 81
firmed also by Vatican Council II and by more recent papal teaching,
particularly in Evangelii Nuntiandi, genuine evangelization takes
place within a plan that aims at the total development of man, at the
integral growth of the individual and of groups.
This plan is also radically open and positively oriented toward full
maturity in Christ: "As witnesses of Christ, the salesians cultivate the
christian integral development of youth and adults of the working
class." 2
Between evangelization, liberation and education therefore there is a
profound unity and solidarity. Evangelii Nuntiandi3 proceeds along
this line. The 19th General Chapter had already spoken of "integral
salesian humanism."4 Also the SGC took up this expression and
spoke of "christian integral development" and of "christian liberat-
ing education." 5 It is the very language of Don Bosco, who was fond
of summarizing the program of life proposed to boys in simple but
meaningful formulas. He speaks of "good christians and respect-
able citizens";6 he set his sights on the "health, wisdom and holiness"
2 ASGC 59-61.
3 EN 29-33.
4 GC XIX, pp. 182-183.
5 ASGC 61.
6 MB 13, 618.
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CHAPTER DOCUMENTS GC2!
of his boys,7 and proposed a lifestyle consisting of "cheerfulness,
study, piety." 8
82 The GC21 does not close its eyes to the difficulties involved in car-
rying out this plan.
It realizes first of all the extreme cultural heterogeneity in which the
Congregation is performing its mission: countries with long-standing
christian tradition and territories on the threshold of dechristianiza-
tion; regions in which the first proclaiming of the Good News has
need of consistent efforts at deepyning the christian experience and
the faith; immense subcontinents where educational and pastoral
action confronts deeply rooted non-christian religions, let alone the
extremely differentiated levels of economic development, of social
stratifications, of political regimes, of traditions.
Rendering even more difficult the christian educational commit-
ment is the resistance put up by the boys themselves and the charges
in general, who live in environments that greatly condition them and
create in them attitudes of suspicion and hostility in the face of any
proposal of values, especially if these values are linked to religion
and to religious institutions. Often it is a question of attitudes which
are found among the baptized, which are no less hard to overcome
than are the attitudes of boys who have been brought up in other
ideologies or religious systems, with rooted biases and hardened
prejudices.
These difficulties on the other hand cannot make us forget or
overlook the "new signs of restlessness for the Divine in the heart of
man."9 Indeed, our educational proposal will be able to start from
the signs of renewal and from the profound drives that seem to
permeate the world of youth, especially "from their aspirations for
creativity, for justice, for freedom and for truth, as also from their
desire for shared ecclesial and civil responsibility, from their incli-
nation toward the love of God and their neighbor." 10
83 All this must stimulate us even more to a vital reflection that will give
added vigor to salesian educational and evangelizing action.
Attention to and respect for the diversity of situations and persons
7 Epist. 2, 465.
8 II pastorello delle Alpi in Opere edite (The Little Shepherd of the Alps in Edited Works),
Vol. XV, pp. 332-333.
9 Syn.. 77, No.2.
10 Syn. 77, No.3.
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SALESIANS EVANGELIZERS OF THE YOUNG
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must not betray the plan of our Founder. It must remain an ideal
point of common reference for a full, christian and salesian service
rendered to the total man; with moderation and sound judgment,
but also with courage and candor; without pushing the natural for-
ces but without allowing the times of grace and salvation to pass by
in vain.
Starting from a basic uniform plan will make it easier to engage in
genuine salesian creativity which, by means of the provincial and
local communities and personal responsibility, will be able to find
the proper criteria for programs of education, of human develop-
ment, and of undiluted and integral christian formation in historic
fidelity to diverse situations and cultures. II
1.1.2 The situation
It is not easy to make a verification of the educational and evange- 84
lizing commitment of the salesians over the past six years, owing to
the complexity of the actual conditions in which the Congregation
carries on its activity and the varieties of the institutions that have to
be examined.
We can however bring out some general points.
The SGC has had a positive influence on the Congregation as regards
educational and evangelizing activity. Not entirely and not every-
where has this developed with equal diligence; many elements of
renewal are still at the early stage and are getting under way with
great difficulty, or they are still at the painful stage of research and
wishful thinking. But we have the impression of having set out on
the way to regrowth and of being at a more serene time of reflection
and of action.
In particular, we point to some trends that appear to be rich in hope:
the rediscovery of the value and relevance of Don Bosco's pedago-
gical insights and of the salesian tradition; the increased sensitivity
to and greater interest in boys of the working classes and the cause of
justice in the world; a more pronounced commitment to evangeli-
zation and catechesis.
All this has led, if not everywhere and to an equal degree:
- to the creation of centers, organizations, teams, journals,
investigating and carrying out the salesian educational
storal program;
aids for
and pa-
II EN 20, 38-39.
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CHAPTER DOCUMENTS GC2!
- to the felt need for a more serious and precise programming of
our salesian involvement, also through the drafting of educatio-
nal ("model") plans around which to unify the educational action
not only of the salesians but also of the members of the salesian
family and of the laity engaged with us in the mission (parents,
teachers, animators, catechists...);
- to more lively and functional involvements especially in the area
of catechesis;
- to the creation of new agencies of spiritual activity such as de-
partments for education in the Faith, which have been set up in
some countries.
We can also note:
- a more intense and responsible taking part in the environmental
and cultural context;
- a closer participation in the local Church apostolate;
- a broader cooperation with the salesian family and the develop-
ment of the movement of Young Cooperators;
- growth in the understanding of prayer and the liturgical life;
- a more concerned attention to some sectors of evangelization
such as the mass media and christian activity in things temporal;
- a marked, effective and fully recognized contribution in the sec-
tor of catechetical and liturgical activity.
85 In addition to an undeniable process of growth and to elements of
renewal, the provincial chapters note the presence of aspects still
missing, of resistance to change desired by the SGC, and the persi-
stence of superficial and negative att,itudes.
In more than one case they report the absence of a concrete educa-
tional and pastoral plan based on community reflection open to the
changed situations of the time, compared with the lines of our tra-
dition. They note a certain neglect and ignorance of the basic ele-
ments of the preventive system of Don Bosco and an unbalanced
interpretation of the same. They note at times a falling off in the
force of witness and the lack of meaningful salesian experiences,
capable of arousing the interest of boys and their enthusiasm.
In some cases there is uncertainty over the exact purpose of our
pastoral action, so that some confreres are reluctant or hesitant to
come to grips with an explicit christian proposal, even in respect of
the rhythms and themes of growth. Consequently there are not
always clear and precise ideas and judgments regarding certain
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SALESIANS EVANGELIZERS OF THE YOUNG
67
main points of Don Bosco's educational method: reception of the
sacraments (particularly regarding the sacrament of reconciliation),
Marian devotion, the simple piety of the people, the systematic and
integral teaching of religion applied to all ages, according to the
indications of the local Church.
Also noted is a poor understanding of the problems that the condi-
tion of youth and the working classes brings to the christian expe-
rience; as for example the broad-gauged pluralism of cultural
models, difficulty with the language of youth and lower-class sub-
cultures, yearnings for participation and shared responsibility at all
levels, the thirst for equality and justice.
1.1.3 The causes
We are not considering here the causes linked to socio-political 86
conditions which hamper the full implementing of the salesian pa-
storal educational plan: evangelization cannot take place every-
where with full liberty of forms and expressions.
But even where we find great areas for action, there are causes which
limit and distort educational and evangelizing action. They can be
reduced to the following: an insufficient "mental awareness" of and
a halting openness to the needs of pedagogic and pastoral action
which have been indicated by the renewal; a certain narrowness in
cultural horizons and basic formation which makes it hard to per-
ceive the changes in society, the appeals sent up by the world of
youth and the working classes, the directions given by the Magiste-
rium. At the root of certain deficiencies and limitations in our action
it is not uncommon to find the prevailing presence of lay collabora-
tors, at times inadequately trained and made aware of our plan,
while the few salesians present are involved primarily in organiza-
tional and administrative tasks.
1.1.4 Frame of reference
An assessment of the current reality has a point of reference of the 87
highest authority in art. 2 of the Constitutions, which outlines the
mission of the salesians: "to realize through our religious consecra-
tion the apostolic design of our Founder: then in qur own salesian
way we try to become the signs and bearers of the love of God for
voung people, especially those who are the poorest and most in
need."12 It is a "total" and "creative service," which "invests all the
12 Also: Const. 7, 17-33,40. Reg. 1-2; ASGC 88-89.
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CHAPTER DOCUMENTS GC21
true necessities and real needs of the boy in his body, in his mind, in
his heart." It is an "integral formation" which entails a generous
response to his manifold needs: "for culture, for lodging, for activi-
ties and living with others in his free time, for educational environ-
ments full of vitality." 13
At the peak we find "evangelizing and catechetical activity," which
"is the basic dimension of our mission. As salesians, we are all and
at all times teachers of the Faith." 14 "The salesian civilizes by
evangelizing and he evangelizes by civilizing."ls Fundamental in
this regard are the texts of the SGC and especially the already men-
tioned documents 3 and 4, Evangelization and Catechesisl6 and Pa-
storal Renewal of Salesian Action among Youth, 17which manifestly
harmonize with the encyclical Evangelii Nuntiandi, with the Second,
Third and Fourth Synods of Bishops (respectively on justice in the
world, evangelization and human development, catechesis in our
time), and the recent document on The Catholic Schools of the
Congregation for Catholic Education.
88 We recall at this point some objectives and elements essential to a
salesian pastoral educational action faithful to the plan of our
Founder and in dialog with the needs of our charges.
It will be the task of the provinces and pf the local communities to
take these elements and apply them with proper adaptations to the
makeup of their own educational plans or projects at the level of the
Oratories, Youth Centers, Schools, and other salesian involvements
among the youth of the working classes.
The summarizing indication calls for a continual effort at rereading
and reinterpreting, in the light of Don Bosco's thinking, the wealth of
documents of the Sacred Congregation of the Church, where all the
points indicated are found.
89 It might be well to attempt a classification by adopting as a criterion
what Don Bosco affirms: "This system is based above all on reason,
religion and on kindness." 18 But more than just a basis for syste-
13 ASGC 353; more
14 Canst. 20.
15 ASGC 134,61.
16 ASGC 274-341.
17 ASGC 342-399.
analytically
ASGC 354,178-182,256-258.
18 Op. suI Sisto Prev., 1887, in Opere Edite (Booklet on the Prevo Syst., 1887, in Edited
Works), Vol. XXVIII, p. 424.
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SALESIANS EVANGELIZERS OF THE YOUNG
69
mizing the contents, this basic principle indicates a triple joint
inspiration that penetrates and enlivens each and every aspect of the
educational and pastoral system of Don Bosco.
In fact, reason, religion and kindness should be the ingredients of the
entire rich legacy of human and religious values which guarantee the
genuine human, religious and christian development of individuals,
according to the true theology of incarnation.
In terms of personal growth, we want to help the boy in particular to 90
build a sound and balanced humanity, fostering and promoting:
- a gradual maturing in freedom, in the assuming of his own per-
sonal and social responsibilities, in the clear perception of values;
- a carefree and positive relationship with persons and things that
will nurture and stimulate his creativity and reduce conflict and
tension;
- the capacity to maintain a dynamic-critical attitude in the face of
events, to be faithful to the values of tradition and be open to the
needs of history, so as to become capable of making consistent
personal decisions;
- a prudently given education in sex and in love that will help him
to understand their dynamics of growth, of giving and of en-
counter, within a plan of life;
- the quest and planning of his future in order to liberate and direct
toward a precise vocational choice the immense potential hidden
in the destiny of every boy, even in one less endowed as a human
being.
In terms of social growth, we want to help our charges have a heart
and mind open to the world and to the needs of others. To this end,
we are educating youth:
- to be available, to have a sense of solidarity, to dialog, to partici-
pate, to share responsibility;
- to become part of the community through the life and experience
of the group;
- to become involved in justice and the building of a more just and
human society.
1.1.5 A plan positively oriented toward Christ
A similar plan in its contents, in its goals, in its style, may also be 91
proposed and offered to those who do not share our vision of the
world and who do not share our faith. On the other hand, there are
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CHAPTER DOCUMENTS GC2!
quite a few salesians who are active in environments that are extre-
mely secular or have not as yet been touched by the message of the
gospel.
Even in these cases, the educational system of Don Bosco proves
itself ingenious in its insights and endowed with the most diversified
possibilities. Applied with flexibility, gradualness and a sincere
respect for the human and religious values of the cultures and reli-
gions of our charges,19 it can yield abundant fruits on the educational
level, it can create friendship and promote affection from pupils and
past pupils, it unleashes great energies of good, and in more than a
few cases lays the foundations for an open path of conversion to the
christian faith.
All this however does not preclude the salesian from finding for each
educational endeavor his inspiration and motivations in the gospel,
the light that illumines him and the goal which ultimately leads him
to Christ. The ultimate goal of every salesian educational action is to
make people aware of God as Father, to find his will at all times, and
cooperate with Jesus Christ for the coming of his Kingdom.zo
The salesian plan therefore aims at another growth: the growth in
Christ within the Church. In our educational plan, "Christ is the
foundation: he reveals and promotes the new meaning of existence
and transforms it, empowering man to live in a divine manner, that is
to say, to think, to wish and to act according to the Gospel, making
the Beatitpdes his way of life."zl
A truly religious and christian course of action is developed in sale-
sian educational and pastoral action, in continuity with the com-
mitment to develop and promote the more specifically human va-
lues.
The two lines of action do not, in themselves, follow one another
chronologically, and still less are they divergent; they bear on two
essential aspects of man's unique vocation as outlined in God's plan.
92 On the christian religious level, salesian action strives to teach an
aware and active faith,2z to revive hope, optimism (serving the Lord
in gladness),23 and the life of grace. It stimulates charity in a full
19 Nostra Aetate, No.2.
20 Cf Const. 21.
21 Scuola Cattolica (The Catholic School), Nos. 34, 35.
22 ASGC 63, 64, 307-311.
23 Cf Apostolic Exhortation Gaudete in Domino.
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experience of life sustained by a lively catechesis and by concrete
and relevant preaching. It teaches one to discover and love the
Church as an efficient sign of communion and service to God and to
oUTbrothers, and to see in the Pope the bond of unity and charity in
the Church. It permits one to live the experience of joyful and
youthful liturgical celebrations with an intense participat~on in the
Eucharist. It promotes a strong devotion to the Blessed Mother, the
Help of Christians, the Mother of grace, true model of a successfully
faithful life and of serene and victorious purity.24 It teaches and
stimulates a true life of prayer with particular care to use those forms
which are most accessible and closest to youthful and popular piety. 25
Finally, we find always present as an objective, almost as a synthesis
and crowning of a progressive human and christian maturity, the
vocational orientation with all its possible choices: lay, religious,
priestly. It is the most precious fruit of an accomplished evangeliz-
ing and educational process (Cf Vocational fruitfulness of our pasto-
ral activity n. 106-119).
In discussing the salesian educational plan, we must briefly reflect
on what Don Bosco considered "the columns of his educational
edifice": the sacraments of reconciliation and the eucharist, and
devotion to the Blessed Mother. 26
1.1.6 Sacramental and liturgical life
In rereading the three biographies of boys written by Don Bosco, and 93
considering the sacramental practice in the Oratory in the light of
present~day sensitivity and of the doctrine of Vatican Council II, it is
easy to grasp the wealth and topicality of some aspects and insistent
points of salesian pedagogy.
For the pedagogy of penance, the continuity between the style to
bring the boy closer to the educational process and that which he
succeeds in establishing at the sacramental moment is characteristic
of Don Bosco. It is the same paternity, friendship and trust which
awaken in the youth an awareness of the movements of grace and a
commitment to overcome sin.
24 Const. 65; cf Marialis Cultus.
25 EN 48.
26 Stella P., Don Bosco nella religiosita...
gion), Zurich 1969, 1°, p. 319.
(Don Bosco in the History of Catholic Reli-
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The sacramental encounter usually requires a prior educational un-
derstanding.27
Don Bosco used to rightly say that confession was the "key to edu-
cation," because by personally involving the boy it invited him to
surpass himself. The regular frequency of the penitential encoun"
ter, the frank and serene dialogue, the resolution which promotes
constancy provide an opportunity of exceptional educational value.
We must not forget the different opportunities shown in the liturgy
or found in popular devotion or suggested by educational wisdom, to
offer to youth moments and community celebrations of penance
within a climate of joy and delight, as is befitting when remembering
one's own salvation.
A second aspect which it is important to recall is the educational
value of the liturgical year. The full and conscious sharing in the
work of redemption is organized, in Don Bosco's thought, around
the celebration of the liturgical year, that sets the pace for the life of
the youthful community, showing the road to spiritual growth and
the gradual commitment which one assumes in answering God's
call. It is a'concrete way of structuring an educational plan on the
mystery of Christ. At the center we always find the meeting with
Christ in the Eucharist.
All this within the framework of an efficient catechesis, that helps
the boys to consider liturgical celebrations as a "sacramental ex-
pression of the life of christians and of their history and therefore
teaches them a continuity between the eucharist and the community
commitment, between the Mass and the liturgy of life, between
deliverance from evil petitioned in prayer and liberation practised in
society, between the liturgical peace gesture and true peace brought
to where one lives." 28
"To encourage," "to provide the opportunity to profit from the sa-
craments," "to emphasize the beauty, the greatness, the sanctity of
religion," "never to compel," but to act in such a way as to ensure
that the youths "remain spontaneously attached to the sacraments,
draw near to them voluntarily, with pleasure and with profit": these
are clear expressions of the preventive system that tell us of the
educational sensitivity and of the sacramental pedagogy of Don
Bosco.29
27 Bosco, G.. Scritti Spirituali
p. 176. notes 5 and 6.
28 ASGC 324.
29 ASGC 326.
a cura di J. Aubry (Spiritual
Writings edited by J. Aubry).
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1.1.7 Marian devotion
Mary was particularly present in the evangelizing work of Don 94
Bosco, who saw in devotion to the Blessed Virgin an essentialele-
ment of christian growth for his boys and his youths. He promoted
devotion to her and celebrated her feasts with solemnity, creating
around them a climate of serenity and joy and at the same time of
strong spiritual power. Devotion to Mary Help of Christians is at the
root of our origins and therefore also of our renewal.
The GC2!, in a spirit of loyalty to Don Bosco and in the light of
Vatican Council II and of the Marialis Cultus of Paul VI, invites all
salesians to rediscover and to give full value to the presence of Mary
in their own lives and in educational action among youth.
The Blessed Mother fulfills above all the function of an educator.
Our Constitutions remind us that "the Blessed Virgin Mary plays
her part in the education of these children of God."3O In the life of
our boys, she is not only the Mother that receives and understands
them but is also a sign of victory against sin and a help in their daily
life-struggle. "We make her known and .loved as the one who be-
lieved, and who is ever ready to help the christians on their pilgri-
mage."3!
A salesian is not satisfied with fostering for Mary" a strong filial
devotion," 32but like Don Bosco sees Mary as the inspiration of his
educational work. Starting from his dream at nine years of age and
during his entire life, Don Bosco learned from her the fundamental
aspects of his system: a demeanor of gentleness and patience, of
serene and shining purity, of work and temperance.
In their work of educating youth in faith, the salesians, starting from
the holy scriptures and from the celebrations of the liturgical year,
will know how to reveal" Mary as a model of spiritual behavior with
which the Church celebrates and lives the divine mysteries," especi-
ally in the celebration of the Eucharist; in other words the Blessed
Virgin hearing and receiving the Word of God with faith; the Blessed
Virgin in private and community prayer; the Virgin who for her faith
and obedience gives us the gift of Christ; the Virgin offering Christ to
the Father...33
30 Canst. 21.
31 Canst. 21.
32 Canst. 65.
33 Marialis Cultus,
16-20.
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Starting from the insistent pleas and needs of the boys, like Don
1
Bosco they will know how to present Mary as the model of christian
life, because "she totally and responsibly obeyed the will of God;
because she received the word and put it into practice; because her
I
action was inspired by charity and by a spirit of service; because she
devoted her life to the worship of God, and made such worship her
way of life; because she was the first and most perfect follower of
Christ. "34 This also in view of a mature ecclesial awareness that
Mary promoted in God's people.35
1.1.8 The priority commitment to .catechesis
95 No solid sacramental practice and no devotion can replace in the
Church the processes of conversion and of itineraries of growth in
faith. There is an unbreakable bond between evangelization and the
sacraments: evangelization, as a catechesis, prepares one for the
sacrament and, as a liturgical preaching, accompanies its celebra-
tion.36
The primacy of evangelization and especially of catechesis was
strongly reemphasized by the official documents of the Church after
Vatican Council II, troth at the universal Church levep7 and at local
Church level,38as well as in the SGc.39
Ther~fore, in accordance with what was stated in the 1977 Synod of
Bishops, the salesians will intensify their catechetical commitment
in all their works and activities, "so as to give it priority in their
pastoral action... being willing to devote all their efforts to the same
catechetical ac"tivity t~gether with that of evangelization."40
Catechesis of course presupposes an initial announcement-testimo-
ny of the salvific event of God in Christ and that first fundamental
faith option which constitutes the process of conversion. In this
context, the salesians, through catechesis and not only occasionally
but organically and systematically, intend to guide the educational
and pastoral communities to a more profound knowledge and a
complete experience of the message of salvation. It will be pre-
34 Marialis Cultus, 35, 21.
35 LG 52-69.
36 EN 44, 47.
37 Cf, e.g., General Catechetical Directory,
38 Cf National Directories.
39 ASGC 274-341.
40 Syn. 77,No. 18(Conclusion).
1971.
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SALESIANS EVANGELIZERS OF THE YOUNG
75
sented as a joyful message to contemporary man, as a guiding light
for his life, as a solution to his problems through the numerous
mediations of christian wisdom.
Within this field of activity the salesians, following in the footsteps of
Don Bosco who was vividly aware of the "needs of the times," will
bear carefully in mind the situations of environments which have
been either only slightly or not at all evangelized, even if already
initiated to the sacramental life, and will give to catechesis that
missionary dimension which goes back to the principles and bases of
every true conversion. And they will, on the other hand, pay parti-
cular attention to all those forms which gradually lead to the pro-
motion of a full christian maturity and increasingly greater com-
mitments in the civil and church community.
1.2 The style and the spirit of the salesian
educational and pastoral plan
The problem
Like Don Bosco, the salesian sees his educational and evangelizing 96
mission not only among and for youth and the working classes, but
with them and through them. This attentive and kindly presence
opens for us the world of young people and of the working classes
and leads us to become one with it in all the legitimate aspects of its
dynamic make-up.41 It is therefore natural that the most profound
requirements of evangelization and human development demand
the entire preventive system, not only in its contents but also in its
style. It should be understood in a broad and comprehensive man-
ner, and not only with a pedagogic and technical outlook. In fact in
the mind of Don Bosco and in the salesian tradition, the "preventive
system" tends to identify itself increasingly more with the "salesian
spirit": pedagogy, apostolate, spirituality which brings together in a
single dynamic experience both educators (as individuals and com-
munity) and pupils, contents and methods, with clearly characteriz-
ed attitudes and behaviors. 42
41 Const. 16.
42 Cf Don Bosco's letter to Bishop G. Cagliero, Aug. 6,1886; ancho Fr. G. Costamagna,
Aug. 10, 1886, Epist. IV, 327-329 und 332-336.
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CHAPTER DOCUMENTS GC21
1.2.1 The verification
97 On this style therefore and on the close bond between it and the
salesian educational mission, the GC21 calls for an evaluation. This
is a condition of evangelizing authenticity and of real conformity to
Don Bosco. To lose sight of this style would mean to lose a funda-
mental feature of our salesian identity; "Let the preventive system
be our way of life"; "This must apply to the salesians among them- ,
selves, among the pupils and others, day students and boarders." 43
Various provincial chapters and the Report of the Rector Major44
invite us to this responsible reflection.
Some positive signs, which should be remembered, emerge from the
evaluation.
We note a certain revival of salesian studies on the preventive system
and of experiences which directly draw us to it.
In the varied and sometimes confusing succession of new ideologies
and educational practices, we note, within as well as outside the
salesian family, a considerable demand for salesian pedagogy, which
finds fruitful application also within the family, the public schools,
vouth movements, and the various formative and pastoral institu-
tions of the Church.
The interest of the salesians for the preventive system has translated
itself not only into an increased number of meetings, conventions,
"dialogs," of great ideal and practical usefulness,45 but also into the
birth of new youth movements and into a renewed and more incisive
presence in the educational enrichment of free time, of education, of
teaching, of catechesis, of the apostolate, with organizational and
active undertakings at both the national and international levels.
98 Nevertheless the obscuring, if not the total loss (at least in some
areas), of typical experiences of the preventive system, is also re-
ported: animating presence-assistance, living together with the
young people, family atmosphere and style. Less time is spent
among boys and plain ordinary people, less preoccupation is felt for
them. The profound meaning of active salesian assistance appears
to be less deeply understood, partly because of a misconception of
youth's independence and of non-directive guidance; less family
43 Cf Letters quoted above, Epist. IV,332 and 328.
44 Sch Precap. 253-258; RRM 183-185, 196.
45 RRM 185.
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spirit is created, at the very time when youth groups and movements
favor primary and interpersonal relations; fewer undertakings are
being promoted to create the characteristic salesian educational
environment. Thus, in many circles many activities are either de-
valued or completely neglected, because they are wrongly consider-
ed unrelated to the substance of the actual educational and evange-
lical commitment: e.g. recreative or expressive activities such as the
theater, singing, music, etc. Add to this: a widespread ignorance of
the historical and scientific meaning of the system; an unsuccessful
adaptation to the variety of situations; an insufficient updating in the
light of the most reliable contributions of mankind's modern scien-
ces; a dogmatic compliance with educational and apostolic methods
which are not compatible with the scope and features of salesian
apostolic service.46
1.2.2 The causes
They may sometimes be remote as, for example, the experience of 99
unilateral and mechanical practices of the preventive system which
identify "preventive" with "negative-protective," "educational assi-
stance" with "disciplinary supervision," "paternity" with "paterna-
lism," "freedom'; with "permissiveness," etc.
An explanation may also be found in the insufficient availability of
documentation and specific literature in the vernacular. A more
radical cause perhaps is the decline of salesian religious identity and
vitality, which could not fail to involve the preventive system, if it is
true that in it Don Bosco" condensed all the spirituality of apostolic
action for his sons." 47
1.2.3 Frame of reference
A specific point of reference is provided by arts. 25 and 40 of the 100
Constitutions,48 which are an echo of stimulating chapter guideli-
nes.49 But for a more precise evaluation of the situation and of the
possibility of a full operational recovery, it seems appropriate to
summarize the" qualifying" elements of the system.
From all leaders in the field of educational and pastoral activity, an
46 RRM 184.
47 RRM 183.
48 Cf Const. 16 and Reg. 3.
49 ASGC 349,188 and 88-105; especially
360-365.
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CHAPTER DOCUMENTS GC2!
I
I
attitude of research, meeting, presence, understanding, and dialog is
required; 50commitment to an ongoing education in adults, and cor-
dial readiness for development in the young.
101 In all educators, whether individuals or communities, some disposi-
tions and attitudes acquire fundamental importance:
- attention to the young as they really are, to their real needs, to
their current interests and to the life tasks that await them; a
liking for their world, the ability to welcome and to carryon a
dialog with them;
- a respect and fair consideration for the values of the young and
attention to the dynamic nature of their growth;
- the reasonableness of demands and rules, the creativity and fle-
xibility of proposals; 51
- the determination to elicit prompt compliance to values, not by a
forced imposition but through ways of persuasion and love;
- the conviction, humanly and christianly encouraging, "that even
in the most wretched youth, there is some point accessible to
good; the first duty of the educator is to look for this good point,
this sensitive chord and to profit from it"; 52
- the frankness of an integral christian proposal, even if adapted to
differences in age, in cultural and spiritual level, in ability to listen
and to accept.
102 The preventive system further requires an intense and bright envi-
ronment of participation and of sincere friendly and brotherly rela-
tions; .a family spir~t of simplicity and frankness, in a climate of
optimism and joy" as a reflection of the grace of God and of inner
peace";53 a community means of human and christian growth, enli-
vened by the loving and sympathetic, animating and activating pre-
sence of the educators (" assistance"); 54 a wise pedagogy of free time.
It therefore favors all the constructive forms of activity and of
associative living (the sodalities in Don Bosco's mind were supposed
to be the "work of the boys"), and this also as a concrete initiation to
the community, civil and ecclesial commitment. 55
50 ASGC 360-365.
51 ASGC 362.
52 MB 5, 367.
53 Paul VI to the GC21 (n. 474).
54 ASGC 57, 363, 188; Canst. 16.
55 Canst. 46; ASGC 94, 321, 368.
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SALESIANS EVANGELIZERS OF THE YOUNG
79
The apostolic commitment requires that the young become evange-
lizers of their own companions and friends. This enters here with
complete spontaneity and compliance and constitutes one of the
most successful insights of Don Bosco, a great inspirer of boy
apostles and a genial inventor of religious sodalities. In associative
living, boys find simultaneously an occasion to be leaders, a stimulus
to creativity and inventiveness, and the ground for truly missionarv
action.
Finally the system will really act as "preventive"; we intend in fact to
educate youth for the future, to anticipate the deeper needs of later
years, through the gradual exercise and maturing of freedom. As far
as possible, we want to be "present" among the youth even following
the first period of formation.56 For this purpose the educators
"speak as loving fathers, serving as a guide at every occasion; they
give advice and corrections with kindness," 57promoting the coope-
ration of the bovs themselves, of the families and of all the available
constructive foices.58
These characteristic notes of our pastoral pedagogical legacy, wisely
administered and appropriately integrated in an explicit message,
from an indispensable and highly fruitful moment in the process of
bringing the young and the working classes closer to the ways of
faith.
In this atmosphere the compliance with and communication of the
faith occurs not onlv through word and teaching but also through the
environment; through the actions, attitudes and moments that set
the pace of existence. Not only the salesian who educates and
teaches catechism is an educator and a catechist, but also the conf-
rere who shares his life with youth in moments of relaxation and
entertainment as well as of prayer and liturgical celebration. The
salesian evangelizes more by what he does than by what he says. He
gives witness both by his openness and availability to God and by the
example of his sound, balanced, successful humanity. 59 In this too
the salesian is faithful to the style of Don Bosco in whom the human
qualities, the gifts of nature and the efforts of the will blend harmo-
niously with the gifts of grace and the extraordinary charism of a
special vocation.
56 Op. sui Sisto Prevo in Opere Edite (Booklet on the Prevo Syst. in Edited Works), Vol.
XXVIII, p. 428.
57 Ibid., p. 424.
58 ASGC 321, 361-367.
59 EN 30 ff.
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CHAPTER DOCUMENTS GC2!
1.2.4 Lines of renewal
103 A general and definite rebirth of the educational and pastoral style of
Don Bosco is tied to a vast two-level commitment: practical-vital and
theoretical-reflective.
Every salesian, be he a teacher or a leader of youth groups, conscious
of the need of his presence in the group for educational purposes,
will accept the sacrifices connected with the commitment of active
salesian assistance.
This entails:
- paying particular attention to periodic personal contact with the
individual boys so as to promote in each of them the need and the
search for values;
- stimulating community cooperation among the boys at the more
strictly religious moments of their encounters, in a way similar to
what is done for the organization of the group's specific activity
(teaching, sports, social activities, etc.);
- taking every care to promote within the group expressions of
living faith: moments of prayer, readings and confrontation with
the Word of God, preparation for liturgical and sacramental ce-
lebrations...
.
In educational and pastoral practice, all salesians will commit
themselves to ensure that these elements of the preventive system
which seem to have undergone a more noticeable decline will be
urgently reactivated, with a watchful innovative sensitivity: presen-
ce-assistance, family atmosphere, education to faith and to the sense
of prayer, the meaning of sacramental life, devotion to the sense of
prayer, the meaning of sacramental life, devotion to the Blessed
Mother, and love and loyalty to the Church and to the Pope.
In the individual local activities, based on the principle of the edu-
cative community, suitable undertakings should be initiated to sti-
mulate and increase in their work the responsible cooperation of the
educators, of the teachers, of the parents, of the youths, and of the
technical and administrative staff: the council of the educative and
pastoral community, conferences, meetings.60
104 Hence the need for each community to prepare and update every
vear an educational and pastoral program, especially of an evange-
lizing nature, with particular regard to the concrete exigencies that
60 See Assembly of the Confreres in Reg. 168 and in ASGC 710.
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SALESIANS EVANGELIZERS OF THE YOUNG
81-
have arisen from the social environment. This program should be
prepared together with the boys, with the others for whom we work
and with the members of the salesian family. The program should
dearly indicate the plan for the year, the goal that is to reached, the
main points around which will be placed the intermediate objectives
with the contents; it should also contain a concrete distribution of
assignments and responsibilities among t~e salesians and lay colla-
borators. Thus we will avoid individualisms and improvisations and
facilitate the lively participation of the entire community and the
availability of all sectors for the work of evangelization.
In these plans, besides the essential contents, which have been
summarily indicated in the frame of reference61 there should also be
some of. the dimensions pointed out by many provincial chapters as
particularly required by the "needs of the times": forming boys for a
dynamic introduction into a pluralistic society; educating them to
work for justice and peace;62 forming them to assume civic, social
and political responsibilities; initiation to a progressive commitment
of concrete service; 63 imparting to them the information and
know-how necessary to make a critical and constructive confronta-
tion with respect to the more important contemporary ideologies.
1.3 Practical directives
a) Every province (or group of provinces) willdraw up an educational plan 105
suited to local conditions as a basis for programming and evaluating its
various works in line with the basic options made by the Congregation:
oratories, youth centers, day and boarding schools, residences for stu-
dents and artisans, parishes, missions, etc.
To foster unity within decentralization, the Department for the Youth Apo-
stolate, in the light of salesian experience and self-evaluation, willdraw up
the broad outlines of this master plan (objectives, content, method, cha-
racteristics...) with due regard to the diversity of geographical and cultural
situations.
61 See Nos. 87-94.
62 Const. 19.
63 ASGC 68; cf 54, 61.
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CHAPTER DOCUMENTS GC2!
b) The provincial, the provincial conferences and the regional Councillor,
will promote meetings, study days or weeks, discussions, exchanges of
educational and pastoral experiences, which will eventually be open also
to teachers and educators who do not belong to the salesian family,for the
purpose of spreading the knowledge of Don Bosco's preventive system,
encouraging research into it, and furthering its updated implementations,
taking carefully into account the conditions of youth and working-class
people in the local environment, as well as the valid contributions of
modern anthropological and pedagogical sciences.
c) In the spirit of Perfectae Caritatis (n. 2), and in the conviction that it is
extremely important for our worldwide Congregation to constantly find its
unity and authenticity in the spirit of our Founder and in our common
striving to evangelize and promote the welfare of youth and working-class
people, the GC21 makes the following DECISION:
The Superior Council willestablish as soon as possible a Salesian Histori-
cal Institute which, by means of methods that are most effective, both
ideally and technically, will make available to the salesian family, the
Church and the world of culture and social action, the documents of the
rich spiritual heritage bequeathed to us by Don Bosco and developed by
his followers, and willpromote at all levels a deeper understanding, eluci-
dation and diffusion of that heritage. The whole Congregation will coo-
perate in implementing and continually strengthening this important
initiative by providing personneland availablemeans.
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83
2. VOCATIONAL FRUITFULNESS
OF OUR PASTORAL ACTIVITY
In the salesian perspective all educational and pastoral activity con- 106
tains as an essential objective a vocational dimension. As a matter
of fact, the discovery of one's calling, the well-thought-out free
choice of a program of life, constitutes the crowning goal of any
process of human and christian growth.
The gospel message which unites God's people! is a calling to com-
munity; and for every believer to welcome the Good News is to
accept a personal calling to take on the very mission of the Church
according to one's particular vocation.2
The vocation apostolate will therefore be a ministry of evangeliza-
tion with a special stress on the help and assistance to be given all the
faithful to enable them to enter into God's plan with their entire
being and personal free choice.3
2.1 The fundamental problem and its aspects
The progressive decrease in the whole Church of the number of 107
priestly and religious vocations has awakened in the last decades an
ever deeper reflection which has contributed to a better focusing on
the true nature and importance of the problem.
In recent years the Salesian Congregation too has undergone the
same crisis, and the findings of the provincial chapters bear witness
to the fact that it cannot be considered as yet overcome. But for us
too the self-study already begun by the SGC has shed a new light on
the problem. We are indeed sadly aware of the scarcity of new
recruits, which at times might cause concern for the future of our
mission. But the light that comes to us from the reflection of the
whole Church 4 helps us to see this scarcity and numerical crisis as
one of the signs through which God makes us aware of the essentials,
for only a Church totally given to service, mobilized in each of its
members according to the gift and vocation which the Spirit has
I Cf EN IS.
2 Cf PO 6; EN 18; SGC 661-662.
3 Cf RdC 41, 43, 131.
4 Cf RFIS; SDV; Ministeria quaedam.
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CHAPTER DOCUMENTS GC21
I
given to everyone, is capable of a serious dedication to evangeliza-
tion. The personal vocation of each christian is therefore a vital
problem for the Church, the problem of formation in faith, the
problem of making oneself totally available for Christ. God is call-
ing today as yesterday, and he who has an open heart will know
whether God calls him to share more fully in his mission.
Hence it is not primarily a problem of numerical scarcity, but rather
a fundamental problem of evangelization itself which will endure, no
matter what the numerical situation of religious and priestly voca-
tions may be in the future.
2.2 The situation
108 To avoid a misguided appraisal of the state of the Congregation we
must note that, over the past fifty years, there have never been so
many studies, researches, workshops on the vocation apostolate as
in these last years. We must acknowledge likewise that there has
been a growth of consciousness and dedication in this regard.
Therefore we must not look unilaterally or too pessimistically at the
actual situation of scarcity, so as not to attribute to a lack of theore-
tical principles or goodwiil situations which are due to other factors
as well.
It is evident from the Report of the Rector Major on the general state
of the CongregationS and from the findings of the provincial chap-
ters that the vocation apostolate has made considerable progress: a
greater clarity of ideas, a mOFe perceptive sensibility to the problem
and a greater dedication in the provinces (if not in all the confreres)
have been noted by almost all the provincial chapters.
Nevertheless some weak points undoubtedly remain and render our
action at the present historic moment still insufficient:
- some signs of loss of direction as regards our salesian identity in
the evangelization of youth;
- a missing or not so evident witness of evangelical life;
- lack of clarity vis-a-vis youth, in what concerns our mission
(persons to be benefited by our apostolate, the salesian educa-
tional perspective, types of work, etc.);
- lack of pastoral skills which often renders us incapable of reach-
ing out to youth in their personal differences (lack of a true
5 Cf RRM 205 ff.
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SALESIANS EVANGELIZERS OF THE YOUNG
85
pedagogy, of vocational ministry, and of assimilation of guiding
principles, insufficient organization at the provincial level, etc.);
- absenteeism, weariness, discouragement, disappointment of
many confreres who perhaps look too exclusively at the human
side of the situation.
The situation of today's youth: immersed in a changing culture,
confused and exploited by interested parties, facing a Church of
which they are unable to understand many aspects, they are asking
us for a fuller and updated dedication that can respond to their need
for a direction in life, for truth and for Christ.
2.3 Frame of reference
Basing itself on the Second Vatican Council6 and later documents of 109
the Church,7 the SGC gave us in its documents and in the Constitu-
tions a framework of principles and directives within which the
Congregation can find a renewed course of action in the vocational
ministry.8
In one of his subsequent letters,9 the Rector Major encouraged the
Congregation to work more intensely along the lines traced out by
the SGC. On the same line of thought, a paper from our Department
for the Youth Apostolate-" Guide to the Care of Vocations" -helped
spur on reflection in the provinces.
The GC21 wishes to offer now to the confreres some guidelines for
renewal in this important aspect of our mission to youth, pointing
out goals .which it considers key points of fundamental value in
facing the present situation. It will at the same time give directives
for the attainment of these goals.
Fundamental goals are:
a) To pledge the Congregation, the provinces, the local communities 110
and each confrere to carry out their evangelizing mission by endea-
voring to bring out the personal calling, which God addresses to
every youth, to become a mediator of a gospel message that will reach
,
6 Cf especially OT 2; PO 6, 11; PC 4.
7 Cf SDV,RC, RFIS.
8 Cf ASGC 50, 99, 250, 374, 382, 397, 576, 661-665;
9 Cf ASC No. 273.
692; Const.
12,22,107;
Reg 72,73.
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CHAPTER DOCUMENTS GC2!
all persons in their individualitylO and help them "to develop their
own baptismal vocation in a daily life progressively inspired by and
attuned to the gospel." 11
b) To revitalize concretely (in our attitudes and apostolic initiatives)
one of the components of our salesian vocation: to offer our active
services to the Church in cultivating the vocation of those young
people whom the Lord calls to a priestly or religious vocation, to the
various ecclesial ministries and to a commitment as lay leadersY
c) Since as a community and as individuals we are one of God's gifts
to his Church, we must be aware of our responsibility to keep alive in
the Church the salesian charism in its many forms, actively coope-
rating with the Holy Spirit in fostering salesian vocations, whether
religious OJ;layY
2.4 Lines of renewal
111 As a basis for a concrete methodology to reach the objectives listed
above, the GC21 believes we should introduce some options as gui-
delines for our endeavors to promote vocations:
1. To begin with those for whom our vocational guidance is intend-
ed.
2. To determine our fundamental pastoral choices.
3. To aim at a heightened vocation awareness without overlooking
organizational needs.
2.4.1 To begin with those for whom our vocational
guidance is intended
All young people, whom the Lord in one way or another places in our
path, are looking to us for help in forming their personality and life
"according to the gospel."
.
We must help them at every age in their efforts to discover and
develop their vocation: in boyhood, preadolescence, adolescence
and beyond, because each of these stages of life has its own phase of
growth and entails proportionate decisions which every young man
must learn and carry outin a responsible manner.
10 Cf EN 18.
11 Canst. 22; Cf ASGC 374; EN 24, 72.
12 Cf Canst. 12; MB XII, 87; ASGC 50, 374, 397; Canst. (1966) 6.
13 Cf Canst. 107; ASGC 169.
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87
In fidelity to our salesian vocation 14it is imperative that we dedicate
ourselves seriously, through activities and adequate structures, to
follow up in their vocational development all young people who show
signs of a divine calling to a life of consecration, either priestly or
religious, and to a christian lay commitment.
- Following the present course of the Church, we must take prac-
tical steps to foster vocations to the various ecclesial lay minis-
tries.15
- We will take special care of vocations to our Congregation and to
the entire Salesian Family (Daughters of Mary Help of Christians,
Don Bosco Volunteers, Cooperators, etc.).
- We must stress today the necessity of a special concern for the
vocations of brothers. This effort will help us to understand
better and express the true meaning of the salesian religious
vocation.16
- Missionary vocations have a privileged position in the salesian
vocation apostolate.
2.4.2 To determine our fundamental pastoral choices
a) To base our evangelizing, vocational endeavors on a deep 112
prayer-conversion 17which makes it possible to rekindle the many
spiritual resources that each community possesses as a gift of the
Spirit. This should not be an occasional occurrence but the habitual
attitude of an ecclesial community ever in search of the will of God
and constantly purifying itself in order to be faithful to its calling, a
living witness first and foremost to the words of the Lord: "Ask the
harveM-master to send workers to his harvest."18
b) To face the problem, beginning with the person of the salesian, his
community life and the evangelizing quality of his witness. The
authenticity of our christian and salesian life is fundamental, and so
is the image of a Congregation which presents a "clear" salesian
identity (unambiguous in its evangelical motivations, in the persons
for whom it is intended and in its educational outlook), truly sensi-
tive to the needs and aspirations of youth, and expressing itself in
14 Cf Const. 22; ASGC50.
15 Cf EN 73.
16 Cf ASGC 692 ff.
17 Cf ASGC 540; ASC No. 273, pp. 32-39.
18 Lk. 10:2; Cf OT 2; SDV 12; RFIS 8, 9a.
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CHAPTER DOCUMENTS GC21
joyful self-giving.19 The apostolic witness of each confrere will al-
ways be>the most powerful incentive and the most efficacious me-
diation to inspire youth to make a generous response to Christ.
c) To know and resp~ct the spiritual nature of vocations. The mi-
nistry offered to preadolescents, adolescents, young adults and
adults in the formation of their christian identity ought to show the
highest respect for the spiritual component of vocations (which we
should know first of all from personal experience). It is God's
calling, it is the action of the Holy Spirit which reveals itself throug-
hout one's life,'within the unique situations of one's personal and
social historv.2o
113 d) To commit ourselves in all pastoral activities, especially those on
behalf of youth, to include vocational guidance "explicitly" and "sy-
stematically" as an essential dimension of all our apostolate. In this
regard, we should not remain simply on the level of abstract princi-
ples but should truly rethink the planning, programming and edu-
cational methodology of our schools, activities, groups... Let this be a
privileged vantage point in our catechesis and spiritual direction.21
It is a crossroads that should be given all due prominence for a true
renewal of our vocational ministry.
e) To have the courage to expose young people also to the most chal-
lenging vocations. To respect God's plan for each person entails
that, besides leading everyone to a knowledge of himself and of the
human and ecclesial situation of the community in the light of faith,
we should have the courage of total honesty and integrity to help him
be open, in generous availability, to all vocations in the Chureh: lay
commitment in the human situation, service in the various lay mi-
nistries of the Church, diaconal service, consecrated life, the mini-
sterial priesthood.22
A christian youth may not refuse to consider the hypothesis of a
consecrated life and of the priesthood. Not to propose to him such
possibilities would limit rather than respect his liberty. Don Bosco
possessed the masterly art of highlighting the great needs of the
Church, spreading enthusiasm for the missionary ideal and, as Jesus
19 Cf PC 24.
20 Cf PO 11; Sedes Sapientiae II-III; RFIS 5-6.
21 Cf ASGC 374, 382, 419 e-f.
22 Cf RFIS 7.
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SALESIANS EVANGELIZERS OF THE YOUNG
89
did with the apostles, personally inviting young people to follow
God's calling.
f) To act with an open ecclesial perspective. Every vocation is related
to the mission of Christ and of the Church to build the Kingdom of
God in the world of men through the ecclesial community. As
salesians and as christians we work for the Church without any
narrow-minded exclusivism: we aim at the general good of the
Church. Whev dealing with vocations, this corresponds to one of
our definitive goals.23
The ecclesial dimension recalls also another important pastoral gui-
deline: "The duty of fostering vocations falls on the whole christian
coinmunity."24 We work within christian communities from which
the Lord raises vocations for the various tasks needed for building
the community itself. In these communities we must be "anima-
tors" and Sensitize people to this problem. Parishes, families, edu-
cative communities, groups and movements must provide the envi-
ronment where vocations can blossom. This particular aspect
should be revitalized among all the members of the salesian family
by involving them effectively in this apostolate.
2.4.3 To aim at a heightened vocation awareness without
overlooking organizational needs
In the provinces and in the local communities, a systematic plan of 114
sensitization for the work of christian guidance of youth will be
directed first of all to the confreres and component groups of the
salesian family and the educative community, so that it will truly be a
community activity.
This requires, on both the provincial and local level, serious planning
(with appropriate follow-up) for a vocational guidance work clearly
articulated with the general program so as to make each of our
activities a true work of guidance.
In every province there must be someone responsible for vocation
promotion. It could be either one person or a group of persons who,
because of their salesian witness, preparation, and esteem among
the confreres, are in a position to be "animators" of the provincial
and local communities. More than persons "delegated to perform
23 Cf Canst. 12; Cf RFIS 7.
24 OT 2; RFIS 8.
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CHAPTER DOCUMENTS GCll
certain actions," they should be channels of communication with
ecclesial bodies, supplying new ideas and information to the various
communities. The team that will eventually be formed should
include members from all the branches of the salesian family (sale-
sian priests and brothers, Daughters of Mary Help of Christians, Don
Bosco Volunteers, cooperators).
An important function of those responsible for vocation promotion
is that of helping the provincial community develop and maintain an
attitude of prayer and availability.
Because of his position as community leader, the rector is the first
one responsible for vocation promotion on the local level: in a climate
of faith and prayer let him periodically make a thorough study of the
vocation apostolate.
Let there be also one or more confreres who will keep the christian
guidance dimension ever present in our activities and programming.
115 a) Some permanent elements that we must always and everywhere
bear in mind in our work:
- The family spirit, an atmosphere of liberty, friendliness, joy and
faith, so characteristic of Don Bosco's pedagogy, ideally embo-
died in a salesian community which is cordial and open, especi-
any to the young (Cf Salesian educational and pastoral plan).
- Personal rapport, whether primarily as a careful spiritual direc-
tion or at the general level of community living.25 "No vocation
can blossom without the kindly interest of a priest" (Paul VI).26
- Vitalization of groups, the care of salesian youth movements and
associations as indispensable situations for the experience of
living together and for a vocational search.27
- Spiritual formation, at .the very center of the whole personal
development, with special attention given to formation in perso-
nal prayer, liturgical and sacramental participation, Marian de-
votion.
- The unmistakably christian-apostolic lived experience of eccle-
sial responsibility (catechists, animators); knowledge and con-
cern for the problems and needs of the Church and the world,
especially the world of youth.28
25 Cf Const. 12.
26 From Pope Paul's
27 Cf ASGC 692.
28 Cf EN 72.
discourse
to the World Congress
for Vocations.
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SALESIANS EVANGELIZERS OF THE YOUNG
91
- The possibility of an experiential knowledge of the salesian
charism and apostolate: on the level of lived experience, always
and in all aspects of growth: on the more reflexive and systematic
level, and at the more advanced stages of vocational develop-
ment. Let formation "aids" be prepared for this purpose, mak-
ing use of Don Bosco's life, boys' biographies written by him,
lives of missionaries and outstanding salesians, etc.
b) Some 'moments' of spiritual "concentration" necessary to keep 116
alive the "vocational sense" in a person's development.
Our understanding support should be constant but diversified and in
accordance with the interior experience of the young man's voca-
tional development. He passes from an initial phase of availability
and search to one in which, after discarding manv of life's options,
he concentrales on one of them and tries to test it."
On this "continuum" some moments of particular intensity are
indispensable for serious reflection. The following stand out as
more significant and useful:
- spiritual retreats focused on the search for the will of God in one's
life;
- prayer and reflection workshops, especially for an initiation to
the liturgy and meditation;
- "program of life" encounters for specific help in examining the
various options of the christian vocation;
- Camps for guidance (search, quest, etc.) in diverse forms;
- moments of sharing with the salesian community (to be fostered
especially in the case of mature young men) in prayer, apostolic
work, meals, etc.
c) Some settings for our vocation apostolate.
- Our works are the privileged environment for these guidance 117
activities which represent a right for the youth directly confided
to us in schools, oratories, parishes, youth centers, etc. For us
they are therefore a duty and a commitment called for by our
mission.
- Vocation promotion should take place also outside our environ-
ments as long as it is truly a work of educational guidance over
and above the simple chance encounter. Vocations are expres-
sions of the christian community which must be helped to re-
cognize itself as the Church.
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CHAPTER DOCUMENTS GC2!
118 - For those young people in whom we have discovered the exi-
stence of greater sensitivity, availability and spiritual richness, a
differentiated and specialized care is indispensable.29
a) The methodological form of the "aspirantate" (which today is
wisely divided into two phases, one of guidance and general search,
I'
the other more clearly centered on the hypothesis of a salesian
vocation) is always valid and in certain situations even necessary.
But it is imperative that this, more than any other school, be a true
salesian environment in which Don Bosco's educational inspiration
be fully lived; that its educational objectives and goals be clear and
periodically evaluated; that it can count on a personnel which gives
to the young the witness of an authentic salesian life.3O
b) The timely care of these youths can be undertaken also in other
ways: communities of vocational referral, vocation clubs, periodic
local and regional meetings, letting the young men live in some of
our communities, etc. The main thing is that the process .of voca-
tional growth, reflection and verification be truly assured and guid-
ed.3l
c) Today more than ever it is necessary to think, as Don Bosco did, of
environments in which we can foster the vocation of those who feel
the call to the priesthood or religious life at a more advanced age
(workers, university students, graduates, etc.).32
d) The aspirantate and other forms are not mutually exclusive. Let
every province carefully consider which form or forms are best
suited to its situation and then act accordingly. Let all be firm as to
what is the responsibility of the provincial community, and should
therefore not be left to the mercy of decisions made by single com-
munities or individual persons.
- In all the above-mentioned environments, it is of capital import-
ance to involve the young men's families, in this work of christian
orientation to life, and to collaborate closely with them in order to
create an environment favorable to the development of voca-
tions:
- A unique role as a place of vocational guidance must be played by
our retreat centers and houses of prayer. Let them not be simply
29 Cf OT 3; RFIS 11, 13; Const 12; Reg 73; SDV 14.
30 Cf ASC No. 273, pp. 40 ff; 28-29; RFIS 12-17.
31 Cf OT 3; RFIS 18; ASC No. 273, p. 46.
32 Cf Const (1966) 6; RFIS 19; ASGC 692 b.
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SALESIANS EVANGELIZERS OF THE YOUNG
93
places where we give hospitality to groups that come to pray;
rather let them have if possible a team that works systematically
to impart spiritual guidance.
Practical directives
1. Let provinces prepare as soon as possible their detailed plan of action in 119
close association with the local Church and in accordance with the res-
pective guidance plan they have drawn up. An integral part of this plan
should be to cultivate in the confreres an increased awareness of what they
should do to foster vocations. Let this plan be forwarded to the Depart-
ment for the Youth Apostolate, so as to ensure an exchange of experiences
among all provinces.
2. On the level of provincial conferences or groups of provinces, let pro-
fessional training be given, with appropriate aids, to confreres who have
the responsibility of teaching religion. Their preparation should enable
them to make the necessary vocational dimension dynamically meaningful
in our catechesis.
3. During the next six years, let those provinces which have the necessary
means plan some concrete initiatives of vocational service to the local
Churches.33
4. To faciliate what is stated in Art. 72 of the Regulations and in (a) of these
practical directives let the Department for the Youth Apostolate compile
and send to the provinces an outline of what is required for drawing up a
provincial plan of vocational apostolate.
33 Cf Canst 12.
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PART 4
EVANGELIZATION:
SETTINGS AND METHODS
Introduction
120 The GC2! has reflected upon Evangelization: witness and preaching
from the viewpoint of an on-going evaluation, concerning itself with
what has been achieved and what still remains to be done in our
effort to implement the SGC. This now brings us to concrete pa-
storal activity.
These constitute both the means and the areas of real life in which
we are to carry out our evangelizi~g activity; they express this par-
ticular dimension of our salesian mission in its widely diversified
ambients.
First we should recall the SGC's fresh approach to this subject:
It clearly demands that we focus our main attention upon persons 1
and upon a pastoral orientation in our task of education; 2we are to
view activities and structures as means of reaching those to whom
we have been sent and of helping them assume the task of their own
integrated development.
Timely still is the SGC's statement:
"But these activities do not in fact always serve their overall purpose
sufficiently well... To remedy this we need to realize effectively that
our every activity, in community or personal. is justified only if it is
aimed, organized and carried out in view of the evangelization of the
young." 3
This GC2! therefore concentrates on several settings of our mission,
not in order to repeat by rote the SGC's extensive teaching, but to
seek solutions, to find an orientation, an added thrust towards rene-
wal.
I Cf Const 26.
2 Cf Const 27.
3 ASGC 344.
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SALESIANS EVANGELIZERS OF THE YOUNG
95
In those settings which vary in different regions of the world and
which foster human, development as well as evangelization, e.g.
boarding institutions, hostels for students, workers, college men, the
GC21 re-affirms the directives given by the SGC and asks those
confreres who are involved in such areas, daily facing fresh and
trying problems, to direct their educational and pastoral efforts to-
wards an evangelization which will accord with Don Bosco's style as
presented in this document.
1. THE ORATORY AND YOUTH CENTER:
settings for evangelization
As the Congregation's "first and typical work" the Oratory has come 121
under repeated scrutiny and time and again has been proposed by
General Chapters 1 and other authoritative documents of the Cong-
regation. The 19th and 20th General Chapters have specifically
reflected upon those factors, internal and external, which today
affect the pastoral efficacy of the Oratory; they have encouraged
salesians to re-emphasize a renewal of existing oratories and the
creation of new ones, even if other kinds of work must be left aside.
After evaluating the evangelizing efficacy of the Oratory and Youth
, Center from statistics compiled pver the past six years, the GC21
would like to offer some directives towards finding methods better
suited to their function of evangelizing and advancing young peo-
pIe's growth in faith.
1.1 Reality, terminology, pastoral planning
Like every other life activity, the Oratory changes and adapts itself, 122
taking on new forms.
As evidenced by a quick glance at the pastoral realities of the Cong-
regation, the terms "Oratory" and "Youth Center" have different
meanings in different regions, meanings which arise from one and
the same educational viewpoint and spirit but vary as regards the
persons they reach, their immediate objectives, and the methods
they use.
Both terms are vaguely defined in official texts,2 so that ambiguities
I ASGC 192-272; 376-379 and references there indicated.
2 Canst 28; Reg 5, 7, 24.
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CHAPTER DOCUMENTS GC21
I:
arise, with the danger that when we speak of so varied and flexible a
pastoral work, words written or spoken take Qn opposing meanings,
expressive as they are of personal experience rather than objective
criteria.
Not everything said of the Youth Center is applicable to the Oratory
either in matters of membership, group rapport or educational me-
thods. Salesian action in this field has so many names. The
so-called Oratory or Youth Center cannot be implemented in the
same wav everywhere.
To bring some kind of clarity and make dialog and exchange of ideas
feasible, we will use the following terminology:
- by Oratory we mean a setting created for boys, with membership
open to all having its own objectives and suitable means;
- Youth Center is a setting meant for young men, to meet their
needs; the emphasis is on group-relations; personal contacts are
fostered; our task, both human and christian, embraces other
activities, such as athletics and games;
.I
- Oratory-Youth Center is a complex setting adapted to both boys
and young men, in which methods and directions vary with the
age of the persons concerned.
1.2 The present situation
123 The SGC has indicated the following objective Jor Oratories and
Youth Centers: they are to aim at evangelizing and catechizing boys
and young men of a particular locality, mainly through an
open~ended organiza~ion of their leisure time.2'
This objective demands adequate and trained personnel as well as
an ordering of activities which will safeguard the objective itself.
Doubtless this calls for continuous adjustment and adaptation.
The past six years' evaluation cautions us that whenever salesians
have not kept in touch with young people, they have not initiated
changes to meet their requests and interests, and so they have failed
to show an effective presence.
Wherever we have lessened our efforts to help young people strive
for christian ideals, those efforts have had to yield to a firm'takeover,
brought on by real-life situations, by programs made up entirely of
sports, games, and social activities, with no clear christian orienta-
tion.
2' Cf ASGC 376.
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SALESIANS EVANGELIZERS OF THE YOUNG
97
These limitations arise neither solely nor mainly from personnel
assignments. Our approach to youth has been complicated today
by a broadening variety of appeals to their leisure time which scatter
their attention into varied activities and circles. Probably we too at a
time when our personnel has shrunk, have not taken a firm pastoral
stand in choosing personnel for this work so particularly salesian.
And matters have not been helped by the crisis of catholic organi-
zations3 and bv the lack of an effective plan of action in many
provinces.4
But regardless of these drawbacks, wherever Oratories and Youth
Centers have strenthened or recovered their integrity, wherever they
have devised means to reach the so-called "masses" or large num-
bers, groups and individuals, with formative programs for young
people; wherever they have honestly presented the gospel message
with plans of education in the faith involving prayer and an intense
sacramental life-in all these instances the distinguishing marks of
salesi~n pastoral work have stood out with extraordinary clarity, and
the gospel has then become a vivid presence.
1.3 Setting, program, style
The basic traits which identIfy these pastoral works and bind them 124
tightly to Don Bosco's original intuitions are: personal rapport of
"friend" between salesian and youngster and the brotherly "pre-
sence" of the educator among the boys: the creating of an environ-
ment to facilitate such a meeting; varied activities to fill leisure time;
a missionary "open-door" attitude to all lads who want to come in; a
welcome for everyone, but with a proper attention to individuals and
groups; a gradual education of the youth community for festal cele-
bration; a striving for firm group-life and unity-all these elements
are meant to concur in forming a wholesome human and christian
personality.
Some of these traits, such as the open-door policy for everyone, or
varied sport activities and trips, require that the educator be alert lest
they become the dominant features, with consequent harm to the
young people themselves.
3 RRM 203.
4 RRM 201.
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CHAPTER DOCUMENTS GC21
1.4 The presence of girls
125 Our evaluation has shown a notable presence of girls in our Oratories
and Youth Centers in some regions of the world.5 This presence is
doubtless rooted in accepted cultures and social customs, and this
must be kepJ in mind.
In occasional instances we have noted shaky educational principles,
meagre grasp of the local church's pastoral program and lack of
dialog with pastoral workers or religious institutions which have
educational traditions of their own, and work in the same areas.
The concept of a mixed Oratory is not contemplated by the texts and
norms of the SGC,6both because of the age of those who come to the
Oratorv and because an open-door policy would admit groups for
which indiscriminate mixing of the sexes would be unacceptable,
and which would normallv require separation and diversified acti-
vities.
In regard to Youth Centers we cite the Regulations7 and the SGC;8
social exigencies and the need for an integrated education suggest
that "in some places and circumstances we should take on mixed
groups and activities, with all the reserve and responsibility thev
entail." 9 "This will be a replv to an educational need which requires
us to accept the complete young person, immersed in his own world,
and raise him up in everv respect:' 10 Specifically, "the activities of
truly educative mixed groups must tend to develop formative and
social interests."11 "Provision must be made for the training and
maturing of the confreres, the collaboration of qualified lay people,
and for premises suitable for this kind of activity." 12
These directives maintain all their force. 13 In particular cases, it is at
present required that the matter be brought up to the community
and to the local Church and that it be in accord with provincial
d irectives.14
5 Statistics of the Works ofthe
6 Cf ASGCSId; Reg 7.
7 Reg 7.
8 Cf ASGC 51, 355, 356, 378.
9 ASGC 355.
10 ASGC 355.
Ii ASGC 355.
12 ASGC 355.
Congtn.
Rome
1977, p. 54; cf also RRM 171b, 172b,197.
13 Cf also the indication given to the GC21 in the letter of Cardinal Villot (n. (00).
14 ASGC 356.
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SALESIANS EVANGELIZERS OF THE YOUNG
99
1.5 Guidelines
1.5.1 Reaffirmation of the validity of the Oratorv and the Youth 126
Center demands corresponding decisions to ensure needed person-
nel, trained and united with the community, receiving from it sup-
port, wholesome environment, and required means. The commun-
itv should guarantee a measure of stability so that the confrere in
charge may elicit from both youngsters and adults a response to
pastoral concern in a diversity of roles. This will obviate those
endless" emergency operations" which mean repeated fresh starts in
programs of education and catechesis. Most of all, we recognize the
need of salesian animators who can present our voung people with a
real challenge. The risk we run is that our Oratories and Youth
Centers, wpich were begun to promote evangelization, will fail to
°pyn new christian horizons to our young people for lack of deeplv
religious incentives.
1.5.2 We foresee the need on a provincial level of programming and
regularlv evaluating the Oratorv's and the Youth Center's work,
especiallv in educational projects, in organized religious activities,
and in adherence to the policies of the local Church.
1.'5.3 If the Youth Center is to be valid, as a setting for promoting the
overall christian growth of the young, it must be organized along
certain well defined lines, such as:
- division into groups, with an eye to the possibilities for formation
and apostolic action, in which an explicit education in the faith
can be developed;
- the formation of an educative communitv with the active and
responsible participation of the voung people, lay collaborators
. (especially parents) and salesians as animators;
- a proper organization of different activities so as to meet the need
for spontaneity, and the demands of creativity and leisure time,
so that the young people, inspired by christian ideals, may be able
to take up apostolic and social work in the Center itself and in the
neighborhood;
- an earnest effort in a missionary spirit so to arrange matters as to
make effective contact with all the young people, especially those
who tend to remain at a distance.
1.5.4 But the prime mover in all these matters is the salesian himself.
The salesian in the Oratory and Youth Center is the good shepherd,
the evangelizer of youth; he belongs not to himself but to them; he
stavs with them willingly and is the sign of God's love in their midst.
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CHAPTER DOCUMENTS GCll
1.6 Practical directives
I
127 a) Every community should maintain its involvement with both the neigh-
borhood and the local Church, preserving, strengthening, and fostering
even new types of Oratories and Youth Centers as a typically salesian way
of promoting human and evangelical values. Salesian parishes ought to
see the Oratory and Youth Center as a distinctive element of their very own
and fully incorporate them in their apostolate.
b) Each Oratory and Youth Center should study and draw up its own plan
of education, eliciting the interest of all concerned and beginning with a
good, hard look at the local scene. This plan should be in harmony with
the overall scheme of the province.
c) Youth Centers must heed the norms of the SGC and confirmed by the
present GC21 regarding coeducational groups and activities. Those who
are in charge, as well as the community itself, must follow up on these
activities and evaluate the results; the provincial council should give fur-
ther directives ifthey are needed.
2. THE SCHOOL:
a setting for evangelization
128 Bv evangelization in and through the school we mean not merely
courses in certain scholastic and catechetical matters but in addition
an in-depth study of ecclesial and cultural problems, such as the
relation of evangelization to culture, culture to society, society to the
school. Furthermore, for us salesians it means a renewed look into
those traits which distinctly mark our presence on the school scene.
The GC21 does not intend to analyze or probe the above problems at
great depth but to ponder them a little so as to reach some practical
proposals and recommendations. An enlightened response to these
problems can help us to decide how we can meet them at a practical
leveL!
I Cf CS 2,12-15,24-31.
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SALESIANS EVANGELIZERS OF THE YOUNG
101
2.1 The situation
During these past six years, as some of our schools have gone into 129
experimental programs, we have seen a noteworthy effort to direct
pastoral action towards the distinctive features of each school and of
modern youth. Numerous salesians have been involved in this re-
newal; in manv educative communities there have been concerted
and positive efforts to bring parents, lay teachers, and students into
closer collaboration. The salesian school is seen as a valid response
in education, sought by many families; in not a few places the school
has become a center of social development, unifying entire neigh-
borhoods to reach common goals.
On the other hand, schools now feel new pressures; ever more com-
plex structures, reliance on systems which sometimes preclude
evangelical values, decreasing salesian personnel willing to work in
schools, salesians being shunted into posts of planning administra-
tion, and organizing; increasing enrollments, demands for co-edu-
cational schools, growing numbers of lay teachers who have little
notion of the preventive system; strained relations between culture
and evangelization, problems created by new attitudes and plural-
ism. All these factors have caused confreres to think again about
schools, and in not a few cases thev remain confused.
Some feel that the school gives salesians little scope for evangeliza-
tion, either because manv social structures, dominated by unfavor-
able civil laws, bar them from serving poor boys who are their
priority, or because the salesian pastoral image, especially that of the
priest, is marred bv the disciplinarian and classroom image, or be-
cause a certain proportion of our students seem impervious to any
gospel message or values.
2.2 The Congregation reasserts the validity
of its school-presence
The GC21 realizes that the root of these problems is to be found in 130
the rapid and profound changes which have affected modern society
and that this requires of those working in this field a new approach
in order to make of the school an agent of change in society. We also
realize we cannot give too detailed directives, since the school scene
varies so much in its pastoral dimension from one culture to ano-
ther/ and equally varied are the possibilities of evangelization.
2 Ibid. 2.
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CHAPTER DOCUMENTS GC2l
However, in the face of this complex situation the GC21, basing itself
on salesian traditions confirmed bv the SGC and of the recent dec-
laration of the Sacred Congregation for Catholic Education, sees the
school as a valid and unrestricted apostolate.
It will be well to correct some misconceptions which have arisen in
various circles, even in the local Churches; the Catholic school is not
something ancillary, to be shut down once an alternative is found)
The Catholic school "is a privileged means of promoting the for-
mation of the whole man."4 It gives a very definite view of the
world, of man, and of history; in evangelization it has a distinct
efficacv not found in other methods. Its aim is to assimilate culture
into a christian vision of reality in an orderly and critical manner.5 It
is a factor in the transformation of society, a force in the total
liberation of the person. "Complete education necessarilv includes
a religious dimension. Religion is an effective contribution to the
development of other aspects of a personality in the measure in
which it is integrated into general education. "6
The school offers countless opportunities to meet young people and
establish a personal rapport with them; it makes for a communitv
whose cultural traits are enlightened and permeated bv faith-values.
Our pastoral efforts extend to parents and lay co-workers, thus
particularizing the gospel message in a single program of personal
development. It asserts the right to alternative education in a so-
ciety whose cultural leaders and whose monolithic school system
preclude this right of parents in the education of their children.7
Therefore, the GC21 urges confreres who serve youth in schools,
boarding institutions, and hostels to continue perseveringly in their
work.
This message is meant also for those confreres who, in accordance
with a properly received mission, are now engaged in education and
evangelization in non-salesian school environmentS.
2.3 Specific salesian presence in the school
131 Don Bosco's pastoral style and his system of education have im-
3 Ibid. 20.
4 Ibid. 8.
5 Ibid. 38-43.
6 Ibid. 19.
7 'Ibid. 8.
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SALESIANS EVANGELIZERS OF THE YOUNG
103
printed definite features upon the schools he founded and those
which the Congregation subsequently has offered to youth. These
features depend primarilv on the type of student and are marked bv
a teacher-pupil rapport intended to foster closeness and trust, bv a
climate of calm creativity, by an openness to its neighborhood which
promotes unitv, and especially by its objectives in which the chri-
stian ideal of holiness is inseparably linked with human and social
development in both student and community. Throughout the hi-
story of the Congregation, these characteristics have produced verv
different kinds of schools and made them valuable: schools with
courses in the humanities and technologies, agricultur~l schools,
adult evening classes, remedial classes, etc.
Regardless of shifting social and scholastic situations, this educa-
tional stvle must continue to form Don Bosco's presence among
youth. Therefore the salesian school of today must maintain certain
permanent characteristics.
2.3.1 It caters to the common people: this' as regards students, local-
itv, persons it deals with, its tone and style, its special concerns, its
loving care for those who have nowhere else to go.
2.3.2 It fosters freedom and openness. The salesian school was born
free and keeps itself free even when asking help of others. It asserts
the rights of family and Church, especially if these rights have been
curtailed or trodden underfoot. It welcomes those who choose to go
the way of total liberation; it teaches universal principles of free-
dom; it is an efficacious agent in the transformation of the local
environment.
2.3.3 The education project is centered on the student. The salesian
school takes a student as he is and where he is educationallv. It
fosters his growth. In varied professional ways it gets to know his
needs for physical development; it helps him face his problems and
take responsibility for the decisions he makes. It does not restrict
itself to the classroom, but combines study with training in art,
sports, cultural, religious, and social activities.
2.3.4 It aims at creating a youth community. it strives to form a
"familv," as Don Bosco expressed it, in order to foster and strength-
en personal relationships, esprit-de-corps, and friendship. It favors
creativity, an atmosphere of studv, joy, and trust. Parents and
teachers share in this family too. In it students can group together
for goals which are formative and helpful.
The salesian school becomes a setting of evangelization in the
measure in which it succeeds in maintaining these standards.
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CHAPTER DOCUMENTS GC2!
2.3.5 Teachers are to be found with their students, in whose interests
thev take active part. Thev not onlv teach but" assist," i.e. thev
recreate, work, studv, and pray with their students. They are glad to
stav with voung people and are able to share their problems. "Tea-
chers in the classrooms, brothers in the plavground." (Don Bosco)
2.3.6 Connection with the world of work, because the school teaches
pupils a spiritual dimension of work, and maintains a cordial bond
with the working classes. In manv places it teaches the illiterate,
provides evening classes for working people, offers professional
training, and prepares voung apprentices to enter the labor market
with qualified skills.
2.3.7 It possesses and teaches gospel values: personal growth is fo-
stered with real respect; religion has its proper role, and a voungster
can approach God with jov; he can come to know and love Jesus
Christ, and advance along the path of faith to holiness.
2.3.8 It is vocation-conscious. It assists each student to grow in
God's plan. It helps him mature in his vocation as layman, religious,
or priest, according as God sows the seed of a vocation in voung
hearts.
The salesian school becomes a setting for evangelization to the ex-
tent in which it succeeds in realizing these characteristics.
2.4 Lines of action
132 The SGC8 has pointed out some criteria and directives that are still
valid, and which the present Chapter endorses. The wealth of ex-
perience of these past six years and the evaluation of the present
school scene suggest the following lines of action which the provin-
ces and the individual schools are invited to adopt and follow:
- Form an educative community, with salesians as animators and
with lav collaborators, parents, and students as members. How
it will function, at what level, and to what degree will depend on
the individual situation. It belongs to the salesians to guide the
process, so that the communitv may be evangelized itself and
also bring its gospel values to others.
- Draw up a mutually agreed in-service program in christian for-
mation for lay teachers and other collaborators in each school.
8 Cf ASGC 381-385.
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SALESIANS EVANGELIZERS OF THE YOUNG
105
- Expand and activate, with the entire educative communitv, a
program of education which stems fro,m the gospel and the
teachings of Don Bosco.
- Put into effect the personal relationships characteristic of the
preventive system. Helpful aids are: pedagogical guidance,
~ informal teacher get-togethers, individual instruction, group ac-
tivities, etc.
- Draw up a plan of education explicitly faith-oriented, abounding
in ideas, to be offered to the students in a climate of freedom and
wholesome pedagogy: catechesis, youth liturgies, sacramental
encounters, prayer groups and action groups, spiritual retreats,
exposure to apostolic initiative.
- As educators, salesian or lay, take an active share in educational
movements now at work in every society for other projects in
education; join forces with those" who peacefully strive for free
and equal schooling for all before the law.
- Insert our schools into the local Church's pastoral action by
following its directives, uniting with groups involved in school
pastoral work, and by supporting organizations which campaign
for freedom in education.
- In our schools give clear preference to needy youth, and make
honest efforts to relocate ourselves in areas of special poverty.
2.5 Implementation
The above indications will be meaningful only if the salesians at both 133
local and provincial level are clear about the objectives of this pa-
storal action and frequently review them, always with the concrete
goal of christian education in view.
2.5.1 On the local level we must begin with essentials:
- The salesian staff must reserve for itself those kev positions in
school administration and departments which will allow them to
instil a christian spirit into the educative community.
- More study must be centered on the role of Rector, Principal, and
those in charge of pastoral work in the school, so as to define
them within the provincial structure and thus facilitate changes
from one school to another.
- Every school should draw up handbooks for teachers, parents,
and students, containing policies which are to be followed; such
handbooks simplify the making of periodic evaluations.
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CHAPTER DOCUMENTS GC2!
- Everv school community should annuallv draw up a calendar of
events and meetings, designed to overcome purely bureaucratic
organization and create a .. communitv environment permeated
bv the gospel spirit of freedom and love.U
2.5.2 On the provincial level goals should be set, even though they
may be of a long range kind:
- Prepare personnel for the school apostolate. This is specialized
work which demands competence and talents that can be deve-
loped only bv lengthy training in education and pastoral skills.
- Coordinate at the level of the whole province our lay collabora-
tors and the parents of our students to make them aware of their
coresponsibilitv in education. Each school should have a sale-
sian charged with promoting the christian formation of parents.
The one in charge of schools at provincial level has also the task
of promoting parent organizations. Wherever such a provincial
organization has been set up it has strengthened the sense of
belonging, opened the way to a professional christian formation,
and clarified the specific character of the salesian school in the
eves of the laity.
- The section of the provincial office concerned with schools
should help the latter to draw up their educational plans and
should studv pastoral programs for the in-service formation of
lay teachers.
- The GC21 calls the attention of provincial councils to Regulation
12 and requests them not to consent to the opening of our schools
to girls without serious reasons. These reasons are to be sent to
the Superior Council.
2.6 Practical directives
134 a) Each province or provincial conference should make the Holy See's
declaration on the Catholic School and the documents of the local Church
the subject of study and reflection.
b) With the cooperation and the proposals of each community, the pro-
vince should develop a basic plan of salesian education to which each
school of the province can conform. Thus while each school maintains
and develops its own identity, unity will be promoted amongst them.
e) The Department for the Youth Apostolate, by means of a program of
study and meetings, should make known the Congregation's best expe-
riences in the scholastic field so as to promote apostolic initiatives
amongst the salesians.
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3. THE PARISH: Particular aspects
of the salesian evangelizing presence
"In the spirit of our Founder's apostolic charitv," 1 salesians bring the
gospel to youth also through the work of the parish, seen as a setting
and a way of evangelization; within the categories of our "action and
work," 2it has a specific place of its own, delineated at length in the
SGC's 5th Document and svntheticallv expressed in art. 31 of the
Constitutions.
Repeated rderence to this document of the SGC is indispensable; it
still retains all its force.
There are two main problems in this field: that of the number of
parishes which our confreres administer, and their salesian qualitv.
3.1 The problem of the number of our parishes
The first problem is the numerical growth of our parishes.3 The 135
Chapter has studied the statistics in making its evaluation of the
situation and to draw up necessary guidelines for the future.
Salesians are called to work in widely varving situations:
In mission areas the parish is the end-point of our work because even
I Const 31.
2 Cf Chap IV Const.
3 The following figures are taken from the records of the CENTRAL OFFICE FOR
PARISHES, at the Generalate:
At the death of Don Bosco (1888) there were 7 parishes; during Don Rua's period of
office (1888-1910) 31 were added; during Don Albera's period (1910-1922) they
increased by .33; during that of Don Rinaldi (1922-1931) they went up by 54; in the
period 1932-38 (GC15) the increase was 40; from GC15 to GC16 (1947), an increase of
99; by the GC17 (1952) a further rise of 100; by the GC18 (1958) a further rise of 75; by
the GC19 (1965) they had gone up by 152; by the SGC (1971) by another 150; and from
the SGC to the GC21 there was a furtherrise of 141.
The total now reaches 882.
To these some other figures have to be added, e.g. the missionary parishes (65), the
number of parishes of uncertain status (41), the parishes administered by individual
salesians not in the name of the Congregation (87), or administered temporarily (18).
Poland alone has 125 parishes; another 136 are in Central Europe: the reasons are
obviously connected with the socio-political situation.
A final observation from the Central Office for Parishes: "It should be remembered
that the concept of 'parish' is not the same everywhere." Examples are given of
differences between Europe, India, and missionary territories in general. This may
explain the apparently excessive number of salesian parishes.
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CHAPTER DOCUMENTS GC2l
I
if the Congregation expresses its presence by specialized works for
youth (Oratories, trade schools), it is clear that the ultimate aim, as
expressed also in our Constitutions, is "to plant the Church among
the people."
We may at times find ourselves in countries wholly destitute of clergy,
where christianity has so deteriorated that to involve salesians, es-
peciallv priests, with a limited group, such as the young, would make
no sense unless they concerned themselves with the christian life of
the people and their environment by taking over their missionary
and pastoral care. Such places are in a certain sense mission terri-
torv.3*
In some countries, because of particular concrete circumstances
beyond our control, the only pastoral action open to us is the parish.
This situation must be viewed realistically because through the
parish we can try to bring to life our other salesian works, making the
parish a center of service to the people of the area, and using the
entire salesian community to animate it.
In those regions which are pastorally well organized and thriving we
can set up an Oratorv- Youth Center only by accepting a parish.
We look upon the parish with interest because it helps us to reach
young people in their natural environment, and to follow them
through all the phases of their development; it is easier to involve
parents and adults in the education of the young; it facilitates a
natural participation in the local Church and the neighborhood; and
it makes for a more direct pastoral contact than is possible in any
other apostolate.
136 The SGC, recognizing the situation as an accepted fact, and going
deeper into the concept of the salesian commitment in the parish,
ruled out the exceptional element of the parish apostolate, but at the
same time it underscored the priority which is to be observed in
every new project and in every province: "Top priority is to be given
to the apostolate immediately directed towards vouth."4
So clear a practical directive of the SGC cannot be ignored.
Todav the GC21 asks further questions. It addresses itself to conf-
reres who labor in the parish apostolateS and seek clarification of the
3' Cf CD 35.
4 ASGC 402.
5 Confreres engaged full-time in parish work in 1977 were 2199, and part-time about
1400. It is difficult to define what exactly is meant by "part-time". Cf Sarti, Statisti-
cal Data, pp. 73-74.
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SALESIANS EVANGELIZERS
OF THE YOUNG
109
salesian authenticity of their pastoral efforts. It considers the de-
mands at present posed by local Churches and circumstances, and
those which will be posed in the near future.
Before taking on new obligations in the area of parishes, the criteria
of acceptance which provincial communities must adhere to must
be determined. These criteria require expression as "characteri-
stics" which a parish must realistically guarantee.
3.2 The salesian dimension of the parish
In its evaluation, the GC21, responding to the query of several pro- 137
vincial chapters and confreres and keeping the Rector Major's re-
port6 in mind, intends to clarify the meaning of "acting in a salesian
style" in the parish apostolate. It addresses itself therefore to that
complex of decisions and attitudes which form the sign of the au-
thentic "salesian" presence and make up the typical salesian image,
what we know as the salesian identity.
The SGC had indicated one line of clarification: we live the parish
ministry "as a true salesian apostolate in the measure in which we
are faithful to our mission and actualize our Founder's charism in
serving youth and the poor classes." 7
The GC21 cites some characteristics of this spirit:
3.2.1 The responsible agent of the salesian parish, that which gives it 138
life, is the religious community. The apostolic goal is to be realized
together. The entire salesian community is the sign and bearer of
our mission: "Our mission is entrusted in the first place to the com-
munitv." 8
"The chief characteristic of a salesian parish is that it be admini-
qtered by a religious commupity which wants to live its speCific
mission in the Church. Weare ch~racterized by what we are."g
This calls for a religious life which, with its rhythm of prayer,lO its
, 6 RRM 171,214-219.
7 ASGC 400.
8 Const 34.
9 ASGC 406.
10In the first Regulations for the parishes contained'in the deliberations of the GC3
and GC4 and presented by Don Bosco in 1887, one reads for example: "Let the
parish priest be solicitous in fixing a suitable time for the daily meditation and
spiritual reading, and be sure that he is present regularly with his assistants. If
possible let it be done in church so that the parishioners may be edified" (Don
Bosco, Opere Edite XXXVI, p. 259).
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CHAPTER DOCUMENTS GC21
brotherly communion, its shared responsibility of pastoral work, is
trulva "sign and witness, in the district in which they work, of the
spiritual values based on the evangelical counsels" 11 ana the spirit of
the Beatitudes.
This community spirit gives rise to a vision of a unified and co-res-
ponsible service of evangelization; it produces that salesian style of
apostolic work and pastoral rapport which leads to the building up
of the parish into a community, a "familv of God." 12 From this spirit
flows the parish community's program of action, its choice of ways
and means to respond best to local needs. Every salesian thus feels
he is part of a witness which is both his own and his communitv's.
139 3.2.2 The salesian parish exercises its priority of choice for boys and
young men, especially the most needy. Keeping in view the com-
plete community, adults and voungpeople who depend upon each
other for human and christian growth, it is a question of granting
privileged status within the salesian mission especially as regards
those to whom we have been sent and the service we are to render.
a) In connection with those for whom we work, the SGC's practical
directives concerning the orientation of our mission apply also to our
parish apostolate: "This absolute priority of youth work will mean
on the one hand that our activity on behalf of youth will take up the
greater part of our time, efforts and personnel; and on the other, that
even in our work for adults, according to their needs, we shall still
maintain our primary preoccupation for the voung." 13
This means that the salesian concerns himself primarily with boys and
especially the most needy, and through them he reaches the parents.
Furthermore, he brings boys into various parish activities, so that
they may be an inducement to adults to playa courageous and
responsible part in the work of the parish community, with the same
preference for the young and poor.
b) The salesian parish builds up parish community with special
emphasis on youth. The local Church has of course unifying pasto-
ral dimensions which the parish accepts, but the salesian charism
values the youth dimension as an element of renewal, growth, and
vitality for the whole parish community.
II ASGC 407.
12 Cf ASGC 417-518.
13 ASGC 180.
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SALESIANS EVANGELIZERS OF THE YOUNG
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Within the centralized pastoral effort of the diocese with which we
must always be in harmony and which we must supportl4 we offer
our specialized skills and humble witness by inserting the voung into
the life of the local Church and thus broadening the scope of their
activities.
This document of the GC21 has already reflected more particularly
on the Oratory-Youth Center and deepened a characteristic concept
of salesian action in the parish. IS
Here we re-affirm that the Oratory Youth Ministry is for us salesians
"a necessary and irreplaceable efement" of our presence in the pa-
rish 16and that "special concern for the care of youth and the teach-
ing of christian doctrine are our first concerns." 17
3.2.3 The salesian parish evangelizes in the spirit and style of our 140
educational and pastoral project.
At its beginning our Congregation was "a simple catechism lesson."
Preaching the gospel and catechizing are fundamental to our mis-
sion.ls Such a pastoral commitment obliges us to overcome past
habits and fatigue; it keeps us in an attitude of openness, not res-
tricted to the care of the elite but reaching to all.
Under this aspect, the salesian parish:
a) implements a systematic catechesis, beginning with that of bapt-
ism, which introduces families to the christian education of their
children, and provides an opportunity to reach adults and bring its
influence to bear on both family and parish. It involves not onlv
parents but shares its responsibility with the laity. As it prepare~ the
faithful for the sacraments it aims at creating an atmosphere in
which faith can grow and so helps the entire community to mature
through devout and serene attention to the word of God, through
community feastdays and through common prayer marked by joy
and simplicity. It links everything with the phases of the liturgical
vear, with constant reference and application to the vouth of the
parish at every stage of their growth.
b) does not separate evangelization from human development.
14 ASGC 416.
1\\ Cf ASGC 432.
16 AGC19130.
17 Reg 24.
18 Const 20.
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CHAPTER DOCUMENTS GC21
Along the lines traced by Don Bosco it reaches out to all to serve
all19 in union and sympathy20 living out its evangelization and pro-
motion of human values in a single movement of love.
The unique mission to which we have been called tends realistically
"to blend the heavenly with the earthly city," and requires us as
salesians "to communicate divine life while we render mankind's
family and its history more human." 21
c) promotes the development of individual vocations, assessing the
gifts of individuals and directing them for the benefit of the whole
Church. In so doing the salesian community acts out one characte-
ristic of Don Bosco's life: the way he relied on people's individual
talents for help and his confidence in their personal gifts and char-
isms. The community in fact fully accepts conciliar teaching on the
laity's role in the Church's mission, as it entrusts them with various
ministries.
"Within the inner Church community, the laity's action is so neces-
sary that the Bishop's own apostolate cannot -be fully achieved wi-
thout it." 22 This attitude is most helpful for the growth of the sale-
sian family and of new groups of salesian cooperators. Don Bosco
wrote: "It shall be one of the concerns of the parish priest to favor
Catholic associations, especially that of the salesian cooperators."23
Such clear insistence certainly does help the spiritual gifts of each
one's vocation to blossom. Young people can more easily develop
their choice of a life which is apostolic, religious, and priestly.24
141 3.2.4 The salesian parish is for the common people. The reasons are:
- its location: preferably in populous urban areas;
- its style of operation: its closeness to people, its care not to
become a ghetto community, closed to all but a few; its stress on
liturgy and feasts in which parishioners can feel at home with
naturalness and simplicitv; its sensitive regard for popular devo-
tions which it respectfully directs with the teaching of the gos-
pel;25
19 Cf Const 7.
20 Cf Const 16.
21 ASGC 60, which
22 AA 10.
quotes
GC 40.
23 Don Bosco, Op Ed. XXVI, p. 263.
24 Cf Const 12 and Part 3B (Vocational
2S Cf EN 48.
Fruitfulness)
(000).
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SALESIANS EVANGELIZERS OF THE YOUNG
113
- its openness to its neighborhood: with partiality to none, it shares
the ordinary people's concerns, their joys and sorrow, their di-
sappointments and hopes.
Conclusion
We suggest a re-reading of the Acts of the Third and Fourth General
Chapters, presented bv Don Bosco himself in 1887: "The sick, the
voung, the children are to be the parish priest's special concern. The
best loved parish priest is the one whom children and the poor can
approach." 26 And he goes on: "To preserve the Congregation's spi-
rit, the salesian parish priest will not fail to be an apostle among the
people entrusted to his care bv God, by sanctifying himself he will
gain many souls for Heaven." 27
3.3 Practical directives
a) Let each parish promote and verify its particular salesian features, 142
along the lines indicated (in this document), within the context of the local
Church and in harmony with provincial organizations.
b) Let each province, in its plan of redimensioning, consider the possibility
of giving back to the diocese any parish which, on account of changed
conditions, no longer offers opportunity for a typical salesian apostolate:
either because it is not attached to a salesian community, or because it
does not allow for priority to youth, or because it is not located in a
populous area.
c) No new parishes are to be accepted unless they meet the requirements
set out in this document.
d) The confreres destined for parish work should be given specific training
which should emphasize and develop the values of our salesian style of
living and working. Not only are they to be individually concerned with
their continuing education, but they must periodically be given a chance to
update their theological and pastoral studies.
26 Don Bosco, Op. Ed. XXVI, p. 263.
27 Ibid. p. 265.
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CHAPTER DOCUMENTS GC2l
4. THE MISSIONS
143 The overall theme of the GC2!, the ecclesial thrust generated over
the past few ve~s especially bv Evangelii Nuntiandi, and the enthu-
siastic interest aroused throughout the Congregation in the cente-
nary year of the salesian missions have given us cause for reflection
and self-examination on the topic of the missions.
Such a reflection must necessarily refer back to the SGC, which drew
up a document on "salesian missionary action,"1 wrote into the
Constitutions and Regulations some important articles on our mis-
sionary activity2 and set up a corresponding Department for the
Missions.3
The present document has specific objectives, determined and de-
fined bv the general stud v theme and bv the GC2! itself, which is a
Chapter of verification. Our purpose is to highlight the more signi-
ficant points of the past six years and to probe certain elements at
greater depth so as to come up with effective approaches which will
guide our missionary endeavors for the next few years.
It is not the intention therefore to deal with the many aspects of our
salesian presence in the missions, nor to trace, even from a salesian
perspective, any general sketch of missionary pastoral action.
This General Chapter, which for the first time since the centenary of
the missions, sees the meeting of representatives from the entire
Salesian Congregation, feels the needful duty of giving praise and
thanks to God for the wonders he has achieved through the ~ons of
Don Bosco, sustained at every moment bv Marv Help of Christians.
It wishes also to express lively and sincere admiration and thanks to
the thousands of Salesians and Daughters of Marv Help of Chri-
stians who in these one hundred years have written many a glorious
page in the history of both our Congregations and have left us a
heritage of courage, apostolic boldness, pastoral creativeness, un-
tiring work, suffering, and even martyrdom. This is a priceless
heirloom, a force which drives us on to new achievements.
I ASGC 472-480.
2 Const 15,24, 142; Reg 15-20.
3 Const 142.
1
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115
4.1 The situation
It is not easy to compress such a complex of varied issues into a few 144
lines, but it may help to highlight some particularlv significant fea-
tures.4
First among them are those which bespeak vitality and the effica-
cious desire for an energetic renewal.
The centenary celebrations have touched off a variety of activities at
world-wide, provincial and local levels, which have interested and
often involved the whole salesian family: congresses, assemblies and
svmposia, specific projects, etc. Within this context, even though it
goes bevond it, the publication of studies and works on the salesian
missions deserves special mention, particularlv the publications of
the Study Center for Salesian Missionary Historv, and the docu-
mentarv films on salesian missionary life and action.
Organizationally the period has seen the progressive structural de-
velopment of the Department for the Missions.
But the most consoling and prominent achievements have been in
the area of solidarity and of personnel: a solidarity and vitalitv
reflected in the very significant number of confreres (about 270) who
have gone to the missions over these past five years, and of those
who, having volunteered their services for five years since 1965, have
for the most part elected to remain on. This solidarity is highlighted
in a special way by the contribution of personnel from some mis-
sionarv provinces to others, a fact of rich ecclesial dimensions which
opens new vistas for the future. The twinning of provinces should
also be remembered in this connection.
These efforts are additional to the apostolic zeal and pastoral crea-
tivitv of confreres and communities in mission lands. Another po-
sitive element which promises well for the entire Congregation, is the
notable increase of vocations in some mission territories, e.g. in
some countries of Asia, where the percentage of native personnel is
now predominant (77%).
Significant too, though they are not .numerous, is the presence of
voung laymen who are working as active missionaries in some con-
tinents.
Noteworthy efforts are being made at the Center and at local levels
4 Sources of this verification: RRM 248-277; Report of Department for Missions
1972-1977,42 p.
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CHAPTER DOCUMENTS GC2!
to train missionaries, to have some confreres obtain degrees in mis-
sion studies, and to organize teams which will be readv to face
seriouslv the actual challenge of the mission apostolate.
Many other concrete examples of solidarity must not be forgotten,
e.g. financial support afforded by mission procures by special foun-
dations, or bv sporadic efforts of other kinds.
These features become all the more significant when we remember
that they coincide with a period in history when the Congregation
has been undergoing a crisis as grave as it was painful. That our
missionarv endeavor has kept alive is a sign of vitality and of hope
which make their impact felt throughout the work of the Congrega-
tion.
145 Briefly but objectively we must now look back at negative aspects
which slow down our mission action. In some parts of the Congre-
gation mission concern leaves much to be desired and is a long way
from arousing a real interest in the young people with whom we
work.
We do not have enough qualified salesians who can give our reflec-
tion and our mission action a scholarly orientation.
Because many missionaries are either isolated or engaged in work
which is either personal or too heavy, they do not have the chance of
an ongoing formation, and all too few are the privileged moments of
prayer and reflection which they can enjov.
In some cases, certainly not due to any bad will, the mission work is
organized in a way which reveals a lack of cultural preparation and
an inadequate acquaintance with pastoral programs and missionarv
procedures.
There is little or no "salesian movement for lav missionaries": the
Congregation has not made any great effort in this direction. To
make matters worse, in not a few countries complications have
arisen from outside the Congregation which block or gravely impede
freedom of action and initiative.
4.2 Frame of reference
146 The results of the evaluation and reflection at the level of the whole
Congregation, with our Missions' Centenary as a point of departure,
bring to light certain elements which are closely allied to a new
missionary consciousness and go in part beyond our salesian envi-
ronment.
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SALESIANS EVANGELIZERS OF THE YOUNG
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4.2.1 Missions: situations and missionary style
It is a fact todav that in countries traditionally christian vast sections
of the populace, and especially voung people, live in a dechristia-
nized environment and badly need an initial or at least a renewed
evangelization. A situation of this kind calls for a changed notion of
"mission geography." All countries can today be considered "mis-
sion territorv." Hence evangelization of any sort takes on a missio-
narv significance.
This wider view of "mission," this broadening of evangelization to
include the entire action of the Church must not lessen the proper
meaning of that specific missionary presence which the Church from
its verv origins has always seen as a pressing vocation.
A half-hearted openness to new peoples may one dav be judged bv
historians as insensitivitv. Bv keeping to itself christianity onlv
lessens its own internal fruitfulness.
"At a time when there are not lacking those who think and even say
that... the time of the missions is now past," writes Paul VI in Evan-
gelii Nuntiandi, "the Church keeps her missionary spirit alive and
even wishes to intensify it," because "she feels responsible before
entire peoples. She has no rest so long as she has not done her best
to proclaim the good news of Jesus the Savior."6
In the light of these affirmations, our reflections will be restricted to
missionarv action in its specific sense.
4.2.2 Missions and our salesian mission
The place of missionary action in salesian life has been clearly stated
bv the SGC and cited by the Rector Major on the occasion of the
centenary.7 Briefly, they remind us that this specific meaning of
missionary action constitutes" an essential element, indispensable to
and characteristic of our Congregation."8 "The missions are not a
work... to be listed with our other works... Neither are they an area of
activity which comprise a certain number of works... In salesian
tradition the missions are to be rated... as a privileged setting for the
fulfilment of the salesian mission, and the associated spirit."9
5 EN 51, 53.
6 EN 53, 51-52.
7 ASC 267.
8 ASC 267, p. 13.
9 ASC 267, p. 20.
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4.2.3 Missionary work and salesian style
Salesian service and stvle seem to fit perfectly the demands of the
mission apostolate.
Experience has shown some points of contact which deserve our
deeper consideration; among them: an intimate bond between
evangelization and human development; preference for poor youth
and the common people; ability to adapt and create; catechetical
concern and simple, direct piety; a living presence especially attuned
to human and religious values of local cultures; an easy human
approach, marked by evangelical optimism, which arouses a sym-
pathetic response and draws people to our own ideas.
4.2.4 Important aspects of missionary work today
To put their mission work into a contemporary framework salesians
will have to take a new look at the meaning of "mission," and what it
involves. Among other things this requires:
- an integration of human values with evangelization of local cult-
ures with pastoral action;
- greater insistence on the reality of the local Church, and hence
more energetic support and a great unity and coresponsibility
with it;
- a determined effort to put mission action on a valid scientific
basis so as to integrate its various components;
- the channelling of mission action towards more needy areas and
those which are in a more sensitive and critical position for the
world's future;
- the involvement of the laity in either direct missionary activity or
in supporting roles so that in the mission regions themselves the
evangelized become evangelizers.
4.2.5 Missionary animation
A revival of missionary spirit and mission action at the level of the
entire Church, and for us at the level of the Congregation, requires
that we face up to the basic problem of sensitizing and animating
local and provincial communities to a more deliberate missionary
consciousness, to renewing our service in content and method, to a
missionary commitment which, to preserve credibility, must at one
and the same time be directed to the community itself and beyond it.
Art. 16 of the Regulations entrusts the prime responsibility in this
regard to the provincial and his council.
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The GC2!, reaffirming what was said bv the SGC, calls attention to
the multiple services which can be rendered bv advisory boards,
mission procures, or missionary centers, set up on a provincial or
inter-provincial level: they keep interest high among confreres and
all members of the salesian family; to arouse missionary vocations;
to maintain contact with confreres who have left the province for the
missions; to cooperate with the Central Mission Office, with dioce-
ses, and other religious Institutes; they promote projects and solicit
funds from government, church, and private agencies, etc.
4.3 Practical directives
The GC21 endorses the validity of what was laid down by the SGC, espe- 147
cially in what concerns animating mission action and the ongoing forma-
tion of mission personnel. It establishes the following lines of action for
the orientation and renewal of our missionary activity for the next few
years:
a) The launching of missionary activity calls for concrete objectives and
demands the adoption of strategy which is directed to those countries
where missionary activity is most urgent. Therefore as we enter the se-
cond century of our missionary presence, recalling Don Bosco's prophetic
wish,ll without excluding the possibility of developing mission action in
other needy and promising regions, the salesians willapply themselves to
an appreciable stepping up of their presence in Africa.
b) Let every province commit itself to the stressing of lay participation,
especially withinthe salesian family, in direct missionary work. To this end
let them willinglyprepare adequate, helpful aids, using also the technical
services of other organizations, and keep themselves posted on similar
projects of other missionary Institutes. The Department for the Missions,
in cooperation with the Department for the Salesian Familyand that of the
Youth Apostolate willcollaborate in the same sense on a world-wide level.
c) The present status of our missionary apostolate, the importance and
extent of our commitment demand that we face up to the mission problem
on the basis of serious scientific studies. For this purpose let a chair of
missiology be set up at the UPS; let arrangements be made so that every
missionary province may have some confrere qualified in this field.
10Const 142; Reg 15-20; ASGC 480; Cf also doc on "Formation to salesian life".
II MB XVI, p. 254.
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d) A missionary evangelizes before all else by his witness. To make this
witness all the more telling, each missionary will try to be faithful to his
duties within hiS' religious community. By willingly taking part in work-
shops and updating courses, he will derive benefit for his spiritual growth,
improve in brotherly intercourse, and gain in pastoral experience. Let it be
the task of both province and local communities to afford confreres time
and opportunity for this kind of reflection and updating, especially for
privileged moments of prayer, which will help them to renew their under-
standing of their mission in the light of God's word.
5. MASS MEDIA: Means of evangelization
5.1 Relevance of the Mass Media
148 The SGC has expressed some views on the relevance of the mass
media in ASGC, 443-445. It must be added that the mass media,
because of the impact produced bv the union of highly refined
technology with sophisticated imagery, has taken on and actually
plavs a decisive role in shaping culture, social life, and mores.
Rather than just a vehicle or multiple means of communication, it is
a dvnamic and complex reality which has a vast and disproportio-
nate power to convince, a power which enhances its message for
good or for ill.
.
The mass media become over more a massive educating influence,
shaping and begetting cultures. They elaborate and broadcast ac-
cumulated evidence which underlie new life styles and new criteria
of judgment. The incisive force and ever growing penetration of the
mass media have turned them into a real, authentic alternative edu-
cational process for entire sections of peoples of the globe, especiallv
for the voung and the poor.
5.2 The mass media and evangelization
149 "Our century is characterized by the mass media or means of social
communiGation, and the first proclamation, catechesis or the further
deepening of faith cannot do without these means... The Church
would feel guilty before the Lord if she did not utilize these powerful
means that human skill is daily rendering more perfect. It is
through them that she proclaims 'from the housetops' the message of
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SALESIANS EVANGELIZERS OF THE YOUNG
121
which she is the depositary. In them she finds a modern and effec-
tive version of the pulpit. Thanks to them she succeeds in speaking
to the multitudes." 1
5.3 Don Bosco's views
In his own dav Don Bosco considered the press, the publication of
good books and magazines, stage plays for youth, music and song
not only as means for the service of educational pastoral works, such
as oratories, hostels, schools, missions, but also as "original apostolic
endeavors" directed of their verv nature to the mission Divine Pro-
vidence gave him for youth.2 .
Even at that time he was convinced that the young and the masses
would be the most eager consumers and the first victims of a mass
communication which could be manipulated at the will and service
of others. This is what he meant by asserting that the good press
was one of the Congregation's principal aims.3
5.4 The situation
The Rector Major's Report, that of the Department for the Adult 150
Apostolate, and the pre-capitular documents of the GC21, on the
basis of actual experiences, have singled out some elements of
growth and renewed commitment in this field.
The Congregation's efforts in this regard have taken two directions:
5.4.1 A more mature, effective use of the mass media as a multiple
means of salesian "communication." There has been an undeniable
growth in the following sectors:
- the diffusion of salesian news meant for use both within the
Congregation and the salesian family and beyond it (provincial
newsletters, ANS. Salesian Bulletins, documentaries, audio and
video cassettes, filmstrips);
- mass media for use in our apostolic and educative youth work,
oratories, schools, etc.; in parishes and mission centers (cinema,
closed circuit TV and radio); multi-media (audio-visuals; stage
plays, music).
1 EN 45; cf CP 13; Synod 1977,9.
2 Cf Epist. IV, 318; Report of Don Bosco to the Holy See 1877.
3 ASGC 451.
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5.4.2 The second direction in which the commitment of the Congre-
gation has been extended is to the production of these materials, of
multi-media aids, mass media programs in the service of the gospel,
meant "to increase almost indefinitely the area in which the Word of
God is heard; thev enable the Good News to reach millions of
people." 4 In this regard we list some works which seem to be
privileged moments of creation, special spots of genius which have
helped us realize our mission to the voung and to the common
people:
- publishing centers have produced and spread books, auxiliarv
aids, youth magazines;
- broadcasts and telecasts;
- research centers to produce programs of audio-visuals (records,
cassettes, video-cassettes, films, filmstrips, posters, etc.), radio
and TV. This is essentiallv salesian pastoral work.
We cite also the efforts made these past years to organize these
centers on an inter-provincial, national, or regional level; also editing
initiatives to strengthen and broaden their efficiency, while elimi-
nating useless duplication of personnel and materials.
151 Documents and reports reveal the following weaknesses:
- in the training ofsalesians in communication arts: lack of overall
plans, of programs, of personnel who are qualified to train sale-
sians in the systematic use of the mass media;
- in the diffusion of salesian information: lack of "an authoritative
stable and secure orientation" for our bulletins and salesian
newsletters; 6 lack of correspondents who feed news to the Cen-
ter; 7
- in the use of mass media in evangelization: disjointed individual
initiatives not adequatelv supported by the community; lack of
coordination of effort between centers of production and distri-
bution centers; on provincial and national levels, lack of struct-
ures which will encourage and coordinate efforts with the Center;
limited cooperation with Church organizations in the mass
media.
4 EN 45.
5 Cf Sch Precap 185,187c.
6 Cf RRM 239c.
7 RRM 239d.
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But the weakest and most sensitive area is the distressing lack of
confreres or teams of salesians who can utilize the mass media both
in substance and style for the adequate evangelization of modern
man. Teams who can plan, research, try pilot programs, and deve-
lop the mass media on a serious scientific basis, are either insuffi-
cient or entirely lacking.
Underlying this situation of course is the problem of shortage of
personnel. But there is also a lack of foresight. We have been
concerned with the provision of instruments and the setting up of
structures and with the necessary technical and mechanical training,
but we have not been equallv concerned about the preparation of
personnel to give these means cultural substance by research and
planning.
5.5 Lines of action
The central structures (Salesian Familv. Departments, and Secreta- 152
riate) and provincial organizations should concern themselves, each
at its proper level, with the training of salesians in social communi-
cations.
This calls for basic programs in our different stages of formation and
for specialized training for those confreres who are going to be in
charge of this aspect of formation. Assigning confreres to specialize
in social communications does not mean that we are dispersing our
apostolic forces; we rather strengthen their effectiveness and mul-
tiplv them.
Another line of renewal is to introduce the multimedia language of
communication into our pastoral work.
Audio-visual aids, the art of the theatre, creative projects (painting,
design, graphic arts) music and song, are not to be seen as comple-
mentarv skills, helpful aids to be used only on occasion; they con-
stitute a true language which must not be disregarded or underesti-
mated in our dialog with the new generations of vouth; because the
latter appear to take most willingly to these forms of communica-
tion.
Experience proves that the use of these new means of communica-
tion is very effective and productive not only in school and in art
courses but also in our endeavors to catechize and educate to prayer
and liturgy.
To avoid duplicating expense and labor, it will be good for provinces
and regions to consider pooling their work. This will enable pro-
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CHAPTER DOCUMENTS GC2!
vincial conferences, various groups, and provincial communities as
a whole to apply their best potential to create and consolidate spe-
cific aspects of the mass media in different countries, in agreement
with the bishops' programs and joined in one organic whole to
produce multimedia material which will be adapted and helpful to
young people (radio-TV, publications, joint vouth productions, ci-
nema and TV program centers, etc.).
To sensitize our various apostolates to this new "language" and to
change their attitudes, our schools, youth centers and parishes
should promote courses for systematic training in critical approa-
ches to the mass media's cultural and news programs; and greater
use should be made of the mass media as an ordinarv means of
educational communication. In particular, more creative use of
audio-visuals and dramatizations should be made in teaching and in
catechesis.
More emphatically the mass media should concentrate on develop-
ing rapport between culture and evangelization.
To hasten and intensifv our contribution to a more adequate social
communication, we should initiate courses of career training for
voung men who are oriented towards the mass media as a profes-
sion.
5.6 Practical directives
153 a) In dependence on the Department for the Salesian Family, the Secre-
tariate for Social Communications should be concerned to coordinate,
develop, and animate mass media in the Congregation, it should set up an
organization which can adequately sustain the various departments and
second their efforts to render those services expected of it. The secreta-
riate should organize, at opportune levels, regular meetings to discuss
programs, collaboration, and evaluation of various salesian activities in the
field of social communication.
b) To promote scientific research, study, and analysis of common salesian
problems in social communication, the Central Office should create a
central consulting body of experts, salesians and otherS.
c) On a provincial (or provincial conference) level, some confreres should
be appointed as coordinators, animators, and consultants in the field of
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SALESIANS EVANGELIZERS OF THE YOUNG
125
mass media, in agreement with the Central Office, for the training of others
in social communication as a service to our mission of evangelization and
to salesian information projects.
d) To make it easier for confreres to use primary sources of salesian
spirituality and original documents, the study of Italian should be encou-
raged as a language of unity and communication within the salesian family.
6. NEW MODES OF SALESIAN PRESENCE
FOR EVANGELIZATION
At the close of its reflection on the general theme: WITNESSING AND 154
PROCLAIMINGTHE GOSPEL, TWO ESSENTIALS OF SALESIANLIFE AMONG
THE YOUNGt,he GC21 realizes that it has touched upon manv pro-
blems of our communities.
Throughout this document, which set out to be a calm and realistic
evaluation of salesian life and activity especially during the past six
years, we keep reverting to the term RENEWALas a measure of the
past and a vision of the future. It could not be otherwise since the
GC2D, characterized as "special" and desired by the Council, "has
put the whole Congregation in a state of renewal." I
We would like to conclude with a further reflection on this theme
which highlights the dvnamic aspect of renewal in fidelity.
Hence we now speak of NEW MODESOF SALESIANPRESENCE,using
this terminology to mean varied initiatives, both on a personal and
interior leyel and also on an organizational and structural level, with
their impact on the spirit and mode of action.
6.1 "New salesian presence"
In analyzing our pastoral action among youth, the SGC affirmed: 155
"The salesian mission in many areas has unfortunately not been able
to find that NEWPRESENCEwhich a changing world demands." 2
1 ASC 283, p. 16.
2 ASGC 393.
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CHAPTER DOCUMENTS GC21
This is not an isolated statement. With reference to so central an
issue of the GC21 as the SALESIANEDUCATIONAPLROJECTwe recall
another assertion of the SGC: "With voung people of todav, the
preventive system means that a new kind of presence is needed. Our
educative efficiencv is linked up with a renewed fidelitv to the pre-
ventive svstem of Don Bosco." 3
It is important, and in some wavs essential, to meet this pressing
demand of the Congregation.
"Realizing that a reallv efficacious renewal is often enough the result
of initiatives of particular groups of people, the General Chapter
encourages opportune experiments in new forms of witness and
service among the verv poor according to the missionary spirit of
Don Bosco, and the readiness to offer our help wherever there is
more urgent need."4
Reviewing the orientation given by the SGC we find some meaning-
ful guidelines:
6.1.1 a relaunching of the SPIRIT OF INITIATIVE
This is not a new discovery of the present dav.
The first generation of salesians learned enterprise and boldness at
the school of Don Bosco.
The historv of salesian expansion throughout the world clearlv pro-
ves the effectiveness of our Founder's teaching.
Father Albera asserts: "To the spirit of personal initiative we must
join due submission to one's superior; it is precisely this spirit which
gives our Societv a pleasing modernity which makes it possible for us
to achieve the good demanded bv the needs of time and place." 5
More incisivelv Father Rinaldi states: "This supple adaptability to all
forms of good which endlesslv arise within humanity is the very spirit
of our Constitutions: the day a variation to this spirit is introduced
our Pious Societv will be doomed. The approval of 1874 has cano-
nized this principle, and our Pious Societv has begun to belong to all
times as it has graduallv spread everywhere. But this incessant
growth has created the need of modifving our Constitutions." 6
3 ASGC 188.
4 ASGC 619.
5 ASC 2 (1921), 4.
6 ASC 3 (1923), 21.
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In perfect agreement with the above is Father Caviglia's view of
salesian historv: "To this we owe the fact that the persons he chose
to open new foundations, while they attended to the spirit of the
Institute, were able to give each foundation an imprint of its own as
demanded bv the particular conditions of place, and to appear-no
small merit this-as so many founders themselves of works which
were powerfully efficacious in different ways.
"Anvone who has a grasp of life and of history will appreciate the
real genius and wisdom it takes to conceive and actuate such a
principle."7
6.1.2 an appreciation of the INTUITIONand SENSITIVITY
of certain confreres
"An efficacious renewal is often the result of initiatives of particular
groups of people," affirms the SGc.
We are dealing here, we think, with an availability to the Spirit of
God who calls and impels; and also with a sensitivity to the cry of
bovs and of young men who call out in expectation.
6.1.3 a concern about working according to Don Bosco's
MISSIONARY SPIRIT
This ensures the" corporate identitv" of our religious action "in spirit
and in form.',g For an initiative to be labeled salesian it is not
enough that it call itself new, apostolicallv valid, and enterprising.
There are some criteria to be verified.
First and foremost, the style of both life and action must be commu-
nal. "To live and work together is for us salesians a fundamental
need if we are truly to fulfil our vocation." 10
It is often enough a tiresome task to involve an entire provincial
community in the process Of renewal; but according to God's plan
this is the guarantee of success of our apostolic enterprise and our
salesian calling.
A second criterion, intimately connected with the community aspect
of our mission, is that of the "received mandate. "
7 A. Caviglia, Don Bosco, Profilo Storieo, SEI Torino, 1934, pp. 169-170.
x Cf Address of Paul VI to GC21 (n. 000).
q Rector Major's intervention in the assembly, 30.1.1978.
10 Const SO.
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Pastoral charity demands a hierarchical communion.
It is not only the letter of obedience that has juridical value: "our
superiors and community (are) the day to day interpreters of God's
will. " 11
156 6.2 Realizing a "new salesian presence"
6.2.1 There is a NEWSALESIANPRESENCEwhich directly touches the
heart of the confreres, and it is only their holiness that will express it
from time to time as they generously respond to the grace of the
Spirit and relive the charism of their salesian vocation. Bv an
interior self-renewal the confrere renews the Congregation.
To this end the GC21 calls upon all the confreres to reconsider the
SGC's statement: "In order to work out this necessary discernment
and renewal historians are not sufficient, nor theologians, nor poli-
ticians, nor organizers: we need 'spiritual' men, men of faith; sensi-
tive to the things of God and ready to work with courageous obe-
dience as our Founder did. True fidelity to Don Bosco consists not
in copying him exteriorly but in imitating his fidelity to the Holy
Spirit." 12
157 6.2.2 There is a NEWSALESIANPRESENCEwhich is linked to the work
and action of the confreres, of provincial and local communities,
carried out in the chosen apostolates of the past, known to us as
TRADITIONAL WORKS AND ACTIVITIES.
1
In its reflection on the settings for and the means of evangelization,
this document has tried to bring out some practical guidelines to
revitalize those initiatives which are in danger of being rendered
meaningless and futile by time, by changes in social, cultural and
ecclesial conditions, and by the wear and tear on the confreres.
They encourage a true renewal, even if it is difficult at times. The
RRM explains: "Often... the concept of a new presence has been
11Const 91. The Conciliar Document, Presbyterorum Ordinis, to which we can rightly
refer, states: "This obedience leads to the more mature freedom of God's sons. Of
its nature it demands that in the fulfilment of their duty priests lovingly and
prudently look for new avenues for the greater good of the Church. At the same
time it demands that they confidently propose their plans and urgently make
known the needs of the flock committed to them, while remaining ready to submit
to the judgement of those who exercise the chief responsibility for governing the
Church of God." No. 15.
12 ASGC 18.
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impoverished and viewed in one sense only, i.e. with regard to a
single 'model'. It would seem for example that we have not high-
lighted in the spirit of the SGC a new salesian presence in our
traditional works, such as setting up a real 'pilot' school, creating a
new pastoral image to give us a presence different from that in a
school or in a vouth center, etc." 13
This renewal however is not to be one of mere method, pastoral
action or workabilitv. It must rise to the level of community.
"We must therefore renew our communities, big and small, so that
they may be 'constantly' animated by the spirit of the gospel, nou-
rished by prayer and distinguished by a generous mortification of
the old man, by the discipline necessary for forming the new man, by
the fruitfulness of the sacrifice of the Cross." 14
6.2.3 There is a NEWSALESIANPRESENCEwhich is the fruit of pastoral 158
creativity for the benefit of young people; it fills in the gaps which
have as yet -not been carefully studied. We cite some instances of
such gaps:
a) the spiritual needs of young people in urban areas-indifferent,
or alienated from Church and faith;
b) a care to promote human and christian development among the
young and people in general who are rejected or excluded, both in
the so called developing nations and in those areas which have
become industrialized; 15
c) the promotion of youth movements, while at the same time as-
sisting youngsters iri their search and desire for bonds of unity which
go beyond the confines of their own environment.
Our Constitutions provide a fine statement on these situations and
demands: "We must use the pastoral inventiveness of Don Bosco,
adapting those works which already exist to changed requirements
and creating new ones which correspond better to the needs of the
present day."'6
Services arising from these demands will be offered:
- in some cases by individual confreres or gr.oups of confreres, full
13 RRM 175.
14 ET 41.
15 Cf the Conclusions
in marginal areas,"
16 Const 27.
of the Congress: "Salesians and human and christian
Rome, Casa Generalizia, 19-24 February, 1977.
promotion
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or part time, who operate from a community whose main work is
different;
- in other cases by communities specially set up for the purpose,
generally with a smaller number of confreres, and always with
the intention "to help and educate young people, especially the
very poor, who can be effectivelv reached only in their own
surroundings." 17
The salesian service which the community renders will be offered
either directly to the institutions of the local Church or to those
initiatives which are promoted by our own institutions to meet local
needs. IS
Realistically we cannot avoid the complex of problems emerging
from such "pastoral inventiveness." Difficulties generally center on
a few knotty points, among which the following are the most signi-
ficant:
.
- an uneasy rapport between such a new mode of presence and the
original work, involving contradictions and tensions of various
kinds, which make it hard to define the meaning of the new
presence and disturb the balance between the demands of our
religious life and those of our apostolic service;
- an uneasy relationship between the new salesian presence and
the provincial community, which must be attributed to some
extent to the lack of timely communication and understanding
regarding certain choices of work, and also to what may seem to
be an escape on the part of some confreres from tasks they had
previously assumed in the province.
159 6.2.4 There is a NEWSALESIANPRESENCEwhich, in the terminology of
the ASGC, we call SMALLCOMMUNITIES.
Within a diversity of forms adapted to place and need, the SGC
identified the following as their fundamental characteristics: 19
- a search for a better insertion of our salesian life among those to
whom we are sent, so as to be closer to them in lifestyle and
habitation;
- less structured services, more flexible and better adapted to the
area's specific needs;
17 Const 30.
18 Cf ASGC 81, 82.
19 Cf ASGC 510, 515.
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- the experimental nature of such a project arising from the "in-
tense communion among its members, but more particularly the
call to insert itself into special tvpes of life and work. "20
6.3 The GC21's evaluation of one of the new modes
of presence: that of small communities
Among the so-called new modes of salesian presence, the small
communities have aroused deepest concern during the past six years
in some parts of the Congregation. Hence we center our attention
on them so as to take note of both positive and negative elements.21
6.3.1 Positively, in some provinces small communities have given 160
rise to a more alert and realistic attention to peripheral young peo-
ple, segregated from society, and to a search for a strategy to meet
their real needs in surroundings which are pastorally isolated and
unapproachable.
They have sometimes opened up new fields of apostolic action to
young people among whom we work, helping to involve them in the
christian apostolate. They have also given some confreres the pos-
sibility of reawakening a feeling of personal involvement, corespon-
sibility and poverty.22
They have helped to excite interest in the Faith and in the meaning of
life in places which were strangers, and sometimes hostile, to the
Church's presence; they have involved both juveniles and adults in
progressive christian growth even to the point of witness and service
in the areas in which they live.
6.3.2 Among the negative aspects we cite those which have contri-
buted in greater measure to the failure of some experiments. Some
defects and errors are more evident in "small communities", even
though they may not be lacking.in others:
- shortcomings in common life, underscored by the immediate
needs of community living; or insistence on ideologies which are
unacceptable from a religious or ecclesial point of view; 23
20 ASGC 510.
21 We have used: a) RRM, especially 135-136,175;b) Sarti, Statistical Data, pp. 138,
139; c) Material of provincial chapters gathered by Gruppo di maggio vol. 2, 4.
22 Cf Gruppo di maggio, Scheme 5.
23 RRM 135.
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- difficulties experienced in returning to ordinarv communities;
- problems in the exercise of authoritv, and sometimes the com-
plete lack of it, due in part to the absence of clear indications in
the matter;
- projects which have not been well thought out and sometimes
lead to dispersion;
- an irregular pattern of common prayer, often caused by wide
varietv in apostolic tasks; 24
- an attitude of confrontation in matters of authoritv and its
norms;
.
- a search for forms of community life, not contemplated bv the
Constitutions, which will include also non-religious.
161 6.3.3 The frame of reference proposed bv the GC21 endorses the
indications given by the SGC:
- sincere communion with the province and its center, both at the
beginning of the project and during its progress;
- an apostolic plan, realistic in its goals and drawn up in communal
dialog with the provincial and his council, in line with the requi-
rements of the local Church;
- the selection of competent personnel, adequate in number and
excluding young confreres in the first phase of formation;
- provincial organizations are to determine the manner in which
authoritv is to be exercised;25
.
- a program of prayer and meetings, in accordance with the Con-
stitutions and Regulations, which will give rise to "a union bet-
ween the qemands of common life and those of the apostolate,
two distinct but indivisible facets of apostolic charitv;26
- a "new presence" is not to be sought for the purpose of experi-
menting with new forms of religious community life, but to offer
services which otherwise could not be provided; 27
24 RRM 135.
25 Cf ASGC 515.
26 ASGC 508.
27 This phrase is to be read in the context of the document: "New modes of salesian
presence" and is understood by the Technical Group in the light of what is said in:
n. 160 last 2 lines: "Amongst the negative aspects...
- a search for forms of community life, not contemplated by the Constitutions,
which will include also non-religious."
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SALESIANS EVANGELIZERS OF THE YOUNG
133
- the provincial and his council should hold frequent fraternal
meetings with the confreres as a sign of unitv and support, and
should periodically evaluate their commitment and work as a
help to the members;
- the confreres should be always ready to return to normal salesian
communities.28
-
Conclusion
The last word is still the same: renewal and self-renewal for the sake
of evangelization.
"Deep understanding of present tendencies and of the needs of the
modern world should cause your own sources of energy to spring up
with renewed vigour and freshness. It is a sublime task in the
measure that it is a difficult one."29
Conclusion: DON BOSCO MODEL
AND LIVING PRESENCE
Everv work of evangelization is carried out through some encounter
"in which the individual's conscience is touched bv the special words
another addresses to him." 30
Don Bosco was chosen bv God to encounter youth most in need. 162
God gave him a humanity particularly suited to this end, and with
added gifts of grace he rendered him still more capable of evange-
lizing them and transmitting to them his own life.
Pope Paul VI describes him as "a marvellous synthesis of human
talents and supernatural gifts, a genius recognized bv modern pe-
dagogv and catechesis, but above all a genius of holiness."31
n. 155 "There are some criteria to be verified. First and foremost, the style of both
life and action must be communal. 'To live and work together is for us salesians a
fundamental need if we are truly to fulfil our vocation'." (Const 50)
n. 15S "A second criterion, intimately joined to the community
mission, is that of the "received mandate. "
28 Cf ASGC 515.
20 ET SI.
aspect of our
30EN 46.
31Discourse of the Holy Father to GC21.
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134
CHAPTER DOCUMENTS GC2l
163 We salesians are called to participate in his apostolic project. For
this purpose it has been given to us to know him, and we are led to
love him as our Father and Founder. For us he is not just a memory
of the past, but a charismatic and living presence, active and
stretching out to the future.
In him we reach a better understanding of ourselves and we find the
true sense of what it means to belong to the Congregation, which
"came into being not only by human agency but by the providence of
God." 32
He gives a sense of unit Vto all the individual elements of our salesian
life, from the interior life to our fraternal unity, to our shared res-
ponsibility, to the planning of our apostolic work.
164 From those same deep roots has been born, we think, also this
document and its message.
The Church, Don Bosco and youth itself call us to be eyangelizers in
the salesian manner:
- to be salesians in order to be evangelizers;
- to be evangelizers in order to be salesians;
- to meet the young as thev are, in the reality of their personality
and where they are, in their actual situation, at the present dav;
- to effect their evangelization and to provoke a concrete response
to it in the life of the young, through the salesian educational and
pastoral project, with its style and spirit and with all that it
implies and contains, in the varied settings of our work.
165 These commitments are an indication and interpretation of the hi-
storical moment through which we are passing. We feel them as
something inherent in our life and in our vocation which is in process
of renewal. They are important and decisive, and in the context of
evangelization they represent a deepening and in a certain sense
something new, as regards the work of the SGC.
God calls us in Don Bosco to take on these obligations and we reply
to him with salesian jOY. "Yes, with joy... because joy is an absolute
need for the young as well as being a reflection of the gTace of God
and interior serenity." 33
32 Const 1.
33Discourse of the Holy Father to GC21.