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THE SALESIAN COADJUTOR
The 19th General Chapter proposed a renewed and deeper understanding of
the Salesian coadjutorship, more especially with regard to the following points:
1. The nature of this state, and its place in our Society. 2.The
furthering of coadjutor vocations. 3, The formation of coadjutors.
CHAPTER
THE NATURE OF THE COADJUTORSHIP
Foreword.
In accordance with the universal belief within the Congregation, and bearing
in mind the many suggestions sent to it, the 19th General Chapter recognizes and
reaffirms the absolute equality of the clerical and the lay confreres within the
Congregation.
a) The coadjutorship is an essential part of the Salesian
Society.
Without coadjutors we would not be the Congregation that Don Bosco
wished.
For him, and in the tradition of the Society, the coadjutor is not what- is
generally meant by the term `lay-brother', meaning a religious
I.Constitutions, article 12.
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of inferior rank, but is a Salesian with all the rights this entails, and therefore a
member of the Congregation in the very fullest sense. Don Rinaldi writes :
"Coadjutors are not mere helpers, within
the community, but religious, just as truly as are the priests of the Society.
They also are educators and masters, playing an important
retie in our work for society."'
By his religious profession, the coadjutor takes upon himself knowingly and
willingly those identical, fundamental rights, duties and responsibilities assumed
by the clerics.'
Therefore in our Constitutions, and in our family tradition, the coadjutor does
not hold a secondary place, but an essential place in the Congregation. He is an
essential factor in the work of the Salesian Society,' and this not only on the
human and religious planes, but also as regards work and apostolate. lust as much
as the cleric,
the coadjutor is a religious, consecrated to God, a witness, a worker, an educator...
Although his priesthood is that which is common to all the faithful,
essentially different from the ministerial priesthood among the People of
God,' as a religious the coadjutor is in no way different from his confreres who are
priests. Religious profession in our Society is one and the same same for all, and it is
to he lived in perfect harmony and equality.
As religious, the coadjutors and clerics together form but one family - the
Congregation - and using the same means, they are
bound to seek the same ends,' whether personal (sanctification and perfection),
communal (in life and work), or apostolic (in the saving
mission of the Church).
As a Salesian, the coadjutor lives and works inspired by the same principles,
employing the same means, following the same methods. tending towards the
saute goal in his spiritual and apostolic life.
1. Constitutions, chapter 1; Constitution De Ecriesiu, chapter 6. 2. "Acts of
Superior Chapter," 1930, page 915. 3. "Acts of Superior Chapter," 1921, page
206.
1. " Actsof Superior Chapter," 1927,page621.5.
Constitution De Ecclesia, article 10. 6. Constitution De
Ecclesia, article 44. 7. Constitution Dr Ecclesia,
articles 43-44.
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b)- - The coadjutor therefore ought to correspond generously with the hopes
of the Church, in the spirit of renewal after the Council, and with the demands of
the religious life in the Salesian Society regarding piety, observance, and the
activities obedience apportioned to him. He ought to follow with generosity the
ideals set out by St. John Bosco and our traditions, and correspond to the demands of
the times, now more than ever in need of the apostolate of the lay
religious.
c)-- The position of the coadjutor
:
-- Juridically.
We have authoritative statements by Rector Majors, and the opinions of
recognized scholars, on which to base our judgement regarding the juridical
position of the coadjutor.
Dnn Rinaldi writes that Don Bosco considered the coadjutor, "perfectly a
religious, although not possessing the priestly character, since evangelical
perfection is not the monopoly of any particular
dignity.""The coadjutor is neither the second, nor the right arm of the
priests, but, as their confreres he is their equal, and one who might well also
precede and outstrip them in religious perfection.
Coadjutors are true Salesian religious, who must carry out for youth, the same
apostolate as that carried out by the priests, saving only the specifically priestly
ministrations.'
- Educationally.
Don Ricaldone writes: "The coadjutor, although not a priest is still, or should
be, before all else, an educator."'
Life and work together on a basis of absolute equality (within the
Congregation) are essential for us, if we are to solve the problems of educating the
young according to the preventive system.
in a Salesian community, each one is an educator no matter what his office, no
matter what his state, cleric or lay person. This is demanded by the fact that the
religious life is the same for all; the consecration to the apostolate is the same; the
same spirituality is followed, and there exists the closest co-operation between
members of the same spiritual family.
1. "Acts of Superior Chapter," 1927, pages 574-575.
2. "Acts of Superior Chapter," 1939, page 180.
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The very vastness and complexity of the problems of youth, necessitate
various structures, varied functions, and therefore men of many different
capabilities, in order that we may reach young people in as wide a field of
surroundings and activities as possible, also those less accessible to the apostolate
of priests.
--- Pastorally.
The vocation of the coadjutor, itself so rich, is greatly enhanced by the
doctrine on the vocation of the religious called to be an apostle.
Following its pastoral vocation, the Church goes out to meet the great spiritual
needs of our times, not overlooking, however, the material and cultural needs of
the world. She is for ever enlarging her apostolate, and she needs the help of all.
Just how providential this apostolate is, can be realized when we think of some of
the extremely serious facts of our times, such as the de-christianization of ancient
cultures, the c ivilization of affluent societies, so easily leading to hedonism, the
widespread diffusion of false ideologies (such as naturalism, laicism, and
atheism...), the population explosion, and its consequent increase in the number of
"poor and abandoned youth," that problem to which Don Bosco devoted his life
and work.
- Doctrinally.
The Popes, from the time of Leo XIII, have all spoken of the
collaboration of the laity.
The laity are called, as living members, to contribute with all their energy to
the growth of the Church and her sanctification.
"On the laity, therefore, is laid the glorious charge of working so that every
day the divine plan of salvation may reach more and more of mankind."`
If this is what the Church expects of the laity as such, what does she not
expect of her lay religious?
Certainly their life, more radically consecrated to God, should be
transformed into a total giving of themselves for the good of their neighbour. The
religious profession transforms what is initially a simple act of self-giving to God
and to one's neighbour, into a permanent way of life. The religious is, therefore,
constituted in a fixed
1. Constitution De Ecc1esia, article 33.
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state, namely that of the apostolate. This religious and apostolic
consecration then, becomes a mission, a special mandate, an investiture by the
Church and by the Pope according to set norms (the Constitutions) which themselves
come from the authority of the Holy See, and find therein their specific guarantee.
Deliberations.
The 19th General Chapter bearing in mind,
- The development of the ideal of the Salesian coadjutor in our traditions;
- The opportune integration of his traditional duties of direct and indirect
apostolate;
- The growing needs of our own works, and the explicit invitation of the
Church;
The activities of the coadjutor within and outside of the religious
community, as a director or executor, activities which, as duties, do not notably
differ from those carried out by clerics, decides;
1. that in the matter of occupations and duties confided to
coadjutors, a much wider field be open to them, not only regarding the technical or
professional, but also in the field of culture, catechetics, the missions the apostolate,
and so on, as long as these activities remain compatible with the coadjutors' lay
religious state.
2.That those coadjutors suited to it become responsible and
effective members of the house council;
3.That to favour an ever greater brotherly undcrstandin t, the
Rector, in the distribution of places in the community, should take into account the
duties and the age of all the confreres - clerics and coadjutors;
4. That to those coadjutors who have work only indirectly apostolic, should be
entrusted also some directly apostolic work, as for example in an oratory, in our
various associations, in catechetics, etc.:
5. That the coadjutors, nevertheless, should perform especially
those works from which priests should preferably refrain, as, for example,
administration, the technical, and whatever might lead to contention with
outsiders;
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6. That there be organized a campaign to promote, whether among Rectors,
confreres, or in the houses of formation, including novitiates and studentates,
groups and movements for study, conferences, readings, lectures, all of which will
be aimed at spreading knowledge of, and esteem for the work of the coadjutor
confreres in the Congregation;
7. That the competent organs within the Congregation undertake to study the
particular vocation and role of the Salesian coadjutor, from the various standpoints
of theology, spiritually, law, history and apostolate, so that there may be developed
a full doctrine and spirituality proper to the coadjutorship. 1
CHAPTER H
FURTHERANCE OF COADJUTOR VOCATIONS
Since the increase of vocations, besides being one of the principal aims of the
Congregation, is also an indisputable necessity and duty devolving on all the
Provinces, the 19th General Chapter decides:
1. That the Provincial centre for vocations have at least one expert
and zealous Consultor charged with collaborating in and stimulating both the
study and the other various initiatives geared to the finding and furtherance of
coadjutor vocations. The centre should cultivate both clerical and coadjutor
vocations with equal enthusiasm;
2. That since we must courageously face the problems of finding vocations,
there be organized where necessary a Centre for vocations or pre-aspirantate
activity. Whatever be the circumstances, however, let a plan be drawn up after
due study by the Provincial Conference, which will set out the form the search for
vocations is going to take, and the various methods thought suitable for
implementing such a plan;
3. That since the religious vocation is the same for all, the criteria
followed in selecting and accepting coadjutor aspirants, be closely analogous to
those adopted in the case of clerical aspirants.
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Considering also the character of the coadjutor vocation as the vocation of a
lay religious, the coadjutor should be capable of completing the normal course of
basic education required in his country. Similarly, the coadjutor should he capable
of completing some further course, for those practical and theoretical qualifications
needed in Salesian life and work, so that he will be able to fulfil a function of
responsibility in the community;
4.That the coadjutor vocation be presented as it is in reality, that is, not so
much as something which answers our need for many good co-workers, but above
all as a great gift from God, and a singular benefit done to the candidates
themselves by the Congregation, offering them the opportunity of a modern way to
sanctity, and the opportunity of a wide range of apostolate in youth work,
missionary work, cultural work, etc.;
5. That his vocation, and its religious and apostolic possibilities, be presented
not only to ado:escents, but also to those who are older, whatever their condition,
scholastic achievements, or religious and apostolic aspirations may be,
provided always that these be compatible with the demands and form of the
Congregation; principally a deep interest in the youth of our time, and those other
right motives - human and supernatural - which according to their age,
background and culture appear sincere and praiseworthy.
CHAPTER III
THE FORMATION OF COADJUTORS Its
Characteristics:
The 19th Genera] Chapter bearing in mind:
that which makes the coadjutors so rich is their qualification,
be it religious-moral and Salesian or cultural and technical;
- that during formation it must be always remembered that
the coadjutor is an effective member of the Congregation;
- that formation must correspond to the great value of this
religious vocation and its place in society and in the Church;
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- that our modern times have made, and still demand, great technical
progress, and that therefore a professional qualification is indispensable in all
countries of the world:'
decides as follows:
1. That the formation of the coadjutor must meet the needs of their
particular vocation, and should be equal to that given to clerics, both in duration
and in quality. "The Superiors appreciate the increasing necessity of
giving coadjutors a formation which equals in length that given to clerics.
Such formation should gradually give the coadjutor a complete and exact
understanding of his singular vocation as a true religious, as a lay religious, as a
Salesian and as an apostle in an exempt clerical Congregation. In this way he may
knowingly and willingly enter into the life of the Salesian family, dedicated to
that search for perfection and realization of car unum et anima una,' which
constitute the very soul of our Society, one in love and in its spiritual and apostolic
goal.
2. One must distinguish between the basic formation common to all
coadjutors, and those more specific qualifications required by their particular
field :tf work. Therefore young coadjutors who have the necessary ability and
good will, should be given the opportunity to obtain the appropriate qualifications
required. The needs of the Congregation, the dispositions of obedience, and the
coadjutor's good spirit, steadfastness in vocation and fidelity to religious
observance should always be kept in mind.
3. Since the professional school is one of the characteristics of our
Congregation, particular care should be taken to prepare suitably coadjutors for
this work. Superiors have the responsibility of seeing that coadjutors so employed,
have all the professional and technical training of a skilled layman employed in
similar work.'
1.Fr. VINCENT SIN1STRE:RO, LaFormazioneprofessionalssalesiana,page
16, V. b.c.
2. "Acts of Superior Chapter." 193i, no 55 bis page 947. 3.
Constitutions, article 12.
4. CardinalValeritoEnglishReligiousCongregations,L955.
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COURSE OF FORMATION
The 19th General Chapter deliberates as follows:
1. THE COADJUTORS FORMATION COMPRISES THE FOLLOWING:
a) The pre-novitiate period;
h) Novitiate in common with the clerical aspirants;
c) Post-novitiate formation, which includes the `Maistero' andthe
preliminary qualifications, three years' practical training, and the completion of
higher studies and the obtaining of higher qualifications. All these periods of
training are obligatory with the exception of that period devoted to the obtaining
of higher qualifications.
2. ASPIRANTATE
:
Before the novitiate, the coadjutor aspirants should normally have
completed a course of studies of comparable length to that of the clerical
aspirants so that they go to the novitiate with that maturity and level of
scholastic achievement which will allow them profiitably to undertake higher
studies after profession.
Recommendations. In the period of formation, the life followed must be
explicitly, and decisively Salesian, but not in such a way as to force the candidates
to things beyond their level of spiritual, cultural and technical attainment.
When the number of aspirants, the qualified personnel available, any any
other factors w ithin any particular Province are insufficient to the setting up of
its own individual aspirantate, Provinces should share an aspirantate.
3. NOVITIATE.
Living a common life with the clerics, the coadjutor novices should have
such a time-table of work and study as not in anyway to interrupt class and the
practice of their craft. In addition to the conferences given to all the novices, the
coadjutor novices should have a special course of instruction designed to give
them a deep understanding of their vocation.
Recommendations. In addition to seriousness of purpose and
commitment to the Salesian way of life, importance should be attached
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also to preparation for Iife in the world of today, and to a serious selfformation
which avoids the superficial and the naive. A strong and firm Salesian life cannot
he hoped for without an effective and enlightened novitiate.
4. POST-NOVITIATE TRAINING.
The studies carried out during this period should first of all follow a common,
basic programme of religious, Salesian and apostolic formation, and then should
have in mind the various demands made by different disciplines, by culture in
general, by technology, and by the laws and regulations binding in the individual
nations. A systematic course of theology, designed to train the coadjutors as
teachers of religious knowledge, should also be included.
The length of these courses is as determined in the Regulations.'
For those coadjutors who are not going to teach, as for example the so-called
factotum, this post-novitiate period will last for two years, and will have its own
programme of formation, suited to the life the coadjutors are going to lead, and to
the work which is going to he entrusted to them. This course will take place in a
house of formation.
Recommendations. During this period there should be developed and
consolidated in the coadjutor, the practice of those natural and supernatural
virtues, which are to make of him a true man, a true Christian, capable of social
life, a man of living faith and convinced piety, an educator, and an apostle.
5. TIROCINIUiM.
This is a three-year period, and is not to be considered completed merely by
professional and educational work, but aims at the enlarging and filling-out of the
formation of the coadjutor, in all its various facets, more especially the
religious, the theological, the pedagogical, the pastoral...
Throughout this period, the prescriptions laid down by the Regulations for
clerics in tirocinium apply also to coadjutors.'
Recommendations. It is necessary, from both a pedagogical and a Salesian
point of view, that during this period especially, the young
1. Regulations, article 331.
2. Regulations,articles51-57.
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coadjutors should be guided in the methods of assisting, and in the work of the
school, the workshop, the oratory, etc.
Besides the Rector and the catechist, also the other superiors, those in charge
of the workshops, etc., will always be at hand to help during this type of
formative work.
6. HIGHER QUALIFICATIONS.
With the consent of the Rector Major, experimentation with regard to this
period of formation should take place wherever possible.
As has been suggested by different Provinces, this is a special course of
formation to be introduced after the tirocinium, and is designed for the perpetually
professed coadjutors who are to hold some particular office of responsibility, and
require some higher qualifications for their work, be it religious, theological, and
the completion of their cultural or professional training.
Either the house of 'Magistero' ' or some other house specially suited,
could be used for this course.
Suggestions. The programme could be designed for a two-year course, with
the following three groups of subjects:
a) Religious and theological formation : the fundamentals of
philosophy, theology, sociology, and the techniques of the apostolate.
b) Professional training: specialized courses in present-day technical
knowledge;
c) Administration and managerial training: the science and
didactics of work and its administration, human relations, workshop techniques
(methods, time-motion factors), etc.
Coadjutors following other specialized courses are still bound to complete
such studies by the courses outlined above.
7. STUDY REFERRED TO PROVINCIAL CONFERENCES.
The 19th General Chapter earnestly requests the provincial conferences to
study, organize and make effective the scheme of coadjutor training outlined
in this document.
For this to be done, provinces will necessarily have to share houses
destined for this work.
1. See Glossary, page 1I2.
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2. OUR RELIGIOUS LIFE TODAY
Preliminary.
Three facts lead us to consider that the time has come for a serious deepening
of our religious Iife, both doctrinally and vitally.
The modern world in its way of thinking, calls religious life itself into question
and fudges the vows inhuman and unnatural. At the same time the modern way of
life surrounds us with increased occasions for laxity and sin.
In the Church today the spiritual and apostolic movement based on biblical,
theological, liturgical and ecumenical renewal has found its concrete expression in
the Second Vatican Council. This movement lays great stress on the religious life
and expects it to produce even more fruitful results for the benefit of the Church.
Finally, the work of up-to-date renewal begun by our Chapter can only he
successful if the renewal in organization and work is accompanied by a
corresponding deepening of our religious life.
This idea was high-lighted by the special visit of Cardinal Anton iutti to our
Chapter and the allocution which he delivered to it.
Therefore the 19th General Chapter proposes the following directions of a
spiritual and practical nature to all Salesian communities and to each confrere.
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CHAPTER I
NECESSITY OF A MC]R1=. PERSONAL COMMITMENT Principles.
Already :n his own day, Don Bosco stressed the importance of a generous,
clear-cut decision being made upon entrance into the Salesian life. Ile makes t h i s
clear in his manner of speaking about vocations in the introduction to our
Constitutions. Present-day conditions of living make this requirement all the more
imperative.
The commitment implied in our religious life is one of the highest forms of
commitment demanded by our faith. To he a Christian and to persevere as such
demands nowadays a keen grasp of the truth and beauty of the Christian life and to
he able to live according to it with all the power of a personal decision aided by
grace. It stands to reason, then, that one could not enter upon the religious state
nowadays and persevere in it without a total commitment with all one's spiritual
powers.
The religious commitment is an act of the intelligence which considers
carefully life's most serious problems. The Salesian, for his part should get an
increasingly clear knowledge of the purpose Don Bosco had in mind in making
him a Salesian educator. He should also become better acquainted with the
marvellous opportunities for holiness and fruitfulness that the religious life has to
offer and, on the other hand, the demands which it makes.
The religious commitment is at the same time, an act of the greatest liberty.
It is one of the most impressive choices that the conscience of man can make.
The Salesian, then, should not just endure his way of life, but ought, rather, to
give a heartfelt, perfectly voluntary and continuous response to the Master's call:
"If thou wilt be perfect, follow Me." (Mt. 19,21).
Such a decision and understanding can only conic with the light and help of the
Holy Spirit. The Salesian, then, who wishes to live his life faithfully, should not
rely on his own strength but should base his efforts on humble confident prayer.
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Deliberations.
To this end, the General Chapter proposes:
The Act of Salesian religious profession, especially for perpetual vows,
should be preceded by a thorough preparation.
It should be performed during Holy Mass with a new rite in
accordance with the spirit of the liturgical constitution of Vatican [1.'
CHAPTER TI
DISCOVERY OF FRESH RICHES IN OUR RELIGIOUS LIFE Principles.
Religious life is a special devel opment of the Christian life based on
baptism and confirmation. This represents the fundamental truth about religious
life which is emphasized today. The profession of the evangelical vows is deeply
rooted in the consecration proper to baptism and is a fuller expression of it. It
resembles a special consecration by which a religious dedicates himself by
vow completely to God, putting his whole life at His service = whence arises the
threefold value of the religious state
:
Value for the individua l person: Baptism is primarily a per
sonal conversion so as to be incorporated into Christ, crucified and risen.
Religious profession is a second conversion, a more complete consecration to
the same Jesus Christ and through Him to God the Father in the Holy Spirit. This
is the most decisive aspect of religious p rofession. The Salesian intends above
all, to dedicate himself totally to Christ out of love. This he does in response
to that predilection which Christ manifested towards him in calling him to his
vocation. Thus he achieves a more perfect resemblance to Christ who is the
perfect religious with regard to His Father; he also unites himself to the risen
living Christ, and puts himself entirely at His disposal and service, The Salesian
fully accepts the renunciations which are the
i. Constitution De Sacra Liturgia,, article N.
2.Paul VI, Allocution to the General Chapters of Religious Orders and
Congregations: 23rd May 1964.
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natural consequences of this first love: "For Him, I am prepared to lose all.'"
Should a Salesian cease to regard both Christ and His Father as the great
realities of his life, then he has lost the source of true joy and of supernatural
generosity.
Value for the community : Baptism is, also, entrance into the Church.
"The evangelical counsels unite those who follow them in a special way to the
Church and its mystery by means of charity to which they lead.' The Church
is, in fact, the family of the sons of God united in faith and living together in
charity. The religious community is a visible concrete expression of this entirely
supernatural mystery. It is, therefore, a permanent sign and public witness of the
fact that the Church of Christ e x i s t s here on earth as a community of
brothers. Every Salesian should realize that the brethren with whom he
is now united have been sent him by God, that the Lord wants him to
love them and that he is entitled to their love in return. All should regard it as
their primary duty not to betray the "little Church" which they constitute.
Value for the apustolate : Baptism detaches the Christian from the world so
as to unite him to the Paschal Christ, while confirmation sends him forth into the
world to hear witness to the resurrection through the power of the Holy Spirit of
Pentecost. Religious profession means a profound detachment so as to obtain the
closest possible union with the glorified Christ. But it also signifies a person being
sent out into the word to save it by a more thorough participation in the saving
work of the Church. Every one of us has been given an interior call to the Salesian
Iife. We can recognize it as an echo of the stronger call felt by lion Bosco. It is a
humble participation in the special charism which the Holy Spirit inspired in him
for the benefit of the Church. Through living his vows in their full sense, a
Salesian has a double reason to be certain of a fruitful apostolic life, for they free
him from worldly preoccupations and unite him fully to Jesus Christ. In
consequence he is at the disposal of Christ to be sent by Him to the young
whom he is to love in His name. Since he has sacrificed everything else
( c o e t e r a to i l e) , he is now free to devote himself completely to the salvation
of souls (da
1. Philippians 3, 8.
2. Constitution De Ecclesia, article 44.
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m hi animas.) By his state and manner of life, he is, moreover, a permanent source
of witness. Being a living person, he could ha ve obtained a worthwhile place in
society with many lawful pleasures as well. Instead, he sacrificed them, and by so
doing, he bears witness before a world besot with atheism and materialism
that God exists and that in love of Him he has all he desires. Ile also shows that our
new life in Christ has already begun for us here below, that this present life will
come to an end and that we, meanwhile, risen with Christ, are on the march
towards eternal life. The Salesian should remember, then, that a genuine,
faithful religious life is more eloquent than words in his efforts to instruct and
influence his pupils for good.
Summary.
Thus the vows open up to us an .extensive love reaching out to many
different levels. Each of the vows in its own way enables us to love Christ the
Lord and God the Father fervently, then our confreres, and finally our pupils and
all those to whom God sends us.
The Vatican Council II lays great stress in its decree on the Church on the
three sacred powers which a Christian receives at baptism.' Now, religious
life and profession provide us with the opportunity of practising these powers in a
newly specified manner. We perform an outstanding act of our priesthood
and of worship when we offer ourselves for the glory and exclusive service of
the Father. We participate closely in Christ's prophetic junction and that of the
Church when we give witness as consecrated persons before the world and
before our pupils. We participate also in the royal function of Christ when
we exercise dominion over our own persons and our few material possessions
and devote them exclusively to the service of the Kingdom of God.
Deliberations.
Therefore the 19th General Chapter proposes the following:
1. Salesians must never fail to study, especially in their years of
formation. the lives of Don Bosco and of the most exemplary Salesians so as
to emulate their virtues and spirit.
I. Constitution De Ecclesia, articles34-36,
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2. Every Salesian should meditate o n th e liturgical texts and on the
Church's teaching on religious life, especially Chapter VI of the Constitution
De Ecrlesicr and the decree on religious. They should also acquaint themselves
with the commentaries on these texts.
3.Instruction should he given on the theology of the religious fife. This should
begin in the novitiate and continue throughout the years of formation. Rectors,
retreat-preachers and confessors should further increase their knowledge of
religious life along these lines, so as to make use of it in their conferences and
talks to the confreres.
CHAPTER
STUDY OF SOME ASPECTS OF OUR POVERTY
Principles.
Don Bosco had a most extraordinary esteem for poverty, as is natural in a son
of Mamma Margaret and in a priest so imbued with the spirit of the Gospel. He
calls on us to accept our poverty in the spirit of Christ's poverty (cfr the
introduction to the Constitutions). The mystery of Christ Who, being rich,
made Himself poor for our sake' should he prolonged in us that we may love God
our Father "above all things" and abandon ourselves entirely to His providence in
all peace and joy. "Blessed are the poor."
The family spirit requires our poverty. By his poverty, a Salesian puts all he
possesses and all he acquires at the disposal of all the other members of the
community. He knows that he himself is dependent on the community and profits
from all his confreres' possessions and labours, Attachment to these goods would
weaken this reciprocal movement of charity and endanger unity by causing envy
and jealousy.
Our task as educators requires our spirit of poverty. Don Bosco and the
Church send us by preference to the poor, the under-privileged, the ordinary
people, especially so nowadays. We must be poor
1. II Corinthians, 8, 9.
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to establish practical solidarity with them. Only thus can we love them better, serve
Christ better in them and lead them more easily to the riches of Christ. Our
fidelity to this privileged part of our vocation will depend in part upon our
sense of poverty. It will induce us to prefer harder work on behalf of the poor to
easier work on behalf of the well-to-do. Besides we have to train all our pupils to a
Christian use of material goods. This is no easy task in our modern society
almost totally given over to the pursuit of economic progress and material
well-being, Our detachment serves as a corrective teaching all the relative
value of these goods and how best they can he used to serve the cause of charity.
Our personal poverty, then, should be something very positive in our
lives. In the use of property, it is not sufficient for a religious just to have the
superior's permission, but he should he satisfied with whatever is
necessary for life. Religious should flee comforts and conveniences which
weaken religious life.' In particular, we should remember that the
practice of poverty consists in great measure in working to earn our bread
by the sweat of our brow and in denying ourselves the way of Iife of middle class
people.
Our particular ,mission implies that we should have whatever is necessary and
useful for the development of the work of education. Nevertheless "besides the
poverty of the individual members, me must not overlook the collective poverty
of the institute as a whole : the family as such must bear its witness to poverty. In
their buildings and activities religious institutes must avoid all that is showy or
affected or that savours in any way of luxury. Let them take into account the social
condition of the poor who live in the area.
Deliberations.
TheGeneral Chapter proposes the following:
I.
There is a movement in the Church today which is casting new light
on certain aspects of poverty and showing its urgent
1. Paul VI, Allocution, ibidem. 2. Paul
VI, Allocution, ibidem.
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relevance in Christian and apostolic life. Salesians, faithful to Don Bosco, should
in their personal and community lives give this movement their closest attention
and co-operation.
2. Our institutes should, indeed, be up-to-date in view of our work for
education and for the benefit of our pupils. But this fact should never be used by
any Salesian as a pretext to provide himself gradually with every case and comfort.
The Salesian must keep himself a true religious in the three following points:
- the use of money which must he under the control of the superior.
the use of modern means of social communication only for the purpose
of apostolate, formation or prudent community recreation, not for mere
personal pleasure.
denying ourselves the luxury of holidays, outings and travel in the
manner of the well-to-do.
3.In the construction and furnishing of our houses, let us follow the
prescriptions of Pope Paul VI quoted above.
CHAPTER IV
STUDY OF SOME ASPECTS OF OUR CHASTITY
Principles.
The world today has little faith in religious chastity. Our witness must serve
as the means for it to realize the true meaning of this marvellous virtue.
Chastity is not a mutilation, nor the state of one who can no longer love; it is
rather the choice of a more powerful and all-embracing love: "it opens the heart to
the love of God and of all men." Far from making us surrender our powers of
affection chastity serves to purify and orientate them, and make them more
generous and refined. True enough, if chastity is accepted reluctantly and
subject to numerous reservations, and with the sole preoccupation of avoiding
evil, then, indeed, it stunts our vital forces. But chastity, when taken positively
and generously, ensures the development of the entire personality and fills us
with joy. Beati mundo corde.
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First and foremost, chastity makes possible a more immediate and
stronger love of our Lord to whom we have been consecrated body and soul. It
unites us to the risen Saviour, the new Adam, now in the heavenly state of His
glorified body. A chaste religious participates in some way in this definitive
state for Christ' and he becomes a living witness of the resurrection and of that
supreme love of the Saviour which ought to he the focal-point of every form of
love.
An obvious advantage of chastity is that it leaves the Salesian free to
love his brethren in community better. It is equally evident that he is in a position
to love his pupils profoundly, unmistakeably and in a certain sense, to love them
with the very heart of Jesus our Saviour, A Salesian denies himself a natural
fatherhood that he might attain a spiritual fatherhood. This spiritual
fatherhood expresses itself differently according to each one 's situation in
the community's educative work, but it is real in every case. The Salesian knows
that the integrity of his chastity is his best ally in his efforts to help the pupils in
the battle which they must fight for purity.
All must he aware that of all the virtues, the ono most undermined
today is that of religious chastity. The only mature attitude to adopt is to recognize
the fact and to draw prudent conclusions. One is that we need to he more
decisively committed to the practice of mortification and must maintain a
more attentive control of the senses.` In this matter a religious must honestly
recognize that he is not in the same position as the ordinary layman in the world.
He has to maintain a complete break with all the evil that the world tolerates. In
this way only can he present himself to the world without compromise as the
witness and instrument of Jesus Christ.
Deliberations.
Consequently the General Chapter proposes the following points:
I.Both as a congregation and as individuals Salesians must be acutely
conscious of the fact that they have a special message of
1. I Corinthians, 15.44-49.
2. MATTHEW 22,30.
3. Paul VI, Allocution, ibidem.
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purity to transmit to the modern world. They have a special mission towards the
young whom they must train to be vigorous in their practice of purity. For such a
mission, they themselves must in a special way be invincible in their own purity.
2. The Salesian must loyally admit the necessity of mortification and
prudence, virtues which, especially in this field, are authentic expressions of personal
love for Christ and are, besides, the condition required for a balanced interior life.
He must exclude everything of a doubtful character {books, films, etc.) He must
be discreet in spiritual direction. If he is obliged to exercise his apostolate towards
women, he should do it with simplicity and delicacy and in full accord with his
superior.
3. The Salesian should give the Blessed Virgin her rightful place in his
personal Iife. Thus his affections will have their fruitful supernatural outlet and his
purity its proper radiance.
CHAPTER V
STUDY OF SOME ASPECTS OF OUR OBEDIENCE Principles.
Salesian obedience is indeed an authentic form of religious obedience
which has Christ's own filial obedience as its source and model. Christ was
perfectly docile to the will of His Father and it was by an act of obedience unto death
that He redeemed the world» Christ's obedience is prolonged in all His members but
especially in those who are bound throu h this third vow in the closest union with
Him.
In this light, obedience can be seen truly as the attitude of an adult, not the
childish act that the world considers it. Far from being a denial of our will and
personality, it is, on the contrary, a strong determination of the will to carry out the
divine will which
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it prefers to its own desires. Hence a religious takes on a form of fife
through which he can discover and fu'fil this will more securely. He does so in
the consciousness that freedom and love find their supreme expression in this filial
docility towards God, the Father: a docility which, moreover, finds its way
through the cross : Beati qui audiunt rerhum Dei et custodiunt illud.
The superior's task is to interpret to the confreres the will of God and of the
Church. He must ensure that the union of heart and spirit, so much desired by
Don Bosco, really exists in the house. Such a grave difficult task requires
not only wisdom and prudence but also union with God and personal detachment.
Authority must be exercised within the bounds of charity and with due respect for
human dignity.'
The family spirit should characterize the relationship between the superior
and the confreres. Obedience can only bear its fruit where there is mutual
understanding and confidence between father and sons, promoted by that spirit of
dialogue seen in the Church today: "Our present age calls upon religious to assume
ever more and more important duties and to face their responsibility with greater
assurance.'' The truly obedient Salesian gives the active support of his ideas and his
skill but accepts from the start the final decision of the superior.
Authority and obedience work together as two complementary ways of being
at the service of God and of the souls which He has entrusted to us. Both
contribute to establish that staff-unity so necessary and so fruitful in educational
work and which also produces filial obedience in our pupils who are to be taught
to obey God for the motive of love.
Deliberations.
The General Chapter proposes the following:
1. The Salesian should keep before him the fact that his
religious supernatural obedience has a special value as reparation and witness in
the world today which is tempted to deny God.
1. Paul VI, Allocution, ibideto. 2.
Paul VI. Allocution, ibidem.
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2. The Salesian must realize the very pressing need for a spirit of faith
in the practice of obedience: for the superior to inter pret God's will without any
show of authoritarianism; for the confreres to rise above the purely human stand-
point in their dealings with the superiors; and for both to remain faithfully
submissive to the rule.
3. The family spirit which should reign in a Salesian house, is principally seen
in the exercise of fatherly authority and in the practice of filial obedience. Thus
authority is reverenced because it knows how to gain reverence and the
confreres avoid negative criticism and thus a dialogue is established with
respect for the superior maintained throughout.
CHAPTER VI
STUDY OF SOME ASPECTS OF OUR COMMUNITY LIFE
Principles.
Our Salesian communities include clerics and laymen who are equai as
religious, and we possess. besides, a family spirit which unites us together
fraternally in evangelical simplicity and joy. These particular advantages should
enable us, more visibly than others to be seen as images of the Church, the family
of God and as communities of faith and charity, of worship and of apostolic action.
This fact ought not to make us close in on ourselves, but should rather lead us to
seek a deeper involvement in the larger Christian community of parish and diocese,
there to act as a leaven of co-operation and unity.
A cvrnnnanity of faith ; The Salesian community must be considered as set up
by God irrespective of national or cultural differences.
A rominuniO/ of charity: It ought to offer a true atmosphere of
affection, each member being considered in his own uniqueness, "a brother for
whom Christ The superior is the real father of this family, with love and
frankness hut without paternalism. As for the confreres, they should feel towards
each other that really fraternal friendship, full of human warmth and supernatural
delicacy. Such a friendship wou'-d help them share their joys and sorrows,
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would bring them support in difficult moments and increase their zeal in the
fulfilment of their religious duties and their service of God.
A community of adoration : Our Salesian community should find occasion
on its own or together with the pupils and people to demonstrate clearly that God
occupies the foremost place in our community and that the very purpose of its
existence and of its apostolic life is the praise and glory of God the Father, It
shows this fully in the Eucharistic celebration where it offers and consumes the
Body of Christ, the source and principle of its unity. It does so again on the other
occasions when we come together for prayer whether daily (night prayers) or
weekly (Sunday services) or monthly (day of recollection) or yearly (annual
retreat). Each confrere must make it his duty to play his part in offering this praise
to God and should experience a keen sense of joy at the great fruit which he
personally obtains from it.
A community of apostolic action : The Salesian community should
regard itself as sent by Christ and by the Church to a particular group of pupils
or of the faithful. All its members, being adults sharing fully in the
responsibility, ought to agree clearly among themselves as to their supernatural
objectives and the means whereby to attain them. The conclusions thus obtained
should be subject to constant review. For this, there should he regular meetings,
not only of the house council proper, but also of the community, under the
presidency of the Rector. At these, they should study the actual situation,
making a collective examination of conscience, and then draw up apostolic
plans. A revisione di vita in restricted groups, will complete this work. Thus each
confrere, without jealousy, can fit himself with his own duty and with his own
special gifts into a single, coherent generous team. In this staff unity lies the
guarantee and merit of successful work in education after the grace of God, of
course, but certainly before individual merits.
Deliberations.
The General Chapter proposes:
1. The Rector and confreres should have the greatest solicitude to promote,
by every possible means, the spirit of co-operation and friendship in their
community.
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2. Eucharistic concelebration is rightly considered as the subli me expression
of unity. It should, then, he availed of, with the Provincial's permission, on all
suitable occasions. In the absence of the pupils, our Salesian family prayers in
common should have their place on the programme and be recited with care.
3. Well-prepared meetings of all the apostolic community should be held
at the beginning of the year of the term and of the month. Thus the sights can be set
and a programme of action made out. The monthly day of recollection could play
its part in this.
CHAPTER Vll
CONCLUSIONUNITY AND FIDELITY Principles.
Love of God and of others is the source of unity in the life of a religious apostle.
This love is based on faith and is expressed and fostered abundantly both by prayer
and work. Prayer and work are two hands joined together that need never he
separated, still less turned against each other. Jesus Himself has given us the
example in this : Don Bosco also, following in His footsteps.
The ordinary Christian life is impossible without an habitual personal dialogue
with God, much more so in the case of a life consecrated to God. Prayer ought to he
an unselfish expression of our love of God. In the moments we devote to Him, we
proclaim that He deserves to be loved for His own sake, that He is the One Thing
Necessary (imam necessarium) and that He is supremely and abidingly present to
us. But prayer is also a direct act of apostolate, in fact the most pressing and
efficacious of all: certain devils are cast out only by prayer.' It is also clear that
prayer helps to purify us and to spur us on in our apostolic activity.
The exercise of the apostolate is, of its very nature, a vital source of union with
God. The danger of activism does exist but is not fatal. The true apostle plunges
into action with a faith that permits him to discover and encounter God in the hearts
of men and in every occurrence, and with a charity that enables him to serve
God in those who stand in need of His help.' The very demands of
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the apostolate send the apostle back to prayer. Thus zealous work and the
cultivation of the interior life, are not opposed to each other: on the
contrary, they should he closely interwoven so as to develop equally together.'
Fidelity is the key to unity between the adult person and the religious life.
Fidelity, like unity, is based on love, rather than on the material observance of
the rules: et nos credidimus caritati. 3 The Salesian believes in the love of
predilection which Christ faithful from the beginning, has never ceased to bear
towards him. He also believes that he will be able with the help of the Holy Ghost,
to return Christ love for love and not betray Him. If the world admits the possibility
of a young man pledging fidelity to a spouse, it should not think it strange for a
young religious to oblige himself for good in the religious life. A religious in his
fidelity to Christ is truly an image and realization of the absolute fidelity existing
between the Church and Christ.
But this fidelity has its roots in man's weakness and in the
temptations of the world. The religious ought, therefore, to pledge himself anew
every day and to keep his religious commitment ever before his mind by
earnest reflection and generous efforts and always under the inspiration of
the Holy Ghost. To help him in this, there are certain moments and duties in his
religious life which permit him to pause awhile in the intimacy of Christ to get his
bearings, to purify and nourish his soul and then start off afresh. These occasions
occur every day in the sacred silence and at meditation and mass, every week at
confession, every month on the day of recollection and at manifestation, every year
at the annual retreat. The good Salesian does not neglect those occasions
but rather welcomes them with fervour.
Lastly, every morning, he entrusts his fidelity to her whom the Church calls
"Virgin most faithful", our model and our strength. She was God's religious par
excellence, poor, chaste and obedient in carrying out her duties as mother.
She is, in consequence, our Help of Christians, the virgin most benign, the
mother of true religious virtues.`
1. MATTHEW 25,40.
2. Paul VI, Allocution, ibidem.
3. First Epistle St. John 4, 16.
4. Paul VI, Allocution, ibidem.
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Deliberations.
With this in view, the General Chapter proposes the following:
1. Every Salesian should oblige himself to prayer and personal meditation
on the word of God (Gospel and liturgical texts).
2. Every Salesian should be faithful to his weekly confession, at which
he should also seek the help of spiritual direction. Heshould also make the
most use of his monthly day of recollection and of his manifestation.
3.The Superior Council should study the possibility of introducing gradually a
second novitiate. This should be of at least six months duration and should take
place after ten years of priesthood for the priests and after ten years of apostolic
activity for the brothers.
4.Besides the Constitutions and Regulations which are concerned primarily
with the canonical aspects of our life (its structure, and activities, general and
particular obligations) there should be drawn up a synthesis of Salesian spiritual
doctrine, i.e. a condensed expose of the mission, spirit and religious fife of
Salesians. This should be done in terms of theology and spirituality in line with the
texts of Salesian tradition and in the light of the renewal of the Church and
Council.
Recommendations.
This document should be attentively studied and meditated upon by all.
Rectors, in particular, should give commentaries on it in their conferences,
goodnights, etc., urging the confreres to employ immediate practical means to
implement it.
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LITURGICAL LIFE AND THE LIFE OF PIETY
Preliminary.
The 19th General Chapter, interpreter of the common feeling of the
Congregation, in a spirit of the most complete and filial adhesion to the decisions
of the Second Vatican Ecumenical Council, considers the "Constitution on the
Sacred Liturgy" as the fundamental document for Salesian piety.
It sees in it:
- the practical expression of the essential truths of religious !de, that is, the
consecration to God, to His praise and to Ilis service on the part of the community
as such, and of each of its members;
-- the reassessment in the eyes of the confreres of the characteristic elements
of Salesian piety;
the witnessing before all the faithful that God is the Supreme Good, and
that the whole of life must be directed towards His love and His glory, in the
progressive and constant exercise of the theological virtues.
The liturgy is in fact, "the sacred action p ar exce ll en ce" and no other
action of the Church with the same title or in this same way equals it in efficacy!
Also, although "it does not exhaust all the life of the Church"" it ought to be
held as "that towards which the Church's action tends and also the font from
which stems all its virtue," and the supernatural efficacy of the apostolate.
1. Constitution De Sacra Liturgia, article 7. 2.
Constitution De Sacra Liturgia, article 9. 3.
ConstitutionDe Sacra Liturgia, article 10.
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In the celebration of the liturgy the Salesian lives in its fullness the mystery of
Christ and of the Church, it manifests this openly to the world; it anticipates and
has a foretaste of the heavenly liturgy,'
That Salesian piety he living and authentic, the 19th General Chapter
indicates three practical orientations to which it must remain faithful:
to the letter and to the spirit of the Church's liturgical
reform;
to the essential characteristics of Salesian piety:
to the legitimate and new hopes of the man of today.
Fidelity to the liturgical constitution requires that a greater dignity be reserved
for liturgical actions than for other "pious devotions" no matter how venerable.
The correct assessment of the liturgy does not belittle "pious devotions' which
indeed still retain their connection with the liturgical actions as suitable preparation
and thanksgiving.` They ought in fact, to kindle and preserve that spirit and
fervour without which the liturgical actions themselves could degenerate into
empty formalism.
Fidelity to the values of our Salesian piety requires that the essential elements
of our spirituality be accurately preserved and rightly valued, namely:
- its sacramental content (Holy Eucharist, Confession) Marian, Catholic
(devotion to the Pope, the Church).
- its traditional exercises (Holy Rosary, visits to the Blessed Sacrament, etc).
- its forms (simplicity, spontaneity, dignity, interior joyfulness, etc.)
Fidelity to the requirements of the man of today requires that the
manifestations of his religion show sobriety and sincerity, interior adhesion to the
supernatural realities of the liturgy rather than merely to the externals, the
avoidance of cheap improvisations, and the primacy of quality over quantity.
The 19th General Chapter invites all confreres to give due i
mportance (according to what the liturgy demands) to the various
1. Constitution De Sacra Liturgia, article 8.
2. Constitution De Sacra Liturgia, article 12,
3.Constitution De Sacra Liturgia, articles 12 and 13.
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acts of the life of piety, so that the first place be given to the community liturgical
actions, at the centre of which is the Mass, then come the community extra-
liturgical actions, e.g. meditation, spiritual reading, etc. and finally, the purely
personal, e.g. the visit to the Blessed Sacrament, etc.
Deliberations
I. There is set up in dependence on the Catechist General a
"commission of experts" for the problems of "liturgical Iife and the life of piety"
for the entire congregation. Similar commissions will be set up in each group of
provinces in dependence always on the competent superior.
2. While preserving the substantial unity of the practices of piety, the
provincial commissions, with an understanding with the Major Superiors, will be
able to introduce changes and adaptations requested by their respective bishops,
or by particular local needs.
3.Let the second chapter of the Regulations be entitled Of the Liturgical Life
and the Practices of Piety. The modifications made in this chapter are printed in
the document on the General Chapter "Constitutions and Regulations."
SPECIAL PRACTICES
FOR THE HOUSES OF FORMATION
In the ASPIRANTA' 1 ES -- an evening service every day lasting about
15 minutes which could be the Rosary recited in common, or
Benediction, etc.
day, - short visit to the Blessed Sacrament before lunch.
In the STUDENTATES -- Vespers, or the Rosary recited in common
In the NOVITIATES - Benediction of the Blessed Sacrament every
can, from time to time, replace the daily Benediction, suitable
"Celebration of the Word" can replace spiritual reading and
Benediction.
A commission in dependence on the Spiritual Director General, will prepare
the new practices of piety for Salesians. The proposals are already in the hands of
the Spiritual Director General.
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SPIRITUAL DIRECTION OF THE CONFRERES
Principles.
Whereas
- it is the general desire of the congregation as is well documented in the
proposals of the provincial chapters, and of the individual confreres - to
be efficiently guided in the ways of the spirit;
there is a lack of true spiritual direction from which confreres often
suffer;
there is a great expectancy in the congregation of some precise direction
in a matter that is itself so fluid and uncertain;
the 19th General Chapter solemnly reaffirms the doctrine which relates this
office to that of the Salesian Rector according to Canon Law, the Constitutions
and Salesian traditions.
1. The Salesian Rector, by the fact that he belongs to a clerical exempt
religious order, and in virtue of our own particular law, assumes in his own right
the office of
:
Superior of the house;
'
Prefect or Mcrgister Spiritus for all those in formation;'' Spiritual
father or director of conscience, offered to the confreres.
-1.Constitutions, article 113.
2. Statute Gerterci is of Sedes Sapientiae, article 28, paragraph 2, number
8: Constitutions, article 184, Regulations, article 312.
3. Canon 530 paragraph 2: Constitutions, article 47, "Acts of
Superior Chapter," 1947, number 142.
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2. Superior. --- as superior, the Rector "governs" the house according
to the Constitutions and the laws of the Church, "in all things spiritual,
scholastic or material"'; he is the authorized master of the spiritual life; he
promotes the observance of the Constitutions and Regulations: he is the guardian
of the living Salesian tradition; he receives every month the manifestation; in a
word he gives spiritual direction in foro externo to his community and to each
confrere.
3.Prefect or Magister Spiritus. --- In addition to the duties mentioned in
the preceding article, and in harmony with it, the Rector is also Magister Spiritus
for personnel in formation, aspirants, clerics of the studentate of philosophy
and theology, triennially professed clerics, coadjutors during their training,
priests until the end of their pastoral course.
He is, consequently, the one immediately and directly responsible - -- in
dependence always on his superiors -- in all the formative aspects of the
house cif the studentate or house of Magistero.
4. Spiritual Father. - After the example of Don Bosco, and in line with
Salesian tradition, the Rector is always, also, the spiritual director for the
community, although he is only proposed for it, and not imposed on any individual
confrere.
These, though they must never be constrained to do so, can spontaneously
and freely turn to him as the intimate guide of their soul.'
The manifestation of conscience to their own Rector and the consequent
spiritual direction still remains, as does every matter of conscience, a free act,
which the Rector, according to the norms of Can. 530 1, cannot in any way demand.
5. In his office as spiritual father, the Rector will be helped
efficaciously by one or more confessors, who, without losing sight of the direction
given by the Rector will seek to give to their penitents a continued formative
"directioning." The confreres thus are always
1. Constitutions, article 113.
2. Statuta Generatia of Sedes Sapientiae, article 28, paragrph 2,
number
8: Constitutions, article 184.
3. Constitutions, article 47.
4. Canon 530, paragraph 2: Constitutions,article47.
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free to confer with their own confessor in a suitable place, even outside the
confessional, for their own spiritual direction.
6.If a confrere should ask for a special confessor or spiritual director, the
superior should readily grant it to him.'
Without prejudice to Can. 519 which speaks of the possibility of having
recourse to an occasional confessor, and this applies also to the novices, the priests
who are not designated as confessors cannot become ordinary confessors of the
confreres if not designated by the superior.
8. In accordance with the Constitutions, there are thus in the
congregation two sorts of spiritual direction: one, in foro externo reserved in a
special way to the Rector Major, to the Cathechist General, to the Provincial', and
to the Rector of each house, the other is in foro interno exercised at the request
of the confreres, by the Rector, or by the confessor, or by any other priest
who has the permission of the superior.'
9. It is the most earnest desire of the Church - Ecclesia
cupientissinw animo desiderat` --- that all religious who are still in the period of
formation, should go, even for direction in the internal forum to their own superior
or master of the spirit, who, for us, is the Rector of the house. This is required to
maintain in the congregation unity of spirit, and manner of formation.
M. The manifestation prescribed by the rule' if in fact it centres exclusively
on details of external life enters within the realm of the rule and of obligation in
religious life, as a consequence of the profession, and is always of itself an
act of true spiritual direction, even though it is limited to the faro externo.
l l . The obligation of secrecy regarding those things heard in manifestation
is the most rigorous. When treating of intimate thin=s the Rector is bound not to
reveal anything directly or indirectly for
1. Statu[a Generaba of Sedes Sapientiae, article 28, para, 9; Canon 520. 2.
Constitutions, article 55, 71 and if.
3. Constitutions, article 48,
4. Statuta Generalia of Sedes Sapientiae, article 28, para. 3, number 1, 5.
Constitutions, articles 47 and 48.
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any motive whatsoever, or at any time whatsoever, and still less when treating of
admission to the vows or to ordination.
The 19th General Chapter made the following additional exhortations:
1. Let the Rector consider the spiritual direction of the house and of
the confreres as the principal duty of his office. Therefore, while always
providing fcr the competent general government of the house' he should leave to
his collaborators, and to his vice-rector in particular, the immediate care of
scholastic and material affairs. Let him reserve to himself in the first place the
direct care of his confreres, as Don Bosco recommends, putting that duty before
that of helping the boys.
2.The Rector should be totally dedicated to those he must direct, and
should not take on himself other obligations that would take him away from his
office. He should keep himself free of all other duties that would hinder or
prevent the spiritual care of the confreres.`
3, The Rector should have his office distant from the porter's office,
and he should remain at the disposition of his confreres during those periods of
the day that are more recollected and most convenient.
4. It is during the intimacy of the manifestation that the Rector represents the
tradition of the spiritual fatherliness of Don Bosco, and makes it live again in its
highest form. The manifestation should be an intimate meeting of souls, stamped
thoroughly by warmth and affability, as the best means of forming the heart
and spirit of the confreres.
5. The direction given at manifestation should be enlightened, prudent,
supernatural; and that especially in the matter of chastity. The confreres, when in
spiritual contact with their Rector, should feel interiorly free, knowing that it is
always possible to reserve for the sacrament of confession the manifestation of
their own conscience.
6. The manifestation is, in the Rector's hands, one of the most efficacious
means for educating the confreres to an interior liberty, and to personal
responsibility before God and the congregation.
1, Constitutions, article I13.
2. Regulations, ariicie 91; Statute Generalia of Sedes Sapientiae, article 28, paragraph
2, number 7.
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7. He should make a deep and systematic study of Salesian spirituality, based
on the works of St. Francis of Sales, and on the writings and the methods of Don
Bosco, pin-pointing their characteristics.
The experiences, examples and writings of the first Salesians, the "fathers"
of the Society, should be collected.
In the light of such studies, confessors, Rectors and catechists should be
specially prepared.
8. The maximum amount of importance should be attached to the choice of
capable and experienced confessors, who ought to be priests who excel in
virtue, prudence and doctrine. It is the counsel and advice of Don Bosco that says
they should be chosen from the most instructed and export, because the work of
confession is the most delicate of the priestly ministry.'
ELEMENTS OF DOCTRINAL JUSTIFICAT ION
Among the points of doctrine that justify and form the basis of the principles
enunciated, the 19th General Chapter limits itself to recalling attention to the
practical importance of distinguishing spiritual direction in f oro externo
and spiritual direction in foro i nterno.
a) Spiritual direction in faro externo. This is the spiritual direction of the
house, exercised by the Rector according to the norms of the Constitutions and the
Regulations, and looks after the spiritual good of the community as such, and also
the perfection of the members that comprise it.
The means towards this end that the rule presents to the Salesian Rector are,
above all else, the exercise of a fatherly authority, a discipline inspired by kindness,
the monthly conferences, the "good nights", public and private exhortations,
manifestations, etc.
As is clear, external direction reaches the confreres from the outside through
the ordinary means of external discipline. But it is the duty of the superior to work
effectively in such a way that this external discipline be transformed into internal
discipline, that is, into a free and deliberate adhesion also of the spirit.
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b) Direction in foro interno. This is that formation that is personal" and "
intimate", and can be had in a sacramental or in a nonsacramental form. It is
the science and art of applying the principles and the laws of the spiritual life to
souls who spontaneously and freely reveal their secrets to a skilled master, in order
to be guided and upheld in the way of spiritual perfection.
This directive action, which is always a work of enlightening (doctrine) and
of wise supernatural pedagogy (sustaining the will, guide), looks directly to the
spiritual good of the one concerned, and only indirectly to that of the
community.
One point that should never be lost sight of, whenever speaking of spiritual
direction is the point that deals with moral necessity; a concept that one can never
assume, neither in an absolute sense nor in an univocal sense.
The necessity of direction in foro externo is one thing, that in foro
interno is quite another.
Direction in foro externo is always necessary at all levels, and for the
whole duration of one's religious life. Religious are hound to follow
wholeheartedly the directives of their legitimate superior, and make them their
own. This is the logical consequence of their consecration to God, and, in
particular, of their vow of obedience.
The necessity of direction in faro interno instead, is a thing that
varies considerably. It goes from a maximum of moral necessity during the
period of formation - from the aspirantate to the first years of the
priesthood - to a minimum during the years of maturity.
Those beginning in the spiritual life, and those who have not yet attained to
full stability in it, will naturally have more contact with their spiritual father.
Long practised adult religious, on the other hand, will in most cases manage
on their own.
"Mature religious who Iive according to the rules of their own order and
directives of their superiors have no need of a special
spiritual director." (I,. HERTT.ING, S. J.),
"The eventual aim of all spiritual direction is precisely that of education, to
help the soul to need it less, in other words to be able to guide itself.
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YOUTH APUSTULATE
CHAPTER I
General observations.
The Salesian congregation participates in the Church's mission especially
through its educative work among the young and the working classes, in the spirit
of its founder and in accordance with the needs of time and place.
Fidelity to the example of lion Bosco implies that Salesian education should
be concerned preferably with "poor and abandoned youth" or "the young in
moral danger" so that their secular and Christian formation may he assured;
and also that where possible priestly and religious vocations should be fostered.
In order that the educational activity of the Salesian congregation may help
also in the formation of its members, it must:
- he deeply penetrated by the pastoral directives of the Church especially by
those arising out of Vatican Council li where in particular they refer to the
education of the young and to missionary activity.
remain faithful to the spirit and directives fundamental to the
educational system of Don Bosco, and at the same time use with good sense all the
he[ps offered by the pastoral, pedagogical and sociological sciences.
- be at one organically with all the educative-pastoral activity of the Church
and also co-ordinate prudently its own work with that of all other local educational
institutions, as well as to offer them the contribution of Salesian educational
experience.
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-- promote studies and experiments which will throw into perspective the
problems, requirements and hopes of youth in the great variety of its life and
according to its different hereditary and social conditions; thus will become
possible a true, though not cast-iron plan of work of the Salesian institutions
and activities at provincial, national and where possible, international level.
To determine the direction of Salesian activity the following elements in the
situation must be considered:
- The problem of youth in different countries is varied and complex. In
large areas where Salesian activity is carried out, it is also a problem of material
poverty, of a dearth of scholastic and recreational amenities, of insufficient
professional training, besides being one of a moral and religious nature. In other
places, especially in highly developed countries the problem is mainly or
exclusively one of ideological confusion, of moral laxity and religious
indifference; so that one can indeed speak of "abandoned youth and those in moral
danger" in the sense Don Bosco meant.
- All ages, classes and conditions of youth are strongly influenced
by the negative factors that operate in the different conditions in which they
live. But it is perhaps more in the age group above 14-15 of working class
boys that the pressure of the social influence is felt (espec:al•ly through the mass
means of communication), and the consequent moral looseness, emphasizes the
need of all forms of assistance.
- Moreover, in ever increasing proportions, there seems to be, among boys in
the 15-25 age group an awareness about rights and duties which tends to classify
them as a "youth society" different from that of adults (Paul VI). This awareness
expresses itself in a demand that their own developing personality be respected,
that they be allowed toassume responsibility and that they be free to organize their
own life in groups, governed democratically, etc.
- In the period of transition, which educational institutes are now going
through in most countries, there is a need for action of a supplementary kind at
the educational, cultural (especially in the professional and technical schools) and
recreational levels; need for material assistance, mainly for the great
numbers of apprentices,
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students and undergraduates coming into the big cities in consequence of the
movement of population and of industrial and scholastic expansion.
- While the life the boys integrated in their own families is lived in a
determined geographical and social zone, served by religious elements, parochial
and interparochial, and at the same time other factors help them too (school, work,
associations etc.).
- Finally it is very evident today how insufficient an education is that enables
boys to live only in the family circle and in a few restricted groups; while it is
deeply felt that they should be introduced to live and co-operate in the greater and
more numerous interests outside the family, in an ecumenical spirit and with the
ability to appreciate and defend their own Christian values.
Resolutions.
The General Chapter then resolved:
I. Special attention must be given to the original work of the "festive
oratory", fittingly brought up to date and reshaped in name and structure, so that it
may attract and serve as many boys as possible, with a variety of subsidiaries
(youth centres, clubs, various associations, courses, night-schools ...)
interrelated and inserted organically, where possible, in the life of the
parochial community and of the day schools.
2. The question of time and place must be studied to eliminate any activities
apostolically less useful or effective, so that we may dedicate ourselves to those,
especially among youth, which are clearly very necessary; without, however,
giving up the primary schools, where these schools are still needed, or where they
help to maintain the educational continuity with secondary education, or where we
need them to feed our secondary schools, or in the aspirantates. We must cater
especially for the older boys with schools of every kind not only for classical
education but, and especially, for professional and technical training.
3. Where parishes are accepted, preference should be given to large
ones on the periphery of cities (workers' zones), with a bias
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towards the care of youth, and where possible of a homogeneous social zone. A
comprehensive pastoral and missionary activity, too, directed towards the
uncommitted and the lapsed, must be characteristic,
4. Ilostels for students and undergraduates and especially for apprentices and
young workers should be opened, careful allowance being made for local needs
and conditions; these hostels should be open to their social surroundings, and have
a definite educational purpose,
5. In the vast field of work for the salvation of youth,' where local
circumstances allow, and there is qualified personnel available, provided our
activities are well balanced, the congregation can also appoint, in the sphere of
religious obedience, some confreres to religious teaching posts and the spiritual
assistance of the young workers and students, even in the state schools, and
other institutions that serve the young.
6.Observing the conditions laid out in the preceding article, the congregation,
with a view to extending its pedagogical activity, will also co-operate in
furthering teaching vocations and in offering help to Cathoiic associations of
educators, teachers, psychologists, etc.
7. Permanent research centres will be set up for consultation and study both
centrally and otherwise, in conjunction with the P.A.S. for the exchange of
experience and initiatives in the field of youth work, and to these centres also those
confreres engaged in the work of education may give of their experience.
CHAPTER 11
SCHOOLS
Preliminary.
All the tradition of the Church and the teaching of the popes is unanimous in
considering the school a true apostolate.
1. Constitutions, article 3, number V.
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The teaching of Don Bosco and Salesian tradition agree in claiming as
Salesian, the apostolate of the school; though it is not the only apostolate to which
the Salesian congregation is called, it is one of the traditional and characteristic
forms it has taken.
The Genera: Chanter confirms the validity, timeliness and necessity of the
Catholic school, and therefore of the Salesian school.
This is re-affirmed to give confidence to, and strengthen responsibility
among confreres who have to be active in this vast and im portant sector of the
Salesian apostolate.
In order that our schools be that Catholic and Salesian apostolate
which alone justifies their existence, the following conditions must be fulfilled:
I. They must be thoroughly Christian in inspiration (acceptances,
programmes, teaching, etc.), they must enjoy a high scholastic repute, and
impress as schools which are up-to-date in teaching methods and organization.
2. They must not only give instruction, but must educate, and do so in a
Christian manner: they must show they are effective missionary factors by leading
to a coherent moral and religious life those "morally undeveloped" who come
from humanist or deChristianized families, and also by forming a Christian elite
capable of making its presence felt in the apostolate of the world.
If a careful examination of the situation, a serious inquiry into the facts should
show that some of our schools do not correspond to these requirements, it will be
our duty both to the Church and to the congregation to be courageous in our
decisions either to provide the means by which they can become adequate or
to change their nature or close them if that is necessary.
Deliberations.
1. The truly Christian inspiration of our schools is emphasized. They must
he thoroughly imbued with Christian values in their programmes, textbooks and
methods and they must aim directly at the maturing of the boys morally,
religiously and in the apostolate; the sensitivity, however, of the non-Christian
pupils must be considered.
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2. Since the congregation has for the scope of its educational activity youth
in general, and specifically the exercise of every work of spiritual and corporal
charity towards the poor and abandoned,' the provincials must find out who, in
their respective provinces are the youths who most closely correspond to the aim
of the congregation, with true solicitude for the assistance and well-being of those
most in need.
3, Without fully qualified personnel neither scholastic nor apostolic
efficiency can be expected. It is necessary that all recognize the need to take
degrees in the required studies; the confreres therefore must have the opportunity
to do so.
The professional qualification of the Salesian teacher includes a teaching
and pedagogical training which only specific and systematic courses during the
years of formation will give.
It is even more necessary that during the period of formation the young
confreres are encouraged to acquire a clear idea of the essentially pastoral nature
of teaching, and of the means that should be used to give teaching an educative
and apostolic character.
4. In accordance with the situation and scope of the school, the choice of
pupils must be made with care. Where one aims at forming an elite, especially in
the higher courses, youths must be chosen who can be formed to this scope,
preference being given, however, to the more gifted pupils of the working
classes.
5. In order that the Salesian school he truly educative it should have activities
outside of school hours, that render it complete; after school work, associations of
various kinds, artistic, cultural, recreational activities are necessary. Organized
free time is now an integral part of education. The contents and organization of
these activities must be studied and our personnel trained to make the most of them
educationally.
6. In compliance with the wishes of the Church to use the contribution the
laity can make to the apostolatc, external personnel may
1. Constitutions, article 4.
2. Constitutions, article 169.
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be called upon, provided they are carefully chosen, where possible from among our
co-operators. past pupils and the cream of the Catholic laity; and they are given
pedagogical and spiritual assistance, and are duly recompensed. However the
important key-positions in the formation of the boys and especially in their
supervision must always be reserved to Salesians.
7. While the principles of our method of education and the general rules here
indicated remain unaltered, the provincials with their councils will see to the best
way of applying them to the scholastic systems in vogue in the different places,
in agreement however with the Consultor responsible.
8. Educational co-operation between school and family is not only an
advantage but also a necessity, for the family is naturally the first educator of its
children: and this co-operation must be encouraged by means of associations
formed between parents and the Salesian educators.
9. Use must be made of our institute of pedagogy and confreres
must be trained there who will be able to direct provincial scholastic centres, and
conduct and maintain all our schools at the correct technical level.
BOARDING SCHOOLS
Preliminary.
The usefulness and necessity of the boarding school is stressed as a means of
education as long as it is open to boys morally and intellectually capable of being
formed.
Deliberations.
Wherefore the 19th General Chapter has established the follow
ing:
1. The hoarding school should be conducted on the great principles of the
educational system of Don Bosco: reason, religion, love.
2. Where possible the boys should be of the same age group and social class.
3.The number of pupils should be limited, so that the work may be more
personal and in the true family atmosphere.
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4. Regarding discipline, recreation and religious life, different standards
should he introduced for different age groups and differing social conditions.
The provincial conference will decide the most fitting adaptation to local
usages,
5. Except in very special cases it is agreed that the young boarders should not
be deprived of the advantages of contact with social life and especially with their
families, except in particular cases. On Sundays and holidays the pupils should be
permitted to spend sorne time with their parents, and outside the Salesian house.
The rules governing this permission will be laid down by the provincial con-
ference.
6. Not only must the college look after the boy, but it must especially form
him interiorly to assume his future family and social responsibilities with a
confidence enlightened by Christian principles. There must indeed he discipline,
however this is not everything, but only a means to the smooth running of the
school and for the formation of a virile and responsible character.
In the spirit of true Salesian assistance the boy's co-operation trust be sought
and he should he allowed reasonable initiative within the limits which school
conditions and age allow. The disciplinary system must therefore he tempered to
allow the boys, within the limits of good order, to exercise themselves in the use of
freedom and responsibility and they should be trained to acquire gradually an
ability for good judgement, especially by work in the sodalities and youth groups.
7. Particular care must be given to boys of a difficult character' and their
problems must be met with seriousness and understanding: however, those who
show themselves refractory to our system of education or who hinder its effect in
others, should be sent away. To this end the introduction is recommended of
psycho-pedagogic services within the scope of our own teaching community.
8. The standard to he followed in building should be that required by the
pedagogic needs indicated by experience and modern research, without,
however, neglecting aesthetic and artistic requirements.
1. Regulations, article 108.
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SEMI-BOARDING AND DAY SCHOOLS
Preliminary.
Day schools and semi-boarding schools are today one of the preferred
forms of education, and therefore the congregation must give them particular
attention since they favour a closer and more fruitful co-operation with the boys'
families, and a more natural and more extended sphere of influence. Day schools
and semi-boarding schools which conform to our principles and the requirements
of the district constitute a Christian leaven in the surrounding area.
Deliberations.
Wherefore the I9th General Chapter has decided on the following:
1.Day schools are not to be started which are merely such, but they must strive
to realize out of school activities which are indispensable to complete educational
work. The semi-boarding is a formula of education preferable to the day school.
2.Our day school and semi-boarding schoolboys should be encouraged to take
part actively in the life of their parochial community.
3. Night schools are in great demand today and should not be
considered as an activity ancillary to other works. They must therefore be allotted
adequate apparatus and personnel.
CHAPTER 113
HOSTELS
Preliminary.
Two new social conditions seem to underline the topicality and treed of the
work of the hostels.
a) The fact, typically modern and still in its growing phase, of "internal
immigration" to reason of work and study: in the mass of
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"internal immigrants" youth seems to be the prevailing number. Unsatisfactory
organization for feeding and lodging creates the grave inconvenience of boarding
houses more or less legal, in the hands of speculators or interested social
organizations, with evident dangers to the moral and religious life of the young
residents.
b) The fact, just as typical, of the so called "commuter"; every day great
numbers of people and therefore of the young commute from the country and the
smaller centres towards the cities as places of study and work. These daily
journeys present serious occasion of physical, ideological (propaganda), moral
(mixed crowds, vulgarity...) and religious attrition.
Among the youth that finds itself in these conditions there are not a few of
our past pupils: for these the work of the hostels is a complement to our
educational work.
The hostels therefore offer many advantages and carry out a many-sided
mission:
social: they solve one of the gravest problems at present in the
life of many of our young people.
family: they help many families obliged to send their children to centres for
study and work.
religious and moral: they shelter the young from the ideological, moral and
therefore religious dangers they meet when left to themselves, and prepare them
to take an active and conscientious part in the world of the school and of the
workshop and later in society, with a Christian, indeed an apostolic spirit :
and this will bring with it closer co-operation between family, school and
workshop.
The categories particularly in need of this form of assistance and education
are the students of the secondary and higher schools, university students,
apprentices and young workers.
It is a decidedly profitable work to make it possible for these young people to
live in surroundings designed with an educational aim in view : this seems to be
the present experience in the congregation.
The actual work in the hostels will depend on the conditions and needs of
place and age. Where a hostel is not possible it is often useful to organize even
alongside oratories and parishes, at least one university centre, for students or
workers, and "foyers" to attract the young,
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especially past pupils, so that their formation and recreation may be properly
catered for.
The hostels also allow continual communication between educator and
student on the grave problems of society today reflected in the conditions of
study and work.
Deliberations.
In view of this preamble, the 19th General Chapter resolves on the following:
1. To open hostels with the one precise aim of carrying out work of true
formation, moral, religious, social and apostolic. They must not be exclusively
limited to just hoarding.
2. To provide as an indispensable condition for the smooth running of the
undertaking and its success educationally, a family, friendly and fraternal
atmosphere of reasonable and responsible autonomy.
3.It is a fundamental element of the apostolic effectiveness of the hostels that
there be a uniformity of age and class.
4.The choice of young residents must be made with reasonable and prudent
understanding.
5.It belongs to the Provincial, having heard the views of the Rector, to
fix the required rules for the running of the hostels.
6. In the spirit of Don Bosco, healthy co-operation with the boys must
characterize the organization of the life of the hostel in its diverse
activities, religious, cultural, recreational, with attention to the proper care of
boys (assistance).
7.Circles and associations are to be encouraged as a means of formation and of
introducing the boys into parochial activities and Catholic movements.
8.With wholesome and sympathetic understanding according to age and the
kind of hostel use should be made. with an educational
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aim, of the means of mass communication, literature, periodicals, par
ticipation in meetings and manifestation of a formative, cultural and social
interest.
9. The personnel should be hand-picked, formed for truly educational work
and the spiritual assistance of the young, especially of those most deeply engaged
in cultural activities.
In a work so favourable to the formation of the Christian laity, our coadjutors
and qualified laymen (co-operators. past pupils etc.)
can be highly valued collaborators with the priests. In the hostels the presence
of our university confreres can be very helpful.
GLOSSARY
Meaning of terms necessary for the understanding of the text.
Internato - That Salesian house where the boys live day and night for
school, for food and lodging.
Esternato - That. Salesian house to which pupils come for school only.
C o n v i t t o -- A term used generally to indicate the `internato' (boarding
school) - wrongly used to indicate `esternato' (day-school) or `pensionato'
hostel).
Senticonvitto - That Salesian house in which the pupils remain for school
and for all meals.
Peusionato - That Salesian house where young men stay - either for food
alone, or for sleeping - or for both.
Ospizio - That Salesian house which has the character of social welfare either
with or without deprived children (orphans).
Scuola Professionale - The school in which skilled craftsmen are trained --
by means of the theory and practice of their trade.
Scuola Tecnica - The College destined for the training of technicians -- in
industry and commerce (through scientific and technical subjects - and through
book-keeping and accountancy).
Scuola Classica -- College in which teachers of humanities are trained -
through lectures given in literature, philosophy and education.
Ilagistero College of more advanced training of our coadjutors.
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PROFESSIONAL SCHOOLS
The 19th General Chapter presents the text of the report on
professional schools prepared by the commission dealing with them. This report
was discussed by the assembly and several decisions arising from the
document itself were taken. The whole of the text is presented by the
General Chapter with a keen recommendation that it should serve, in its
general principles, as a guide to provincial conferences when working out the
programmes for their own countries.
CHAPTER I
THE CARE FOR THE YOUNG WORKER IN TIIE LIGHT OF THE
LIFE OF SAINT JOHN BOSCO THE TEACHING OF THE
CHURCH, AND THE NEEDS OF THE MODERN WORLD.
THE ORATORY
An analysis of articles 1, 3, 4, 5 of the Constitutions, in the light of what St.
John Bosco himself practised, shows clearly that he gave the greatest importance to
all works of charity, both spiritual and temporal, on behalf of the young, especially
of the poorer classes."' and these works were to have "as their purpose not only to
give the boys religious instruction, but also to train them to gain an honourable
livelihood."'
"The first work of charity on behalf of boys", that is "oratories run on feast-
days and daily if possible" were from the very beginning
1. Constitutions, itrticle 1. 2.
Constitutions, article 5,
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envisaged by St. John Bosco as a many-sided "boys' town ... In it the boys of the
neighbourhood, especially those who were poorer and more neglected"' i.e.
those who were in the greatest spiritual and temporal need and not cared-for
by others, would benefit not only by the religious instruction and practices taught
there but also from all the new things St, John Bosco had introduced as far as his
means and the times allowed: day and night schools, singing, music, plays, games,
social education etc..' (cf. the beginnings of the Oratory 184144; its establishment
1844-46, and its consolidation 1846-54.
HOSTELS FOR YOUNG WORKERS
Since however in Turin at that time not only did many boys
.native to the city livein misery but there were many i mmigrants as
well, who had come in search of food and work, St. John Bosco often met "boys
so destitute that all the care lavished on them would have been wasted unless they
were first placed in some sort of a hostel, i.e.. houses where, with the help of
Divine Providence, they could he
provided with lodging, food and clothing."' And so it is that following the
example of St. John Bosco and the early Salesian tradition we must give to these
boys not only instruction but all that is necessary for learning a trade;' without, of
course, neglecting those boys who
are able and want to finish their academic studies, especially if they are possible
vocations.'
In this way there arose the second "work of charity on behalf of the young"
which article 3 defines as "technical and agricultural schools". And here it is
worth remarking that although St. John Bosco made sure that all the boys in his
school were given the kind of help and supervision which was possible in the
oratory at that time, for
1, Constitutions, article 4, 3.
Constitutions, article 5.
2. Memorie dell'Orutorio (passim).
4. Constitutions, article 5. 5.
Constitutions, article 7.
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a certain number of the boys the house became a genuine hostel from which they
would leave each day for their jobs in the city. As the years passed there gradually
came into being for the rest of the boys workshops forming part of the house
itself.'
From the above well known facts as also from their codification in the
Rules it becomes evident that St. John Bosco was led by an instinctive tendency to
devote himself, before everything else, to those boys whom today we call
apprentices.
CHRISTIAN AND TECIINICAL PREPARATION FOR LIFE
In this institution as conceived and realized by St. John Bosco to provide for
the needs of boys who were training to become skilled workers, one characteristic,
undoubtedly providential, deserves special
mention : completeness.
St. John Bosco, indeed, despite the limitations imposed on his apostolic and
charitable designs by the temper of the time and the lack of available means, was
able to give to his boys not only an education at once re'ig.ious, moral, civic and
social, but a trade mastered sufficiently to make it a secure means of earning a
livelihood without fear of the future.
This was true because in a period when the economic and social situation
was relatively stable, a trade was a guarantee of permanent work for the whole
of one's life. And this applied not only to the worker employed by another, but
even more so to a self-employed craftsman.
THE CHURCH UPHOLDER OF THE PEOPLE AND THE WORKER
The present-day diffusion throughout the whole world of the Salesian
Society obliges the sons of Don Bosco, to hold on with fidelity to all that he did
and laid down for the education of the young worker; and it also obliges us to see
that our works measure up to the needs of the times and the new demands of the
Church and individual states.
Memorie dell'Oratorio (passim).
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The Church, today above ali, by means of the Encyclicals Mater et Magisrra
and Paceni in Terris of John XXIII, the Encyclical Ecciesiam Sham of Paul VI,
and in accordance with the spirit and directives of Vatican Council II, has solemnly
declared itself to be the Church of the poor and has proclaimed to the faithful and
the entire world the following incontestable needs : togive help and assistance, in
the first place, to the most needy social groups and the poorest nations; to aid them
effectively to overcome the seductions of all harmful ideologies, whether
laical, materialistic or atheistic; to make provision for the complete education
of the worker at all levels, religious and moral, cultural, technical and social; to
prepare them to exercise, in their own milieu, the apostolate so essential for the
restoration of a healthy Christian way of life.
THE PRESENT-DAY EDUCATION OF THE WORKER
It is a promising sign of the times that in laying down norms for the young
worker. competent international organizations, such as UNESCO, the
International Labour Organization and the European Economic Community, are
falling more and more in line with the teaching of the Church. In fact in their
official documents they insist on the following: the fundamental value of the mature
development of the whole personality of the future worker; the need for a general,
scientific, technological and vocational culture: the acquisition of a true practical
competence by means of an apprenticeship based on sound didactic principles, a
preparation of the adolescent so broad and versatile that later on it would become
possible for him to assimilate new techniques and to take on positions of greater
responsibility, and for the more able a career devoted to serious studies; the need,
made ever more pressing by the progress of science and technology, to he always
up-to-date.
This picture, so comp:ex, of the needs which the Church and modern society
have shown to he increasingly important must influence any institution, such as
the Salesian society, which wishes to contribute to the education of the young
worker in a way consonant with the times, places and people.
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CHAPTER 11
THE EDUCATION OF THE YOUNG WORKER IN THE SALESIAN
SOCIETY TODAY
THE SALESIAN EDUCATION OF T11E WORKER AND WE
DEMANDS OF CONTEMPORARY SOCIETY
Against a background as topical and as broadly conceived as this, all that St.
John Bosco foresaw and arranged for, the education of the young worker appears
in a new light: hostels, boarding schools, trade schools, technical schools, courses
of various kinds and varying duration, day and night and seasonal schools, and
courses for working apprentices and young immigrants.
The openings now available to those prepared in this way make it possible for
them to exercise their trade either as their own employers or employed in firms
or factories of every type and size, whether agricultural or industrial.
For this purpose it is essential that each boy, because of his rights and duties,
and especially if he is poor and uncared-for, should be looked after in such a way
that he will be able to pass with profit all the years of his schooling as prescribed by
the state, and become proficient in that trade which matches his aptitudes,
inclinations and personal preference.
The fact that a boy is lacking in means ought to be an additional reason for
accepting him, and should not in any way be an obstacle to his development and
progress, whether in the learning of a trade or in the direction of university or
ecclesiastical studies.
There is no doubt that following the example and encouragement of St.
Jahn Bosco it can be laid down as a principle that every Salesian house
should, as far as conditions allow, strive to do all it can for the good of young
workers; for instance by organizing for them meetings, days of recollection,
retreats, and by providing reading matter and various cultural and recreational
facilities.
In order to carry out such an apostolate it will be necessary to enlist the aid of
parishes and oratories, and of youth associations whether these are part already or
not of the Salesian work. But however many the measures introduced are, today
or in the future, for
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the benefit of the young worker, the principle must always hold that such
measures must give an education as complete as that obtained by Sr. John Bosco
in his own way and with the means available in his time.
A complete formation such as this requires an education of the whole
personality at all levels, physical, cultural, vocational, family, civic, social,
religious, moral and apostolic.
PROBLEGiS OF AI)APTATION TO THE TIMES AND PEOPLES
The increasing and profound transformation brought about constantly by
science and technology in the methods used in every sector of life bring with
them new problems that need careful diagnosis
Thus it is well-known that economic progress is causing everywhere a
transference of the greater part of the labour force from agriculture to industry
and the social services such as commerce, transport, health, accountancy,
administration, tourism etc.
NEW THAMES
There is need for an investigation into the kinds of trades which are taught in
our Salesian schools and courses, and the openings they make available to the boys,
so as to eliminate outdated trades and substitute those for which there is a greater
demand in the labour market. Thus it is time that consideration was given to the
professions connected with accountancy and administration, and confreres whether
priests or coadjutors, trained in such jobs since they are so necessary in all our
houses. It should he remembered furthermore that coadjutors in charge of
workshops need also concern themselves with administration and book-keeping,
but always in dependence on
the prefect.
VAST AND COMPLEX WORKS
A separate study is needed of those works which have become unusually
large both for the numbers of pupils and the diversity of classes and courses. In
such cases we are forced to devise new and valid measures firstly to guarantee both
the religious consistency of
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the community and a sufficient number of Salesian personnel able to take on
bigger and more demanding responsibilities: secondly to make sure that the house
is organized administratively and educationally in such a way that it can carry out
with vigour and competence all its duties; thirdly not to hand over to outsiders
offices preferably reserved to confrres, and this especially of those occupations
which involve a permanent educative relationship with the pupils.
OPENING OF NEW SCHOOLS
In the light of what has been said above there is need for a re-examination of
the conditions necessary for the opening of new
professional schools, and due importance given to the economic and social
situation of the area and the likelihood of employment for the
pupils even in the distant future,
In this matter much thought and caution must be exercised before opening
technical schools of intermediate level because of the heavy demands they make
in personnel and equipment and the great expense involved. It is on this account
that poor and more needy boys would have to be excluded from such schools
unless they are paid for at the public expense or by means of a reliable charity,
NORMS PUT FORWARD CONFINF.I] ro GENERAL PRINCIPLES
All problems, whether old or new, must be resolved in accordance with local
conditions, and since these vary so much from country to country, and continent
to continent, it becomes extremely difficult as well as of doubtful value to put
forward norms that are too detailed. This means that the directives which are
proposed by the centre do indeed lay down firmly the basic principles and
guiding lines derived from St. John Boson, the constitutions and the regulations,
and guarantee that they are applied faithfully and exactly. On the other hand the
responsibility of adapting the works to the kind of situation in which they are
belongs to the competent local Salesian authorities. In this connection it is to be
noted that in regions of the world now in process of undergoing development,
international projects for technical education give priority to technical colleges
and trade schools; and
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this is done in order to train teachers and instructors who can he sent to the
poorest and most forsaken areas. Examples of this can be seen in the Santiago
plan for South America, the Addis Ababa plan for tropical Africa, and the
Karachi plan for Asia (cf. "Scuola e Fur
mazIone Prof essionale nel Mondo" by Don Sinistrero).
STATISTICAL SERVICES
The study and the deliberations concerning the whole range of works for the
young worker would lack a solid basis if there were not to hand the relative
statistical data collected, elaborated and interpreted in a scientific manner. From
various tables of data to hand, neither complete nor entirely accurate, the
Commission is able to put forward the following considerations:
-- In the decade, 1952-62, the number of works of a technical nature has
remained substantially unchanged. q n the other hand in some regions the
traditional trades of tailor, cobbler and carpenter have almost disappeared, while,
apart from South America the number of boys in agricultural schools has much
diminished.
- During the twelve years, 1951-63, the total number of pupils has increased
by 132%. This means that many schools have increased in size either by opening
up sections for new trades, or by opening new technical schools to complement the
qualifying courses for young workers, or by branching out into day, evening and
seasonal courses.
- The increase of Salesian personnel in technical schools has not kept pace
with the expansion of these schools, and in consequence there has been a big
increase of non-Salesian personnel. This is a serious drawback because our
qualified coadjutors, being rather li mited in numbers, tend to be occupied
with the direction of the various sections, and this leaves completely or almost
completely in the hands of outsiders all direct educational contact with the pupils,
whether in the workshop or in class.
Since the statistical service is of value to all departments of study, especially at
Headquarters, the 19th General Chapter has been asked to put forward in this
connection a proposal for a central service organized scientifically and run
by specialists.
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PREPARATION OF CONFRERES CLERICAL AND LAY
In their general formation all Salesians, whether clerical or lay, should
be taught about both kinds of school, those for students and those for young
workers.
-- In houses of formation, and during the triennium, clerics should be given
ample opportunities for getting to know about and appreciate our professional
schools.
--- A special training for the kind of work to be done in technical schools
should be given at the right time to clerics and young priests also, choosing out the
more able of them to study for the diplomas and certificates necessary for the
various posts.
- The cultural and technical education of all the personnel in trade schools
should reach at least the level demanded by corresponding state schools in the same
country.
Coadjutors destined for workshops should be trained as educators and
teachers before they are taught to carry out disciplinary and administrative duties.
In this way they will be able to give to the boys they teach an education at once
truly human as well as technical, and also be able to collaborate effectively with
the superiors and teachers of the school and the workshops.
RULES FOR NON-SALESIAN LAYSTAFF
The position of lay staff in our technical schools needs attentive study. Their
numbers have increased very considerably. Article 161 of the Regulations has
already laid some norms for the employment of lay masters. Today the problem has
become more serious, on account of the expansion of our schools and the increased
number of pupils. This means that our technical schools must find more competent
teachers with the necessary recognized qualifications.
In offering posts to jinn-Salesian the following principles must he kept in
mind
:
- They must be offered adequate remuneration and a legal status n
accordance with union rules and in conformity with Catholic
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social doctrine. It would also be useful to study the possibilities of an internal
roster with promotion based on age and merit.
Teachers and technicians should be chosen preferably from among our
past pupils. Because of the education they have received they easily become co-
operators who will work closely in an apostolic spirit with the Salesians for the
education of the young worker.
It is hoped that there will arise among them a voluntary lay movement
of apostolate in the school.
-- By means of appropriate courses involving if necessary more than one
province they should be adequately instructed pedagogically and didactically, and
also made aware of the modern approach in religious and social questions.
SUGGESTIONS RELATING TO PEDAGOGY AND DIDACTICS
By its very nature education must be adapted both to the individual as well as
to the environment if it is to penetrate in depth and form the personality
efficaciously. Hence it is impossible to lay down norms that in detail go beyond
the great principles of the educational system of St. John Bosco and what follows
necessarily from them.
Consequently it seems useful and wise to put forward some general
recommendations so as to clarify better the ends and the means to be used.
a) Service for Scholastic and Vocational Guidance
The commission hopes that the higher superiors, the Provincials and
Rectors, will ponder carefully on the following points
:
The necessity of regular psychological, medical and social
services to clarify and help continually in the educational formation of the boy
while he is growing up;
- The fundamental requirement that such a service must he carried out using
sound scientific methods in accordance with Salesian principles; and in a
conscious collaboration with those who are charged with this education in
each house. As a result this service, which in certain circumstances is obligatory
by law, will become a valuable means for attaining more effectively the ends of
education inculcated by Don Bosco, including ecclesiastical and religious
vocations;
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The grave risks, already demonstrated in practice, which can be run
from examinations carried out on our boys for vocational purposes by persons
whose educational principles are not ours:
The urgent need for steps to be taken to create and put into action a
service, as has been described located in a Salesian house and run by Salesian
personnel.
The Commission therefore recommends that the following be
done:
To prepare in this field competent Salesian superiors, taking into
account that because of the studies involved and the serious difficulties
encountered in reaching the necessary scientific standard without loss to the
Salesian spirit, the most suitable institute for such a purpose is the Higher Institute
of Pedagogy of the PAS. Hence the competent superiors will be able to send to it
confreres who have the necessary qualities, though they can be sent to other centres
as long as such centres are suitable in every respect;
-- To introduce into each province in a convenient way, and before we are
compelled to accept services from non-Salesians, this psychological, medical and
social service under Salesian direction, or at least for the province to offer a
suitable advisory service for use
by each house.
hi International Study of Industrial Methodology for the Learning of a
Trade
The Commission recommends to the Consultor for pastoral work for youth
that, in union with the central commission for the education of young workers,
there should be established inter-provincial and even international study groups
made up of experts on each of the trades more widely taught in Salesian workshops.
The purpose of these groups would be threefold, First, to examine the methods and
the progressive development of work used to obtain the best and quickest training
in the theory and practice needed for each individual trade. Second, to investigate
experimentally what improvements could be introduced in conformity with the
findings of the psychological and pedagogical sciences and in view of the
constant progress of technology. Third. to make known periodically the results
obtained to the workshops concerned throughout the whole of the Salesian
society.
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c) Further Education of the Young Worker
To obtain a fruitful continuity in the Salesian education of the young worker
it is worth reminding Salesian educators of the need to adopt soundly-based
methods for the formation of the young worker during the years he is in
direct contact with us, and to do so with these aims:
To form personalities better instructed in authentic Christian doctrine,
and more actively responsible in regard to themselves and their own opinions and
choices, by adopting plans covering the whole of their education and then making
these plans a reality by working in closer union with them;
- To multiply the references to, and contacts with, real-life situations and
problems of every kind, whether of today or tomorrow, that they will meet at
work, in social life, and when they come to start a family;
-- To arrange that the necessary information and preparation is given to
them so that they can immediately, or at least as soon as possible, join
organizations of a Christian, apostolic, cultural, labour, or union nature in
which respect for morality and religion is safeguarded.
After the period of direct formation, Salesian education must be continued
by means of the co-operators and old boys' associations, the oratories, the parishes
etc. In this context it is worth remembering the special effectiveness of the
following:
Hostels for young workers;
To arrange in our institutes and especially in the oratories evening
courses for obtaining cultural qualifications. Such courses would be an effective
means for attracting the young worker to our houses:
Youth centres where the workers can gather together, meet each other,
read, pass the time of waiting before and after work, etc.;
pastoral activities in the factories, in organization and assistance centres
as well as in the workers' free time;
- camping and outings; lectures and retreats during the summer vacation
and at other holiday times, etc.
UTILIZATION OF THE AVAILABLE DOCUMENTATION
It would obviously be useful to collect together in a single volume, after it has
been suitably edited and systematised, the valuable docu-
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mentation which has been supplied to us from various sources on the problem
of the young worker and professional schools.
CIIAPTER 1fI
PROPOSED DEI.ISERAT1ONS
The reasons and data given above lead us to suggest deliberations on those
points which appear fundamental.
COMMISSION FOR 1 HE EDUICATION OF THE YOUNG WORKER
A commission for the education of the young worker, subject to the
Provincial, should be appointed in every province. Its purpose will he to study the
problems, gather documentation, and he an advisory service for the houses. ft will
concern itself especially with schools and courses devoted to technical education
and trades.
The Provincial should appoint a delegate for the education of the
young worker, whose_ responsibility it will be to see to the functioning of the
above-mentioned commission and to keep in constant touch with all the houses
in matters concerning such education,
A central commission for the education of the young worker, with the
Consultor of youth pastoral work as president, should be established. Its aim will
be to see to the study and documentation of such education in general, and of
schools and courses for trades in particular. This commission should be set up
by the Consultor for youth pastoral work so as to ensure a suitable territorial
representation.
PEDAGOGICAL AND DIDACTIC AIMS
While remaining in due dependence on the Rector of the house the work of
education is the joint responsibility of the headmaster, of the president or
Rector of the school, whichever there is. of those who teach the various
subjects, of the assistants, and of the heads of the workshops and their assistants
or heads of sections.
The headmaster (principal) - he has the duties which are traditionally
assigned to him by the Regulations, with whatever modifica
tions are introduced as a result of the "aggiorna mento '.
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There is need to emphasize the special and all-important responsibility that is
given by the Regulations to the one in charge of professional training in those
things that belong to the organization and running of professional schools in
matters pedagogical, didactic and disciplinary; and this both for the theoretical
subjects as well as the practical work.
The importance of such a responsibility calls for a specialized preparation,
the fruit of mature experience, and also demands that the 'Principal' holds such an
office for a reasonable length of time.
7'he president. In those schools that have a president or director for dealing
with the state, it will be the principal's task to see that the demands of the local or
state education authorities are met. In consequence he must supervise the didactic
side in so far as it is watched and controlled by the same authorities. The office of
president would appear to lighten the work of the Rector, the headmaster or his
deputy and the heads of workshops, without in any way detracting from their
position as laid down clearly in the Constitutions and Regulations. To keep
within just limits his powers in relation to those of other superiors the
following norm is proposed
:
"Wherever the office of president (headmaster) is separate from the Rector,
his powers will be determined by the Provincial in accordance with the
law and in agreement with the Regulations".
It should be noted that this new position of president has been introduced as a
result of the laws in certain countries, and hence it should be considered as an
accidental addition to the traditional offices. These later, however, must be [eft
unchanged in number and character.
The same considerations apply to the case in which the structural organization
of professional schools have to conform to that of the corresponding state schools
both for the teaching of theory and the practical work. Here also the traditional
offices must retain in the internal life of the school their usual character, even if
part of their work has been delegated to others.
The head of department. From the educational point of view he is
considered the director of the workshop. and so he supervises and controls the
instruction and practical work while taking into account
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the other scholastic subjects that are taught. Ile is, therefore, together with the
other superiors of the professional school, one of those most responsible for the
formation of the pupil. In his task he can be assisted by a technical department
created for that purpose.
ADMINISTRATIVE TASKS
The administration in a professional school is the joint task of the prefect
and the head of department.
a) The prefect, while rernaining duly dependent on the Rector, is primarily
responsible for the administration. including that of the workshops.
The office dealing with the book-keeping works closely with the prefect in
keeping the accounts, above all those of the workshops.
h)Thehead of department is immediately dependent on the prefect, and
has the ordinary administrative responsibilities of the workshop, including
relations with suppliers and customers. Atregular predetermined intervals
he must give an account of his administration to the prefect.
By ordinary administration is meant that involved in the daily running of the
workshops and the fulfilment of contracts already accepted.
The estimates and the technical side of the contracts are worked out and
discussed with those concerned by the head of department but all subsequent
administrative work belongs to the prefect.
The head of department may have in the workshop itself a
technical department for the drawing-up of technical and administrative
programmes. In the latter case the department acts in subordination to the book-
keeping of the prefect. The control of money is reserved to the prefect atone.
"Whenever one or more workshops have as heads non-Salesian personnel, the
responsibility for their administration belongs directly to the prefect, who will
carry it out by means of an appropriate department with its own head."
OUTLINE OF 1HE IIEAI) OF DEPARTMENT AND 11IS FUNCTIONS
The character and functions of the head of department appear different
when considered in relation to his work as director, as teacher, and as
administrator. We give here some relative norms.
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The head of department is the superior responsible for the educational, didactic
and adm:nistrativc functioning of the workshop. He must carry out his work in
collaboration and harmony with the other superiors of the school and with the
personnel under him.
Whenever the nature or size of the workshop requires a division of it into
sections, the division chosen must be determined by the Rector of the school in
agreement with the head of department who is obiged to take into account the
competence of the sectional heads.
The same principle applies when it is a question of the introduction of one or
more deputy heads and their particular competence in a workshop.
The head of department must hold as his primary and fraternal duty the
constant advance and aggwurn arento in the trade of the confreres who
are assisting him, while giving at the same time special attention to those who
are in their first period of practical training.
The head of department is above all an educator, and so he has the
responsibility of seeing that the workshop co-operates in the human and technical
formation of the boy by bringing him to full maturity both as regards theory and
practice. And this must also be done so that the pupill may gain those
qualifications which are the i mmediate purpose of his training.
It is also the duty of the head of department to arrange in
advance not only the teaching connected with the trade, but also the
workshop practice, so that the progress in, and the time devoted to, this latter will
always serve the didactic end to which the workshop, since it is also a class,
is by its very nature orientated.
THE COOORDINATOR
Experience has shown, more plainly than ever, the necessity, or at least,
the great utility of a head who collaborates with the other heads of departments.
whenever there exist several workshops whose work converges on the same end-
product (vide e.g. compositors, printers and bookbinders; or engineering
mechanics and electrical mechanics: or electrical and electronics engineers), He
carries out, in agreement with them, a work of co-ordination, and takes care of the
relations with suppliers and customers. In this way the heads can run their
workshops with greater facility and continuity. It is for this reason that the
following norm is proposed.
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"Whenever a co-ordinator is necessary to assist the heads of the various
workshops; it is the duty of the Provincial, in agreement with the Superiors of the
school and the heads of the workshops concerned, to determine the duties of the
co-ordinator and his relations with the workshop heads and with the other
superiors of the school."
This new office is, for the present, proposed ad experimentuna, while
leaving its codification, should this prove necessary, to a later date.
-
CONCLUSION
By considering the problems of professional schools from a single viewpoint,
and by the deliberations and recommendations we have made, the whole apostolate
of the professional school, so much desired by St. John Bosco and the Church, and
in such demand everywhere, has been reformulated in such a way as to measure
up adequately to the demands of our Salesian traditions and to the new needs.