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THE PROJECTOF LIFE
OF THE SALESIANS
OF DON BOSC,O
A guide to the
Salesian Constitutions
Rome 1986

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"I would like to go with you myself
but since 1cannot do so
these Constitutions
will take my place".
Don Bosco to Fr Cagliero

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Translated from the Italian by
Fr George Williams SDB
Title of the original:
IL PROGETIO DI VITA
DEI SALESIANI DI DON BOSCO
Guida alIa lettura
delle Costituzioni salesiane
Printed by
Salesian Institute of Gr-.tphicArts
Madras - India
1987

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~
PRESENTATION
~
One of the "Practical directives and Deliberations" of the GC22
was the following: "Let the Rector Major with his Council study the
desirability of preparing a commentary on the renewed Constitutions
which will serve to deepen their sense, make the spiritual content easier
to grasp, and encourage the confreres to live them': 1
The Rector Major and his Council considered the suggestion of
the Chapter to be of great importance, and in December 1984 began
to study how a response could be given; it was clear from the outset
that such a task could not be completed quickly.
In the first few months of 1985 the Rector Major set UjJa team
of some fifteen competent and avaIlable confreres, and distributed
among them the various Parts of the text, assigning to each a particular
0;
sector on which to work,2 indIcating at the same time some criteria
to be followed in the preparation of the commentary so as to achieve
the objectives specified by the GC22.
By December of 1985 the work had reached a stage where it was
possible to present to the members of the General Council a sizable
first draft for their cn'tical appraisal and comments concerning the overall
structure of the text. ThIs draft, together with the observations and
suggestions made, was then handed over to the Secretary General,
Fr Francis Maraccant~ who was asked to render the text homogeneous,
coherent, consistent and properly proportioned, and to provide it with
adequate documentation.
At the beginning of the present month, September 1986, all the
matenal was ready for the press.
I GC22, 4: Dire(tive 1.4
2 The team was made up of the following confreres: Joseph AUBRY, Cesare BISSaU, Giovanni
Battista BOSCO, Clemente FRANZINI, Raimondo FRATfALIDNE, Nicolo IDSS, Francesco
MARACCANI, Francesco Marro, Paolo NAU\\Ll, Giuseppe NICOWSSI, Omero PARON,
Ludwig SCHWARZ, Gaetano SCRIVO, Adriaan VAN WYN, Juan Edmundo VECCHI, Angelo
VIGANO, Egidio VIGANO
4

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-
Following the thought of the GC22, the Commentary has three
essential aims which characterize it:
- a deeper doctrinal and practical analysis of the sense of the
Constitutions;
- a compelling perception of their sPiritual implications;
- a convincing incentive for datly life,
From the editorial point of view it was decided to provlde a com-
mentary article by article, except for the Fourth Part concerning the
structures of animation and government. Whtle due attention has been
given to the placing of each article in its own proper context (chapter
and part) and in the Constitutions as a whole, its contents have been
examined more deeply in relationshiP to their ecclesial and salesian
sources, and 6elpful suggestions have been made for meditation and
practice,
.,
The commentary on the indivldual articles is preceded by a general
Introduction on the significance of the Rule in religious life, a sum-
mary of the historical development of our Constitutions, and an organic
view of the overall structure of the revised text.
A brief synthesis has also been introduced at the beginning of
each Part to provide a'bnef and appropn'ate explanation of the biblical
quotations at the head of the individual chapters, and to throw light
on the intnfuic connection between the Constitutions and general
Regulations.
10 highlight the spin'tual content of the Commentary prayers have
also been included, which wllI be of help in expressing the implica-
tions of each article in devotional form,
Among the.cn'ten'a guiding the elaboration of the Commentary
were the following:
'.
- attention to the exactness of doctrine and objectivity of historical
aspects;
- the background to be Vatican II and the directives of the Church's
Magisten'um;
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-,...--
- the foundation to be laid asfar as possible on our documents of
greater authority (references to Don f3osco and salesian ,sources, to
General Chapters, Acts of the General Couna/, the 'Ratio; to
writings of witnesses of particular significance etc.);
- emphasis to be given to aspects of the following of Christ, fidelity
to the Founder, and a prophetIc response to the problems of the
present day;
- attention in each article to the overall unity of the text, of each
j.>art,and of each chapter;
- the whole to be expressed as far as possible in a clear and didactic
style.
From all this it is clear at once that the work has ,no scientific
pretensions, but is founded nevertheless on serious and demanding
study and'research by a team of co-authors, endowed with salesia1'!sen-
sitivity and competence in the contents of the sector assigned to each. ...
Because it is a book which comments on a constitutional text which
was worked out in a "community fashion" (and hence showing certain
differences of style and sensitivity, despite the efforts of the special com-
mission which cam'ed out a careful work of unification), the Commen-
tary displays the same charactenstlcs of collegial collaboration, and it
is not difficult to detect a certain diversity in the style of the various
contn"butions.
But from another point of view thIs van'ety enrtches the objective
value of thff contents, whIch have the purpose (like the Constitutions
themselves) of inspin'ng a manner of !tIe based 1'J'tOroen lived com-
munity expertJmce than on personal logic or unified style.
This IS not a book to be read through at one sitting like a novel,
but rather a text for meditation following on the reading of selected
articles. It may therefore be found particularly useful for reflection -
and prayer - made either personally or in community.
It should be noted too that it is not an official document, disc1issed
and approved paragraph by paragraph by the Rector Major with his
Council,' it is an authoritative text, in whose composition and revision
the Rector Major and the indivIdual members of the General Council
6
L

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have had a hand. It therefore enjoys no small authority and value in
connec:tionwith sPiritu,aldirection and the salesianformation of the
confreres.
Whtle inviting all confreres to make use of the Commentary, I
express sincere thanks to the Secretary General who has coordinated
the work, and to each of the worthy collaborators, through whose
generous dedication the Congregation now has avaIlable this valuable
and competent aid which can be of help to both individuals and com-
munities in successfully following the way of renewal indicated by
Vatican II.
Rome, 24 September 1986.
Fr Egidio Vigano
Rector Major
,
'!I'.
7
J

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r-
SIGNS AND ABBREVIATIONS
AA
AAS
AA. VV
AG
AGC
art.
Apostolicam Actuositatem -
Acta Apostolicae Sedis
Various authors
Ad Gentes - Vatican II
Acts of the General Council
article
Vatican II
ASC
BM
C
can.
CD
CEC
Cj, cj
Ch.
ClC
Const.
Acts of the Superior Council I Chapter
Biographical Memoirs (English translation)
Constitutions (article of)
Canon (of CIC)
Christus Dominus - Vatican II
Congregation for Catholic Education
compare
Chapter
Codex Iuris Canonicz; 1983
Constitutions
CP
CRIS
CT
Communio et progressio, 1971
Congregation for Religious and Secular Institutes
Catechesi tradendae, 1979
Doc., doc, Document
DV
Dei Verbum - Vatican II
EN
Evangelzi"nuntianclt; 1975
Epist.
ES
Collected Letters of Don Bosco, 4 vols. (edited Ceria)
Ecc/esiae Sanctae, 1966
ET
Evangelica testificatio, 1971
FC
Famtliaris Consortio, 1981
F. MOT1O Costituzioni della Societli di San Francescodi Sales
FSDB
GC
GC19
GC21
1858-1875, critical edtn. F. MOTID, LAS Rome, 1982
Formation of Salesians of Don Bosco ("Ratio"), 1985
General Chapter
Acts of 19th General Chapter
Documents of 21st General Chapter
8
-========~,.-
- --- -
=
-- --
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..
GC22
GE
Documents of 22nd General Chapter
Gravissimum educationis - Vatican II
GS
Gaudium et spes - Vatican II
Ibid., ibid. ibidem
IGLH
1M
I.e.
LG
ME
MC
MO
MR
ms.
n.
NT
Instructio Generalis Liturgiae Horarum, 1971
Inter Mirifica - Vatican II
in the place quoted
Lumen gentium - Vatican II
Memorie Biografiche (Italian)
Marialis cultus, 1974
Memoirs of the Oratory of St Francis de Sales
Mutuae Relationes, CRIS 1978
manuscnpt
number
New Testment
o.c.
in the work quoted
OE
John Bosco, Opere Edite, LAS R0me
or
Optatam totius - Vatican II
p.
page
para.
PC
PO
R
RC
paragraph
Per/ectae Caritatis - Vatican II
Presbyte,roru1JtOrdinis - Vatican II
Regulations (anicle of)
Renovationis causam, CRIS 1969
Reg.
RFIS
RRM
RSS
Regulations
Ratio Fundamentalis Institutionis Sacerdotalis, 1970
Repon of Rector Major to General Chaptet
Periodical of Salesian Historical Institute
Sac C
SC
Sacerdotalis caelibatus, 1967
Sacrosanctum Conctlium - Vatican II
SCA
Salesian Central Archives
SGC
v.
Special General Chapter (GC 20)
'vide' (see)
9

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"P"""""""
CONTENTS
.;'
Presentation
4
Signs and Abbreviations
8
Contents
10
I. GENERAl. INTRODUCTION
17
II. A BRIEF HISTORY OF THE TEXT
35
III. THE STRUCTURE OF THE TEXT
61
THE "FOREWORD"
77
FJRST pART
THE SALESIANSOF DON BOSCO IN THE CHURCH
83
Ch. I THE SOCIETY OF ST FRANCIS D.E SALES
85
.Art. 1 God's action in the foundation .and life of
our Society
90
Art. 2 Nature and mission of our Society
97
Art. 3 Our apostolic consecration
103
Art. 4 The Form of our Society
111
Art. 5 Our Society in the Salesian .Family
119
Art. 6 Our Society in the Church
129
Art. 7 Our Society in the contemporaty world
136
Art. 8 The presence of Mary in our Society
142
Art. 9 Patrons and Protectors of our Society
149
Ch. II THE SALESIAN SPIRIT
156
Art. 10 Pastoral charity the centre of our spirit
162
Art. 11 Christ of the Gospel the source of
our spirit
166
Art. 12 Union with God
173
Art. 13 Sense of the Church
180
Art. 14 Predilection for the young
188
10
-- -~-- I . -~'--,,~:::=-~.::~..:::_:-
~~~ . -.. .." . '.._~
. .-
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Art. 15 Salesian loving kindness
195
Art. 16 Family spirit
202
Art. 17 Optimism and joy
208
Art. 18 Work and temperance
215
Art. 19 Initiative and flexibility
224
Art. 20 The preventive system and salesian spirit
229
Art. 21 Don Bosco our model
236
Ch. III mE PROFESSIONOF mE SALESIAN
243
Art. 22 Personal vocation of the salesian
247
Art. 23 Meaning of our profession
253
Art. 24 Formula of profession
260
Art. 25 Profession a source of sanctification
266
SECOND PART
SEN'f TO IDE YOUNG IN COMMUNITIES
FOLLOWING CHRIST
273
Ch. IV SENT TO THE YOUNG
276
Section I THOSE ro WHOM OUR MISSION IS
DIRECTED
282
Art. 26 The young ro whom we are sent
283
Art. 27 Young workers
291
Art. 28 Young people called ro serve the Church
295
Art. 29 In working-class areas
300
Art. 30 People not yet evangelized
305
Section II OUR PASTORAL EDUCATIONAL SERVICE 311
Art. 31 Total development
312
Art. 32 Personal development
320
Art. 33 Social and collective development
327
Art. 34 Evangelization and catechesis
336
Art. 35 Introduction to ecclesial life
343
Art. 36 Introduction to liturgical life
350
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Art. 37 Vocational guidance
356
Art. 38 The preventive system in our mission
364
.. Art. 39 Assistance as an attitUde and method
372
Section III CRITERIA FOR SALESIAN ACTIVITY
377
Art. 40 Don Bosco's Oratory a permanent criterion 378
Art. 41 Inspirational criteria for our activity
and works
385
Art. 42 Activities and works
394
Art. 43 Social communication
400
Section IV THOSE WHO SHARE RESPONSIBILITY
FOR THE MISSION
407
Art. 44 The mission is given to the community
408
Art. 45 Common and complementary
responsibilities
413
Art. 46 Young salesians
425
Art. 47 The educative community and lay people
associated with our work
430
Art; 48 Solidarity with the particular Church
437
Ch. V IN FRATERNAL AND APOSTOLIC
COMMUNITIES
443
Art. 49 Impottance of life in community
450
Art. 50 The bonds of unity
455
Art. 51 Relationships of fraternal friendship
463
Art. 52 The confrere in the community
469
Art. 53 Sick and aging confreres
474
Art. 54 Death of the confrere
479
Art. 55 The rector in the community
483
Art. 56 A welcoming community
492
Art. 57 An open community
495
Art. 58 The provincial community
502
Art. 59 The world community
508
12
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,..
Ch. VI FOLWWING CHRIST, OBEDIENT, POOR
AND CHASTE
512
Art. 60 Following Christ
519
Art. 61 Fraternal and apostolic love
526
Art. 62 A particular sign of God's presence
531
Art. 63 Witness of the world to come
536
Section II OUR. OBEDIENCE
541
Art. 64 Gospel significance of our obedience
542
Art. 65 Salesian style of obedience and authority
548
Art. 66 Shared responsibility in obedience
556
Art. 67 Personal obedience and freedom
562
Art. 68 Requirements of the vow of obedience
567
Art. 69 Personal gifts and obedience
571
Art. 70 The talk with the superior
576
Art. 71 Obedience and the mystery of the cross
582
Section II OUR POVERTY
586
Art. 72 Gospel significance of our poverty
587
Art. 73 Poverty and the salesian mission
592
Art. 74 Requirements of the vow of poverty
598
Art. 75 Personal commitment to poverty
602
Art. 76 Christian sharing of goods
608
Art. 77 Witness of poverty in the community alld
in our works
614
Art. 78 Work
620
Art. 79 Solidarity with the poor
624
Section III OUR CHASTITY
630
Art. 80 Gospel significance of our chastity
631
Art. 81 Chastity and the salesian mission
639
Art. 82 Chastity and human maturity
645
Art. 83 Chastity and community life
649
Art. 84 AttitUdes and means for growing in
chastity
654
13
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,.......
Ch. VII IN DIAWGUE WITH THE LORD
661
.: Art. 85 The gift of prayer
668
Art. 86 Salesian prayer
672
Art. 87 The community attentive to the Word
678
Art. 88 The community made one by the Eucharist 682
Art. 89 The mystery of Christ in time
689
Art. 90 The community in continual conversion
694
Art. 91 Opportune times for renewal
701
Art. 92 Mary in the life and prayer of the salesian
705
Art. 93 Personal. prayer
712
Art. 94 The memory of our dead confreres
719
Art. 95 Life as prayer
722
THIRD PART
FORMED fOR THE MISSION OF PASTORS
AND EDUCATORS
727
Ch. VIII GENERAL ASPECTS OF OUR FORMAIIUN
739
Section I SALESIAN FORMATION
741
Art. 96 Vocation and formation
743
Art. '97 Salesian orientation of formation
748
Art. 98 The formation experience
753
Art. 99 Personal and community commitment
760
Art. 100 Unity of forII1ation and different cultures
766
Art. 101 The provincial community and formation
771
Section II INITIAL FORMATION
776
Art. 102 Complexity and unity of the initial
formation period
778
Art. 103 Formation communities
783
Art. 104 Role of formation personnel
788
Art. 105 The salesian in initial formation
794
Art. 106 Formation curriculum
799
Art. 107 Incorporation in the Society and stages
of formation
803
Art. 108 Admissions
808
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---
Ch. IX THE FORMATIVE PROCESS
813
Art. 109 Preparation for the novitiate
817
Art. 110-111 The novitiate and its duration
821
Art. 112 The director of novices
828
,
Art. 113 Period of temporary profession
Art. 114 The immediate Postnovitiate
833
837
Art. 115 Practical training
.
842
Art. 116 Specific formation of the salesia.npriest
and salesian brother
846
Art~ 117 Perpetual profession
850
Art. 118 Need for ongoing formation
853
Art. 119 Ongoing formation as a permanent
personal frame of mind
859
FOURTII PART
THE SERVICE OF AUTHORITY IN OUR SOCIETY
865
Ch. X GENERAL PRINCIPLES AND CRITERIA
872
Art. 120 Basic.structure of our Society
874
Art. 121 Nature of the service of authority
878
Art. 122 Unity in the government of the Society
885
Art. 123 Participation and shared responsibility
888
Art. 124 Subsidiarity and decentralization
893
Ch. XI SERVICE OF AUTHORITY IN
mE WORLD COMMUNITY
897
1. The Supreme Pontiff ('art. 125)
899
I
2. The Rector Major (art. 126429)
901
I
3. The general council (art. 130-144)
906
The Vicar of the Rector Major (art. 134)
912
The Councillor for formation (art. 135)
913
The Councillor for the youth apostolate (art. 136) 915
The Councillor for the Salesian Family and for
,
social communication (art. 137)
917
t
The Councillor for the missions (art. 138)
922
Three::special assignments (art. 144-145)
931
4. The general chapter (art. 146-153)
936
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..,....-
Ch. XII SERVICE OF AUmORITY IN
mE PROVINCIAL COMMUNITY
~
1. Juridical circumscriptions (art. 156-160)
2. The provincial (art. 161-163)
3. The provincial council (art. 164-169)
4. The provincial chapter (art. 170-174)
Ch. XIII SERVICE OF AUTHORITY IN mE WCAL
COMMUNITY
1. The local community (art. 175)
2. The rector (art. 176-177)
3. The local council (art. 178-185)
4. Assembly of the confreres (art. 186)
Ch. XIV ADMINISTRATION OF TEMPORAL
GOODS
Art. 187
Art. 188
Art. 189
Art. 190 '
CONCLUSION
Art. 191 The particular law of our society
Art. 192 Meaning and interpretation of the
Constitutions
Art. 193
Art. 194
Art. 195
Art. 196
Binding quality of the Constitutions
Separation from the Society
Fidelity and perseverance
A way that lead,s to love
THE GENERAL REGULATIONS
BIBLIOGRAPHY
ANALYTICJ.\\LINDEX to Constitutions and Regulations
947
949
954
958
963
969
971
973
978
983'
987
990
998
1001
1004
1008
1011
1015
1019
1023
102t)
1034
1039
1049
1052
16

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~
I. GENERAL INTRODUCTION
THE CONSTITUTIONS
These ConstitUtions provide an aUthentic description of the
apostolic project of the Salesians of Don Bosco (cf. C 192). They are
their Hidentity cardH in the Church, and their Hbookof lifeHas they
follow the wrd.
In his spiritUaltestament Don Boscotells us that the SalesianCon-
gregation will have a happy fUture and that its vitality will endure as
long as the rules are faithfully observed. The Apostolic See considers
them to be our Hfundamentalcode 1,which becomes the yardstickfor
measuring the baptismal aUthenticity of anyone professing them.
The ConstitUtions therefore occupy a special place in both the per-
. sonal conscience of every salesian and the life of the Congregation as
a whole.
Hence the importance of a clear knowledge of their content and
of the commitment to assimilate interiorly the values they contain.
Different meanings of the term "Constitutions"
Etymologically the word HConstitutionsH comes from the Latin verb
Hconstituere ':
Among the various meanings of this verb we find: Htoorganize,
to create, to found a group or a societyH.
The use in the singular of the derived term ('ConstitUtionH)serves
to indicate, in the case of a society which is a state, the complexus of
1Cf. ClC. can. )87
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,..........
laws which form the basis of its juridical organization.
When used in the plural on the other hand ('ConstitUtions') and
.~. in the ecclesiasticaslector,it refersspecificallyto a basicdocumentof
Religious Life, which gives details for the way of life of the members
of an institUte as they follow Christ.
In this sense the term has had through the yearsa different mean-
ing from one institUte of consecrated life to another. Its use has bee~
established only from the thirteenth century; before that the term in
more general use was the "Rule".When, on account of their antiquity
and authority, the famous Rules of StBenedict arid St Augustine (of
the ninth and eleventh centuries respectively) were declared un-
touchable, other supplementary documents were placed alongside the
venerable book of the Rule with the purpose of interpreting its inspira-
tions, guidelines and norms in waysmore suited to times and places.
These texts frequently came to be known as 'Constitutions', as well
as 'Institutions" or "InstitUtes", "StatUtes", 'Regulations", ete.
After the Lateran Council IV (13th cent.), which restructUred
Religious Life in the Church - by that time it had become very com-
plicated - it was laid down that for official recognition of any new
religiousproject, the expressapprovalof the Apostolic Seewas required.
PoritifIcal approval gave authenticity to the fundamental docu-
ment of the new foundations; and this document could then be
accompanied by other supplementary texts. And so, for example, the
Company ofJesus (founded in the 16th cent.) has its "furmula InstitUti"
as the basic document which laysdown the structUreof the Order; then
come the "ConstitUtions" which ~omplete and apply it; and then also,
with the passage of time, the "Decrees" emerging from the legislative
enactments of the General Congregations (= General Chapters).
It was only later, at a time when the "modern Congregations"
began to appear (so called because of their "simple vows"), the term
"Constitutions" came into ordinary use to indicate the fundamental
document of their project of religious life.
The process that a fuunder had to follow to obtain pontifical
approval remained more or less uniform in ecclesiasticalpractice, with
fixed juridical steps to be taken, especially from the 19th cent. to the
Code of Canon Law of 1917. This obliged the author to conform to
18
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an already established model and to sum up in a very synthetic form
what was original in his own spirit and mission.
And so Don Bosco,for example, in drawing up his Constitutions
had neither the freedom of the ancient Founders nor the providential
charismatic inspiration of Vatican II.
Evolution of its real meaning
Before answering the question: HWhat are the Constitutions for
the Salesians of Don Bosco?H, it will be well to keep in mind the notable
evolution that has taken place as regards the real meaning of the term,
and hence in the way we use it today.
Three principal stages can be distinguished in the evolution of
its meaning. The Constitutions have been successivelyunderstood as:
,a. An Application Document to accompany the Rule: this is the
sense indicated ibove in the case of the old Orders with solemn vows;
b. A Basic Statute which described the religious structure of a
modern Congregation of simple vows, according to the strict scheme
of the prevailing ecclesiastical practice (19th century and CIC 1917).
(Members of apostolic Congregations of simple vowswere considered
in pra.ctice as second-class Religious);
c. A Fundamental Charter or Code, which included the classical
sense of HRuie and described the identity, evangelical qualities and
particular character of the religious project of an institute of consecrated
life. This marks a qualitative leap in the real meaning of the term,
which made possible the renewal desired by the Second Ecumenical
Council of the Vatican.
The present text of our Constitutions comes under this last
heading. The passage from the second to the third stage (which raised
the Constitutions to the status of a true Rule) made necessarya careful
and laborious return to the origins for a faithful re-thinking of the
entire charisma of the rounder in viewof the new and veryrich perspec-
tive of being able to describe it in the constitutional text.
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--
To obtain a concrete idea of the difference between the second
and third stages it is useful to compare, for example, the requirements
. of the *Normaesecundum quas*(of 1901,and substantiallyconfirm-
" ed in 1921)w, hichinstitutionalizedthe ecclesiasticaplracticethen ob-
taining, with the 'MotU proprio' *EcclesiaeSanctac* (1966), which
specifiedfor us the way in which the conciliardecree *Perfcctaecaritatis*
was to be applied.
"Normae secundum quas" (1901) "Ecclesiae Sanctae" (1966)
Elements to be excluded from the The Constitutions should contain
text of the Constitutions:
the following elements:
"(27) 'Quotations from Holy
Scripture, the Councils and the
Fathers are to be excluded.
(29) There should be no men-
tion of civil laws, regulations of
local civil authorities, govern-
mental approvals and similar
matters.
(31) Questions of dogmatic or
moral theology,decisionsconcern-
ing doctrinal discussions, should
be removed, especiallyif they refer
to the matter of the vows.
"(a) The evangelical and
theological principles concerning
religious life and its incorporation
inJthe Church, and an apt and ac-
curate formulation in which the
spirit and aims of the founder
should be clearly recognized and
faithfully preserved, as indeed
should each institute's sound
traditions, for all of these con-
stitUte the patrimony of an in-
stitUte (PC 2b);
(33) There is no place in the
ConstitUtions for ascetical
teaching, spiritual exhortations as
such, and mysticalconsiderations...
Hence the Constitutions should
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-
contaiQ only the constitutive laws
. of the Congregation and the
norms which govern community
acts, both those concerning
government and those which refer
to discipline and manner of life".2
(b) The juridical norms necessary
to define the character, aims and
means employed by the institute.
Such rules must not be multiplied
unduly, but should always be
clearly formulated." 3
The new Code of Canon Law (1983) has codified this last real
meaning, expressed by "EcclesiaeSanctae"4: it fosters and protects the
originality of the specific character of each institUte, its spiritual
patrimony, its particular apostolic qualities. The Code does indeed set
out some general principles for the identification of consecrated and
religious life, even from a juridical aspect, but it leaves and even
demands that there be the necessary elbow room for the identity of
the particular charisma. It laysdown, and it is well that it does so, that
the fundamental structures of an institUteshould be clearlyand precisely
stated; that its form should correspond to the genuine will of the
Founder; that the organization of the communities at different levels
and the exerciseof aUthority should be at the service of its vocational
objectives, and that the principles of shared responsibility and sub-
sidiarity should function adequately.
In the light of the evolution that has taken place it is clear that
there has been a radical change. It brings to mind the comparison used
by Don Bosco when he spoke of the "rough copy" and the :fair
copy".5
The Council did not want a manipulation of the text of the
Founder but a full and faithful updating of his "spiritual and apostolic
experience" for the present day. Aware of today's social and cultural
changes and knowing the limitations that many constitutional texts
2 Cf. 'Normae secundum quas S. Congregatio Episcoporum et Regularium procedere solet in
approbandis novis Institutis votum simplicium'
3 ES II, 12
4 Cf. CIC, can. 587, 598, 631, 662
j Cf. BM XI, 289
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,....-
had had to cope with, the Council wanted the Constitutions to reinstate
the whole of the Founder's original patrimony.
-.\\
This meant that the text of the Constitutions could no longer be
reduced to a simple juriCJicalstatute, made up substantially of canons
and norms; neither was it to become a generic doctrinal treatise of con-
secrated life. The text had to be drawn up again in such a way as to
provid~ a clear HtypologicaldescriptionHof the particular character of
the institute, or in ather words it had ta provide a descriptive picture
of the traits characterizing the model or kind of experience lived at
the beginnings and tried and proven through living tradition.
It is true that HEcclesiaeSanctae wanted the Constitutions to be
rich in evangelical, theological and ecclesial principles, not indeed as
artificial insertions from outside but rather as a natural emphasis and
explanation arising from within the project as lived and described, and
in no way detached from an adequate basic structure.
A text, therefore, which would not be simply the fruit of the work
of an able legislator nor even of a master scholar, but that of a leader
of a genial school of sanctity and apostolate.
And so for us at the present day the Constitutions are the
authoritative description of an original plan of consecrated life; they
indicate. the fundamental principles for the following of Christ and
its ecclesial dimension according to the cnaracteristic spirit of the
Founder. They present a harmonious integration of gospel inspiration
and concretestructures. They go beyond mere institutional requirements
and indispensable norms, and highlight the experience of the Holy
Spirit lived by the Founder and passed on by him to the institute.
We can say that our present Constitutions are a HFundamental
Code, more spiritual than juridical, more distinctivethan generic, more
apostolic than HconventualH.
St John Bosco, the Founder
As we have already said. the Constitutions of a Congregation are
intimately linked with the Founder.
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r
We see this clearly in Don Bosco. It is a good thing to reflect on
the laborious negotiations he carried out overnearly twenty yearsbefore
obtaining the desired pontifical approval of April 1874.6
We could say that he made every possible effort to transfuse his
veryself into the Constitutioas, not in the sense of substitUting himself
ror them but so as to leave a "living testament" which would serve as
a mirror to reflect his'more characteristic features. Rightly was he able
to assert that to love Don Boscois to love the ConstitUtions;7 and when
he handed a copy of them to Fr Cagliero, leader of the fIrst missionary
expedition, he was able to say in effect and with convincing emotion:
"Here is Don Bosco going with you" (cf. Const. Foreword).
The authentic understanding of the ConstitUtions always and
necessarilyharks back to the living reality of the Founder, who remains
the true model (C 21, 97, 186), the genuine standpoint and indispens-
able keyfor the reading of the constitUtional text. There is an instrinsic
complementarity between the Founder Don Bosco and the Constitu-
tions of the Society of St Francis de Sales, which calls for a living
knowledge of Don Bosco and of his life in the one who reads them.
But of their verynatUre the ConstitUtions have need of other sup-
plementary texts, and this for two very practical reasons.
The fIrst arises from the impossibility of including in the brief
text of the Constitutions all the riches of the spiritUal patrimony,
especially when one thinks of the limitations due to the eccle'siastical
practice of the time; for this reason it is important to keep before the
mind other writings of the Founder of particular signifIcance (cf. for
example, the appendix to the present book of the ConstitUtions, en-
titled 'Writings of Don Bosco').
The second reason stems from the fact that the Constitutions are
meant to present a concrete plan for the following of Christ, with a
specifIcascetic discipline and a particular apostolic methodology. Now
6 Cf. F. MaITD, 'Costituzioni delia Societii di S. Francescodi Sales 1858-1875~ LAS Rome
1982; cf, also the chapter of this commentary on the history of our ConstitUtions: p. 36 ff.
7 Cf. MB XVII, 258, quoted in the roreword to the Constitutions
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,....
if they describe chiefly no more than the fundamental featUresof the
specificnature of the Congregation, they need to be completed by prac-
-.tjical and normative illustrations taken from living tradition and pro-
gressivelycondensed in some other complementary document. Don
Bosco attached particular importance to methodological aspects of
behaviour, and considered as indispensable the sense of an adequate
religious discipline constantly updated.
And so a good number of our General Chapters, beginning from
the first ones when the Founder was still alive, have drawn up concrete
regulations.8 Suffice it to recall (before the Code of 1917)the General
Chapters I (1877), II (1880), IV (1887), and X (1904), in which the
legislative activity of the Congregation was particularly marked.
This led little bylittle to the drawing up of the General Regula-
tions; these also were fundamentally re-drafted and reorganized after
VaticanII..They come within the orbit of the ConstitUtions, which they
apply and render specific in more than a few practical aspects. As the
Rector Major wrote in an important circular letter: "The requisite
knowledge of the Constitutions will not be complete and genuine
without an adequate stUdyof the Regulations as well. The difference
in nature of the two texts does not imply any disparity of importance,
but rather the need for mutUal integration. How could one assign any
methodical force tOAhe ConstitUtions if one misunderstood or disre-
garded the Regulations?"9
Constitutions and Rule of life
We have seen that in the ancient Orders the "Rule" was an
authoritative and classical .text, and therefore venerated and un-
touchable, which went back to the first beginnings (St Benedict, St
Augustine in the West), but alongside of which were placed other texts,
8 Cf. this cominentary: 'A brief History of the text', p. 52.53
9 E. VIGANO, 'The renewed text of our Rule of life~ AGC 312, 1985, p. 45
24
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,..
of a more precise and binding character which served for its inter-
pretation and application.
With the appearance of new kinds of Religious Life new kinds
of Rule also appeared.
St Francis of Assisi, for example, did not want to adopt any of
the traditional Rules as a model for his own Order, but created a new
Rule (with various initial drafts) more suited to his own evangelical
proJect.
As we have already said, St Ignatius of Loyola too wanted a
"Formula Instituti" as the basic text, distinct from the classicalRules,
with alongside it the Constitutions and the successiveenactments of
the Decrees of the legislative organ of the Society (the NGeneral
Congregation" ).
The drawing up of the Rules of the other Orders too has a com-
plex history with different procedures and texts, whose objective was
always that of ensuring both the originality of their own evangelical
inspiration and i concrete style of discipline of life.
All this confirms that there has in fact been a continual evolu-
tion in the veryconcept of "Rule",which has remained somewhat fluid
and adaptable to the individual institutes.
In the modern Congregations (of simple vows)which have the
Constitutions as their fundamental document, the concept of Rule is
primarily linked with the Constitutions; but then becomes broad-
ened to a certain extent so as to include the other texts which flank
them for the purpose of "regulating" the life of the members.
In our own domestic use, in line with our salesian tradition, the
tem1 "Rule" (or "the Rules") is often synonymous with "Constitutions";
Don Bosco used it in that sense at a time before the general Regula-
tions existed. This serves to emphasize once again (in harmony with
secular usage) the fundamental importance of the Constitutions for
us, but we must not forget the significanceof the other normative texts.
To make clearer the concrete meaning of NRuieof life the distinc-
tion and mutually complementary relationship between Constitutions
and Regulations are worth pointing out.
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-
According to the new Code of Canon Law the Constitutions of
a religious institute represent its "basic charter" and must contain:
" - The intention of the rounder and what he laid downconcerning
the nature, purpose, spirit and character of the institUte, as well
as its wholesome traditions, all of which constitUte the patrimony
of the institUte itself.lO
- Basic norms about the governance of the institute, the discipline
of the members, the admission and formation of members, and
the proper object of their sacred bondsll. From a juridical point
of view, the Constitutions become true ecclesiasticallaws; they are
approved by competent ecclesiasticalauthority and can be changed
only with its consent. 12
- In the ConstitUtions, finally, the spiritUaland juridical elementS are
to be ,aptly harmonized. 13
The GeneralRegulations on the other hand, which flank the Con-
stitUtions,regulate the practicallife, disciplineand activityof our Society.
"They contain the concrete practical applications of the ConstitUtions
to matters of universal import, and are consequently valid throughout
the Congregation",14
From a juridical point of view the General Regulations are also
ecclesiasticallaws15approved by the General Chapter. Since at times
some norms are formulated to meet determined historicalcircumstances
which are of their natUrechangeable, the Regulationsare natUrallyeasier
to modify.
In conclusion the concrete religious life project, i.e. the original
gospel inspiration and the practical norms which translate it into a way
of life, imply the need to specifythe different aspects which "regulate"
10 CIC, can. 578
11CIC. can. 587,1
\\2 CIC. can. 587.2
13 CIC. can. 587.3
14 GC21. 381
15 CE. CIC, can. 587,4
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'I"'"
,the life of the members. Such specification finds expression in various
but complementary texts.
One can see therefore a certain elasticityand evolUtionin the mean-
ing of the term "Rule" which, in practice, has led to a wider use of
the expression "Rule of life, in line with what is stated in the text of
our present Constitutions: "The life and activity of communities and
confreres are regulatedby the universal law of the Church and the par-
ticular law of the Society" (C 191).
In fact, if by "Rule of !tft" is meant not only the description of
the particular gospel inspiration but also the practical norms of religious
conduct, i.e. a concrete manner of following Christ with a spiritual
discipline and a particular apostolic method which provides a guide
for the daily personal and community behaviour of the members, its
use appears more suitable for indicating simultaneously both the Con-
stitutions and the General Regulations and including also other texts
forming part of the particular law (cf. C 191).
Various modern Congregations use the term in this sense, and
in this sense too it has been used by our Rector Major, as for instance
in his closing address to the GC22,16 in his circular letter of 29
October 1984, presenting to the Congregation the re-written version
of the Constitutions and Regulations,17 and in the official presenta-
tion of the renewed text of our Rule.18
We can say, therefore, that for us the term "ConstitUtions" indicates
specifically and exclusively the "Fundamental Code" of our way of con-
secrated life (which is precisely the objective of the reflections contained
in this Commentary); while the expression "Rule of life" (or "our Rules")
although indicating principally and substantially the ConstitUtions,
includes in practice also the General Regulations, and in a wide sense
extends also to other directives and deliberations of our particular law
(cf. C 191).
16 Cf. GC22, Documents, 91
17 Cf. AGe 312. 1985. especially p. 20-21
18 Ct. Constitutions 1984, Presentation. p. 5-7
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1"'
Process of interior assimilation
The Constitutions are .not a library book; neither are they a
talisman, nor yet a magic manual; they are a "book of life": "they are
for us, the Lord's disciples, a way that leads to Love"(C 196). For this
reason they must be meditated on and assimilated in a constant pro-
cess of interiorization which makes of every professed member an
emulator of Don Rua who became known as "the living Rule".
The Constitutions "define the apostolic project" of Don Bosco(cf.
C 2, 192).
The word "project" implies freedom and creativity in personally
assuming a well defined orbit of life and action.
The professed member is not incorporated in the Congregation
in the same way that a cog is inserted in a machine; nor is he called
upon to apply once and for all a detailed and fixed programme which
will then function in a monotonous manner; what he does is choose
an evangelicalorbit in which to function according to dynamic criteria
which the Constitutions indicate to his spirit of initiative and to the
commitment of his faith. The project determines the spiritual trajec-
tory in which he is launched and offers him the criteria and methods
needed to attain the objectives of the mission assigned to him. In this
way the member takes on an adventure to be lived rather than a stan-
dardized plan to be followed oUt.
The project is also apostolic, i.e. characterized by the following
of Christ, true Apostle of the Father. This in turn implies sensitivity
and attraction towards two inseparable poles: the mystery of God, to
be reached in the fullness of personal faculties, and the history of man
in which to submerge oneself with saving ardoUt: two poles which are
always new and which exclude any standing still or acquired habit.
And then the apostolic project in question is that of Don Bosco:
i.e. an experience to be lived in the reality of history, not to repeat
a stereotyped experience of the past but to incite with the same means
and efficacythe development of the man of the present day under the
impulse of the same dynamism of the Holy Spirit, tested and proved
by the holiness and brilliance of the Founder.
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....
These are all aspects which call for personal initiative and com-
mitment of mind and heart, i.e. for a continued living interiorization
of the institutional text.
The vital qualities and components of this project demand cer-
tain personal and community attitudes towards the Constitutions, of
w. hich the. principal ones are: knowledge, harmony, devotion and liv-
109 practice.
- Knowledge:decisionsand freecommitmentalwayspresupposethat
the project is known; one cannot commit oneself to the realization
of a plan of which the contents are unknown. Hence a careful study
of the Constitutions is indispensable. When an institute begins to
decline the root cause is indifference and ignorance among the
members with regard to the Constitutions.
- Harmony: serious study leads spontaneously to a recognition of a
connatural vocational ethos which brings with it feelings of esteem,
attraction and love, i.e. an attitude of cordial harmony. The member
looks on the Constitutions as a precious family legacy, as a sign of
divine predilection and enlightenment for his personal existence,
as a spiritual secret which leads him to the discoveryof the treasures
of the Gospel. They constitute the specific viewpoint from which
he contemplates the face of Christ, and the key to the under-
standing of the whole of Revelation. In fact, "our living Rule isJesus
Christ, the Saviour announced in the Gospel, who is alive today in
the Church and in the world, and whom we find present in Don
Bosco who devoted his life to the young" (C 196).
- Devotion: knowing that "everyhuman institution", as Paul VI wrote,
"is prone to become set in its waysand is threatened by formalism"
and that "external regularity is not by itself sufficient to guarantee
the value of a life and its inner consistency',19 it is indispensable
that the content of the Constitutions should penetrate into life and
that harmony with them should mature into an attitude of prayer:
not a parallel external prayer but a prayerful reading of the text itself
°19ET 12
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.......
which will transform study of the articles into a dialogue with God.
It is important to be able to "pray the Constitutions", i.e. introduce
them in a vital manner into the spiritual dynamism of our devotion
"
'to Jesus Christ. A similar attitude will enable the member to find
his way into the veryheart of Don Bosco so as to feel its evangelical
inspiration as the permanent creative source of the whole of his
apostolic project.
- Living practice: knowledge, harmony and devotion cannot stop at
a purely affective level, but must necessarily lead to practical ap-
plication in life. It is not a question of a mere legal observancewhich,
as we have heard from Paul VI, can become fossilized.
How, for instance, are we to "observe"article 40, which presents
Don Bosco's Oratory to us as the "lasting criterion for discernment
and renewal in all our activities and works"? It is a question of
translating the experience of Don Bosco into the life of the present
day.2O '
"Livingpractice" is much more than simple observance; it calls
for fidelity supported by personal witness, by communion of life
in the house, by a pastoral creativity to meet the challenges of the
times, by an awareness of the local and universal Church, by a
predilection for today's needy youngsters, and by a tireless spirit of
self-sacrifice every day of the year.
It is not the purpose of our Constitutions to lead us into a con-
vent, there to live as observant religious; they call upon us to "stand
at Don Bosco's side" to be "missionaries of the young". Rightly could
Fr Rinaldi assert: "The new spirit which Don Bosco gave to the Con-
stitutions, a spirit which was the harbinger of times yet to come, put
many obstacles in the way of approval... The idea in his mind was that
of a Pious Society which would be a true religious Congregation, but
without the traditional extert:talaspect. Flexibility in adapting to all
20 On the diligent and loving practice of the Rule. v. the impassioned circular letter of
Don Bosco to his 'dear and well loved children', of 6 Jan. 1884;cf. Collected letters IV,
pp. 248-250
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...
the forms of good which are continually coming to birth in humanity
is the distinguishing spirit of our Constitutions. 21
This is why the process of interior assimilation of the Constitu-
tions is in the last analysis the real basic commitment of our religious
profession, to be lived out and developed all through our lives.
From Baptism to profession
To understand fully the significance of the Constitutions in the
lire of the salesianone needs to reflect on the fact that they are specifical-
ly ordered to religious profession. In fact in the free and total offering
he makes of himself to God, the professed member commits himself
to live "according to the way of the Gospel set out in the salesian
Constitutions" (C 24). From this option, "one of the most lofty choices
a believer can consciously make" (C 23), derives for the member the
binding force of the Constitutions, "freelyassumed before the Church"
(C 193).
Profession expresses the will to belong to the Congregation, .the
decision to "remain with Don Bosco", to share the responsibility for
its apostolic project, translating his own baptismal commitment into
the intention to follow Jesus Christ as Don Bosco followed him!
As will be seen in the commentary on the text itself, profession
is "anact which recalls and endorses the mystery of the baptismal cove-
nant by giving it a deeper and fuller expression" ( C 23).22
The "new life" of Baptism is determined in the salesian by the
manner of commitment expressed in the Constitutions; they become
the authentic description of the way in which he lives the mysteryof
his Baptism. "There are not two levels(in his option to followChrist):
that of religious life which is a little higher, and that of christian life
21 ASC 17, 1923, p. 41
22 Cf. also C 60; LG 44; PC 5
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r
~
which is a little lower. fur the religious, testifying to the spirit of the
beatitudes with the profession of the vowsis his only manner of living
out his baptism. 23
And so for the professed the Constitutions enter in fact into the
great biblical concept of the covenant.
From baptism to profession his existence moves along the track
of a concrete covenant with God: on God's part it implies the seal of
consecrationby the power of his Spirit which makes baptismal life possi-
ble through the integral practice of the Constitutions,24 and on the
part of the professed member it implies the total offering of himself
not simply by the making of vows, but by the overall assumption of
the entire constitutional project (cf. C 3, 24).
The following out of this covenant, made by a disciple of Christ
with a strong Church awareness,is marked and enlightened by the Con-
stitutions as a characteristic reading of the Gospel. Rightly could Don
Rua assert: HTheConstitutions, coming from the fatherly heart of Don
Boscoand approved by the Church, are for us the marrow of the Gospel,
the way of perfection, the key to paradise, the pact of our covenant
with God H.25
The Constitutions "a pledge of hope"
The results of a constant processof interior assimilationwhich leads
us to live the Constitutions with zeal and reassurance of the covenant,
make of them a Hpledgeof hope" (C 196).
The members in fact, "placed at the heart of the Church" (C 6),
become "through the action of the Spirit" (C 25), a Hsignof the power
.of the resurrection" (C 63); the practice of the evangelicalcounselshelps
23 SGC 106
24 Cf. AGC 312, 1985, p. 22-23 and 30-34
n D. RUA, Lettera sull 'osservanza delle CostitUzioni,
December
1909, Circulars, p. 499
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them "to discern God's action in historyH and transforms them into
educators Hwhoproclaim to the young 'new heavens and a new earth'"
(C 63). Furthermore the prospect of their perseverancewhich "is found-
ed entirely on the fidelity of GodH,is daily made possible because "it
is nourished by the grace of his consecration" (C 195): "I will run the
way of your commands, because you give freedom to my heart" (Ps
119, 32).
The ConstitUtions become too, in the life of the members, a
"pledge of hope" especially for the young.
The Church herself recognizes in the evangelical path they trace
out "a special benefit for the whole People of God" (C 192). By the
practice of the evangelical counsels the members become witnesses to
a world to come, "awakening (in the young) hope and the dedication
and joy to which it gives rise" (C 63); their consecrated life becomes
in this way "the most precious gift we can offer to the young" (C 25).
Don Bosco's apostolic plan in fact aims at leading the members
"to be in the Church signs and bearers of the love of God for young
people, especially those who are poorH (C 2).
The young can then feel that God loves them, and they will give
joyful thanks to him every time they see that today's Salesians have
become Hforthe poor and the little ones a pledge of hope" (C 196).
Marian aspect
As a conclusion to these brief introductory remarks, it will be useful
to recall the Marian aspect of the present ConstitUtions.
Don Bosco was convinced that his particular spiritUal and apostolic
experience was a gift that came to him through the motherly hands
of the Madonna: "The Blessed Virgin is our foundress. She will also
be our supportH.26
26 BM VII, 197
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,........
Because of this the Constitutions display a certain Marian slant. I
They assert in fact:
I
- that the Holy Spirit raised up Stjohn Bosco "through the motherly
intervention of Mary" (C 1);
- that "the Virgin Mary showed Don Boscohis field of labour among
the young and was the constant guide and support of his work,
especially in the foundation of our Society" (C 8);
- that "under the guidance of Mary his teacher, Don Boscolived with
the boysof the first Oratory a spiritual and educational experience
which he called the 'Preventive System'" (C 20);
- that "MaryImmaculate, Help of Christians, leads us to the fullness
of our offering to the Lord and gives us courage for the service of
our brethren" (C 92).
Furthermore, the Constitutions explicitly proclaim the filial en-
trustment to Mary which characterizes every professed member (cf. C
8) and the whole Congregation as such (cf. C 9).
In fact, "led by Mary,wewillingly accept the Constitutions as Don
Bosco's will and testament, for us our book of life and for the poor.
and the little ones a pledge of hope" (C 196). She it is, the Help of
Christians and Mother of the Church, who helps us in faith to make
of this text a book of prayer and commitment: our "waythat leads to
Love" (C 196).
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..,..........-
II. A BRIEF HISTORY OF THE TEXT
A synthetic presentation of the history of the text of the Con-
stitutions of the Society of St Francis de Sales, from the first draft of
1858 to the approval of the renewed Constitutions after Vatican II in
1984, is equivalent to following in a certain perspective the life and
workof Don Boscoand his Successors,the socialand cultural vicissitudes
overmore than a centufy, and the ecclesiasticallegislation enacted dur-
ing the same period.
There are three components, so to speak, which affect the forma-
tion of the Constitutions of a religious institute:
1. The Founder,who brings the.charismshe has receivedfrom God:
he receivesthe divine call and determines the scope and spirit of HhisH
institute. This is the charismatic element which is proper to the rounder
and which continues in the Congregation.
2. The circumstances which made the divine will clear to the
rounder and led him to start work. The historical elements specify the
objectiveand have an effect on the legislativeform. These circumstances
of time and place could be called the human element.
3. Ecclesiasticallegislation: the life of an institute, born in the
Church and for the Church, needs the doctrinal and moral security
which only the Apostolic See can guarantee. This is the juridical
element.
Salesian life too had these components which gave life to a fruit-
ful legislation. It is not possible within the space of a short chap'ter
to provide a complete, systematic and exhaustive treatment of more
than a hundred years of civil, religious and salesian history. In view
of the purpose of this Commentary, we shall limit ourselves to some
remarks of a historical character which, by presenting the chief points
in the history of the text we now have in our hands, will enable us
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'I"""""'"
to better understand its significance and appreciate its values. Detail-
ed bibliography dealing with the same argument can readily be
found. 1
If we co05ider as milestones on the road of the salesian ConstitU-
tions the dates of 1874 (the year of approval of the ConstitUtions writ-
ten by the Founder), 1923(the year of approval of the text after it had
been updated in the light of the Code of Canon Lawof 1917,and 1984
(the year of the definitive approval of the renewed ConstitUtions after
Vatican II), the history of our te?'t can be divided into the following
three periods or phases:
.
1. 1858-1875:the phase of the elaboration of the Constitutions
through the work of Don Bosco himself.
2. 1875-1968:the 'phase of additions and corrections to the text
to make it more precise.
3. 1968-1984:the phase of revision and redrafting of the Con-
stitUtions after Vatican II.
1. THE DRAWING UP OF THE CONSTITUTIONS
BY DON BOSCO HIMSELF (1858-1875)
In this first phase, which lasted seventeen years, the most impor-
tant steps in the development of the constitutional text are marked
by two dates:
1.1 1864: The issue of the "DecretUm laudis" and the formula-
tion of the first 13 "animadversiones" by the competent Roman
Congregation.
1.2 1874: The approval of the Constitutions of the Founder.
1 V. BIBLIOGRAPHICAL NOTE at the end of this Commentary
36
l
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...
1.1 1864: The "Decretum laudis" and the formulation of the
"animadversiones"
The first constitutional text drawn up by Don Bosco,on the basis
of precise literary sources and after consultation in person and by let-
ter with various civil and religious authorities of the time, dates from
1858. From it all future versions are derived by successiveadditions'
and corrections.
Of the 58 articles which made up that first text. 21 referred to
the vows, 14 to government, 5 to the purpose of the Congregation,
and 4 to the acceptance of members. The chapter on the Hformof the
Society" also included some articles of a heterogeneous nature. In ad-
dition to the "Introduction" which expressed motivations of a general
character, of particular importance was the first chapter on the origin
of the Society. There in rapid synthesis was found an account of the
catechisticalvicissitudesof the Oratory of Valdocco from 1841onwards,
which in the eyesof the salesianswould have constituted the charismatic
and normative experience which shaped their future.
That this howeverwas no more than a provisional text is evident
from the great lack of precision in juridical norms, notable lacunae
concerning the relationship with religious authorities at diocesan and
pontifical level, and the lack of indications concerning the prayer life
of members of the Society. And so it happened that even before 18
December 1859 (the date of the formal birth of the Congregation of
the Salesians), the first draft had already been modified by an addi~
tion to the objectives of the Society (the care of vocations), changes
about the procedure for the election of councillors of the Rector Ma-
jor, and the drafting of a chapter on the "practices of piety".
The revision of the text in the four years between the sending of
the manuscript to the Archbishop of Turin and its transmission to the
Holy See(1860-1864)already reflected the negotiationswith the diocesan
authorities concerning the opening of new houses and the officiallegisla-
tion of the Church, made known to everyonethrough the "Collectanea"
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of Bizzarri.2 The number ofanicles rose from 58 to 107 distributed
over 15chapters, in addition to the short introducrory chapter and the
formula for religious profession which was placed at the end. Norms
were added for the religious government of the Society, the election
of the Rector Major, the practices of piety, the habit of the confreres,
and the Hexternal"members.
On 23 February 1864 the Roman Congregation of Bishops and
Regulars issued the "Decretum laudisHby which it officiallyrecognized
the existence of the new Society. The decree was accompanied by
13 "animadversiones" to be taken into account in preparing the Con-
stitutions for future approval. '
1.2 1864-1875: Approval of the Constitutions and their publication
in two languages
In the decade following the "Decree of praise" Don Boscocarried
out .continuous direct and indirect negotiations with the religious
authorities at both central and local level, with a view ro getting the
Constitutions of the Society approved.
As soon as he received the 13 Hanimadversiones"he set to work
to conform the text to the requests made by Rome. Some of these re-
quests he accepted unreservedly;in the caseof others he expressedclearly
motivated objections. In particular he did not share the perplexity ex-
pressed by the Roman Congregations concerning the articleswhich gave
the Superior General the faculty to dispense from vows, to issue
dimissorialletters for sacred ordinations, to alienate goods and con-
tract debts without the consent of the Holy See, to open new houses
2 Uncil approx. 1860, Rome had lefr the numerous Congregations, rhar were springing up more
or less everywhere in rhose years, a cerrain freedom in drawing up their own.Srarures, reserv-
ing only rhe righr ro check rhem and suggest modifica,ions if necessary; but in 1863 rhe
'Collectanea in usum Secretariae Sacrae Congregationis Episcoporum et Regularium' (Rome
1863) was issued. ",hich comained common norms wherein rounders would ha\\e to find models
and inspirarion
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and to take on the direction of seminaries with the simple permission
of the Ordinary.
The new text, in Latin, which was presented in 1867together with
a petition for the "approval of the Institute and of its Constitutions",
received in Rome exactly the same observations as that of 1864. The
good offices of Bishops and Cardinals favourable to Don Bosco had
no effect on the competent Roman authorities who, on the basis of
criticalobservationsmade among others by the new Archbishop of Turin,
emphasized the little reliability of the ecclesiastical formation given
in salesian houses. Another point that met with strong opposition was
the formulation of the vow of poverty which allowed the members to
keep their property while giving up by rule its use and enjoyment. But
the objections of the Rqman Curia did not prevent the approval of the
Congregation by the Bishop of Casale in 1868 and the pontifical ap-
proval which followed a year later.
This approval in 1869 marked an important point in the history
of the Salesian Congregation, bUt there remained a further step to be
taken: the definitive approval of the Constitutions.
Don Boscotook in hand once again the printed text of 1867..made
some small modifications to it and with the backing of more than tWenty
Bishops presented it once more in person to the Secretary of the Con-
gregation of Bishops and Regulars, who in turn passed it to a new con-
sultor for examination. The latter made 38 observations, subsequent-
ly reduced by the Secretary to 28, most of which were included by Don
Boscoin the new text of 1873. He asked nevertheless that some of the
requests be toned down, while others he strongly opposed in both of-
ficial "Declarationes' and informal discussionsduring his visit to Rome
at the beginning of 1874. On this occasion he took the opportunity
to try to persuade Bishops and Cardinals not inclined to favour the.
defmitive approval of the salesian Constitutions to change their minds,
especially after the reception of an alarmist dossier of Mgr Gastaldi,
in which he not only made precise criticisms aboUt the religious and
cultural formation of the Salesians but also asked that the Ordinary
be given effective control over the communities of the Congregation.
Finallyon 3 April 1874,with some further modifications, the Con-
stitutions of the Society of St Francis de Sales were approved.
I
I
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.,.....
As compared with the first draft of 1858, and even that presented
to Rome.in 1864, the changes introduced were many and in some sec-
tors quite radical.The increasednumber of juridical norms had obscured
to some extent the basic inspiration of a spiritual nature that had
characterized the first drafts. In particular, the forewordand the chapter
on the history of the Congregation.had been eliminated. The vowswere
to be triennial, before being renewed for a similar period or made in
perpetUity.Admission to Orders "titUloCongregationis"would be possi-
ble only for members in perpetUal vows.Norms were included for the
convoking of the General Chapter and those who should take part in
it, and for the election of members of the Superior Chapter. The ar-
ticles on the vow of poverty had been completely rewritten along the
lines of the Constitutions of the Marist Fathers, approved the previous
year. Twonew chapters had been introduced, one on studies and the
other on the novitiate (which was to last an entire year, under the
guidance of a Master of Novicesand in a house erected for the purpose).
The Constitutions thus amended comprised 137 articles in 15
chapters, made up as follows:
Chap. I
Chap. II
Chap. III
Chap. IV
Chap. V
Chap. VI
Chap. VII
Chap. VIII
Chap. IX
Chap. X
Chap. XI
Chap. XII
Chap. XIII
Chap. XIV
Chap. XV
Purpose of the Society
Form of the Society
The vow of obedience
The vow of poverty
The vow of chastity
Religious government
Internal government
Election of the Rector Major
The other superiors
The individual houses
The acceptance of members
Studies
~ractices of piety
The novitiate and master of
nOVlCes
The habit
6 articles
8 articles
5 articles
7 articles
6 articles
7 articles
8 articles
9 articles
17 articles
17 articles
10 articles
6 articles
11 articles
17 articles
3 articles
The formula of profession and a "conclusion" on whether or not
observance of the Constitutions was binding under pain of sin com-
pleted the manuscript text authenticated by the Apostolic See.
40
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On his return from Rome Don Bosco saw to the printing, in the
verysame year, of the text into which he himself, with Prof. Lanfran-
chi, had introduced some slight modifications. The so-called
"amendments of style and language" (wrongly attributed to the Bar-
nabite Innocenzo Gobio) amounted in fact to a toning down of some
of the normative prescriptions and gave a particular emphasis to some
of the points Don Boscohad originally wanted, and which had become
obscured during the approval process.3
The following year (1875), in the Italian edition, Don Boscoagain
retouched some of the norms already approved and published in Latin,
and brought back some of the dispositions that had got lost in the
previous drafting phases - this in virtue of an indult "vivae vocis
oraculo" given him by the Pope.4Considerable modification was made
in particular to the chapter dealing with the novitiate (reduced from
17to 7 articles).An "Introduction" of a doctrinal and theologicalnature,
compiled by Don Bosco and in part by Don Barberis, preceded the
constitutional text in the printed edition, which would be used by the
Salesians and remaill,-Unalrered for the next thirty years.
2. THE CONSTITUTIONSMADE MORE PRECISE:
JURIDICAL REVISION AND AMPLIFICATION(1875-]968)
Immediately after the approval of the Constitutions, Don Bosco,
as has already been said, amended them in virtue of the faculty given
him "vivaevocisoraculo" by the Pope. In the course of the next eighty
years the text underwent further modifications, and this despite the
expressintention of the Salesiansto be faithful to Don Boscoand their
almost instinctive fear of touching such venerable texts.
There were two main reasons which led to this. The first was the
development of the Congregation: from a few dozen members living
3 The whole criteria underlying corrections to this text were presented
"Riccrchc Storichc Salcsianc", n. 4 Oanuary-June 1984) pp. 93-109
4 cr. F. Marro, p. 20, with note 47
by G. PROVERBIO in
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in Piedmont and Liguria in 1874, the Society grew by the 60's of the
present century to more than 20,000, spread over nearly one hundred
countnes in all five continents; different countries and different times
meant sitUations quite different from those in which Don Bosco had
lived and worked, and these called for enlargement and more detailed
statements in some sectors of our code of life.
To the internal development of the Congregation there was soon
added a second motive of an ecclesiasticaland juridical natUre: the pro-
mulgation by the Apostolic See of documents expressly requesting
religious institUtes to make changes in the text of their Constitutions
so as to bring them up to date; we may note in particular the "Normae
secundum quas" of 1901,and the promulgation of the Code of Canon
Law in 1917.
The immediate instruments for bringing about the necessary
legislativeinterventions were the General Chapters of the Societywith
the seriesof their deliberations. It is quite true to say,in fact, that during
this period it is impossible to followthe history of the ConstitUtions
without detailing, at least in part, the history of the General Chapters.
There are howeverthree events of fundamental importance which
mark the history of the constitutional text during these eighty years:
2.1 1905:approval by the Holy See of the "deliberations ... which
are to be considered organic in nature".
2.2 1923: approval of the ConstitUtions, modified so as to bring
them into line with the Code of Canon Law of 1917.
2.3 1966:approvalof the modifications made by the GC19of 1965.
Reference will be made later (2.4) to the work of modifying the
General Regulations, which went on in parallel with the successiverevi-
sions of the ConstitUtions.
~
2.1 1905: Approval of the "organic deliberations" to be inserted in
the constitutional text of 1875
On 1 September 1905the Congregation of Bishops and Regulars
issued a decree approving the "Deliberations of the General Chapters
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of the Pious Salesian Society,to be considered organic",which the Pro-
curator General at the time (Fr Giovanni Marenco) had presented
together with the Acts of the GOO. Let us take a brief look at what
had happened in the previous thirty years.5
a. During the lifetime of Don Bosco.
With the approval of the Constitutions in April 1874, the Sale-
sian Congregation became fully entitled to its place in the list of
religiousfamilies which were publicly and officiallyrecognized. Riding
high on the Founder's charisma and the enthusiasm generated by the
approval that gave it *a firm, secure and, we may add, infallible
basis",6the Society grew rapidly in membership and extended in all
directions in both Europe and Latin America. But such expansion, ac-
companied by an equally wonderful growth-of th~ Daughters of Mary
Help of Christians and Salesian Cooperators, raised problems about
its organization and consolidation. Eventhough veryfrequent, the verbal
and written exhortations of Don Bosco, with which he took care to
assist his Congregation ih its early days, were no longer sufficient for
the purpose.7 A regular process for the making of rules became im-
perative, and was in fact foreseen by the Constitutions: "In order to
treat of things of greater moment, and to provide for all that the needs
of the Society, the times and the places-demand, a meeting of the
General Chapter shall ordinarily be held once every three yearsH
(chap. V, art. 3). *The General Chapter can furthermore propose any
~ A panorama of rhe historical evolution of the Constitutions from the first draft of 1858 to
the death of Don Bosco (1888) is offered by P. STELLA, -Le COJtituzioni Ja/eJial1e fino aI
1888~ in -Pede/ta e rinnovamento.
- Studi JUlie cOJtituzioni JaleJiane~ LAS Roma, 1984, pp.
15-54. For the following period d. in the Same volume, the article by F. DESRAMAUT, -Le
COJtituzioni JaleJiane da/1888 all966~ pp. 55.101
6 Cf. Don Bosco's introduction to the Constitutions -approved in 1874
7 Until the Gel, life in salesian houses was regulated (in addition to _the ConstitUtions) by the
-Regolamento dell'Oratona di S. Francesco di Sales~ published in several editions, by the
-Regolamento per /e Case della Societa di S. Francesco di Sales~ primed in 1877 after several
manuscript editions, and by the Deliberations made in the so-called annual rectors' -conferences-
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~
addition to the ConstitUtions, and any other such changes as it may
consider to be desirable" (chap. V, art. 4).
And so in 1877the First General Chapter of the Salesian Sociery
issued in the space of a month more than 300 "deliberations", which
were published in the following year.8They coveredfive sectorsof sale-
sian life: stUdy (5 chapters), common life (11 chapters), morality (4
chaptersy, economy (6 chapters) and regulations for provincials (4
chapters). Variousappendices contained norms and regulations for the
theatre, for rectors, for General Chapters, for the Association of
Cooperators, and for the communities of the Daughters of Mary Help
of Christians.
Three years later the GC2 re-examined all the previous legisla-
tion, both that emanating from the Chapters and that formulated in
rectors' "conferences".The collection of new deliberations (more than
400 in number), which would be printed in 18829still appeared in
five distinct sections, i.e;,:-specialregulations (for the General Chapter,
the Superior Chapter, the provincial, the rector, etc.), common life,
piety and morality, studies, economy.
A subsequent publication of chapter deliberations took place in
188710at the end of the GC4 (the GC3 lasted only seven days and
produced no special documents): these deliberations dealt with new
aspects, and developed others which had been merely touched on
previously. Some one hundred deliberations included detailed regula-
tions for parishes,and alsonorms for sacredordinations, festiveoratories,
the Salesian Bulletin, the preservation of the religious spirit, and voca-
tions among the coadjutors and artisans.
8 "Deltberaztoni del Capt/olo Generale del/a Pia SOCteta salesiana tenuto in Lanzo Tonncse nel
settembre ]877': Tipografia e libreria salesiana, Torino 1878 (96 p,)
9 "Deliberazioni del secondo Capitolo Generale del/a Pia Societasalesiana tenuto in Lanzo
Ton'nese nel settembre ]880", Tipografia e libreria salesiana, 1orino 1882 (88 p,)
10 "Deliberazioni del teno e quarto Capitolo generale del/a Pia Societa saleszlma tenuti in
Valsalice nel settembre 1883-1886': Tipografia salesiana - S, Benigno Canavese 1887 (28 p,)
44
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b. After the death of Don Bosco.
After the death of the !bunder, the legislativeactivityof the Society
continued under his successor, Fr Michael Rua. The small volume
printed in 189011,which contained the collected decisions of the GC5
held in the preceding year, comprised 11cl).apterswith a total of 117
articles. They contained legislation for philosophical and theological
studies, and for confreres on military service; there were norms for the
autUmn vacations, for the administration of property, for the prefect
of arts and trades, and a relativelylarge space (40 articles)wasdedicated
to regulations for parishes.
A further four years were to pass before the production of a
systematic presentatioQ.of salesian law, in logical and detailed form,
which would make possible the observance of the numerous decisions
of the various General Chapters and coordinate them with the Con-
stitUtions. The work of the GC6, and of a commission that was oc-
cupied in the task for an entire year, led to the formulation of 712
"deliberations of the first six General Chapters", published both
separately and also in a volume which contained the ConstitUtions of
1875 and Don Bosco's doctrinal "IntrQduction" as wel1.12As far as
possible the order followedwas that 'adopted by Don Boscoin the Ge2,
i.e.: Special regulations (art. 1-243); common life (art. 244-347); piety
(art. 348-393); morality (art. 394-537); studies (art. 538-617);economy
(art. 618-712).
The GC7 (1895) and GC8 (1898) made no special deliberations:
the matters dealt with were those studied in previous Chapters and
were published in the "Acts",so that the members (as Don Rua wrote
in 1896) could be aware of die method of working of the capitUlar
II "De/iberazioni del quinto Capit% generate de//a Pia Societil sa/esiana tenuto in Va/sa/ice
presso Torino net settembre 1889~ Tipografia salesiana - S. Benigno Canavese 1890 (36 p.)
12 'De/iberazioni dei sei pnmi Capito/i genera/i de//a Pia SocietiJ sa/esiana precedute daI/e Rega/e
a Castituziani de//a medesima~ Tipografia salesiana . S. Benigno Canavese 1894 (384 p.)
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--
assembly, and be more rapidly informed of the decisions taken. 13Of
importance for the history of the Constitutional text was the decision
taken in the GC8 to proceed as soon as possible to a revision of the
text of the Constitutions itself, on the basis of the text originally ap-
proved by the Holy Seel4, so as to insert in them some important
deliberations of'the General Chapters.
On 1 September 1901the GC9 began. This was the last General
Chapter in which all the rectors took part, together with the delegates
of the individual houses; they were to put in order the deliberations
made in the past, and in particular were to modify the decisions that
had been made about rectors being confessorsof their subjects, in obe-
dience to the decree of the Holy Office of 24 April 1901.
But notWithstanding the good intentions of the chapter members
and the self-sacrificing labours of the commission appointed for the
purpose, they were unsuccessful and in the course of 1901another edi-
tion of the ConstitUtions and preceding Deliberations was published,
with nothiilg more than a recomposition of the sheets containing ar-
ticles touched on in the previous Decree.
And so we reach the GClO, a Chapter which was to assume great
importance, To meet the desire expressed by the GC915and on the
13 'Deliberazioni
- del settimo Capitolo generale del/a Pia Socieiii salesiana~ Tipografia salesiana
S. Benigno Canavese 1896 (5 p.). It should be remembered that in all the Chapters ample
powers were given to the Rector Major to enable. him to revise, complete and put in order
the decisions of the General Chapters. This caused delay in the publication of the delibera-
tions. In an analogous manner in the GC7 certain themes (e.g. the relationship betWeen the
provincial and the rector of the provincial house, betWeen provincials and families of Sisters
dependent on them, etc.) were entrusted to the stUdy of the Rector Major, who proposed them
some months later in experimental articles to be submitted for approval at the next General
Chapter
14 Cf. 'Constitutiones Societatis S. Francisci Salesii~ Ex officina asceterii salesiani. Augustae
'laurinorum 1900, (54 p.). From 1903 onwards all editions of the ConstitUtions will adopt
"exemplum hoc Constitutionum ...ex earumdem codice autographo penes Congregationem
Episcoporum et Regularium asservato per quam diligentissime descriptUm ac recognitum"
15 "Let the Rector Major set up a permanent Commission which will see to the tidying up of
those deliberations of previous General Chapters which are of a general charaCter and com-
plementary to our Constitutions, omitting those which are merely exhortative in character.
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basis of the HNormaesecundum quasHof 190116,it had the task of re-
ordering the entire body of earlier legislation, separating the delibera-
tions of a general character and those complementing the Constitu-
tions from others which merely expressed desires or simply provided
guidelines. The work of the Chapter, which met from 23 August to
13 September of 1904, led to the publication of two texts fundamen-
tal for the history of the Society: the HorganicHdeliberations and the
HPreceptiveHones, both kinds being presented to the Holy. See.
The first group, 111in all, had been compiled and discussed.in
the Chapter's general assembly; they gained the approval of the
Apostolic See and all became articles of the Constitutions. 17Mter be-
ing first published in a booklet of 50 pages,18 in 1907 they were
The remaining deliberations chosen by the Commission must be submitted once again to
the next ~neral Chapter before being sent to Rome for approval': GC9, 1 . 5 September
1901, Torino (no date) p..9
16 Faced with the ever gtowing number of religious Congregations seeking from Rome the
approval of their Constitutions, the Sacred Congregation of Bishops and Regulars, the organ
of the Holy See responsible for the approval of such institUtes, drew up in the second half
of the nineteenth century a juridical procedure for approval. which in 1901 became institU-
tionalized in the 'Normae secundum quas S. Congregatio Episcoporum et Regularium pro-
cedere solet in approbandis novis institutis votorum simplicium~ The document provided
a model with minute details for the drawing up of Constitutions for new Institutes. This
facilitated interventions of a juridical and administrative nature by the Roman Congregations,
but at the same time made possible a dangerous levelling down of constitutional textS to a
general uniformity
17 D. RUA, Circulars, p. 398. The term 'organic', often used in the course of the ~neral
Chapters, and especially in the GClO, was never given by them a precise juridical meaning,
bur seems to have been considered synonymous with "constitutional'. The synonym went back
to the time of Don Bosco (cf. introduction to the deliberations of the GCl). The adjective
in fact confirmed the concept already expressed in the noun to which it referred, i.e.
'deliberation'. The latter was to be considered as a constitutional article (Delibetation 33b).
Very probably, in the mind of the legislators, the adjective was to be applied to those delibera-
tions which added to or changed the ConstitUtions, and received their force of law only after
the approval of the Apostolic See. The remaining deliberations on the other hand. which
were not meant to change or add anything to the Constitutions even though general and per-
manent in character, were to be considered 'preceptive' or "disciplinary' and were binding
on all members as soon as they had been promulgated by the Rector Major. The sole purpose
- of the "Regolamenti del/a Pia Societii di S. Francesco di Sales' (Totino Tipografia salesiana
1906) was ro coordinate the precepri~ deliberations
18 'Deliberazioni dei Capitoli generali della Pia Societii salesiana da ritenersi come organiche ~
- Tipografia salesiana Torino 1905 (50 p.)
47
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""P""""
translated into Latin and published in a single bilingual edition with
the extra articles inserted at the foot of the page; 19an asterisk was
used to indicate the article of the Constitutions to which each delibera-
tion referred.
All the chapters of the Constitutions, with the exception of chap.
VIII (the election of die RectorMajor), XII (studies) and XV (the habit)
were amplified and enriched with further details and interpretations.
In this way every aspect of salesian life underwent modification and
integration at constitutional level.Here too should be emphasized some
innovationswhich were to exen a notewonhy influence on future legisla-
tion in the Congregation. In chap. I tWodeliberations broadened the
field of work open to the members to include the foreign missions
(§1 h) and parishes (§6.4 Hwhichas a rule we shall not accepe). In
the chapters on the vows,details were given for a more rigorous separa-
tion betWeen the community and externs, for a greater uniformity of
life betWeen the different houses, ete. In chapter VI were included
precise regulations for General Chapters, and in chap. IX anicles were
inserted on the provinces and provincials, unknown before 1874.
The influence of the HNormaesecundum quasHis clearly discer-
nible, especially in the deliberations dealing with the vows,in quota-
tions from ecclesial documents and in the Appendix to the edition
of 1907, which carried the full text of the decrees 'Auctis admodum'
and 'Romani Pontifices:
2.2 1923: Approval of the Constitutions after the promulgation of
the Code of Canon Law
The promulgation of the Code of Canon Lawin 1917and the cir-
cular of the Sacred Congregation of Bishops and Regulars of 26 August
19 .Constitutions of the Society of St Francis of S.zIes preceded by an Introduction u,ritten by
- the Founder Don John Bosco~ Tipografia sale~iana Torinc 1907 (304 p.). English trans!a-
tion, Salesian Press, !Dndon 1907
48
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..
1918, in which religious institUtes were directed to bring their Con-
stitutions into conformity with the Church's laws and present them
for re-approval,2Oset salesian canonists to work. Hardly three yearspass-
ed before Pope Benedict XV approved a "new"constitUtionaltext made
up of 240 anicles. It brought together the 137 of the first ConstitU-
tions of Don Bosco and the 111 'organic' articles approved in 1905,
which had been completed in the General Chapter of 1910by the ad-
dition of two others: one on the Procurator General for dealings with
the Holy See,and one concerning the Secretaryof the Superior Chapter.
The whole was enriched too with specificcontributions from the Code.
Although the Rector Major, Fr Philip Rinaldi, in his letter of 24
September 1921wrote that "no substantial changes" had been introduc-
ed, he acknowledged pevertheless that some of the modifications were
not without considerable importance, e.g. those concerning the ren-
diconto, the manner of admitting candidates to profession and sacred
orders, and administration. 21
It should be noted that although the rapidity with which the re-
quests of the Apostolic See were complied with bore witness to the
immediate submission to the new indications of the Church and respect
for the prescriptions of the new Code of Canon Law,on the other hand
it meant that the result was far from perfect. Only 16 months after
the pontifical ,approval, we find the same Don Rinaldi writing: "(The
edition of 1921)appears defective in several points: there is a lack of
logicalconnection in the waythe different items are arranged, and both
partial and total repetitions occurwith a cenain frequenLY:defectswhich
arose in the course of the work necessary to bring everything into line
with the new Code. Moreover although the General Chapter had the
authority to make changes other than those imposed by the Church,
some articles have been allowed to remain in the ConstitUtions which
20 "Ad normam Canonis 489 Codicis Juris Canonici 'Regulae et particulares Constitutiones
singularum religionum, canonibus Codicis non contrariae, vim suam servant; quae vero eisdem
opponuntUr, abrogatae sum' ac proinde earum textus emendandus erit". AAS 1918, p. 290
21 ACS n. 6, 24 September 1921, p. 261
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have by now been rendered out of date in practice because of the overall
organization of our Society".22
The GC12, convoked in 1922, worked to eliminate these defects
and was encouraged by a new declaration of the Sacred Congregation
(26 October 1921)which advised legislative organisms of religious in-
stitUtes to take the opportunity offered by the necessity of bringing
the constitutional text into line with the new Code, to introduce also
other changes that were thought useful. The results of the chapter's
work, entrusted at the end to a special commission for a final polishing
as regards language and style, led in fact to a complete revision of the
Constitutions: it was a case of rearranging all the material in chapters
according to the original division, of disposing the articles in logical
fashion within the individual chapters, of eliminating repetitions, of
correcting the literary form, and of introducing small modifications
called fOfcby the times and by the development of the Society.
Approved on 19June 1923, the new text contained 201 articles
(39 fewer than its predecessor), distributed in 17 chapters. Without
going into a detailed analysisof the modifications made in the editing
phase,23 one may note:
a) the reorganization of chapters: two chapters of the original Con-
stitutions have been joined up to make one (chap. VI: religious govern-
ment; chap. VII: internal government); the articles with the "organic
deliberations' on the General Chapter and on the provinces, formerly
inserted among the heterogeneous articles, were given autonomy in
two specificchapters: the Provinces(chap. IX), and the General Chapter
(chap. XI). In this way the titles of the individual chapters acquired
greater logical precision, more suited to their actUal content;
b) a more explicit statement concerning the single concept of
authority: a constitutional definition of the figure of the Provincialwas
given, by analogy with that of the Rector Major;
22 ACS n. 17, 6 January 1923, p. 42
23 Cf. F. DESRAMAUT, "Le Costituzioni salesiane': op. (it. pp. 80-96
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...
c) important interventions in the field of formation, and particular-
ly with respect to the novitiate: there was an almost literal insertion
of some statements of the Code, bur attention was concentrated rather
on the spiritual progress of .the young confrere.
The principal options of the mission of the Society, of its works
and of religious life were not changed in any way.
2.3 1966: Approval of the modifications made by the GC19
In contrast with what happened in the case of the Regulations,
which were revisedat various times, the Constitutions approved in 1923
remained practically unchanged for something like forty years. The
GC15of 1938suppressed an item concerning the participation of Vicars
and Prefects Apostolic in the General Chapter. The GC16 (1947)
raised the number of members of the Superior Chapter to five from
the three that had been laid down in 1923. The edition of the Con-
stitutions prepared in 1954was a reprint of earlier editions, with some
small modifications of no great importance.
Much greater significance,on the other hand, attachesto the GC19,
held at Rome in the new buildings of the salesian Atheneum. This
one could be seen as a link between previous General Chapters and
the Special Chapter of 1971.
Viewed as a whole the legislative set-up of 1923did not undergo
any radical change bur small revisions were numerous and sometimes
of no little significance, especially as regards structures, reflecting as
they did an opening up to the conciliar renewal already under way.
It is important to recall in this connection the attention given by this
Chapter to the figure of the salesian, the care for preserving unity of
the Congregation in decentralization, the explicit recognition of the
role of the General Chapter (to the Regulations for which considerable
time was given), the particular importance given to the Cooperators,
the increase in number of the members of the Superior Council
(previouslycalled Superior Chapter) by the addition of RegionalCoun-
cillors, the new figures of Vice-Provincial and Vice-Rector, ete.
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--
The modificationsto the ConstitUtionsand Regulationsintroduced
by the GC19 were published under the following headings:24
1. Substantial modifications of a definitive kind: the revision of
11 articles and the formulation of 2 new ones (one on the periodic
publication of the 'Actsof the Superior Council' and one on the elec-
tion of the members of the Superior Council which was to take place
at a certain length of time after the beginning of the General Chapter).
2. Experimental modifications:concerningthe number of members
of the Superior Council and a different structure within the Council
itself.
3. Juridical updating and revision (involving 7 articles).
There were also some changes of a purely formal nature, while
some other proposed variations (in 6 articles) were not approved.
But 'this was no more than a prelude: four months after the en-
ding of the GC19 the Council Fathers of Vatican II approved the decree
"Perfectae caritatis", which called upon all religious institutes to make
an "opportune renewal" by means of an "appropriate revision" of the
Constitutions, Directories and other official books and codes" in line
with conciliar documents" (PC 3;4).
2.4 A note on the drawing up of the General Regulations
The legislativeorgans of the Congregation did not limit their work
to the Constitutions, which had to be revised in accordance with the
lawsof the Church and the development of the Society.They had also
to make parallel interventions from another aspect. that of the General
Regulations.
As we have already seen, a first systematic arrangement of sale-
sian law came into effect in 1894 with the publication of the
24 ASC 244, January 1966, pp, 221-236
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...
"Deliberazioni dei primi sei Capitoli generali del/a Pia Societii
Salesiana~ In 1906, following the work of the GClO, an edition of the
General Regulations was published, which brought together all the
previous editions and also all the decisions of the General Chapters
that had taken place up to that time.
A further important moment in the drawing up of the Regula-
tions followed the GC12. The need to "1. eliminate everything con-
sidered uselessor too cumbersome; 2. introduce the necessarymodifica-
tions and additions; 3. arrange everything in the most logical way"25
resulted in the reduction to 416 articles in the 1924 edition of the
previous massiye number C?f1406 in the previous text. This codifica-
tion remained practicallyunchanged in its main aspectsuntil the Special
General Chapter. The more substantial modifications were inserted in
the editions of 1954 and 1966. The former included the collected
deliberations of the GelS, GC16 and Ge17 referring especially to the
houses of formation (aspirantate, novitiate, studentates and houses for
further training of coadjutors), while the latter carried the decisions
of the GC19 relating to numerous articles. The themes most in need
of adaptation to the evolution of times and places included those of
formation, the practices of piety, the Union of Salesian Cooperators
and the Pontifical Salesian Atheneum. But despite this the basic ar-
rangement remained more or less unchanged.
3. TIlE REDRAFTINGAND DEFINITIVEAPPROVALOF
TIlE CONSTITUTIONS(1968-1984)
The text of the Constitutions of the Salesian Society which we
. now possess received pontifical approval after a long period of reflec-
tion, study and decisions, which the entire Society, from individual
confreres scattered around the world to Chapter members gathered in
representative assembly at the highest level, undertook in response to
2~ D. RINALDI, IntroduCtion to the 'Regolamenti della Societa salesiana~ Epifania del Signore,
Torino 1924
53
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~
the guidelines givenbyVaticanII. The worktook seventeenyears,during
which time the Congregation made a sustained effort of situational
analysisand constitutional synthesis unmatched overthe previous hun-
dred years of life.
In this period there were three principal phases:
3.1 1968-1972:this was the most decisive phase of the renewal;
it was centred around the Special General Chapter (GC20) and led
to the renewed text of the Constitutions which was approved for an
experimental period on ) January 1972.
3.2 1977-1978:the GC21 began the revisionof the,preceding text.
3.3 1984: the GC22 brought the twelve yearsof experimentation
to an end.
3.1 1971-1972The Constitutions renewed experimentally by the SGC
The "reshaping" programmes outlined by the GC19 remained to
some extent on paper. Six months after the decree "Perfectaecaritatis"
there appeared another document of great importance, "Ecc1csiae
Sanctae", a practical direct and authoritative application of some of
the decrees of Vatican II, which prescribed that in the course of the
next two or three yearseveryreligiousinstitute should convokea "special"
General Chapter for the purpose of revising the Constitutions without
prejudice to the scope, nature and character of the institute.26
Mter being authorized by the Holy See to postpone itS begin-
ning (but not beyond the normal interval between Chapters of sixyears),
in October 1968 the salesians started on the preparatory work for this
Special Chapter which began in June 1971.
It should be noted that Ecc1esiaeSanctae did not ask only for a
simple updating of legislation in harmony with the needs of the times,
26ESII 3;6
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and specifywho bore the responsibility for such renewal. It also spelled
out the elements that were to be brought together in the renewed
text. It was a question, in fact, of making notable modifications to the
veryconcept of religious ~onstitutions and to their literary genre: from
being primarily juridical as in the past, they had to be given a slant
which respected, and even highlighted, the charismatic reality of the
religious. The change of perspective becomes very clear, as was stated
in the introduction,27 from a comparison betWeenthe directivesof the
"Normae secundum quas" and those of "EcclesiaeSanctae".
The prescriptions of the Council were clear and the whole Con-
gregation set about preparing for the celebration of the SpecialGeneral
Chapter with three yearsof work, at a basic level through the consulta-
tion and sensitization of everycommunity, and at intermediate level
through the convocation of tWo provincial chapters and various
preparatory commissions and subcommissions. All the research,studies
and proposals eventually reached the 202 members of the General
Chapter which, through its own commissions and subcommissions,
made a deep study of all the main themes regarding salesian identity
and mission, and finished up (after nearly seven months of intense
work and no fewer than 140 plenary assemblies) by approving a pro-
foundly "renewed"constitutional text. Everychapter, everyarticle, every
phrase had been examined and corrected in a search for a precision
of language, a brevity and clarity of expression which would highlight
all the richness of the salesian vocation. Not for nothing was the true
and final drafting of the text preceded by long theological, historical
and pastoral reflection, with the purpose of throwing light on situa-
tions and perspectives and the consequent choices, even of an editorial
nature. 28
27 Cf. General Inuoduction, p. 20-21
28 "Special 20th General Chapter of the Salesian Society'; Rome 1971 (658 p.). A brief history
of the renewed Constitutions is given by J. AUBRY: "Come sana nate Ie nuove costituzioni.
Iter dei lavon da/1968 a/1972" in "Pede/tii e nnnovamento ...~ LAS 1974, pp. 205-216
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~
Here it will be sufficient to draw attention to some of the more
salient points, leaving a complete analysisof the Chapter's work to more
specific studies:29
.
1. The general pl~nof the ConstitUtions remained more or less
unchanged, though some topics were given greater space while others
appeared for the first time at constitUtional level: among the latter,
for example, were the treatment of the Salesian Family, the salesian
spirit, work for collective human advancement, a different approach
to the parish as a salesian work, a more complete description of the
complementary nature of the members (priest and brother), the
educative community, a particular emphasis on collectivepoverty, on-
going fOrmation,principles and criteriafor the organization of the Socie-
ty, ete.
2. More than 150 articles of the Constitutions of 1966 found ex-
pression in as many articles of the renewed Constitutions. Of the other
50, some 15were suppressed, while 35 were transferred to the General
Regulations in conformity with the directives of EcclesiaeSanctae and
the evolution of Canon Law.It should be noted, however,that although
the total number of articles remained identical this was not true of
their content, which was.notably enriched in ecclesial and salesian
doctrine.
3. Evena cursoryexamination revealsthat there had been a retrieval
in depth of the thought of Don Bosco and a century of salesian tradi-
tion: this was especially evident with regard to the unity of life of the
Salesian ("inseparably apostolic and religiQusH);the values of commu-
nion, friendship and reciprocal trust; the fundamental elements of the
salesian spirit which pervade the whole text. It was evident too from
a literary standpoint in the frequent implicit and explicit quotations
from the ConstitUtionsas written by the Rmnder and from other sources
which go back to Don Bosco and his first collaborators.
4. At a deeper level one may note that the perspective and
theological structure underlying the new text of the Constitutions had
29 ibid. pp. 217.250
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changed, in harmony with the ecclesiology and doctrine on religious
life of Vatican II.
5. Finally the style.of linguistic expression had been changed to
meet the demands of the conciliarrenewal. But the vocabularyadopted
did not alwaysharmonize the need to express new concepts and new
realities with our traditional simplicity of style. One of the tasks of
the following General Chapter would be to produce a stylistic redraft-
ing for greater clarity of expression and simplicity of tone.
3.2 1977-1978: The beginning of the revision of the Constitutions
and the work of the GC21
A fundamental task of the GC21 was to revise the Constitutions
(and Regulations) approved experimentally by the SGC on 4 January
1972.At the end of the first six-yearexperimentalperiod, provincial
chapters and individual confrereshad in fact sent to the General Chapter
their observations and suggestions.
On the basis of precise working criteria, the observations express-
ed Urequestsfor clarification of certain concepts or more precise ter-
minology; they also suggested stylistic improvements in the text of the
Constitutions. A limited number of proposals were made concerning
more fundamental aspects of certain textsu.3°
The GC21 noted the overall acceptance of the Constitutions by
the confreres, but in the awarenesstoo that the text had not yet become
fully known, assimilated and tried out, it made the followingdecisions:
1. It confirmed the text approved by the SGC and extended the
experim,ental period for a further six years.
2. It introduced some modifications considered necessary to fill
lacunae or to make the text more precise and complete. In particular
it introduced four new articles: one on the intellectual formation of
30 Declaration of the GC21 in "Chapter Documents~ Rome 1978, n. 371
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the members, and three on the structUre of "Delegations". Other
modifications made concerned the laity who share responsibility in the
salesian mission, the formula of profession, the role of the Superior
in community discussions, the formation of young confreres in
"formation communities", a better definition of the roles of three of
the Councillors General (for formation, youth pastoral work, and the
Salesian Family). Six other articles were made more precise from a
juridical standpoint.
The GC21 also decided to pass the working documents drawn up
by the "Commission for the revision of the ConstitUtions and
Regulations" to the next General Chapter, which would prepare the
revised text to be submitted for definitive approval.
Similar decisionswere made in respect of the General Regulations.
3.3 1984: Definitive approval of the new text of the Constitutions
The preparations for the next phjlSe of work, with a view tD the
drafting of the definitive text, began as early as June 1978, when a
"ConstitUtions Group" was set up with the task of highlighting the
historical continuity of the renewed text with the preceding editions,
of emphasizing its charismatic and normative content, and of study-
in~ its doctrinal foundations.
Twovolumes of aids were prepared,31 the first of which carried
the document of the "Constitutions and Regulations" Commission of
the GC21 and a synthesis of the points of greater importance which
had come to light in the GC20 and GC21. These, together with the
criticaledition of the "Constitutions of Don Bosco"were made available
both to provincial chapters and to the members of the new General
Chapter. They provided an instrument which fostered continuity in
the workof revision.
.
31 "Contributi di studio su Costituzioni e Regolamenti SDB" !, 2. Rome 1982
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Considerable influence on the revision of the Constirutions was
also exerred by the great texts of the magisterium and legislation of
the Church (of which the last in chronological order was the Code of
Canon Lawpublished a few months before the GC22 began), of the
GC21, of salesian directives (Acts of the Superior Council and aids
prepared by various Departments), of srudies carried our in the Con-
gregation in widely different places by individual expertsand by research
groups.
The GC22, which opened on 14January 1984, also had available
rwovolumes of HSchemiprecapitolariH:a complete dossierof more than
1000pages containing an orderly presentation of the contributions of
provincial chapters and individual confreres, together with indications
and proposals design~d to make easier the work of revision for the
m~mbers of the Chapter.
The fact that the text promulgated by the SGC had met with a
very positive acceptance by the Congregation - this had been con-
ftrmed by the replies to a questionnaire c<?mpletedby members of pro-
vincialchapters - made easier the workof the capitular assembly,which
carried out its work in a perspective of continuity with the SGC and
the text it had drawn up.
Through the general assemblies and commissions through which
it works, and in continual contact with a central commission for the
drafting of the text (which had the duty of correcting differences of
style and language, and especiallyof suggesting general criteria for the
work of revision), the GC22 first decided on the general structure of
the text,32 and then proceeded to a careful analysis of each chapter
and arricle, so as to reach eventually the approval of a definitive text.
Approved too were some deliberations and practicalguidelines, together
with a small booklet HAnAid to the Constirutions and RegulationsH
which, while not involving the aurhority of the Chapter, had the pur-
pose of making it easier for the confreres, in the period immediately
following the GC22, to understand the new strucrure of the constitu-
32 Cf. chap. III of this commentary on the general structUre of the text, p. 61 ff.
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..,.......
tional text, emphasizing the aspects that had been more deeply analys-
ed, modified and reformulated.
The work of the Chapter ended on 12May,after having entrusted
to the Rector Major and his Council a final literary revision of the text
and its presentation to the Congregation for Religious and Secular In-
stitutes for definitive approval.33Between the end of May and the end
of November there were various meetings of the General Council and
of the relevant organs of the competent Roman Congregation for a
dialogue from which was to emerge the approved text. 34
On 25 November 1984, after modifications to some thirty articles
which had taken place in the course of this dialogue (concerned main-
ly with greater juridical exactness), the text was definitively approved.
On the following 8 December it was promulgated by the Rector Ma-
jor. And so came to an .end the process of redrafting the Constitutions
which had kept the Congregation busy at every level for more than
fifteen years.
33 Already from 1834 the Sacted Congregation of Bishops and Regulars had been using a pt:>-
cess for approval similar to that in use at the present time. i.e. a first phase at the level of
consultots. followed by a second at the level of a "Congress of the Sacred Congregation", at
which the request fot approval was decided on with the drawing up of the relevant decree
60

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....
III. THE STRUCTURE OF THE TEXT
After reviewing the principal events in the history of our Con-
stitutions so as to gather all their spiritual and salesian richness, it will
be useful to look at the overall structure of the text, i.e. the general
plan lying behind both the organization and distribution of the con-
tents and the mode of presenting them, so as to make of them an
authentic salesian Rule.
One may note at the outset that the question of structure was
the object of deep and interesting analysis in the SGC and also in the
GC22 which carried out the work of final revision.
As was said earlier in the historical remarks, the SGC heeded the
bidding of Vatican II, and opted for a profoundly renewed text, rooted
in the inspired intuitions of Don Bosco as they were expressed in the
Constitutions he wrote himself, but reconstructed according to the
theology and ecclesiology of the Council. At the end of its work, the
SGC itself declared: nThe extent of the work undertaken made it
necessaryto divide up the material in a different way,so that one can
now speak of a new text even though in large part it presents the
substance of the former Constitutions, but in an up to date mannerH.1
The SGC also had the task of deciding on the language and literary
style considered most suitable for a true and stimulating Rule of life.
The GC22 too dedicated various capitular discussions to an
examination of the general structure of the text, and if on the one hand
it confirmed the line taken by the SGC as regards the doctrinal and
charismatic presentation, on the other it made a deeper study of how
the material should be distributed so as to produce a more organic
and unified arrangement.
1 "Declaration of the Special General Chapter XX" in "Constitutions and Regulations of the
Society of St Francis de Sales" 1972. pp. 11-12
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r
From this brief preamble, still historical in character, one can -
understand something of the significance of the structure of the text.
In fact the manner of organizing and presenting the contents gives
to the salesian apostolic project set our in the Constitutions the typical
and strongly unified physiognomywhich is characteristicof our Society.
We shall now dwell briefly on the criteria lying behind the draft-
ing of the text, and on some elements concerning the organization
of the material.
1. The criteria for drawing up the text of the Constitutions
For a clearer understanding of the general plan of our Rule, as
it emerged from the General Chapter's revision, it is important to keep
in mind the CRITERIA underlying the analysis of the contents and
the entire work of revision.
These criteria follow substantially from the guidelines of Vatican
II, but also to some extent from requests made by the confreres and
hence coming from the experience of the Congregation itself.
As far as the documents of the Magisterium are concerned, it is
well-known that Vatican II, and subsequently Ecclesiae Sanctae, had
provided authoritative guidelines for the revision of the texts of
Constitutions.2 In particular the decree "Perfectaecaritatis", while ask-
ing religious institutes to revise their Constitutions in the light of the
Council documents, had indicated among the principles of the renewal
of religious life to be kept in mind: "a constant return to the sources
of the whole of the christian life", and hence "the following of Christ
as it is put before us in the Gospel"; a return to "the primitive inspira-
tion of the institute" and "thereforethe spirit and aims of each !bunder
should be faithfully accepted and retained, as indeed should each
2 Cf. PC 2,3; ES II, 12-14
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----
institute s sound traditions"; and finally "adaptation to the changed
conditions of the times")
These criteria, dictated by the Church's Magisterium, corresponded
in fact to the requests put forward by confreres from different parts
of the Congregation, precisely in view of the work of revision.
What was asked for essentially was that the text of the Constitu-
tions should have a more explicitbiblical, theological and ecclesialfoun-
dation, and that at the same time its salesian inspiration should be
.clearlyevident, in fidelity to the spirit and purpose of our rounder
and the traditions of our Society. It was also asked that the Constitu-
tions should contain only those juridical norms which were of univer-
sal application and essential for preserving the unity of the Congrega-
tion, thus accepting the principles of flexibility and decentralization
as an expression of adaptation to different times and places.4
Staning from the indications of the Council and the points made
by the confreres, and in the light also of the Code of Canon Law,the
GC22 formulated the fundamental criteria which guided the definitive
revision and gave shape to the overall arrangement of the text.
A rapid review of them may prove useful:
- The evangelical and ecc/esial critelion:
this judges whether the text respectsthe evangelicaland theological
principles of the religious life, its charismatic nature as the 'sequela
Christi" and its sharing in the mystery and mission of the Church. 5
- The historical and salesian criterion:
this determines whether, in addition to passing historical expres-
sions, there are present those values which constitute the spiritual
"patrimony" of our Society.6
3 Cf. PC 2,3
4 Cf. 'Radiografia delle relazioni
pp. 162-169
~ Cf. ES II, 12; GC21 371
6 Cf. ES II, 12; GC21 371
dei CaPitoli ispettoriali
spl!ciali',
Rama
1969. espccially
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.,....
- The juridical and normative cn'terion:
this guarantees the presence and clear expression in the text of
the essential juridical norms needed to define the character, objective
and means of the institute. 7
As well as these and with reference to the content, other criteria
concern the literarystyle, which callsfor: simple and modern language,
and concern for concisenessand an organic arrangement of the material.
A further criterion of a general character ( "differentiatingcn'terion
for normative texts ") judges whether a particular item forms part of
the fundamental code (i.e. Constitutions), or should more properly
belong to other texts ot our "particular law" (General Regulations or
Directories).
Finally, the importance should be kept in mind of the so-called
"critenon Qfexpenence" which makes use of the rich experience gathered
in twelve years of experiment and expressed by both provincial chapters
and confreres. 8
2. The ordering of the content of the text
We shall not delay at this point to examine to what extent the
constitutional text conforms to these criteria; the commentary in its
various parts and chapters will provide exhaustive evidence in this
respect. But it will be useful to point out how the above criteria have
shaped the overall structure.
In the first place it is quite easy to see, as was said in the brief
historical excursus,that the general theological setting of the new con-
stitutional text fully reflects the theology and ecclesiology of Vatican
II.9 This is evident not only from the ample and constant references
7 Cf. ES II, 12; GC21 371
8 Cf. ASC 305 (1982), p. 43
<)Cf. chap. II of this commentary:
"A brief History of the text", pp. 54-57
64
.
.
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...
to conciliar and pontifical teaching (using the Council's theological
terminology), but especially from the fact that the whole salesian
apostolic project is preseQted against the background of the conciliar
ecclesiology:in the Church, a people gathered together in the unity
of the Father, Son and Holy Spirit', which is the 'universal sacrament
of salvationH,the humble salesian Societywhich Hcameinto being not
as a merely human venture but by the initiative of God' (C 1) is call-
ed to be a sacrament of salvation for youth (Hsignsand bearers of the
loveof God for young people, especially those who are poor' - C 2).
Fidelity to the origins, i.e. to the evangelical patrimony of the
Founder, is also evident throughout the constitUtional text.
Not only is there frequent and rich reference, direct or indirect, 10
to the word of Don Bosco, but it is clear that the text is a description
of the spiritual and apostolic experience of the Founder, continued by
his sons. Salesian life at the present day is constantly presented and
assessed in the light of Don Bosco, his sanctity and his charism as a
Founder: in this way the Constitutions represent the vital continui~
of the spirit and practice of Don Bosco in the activity of his disciples
today.
Worth recalling too is the effort made all through the work of
revision to maintain an opportune and duly proportioned blending
of spiritUal and juridical elements, as desired by Vatican II and by the
Code of Canon Law itself.ll One of the objectives kept carefully in
mind by the General Chapters was that of making the ConstitUtion a
real volume of spiritUal life: a book which provides an interior promp-
ting to followJesus in the style of Don Bosco, a book of meditation
and prayer (cf. C 196). And so the juridical norms in the text have
been reduced to a minimum, leaving only those needed for a clear
definition of the purpose of the InstitUte, the bonds which bind
members to the Society, and the community structures necessary for
10In the text of the Constitutions there are 31 explicit quotations (often literal) of the words
of Don Bosco (cf. Foreword, and articles 1. 4. 8. 13. 14. 15. 17. 18. 19. 26. 29. 34. 38. 39.
50. 52. 64. 65. 71. 72. 79. 81. 83. 85. 91). In additional there are 45 other explicit references
to Don Bosco and his thought in as many other articles
11Cf. CIC, can. 587,3
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.,.......--
the life and activity of the Society itself. Norms, even of universal ap-
plication, which deal with the application of general principles expressed
in the Constitutions, have been transferred to the Regulations.
These considerations help to the better understanding of the
general plan governing the distribution and ordering of the contents
in the renewed text.
While emphasizing, as has been said, the substantial continuity
of the great themes which define the Salesian project in the various
editions of the Rule (themes which can be grouped around certain key
words: mission, community, evangelical counsels, formation, service
of authority), one cannot fail to note the structural changes introduced
by the SGC and later by the GC22. While in fact the Constitutions
written by the Founder (and the subsequent editions until 1966)
developed the themes of salesian religious life in successivechapters
withou~ further divisions, the Constitutions approved in 1984contain
14 chapters distributed in four parts, as is clear from the general
index: 12
FOREWORD
First part
THE SALESIANSOF DON BOSCO IN THE CHURCH
Chap. I - III: art. 1-25 (25 articles)
Second part
SENT ro THE YOUNG - IN COMMUNITIES -
FOLIDWING CHRIST
Chap. IV - VII: art. 26-95 (70 articles)
12 Cf. Constitutions of the Society of St Francis de Sales 1984, pp. 340-341
66
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Third part
FORMED FOR THE MISSION OF PASTORSAND EDUCATORS
Chap. VIII - IX: art. 96-1J9 (24 articles)
Fourth part
THE SERVICE OF AUTHORITY IN OUR SOCIETY
Chap. X - XIV: art. 120-190 (71 articles)
CONCLUSION
Art. 191-196 (6 articles)
As can be seen, the four parts have been preceded by a
FOREWORD and followed by a CONCLUSION.
On examining this General Index the question spontaneously
arises: what was the FUNDAMENTAL IDEA which led the GC22 to
arrange the contents of the Rule of life in this way? i.e. what is the
motivation underlying the structure of the text?
Such motivation, which became clear from the capitular discus-
sions but which is also evident from an analysis of the text itself, is
that of the unity of our life of consecrated apostles: that of unity of
the salesian vocation, which the SGC speaks of as a "grace"given us
by the Spirit.13
This motive of the "unity" of the salesian vocation was certainly
present in the original text written by our Founder: it is evident from
the very first article which presents the "scope" of the salesian Society
in its essential elements.
Concern for the unity of the salesian project was continually pre-
sent in the SGC, which already gave some thought to the arrangement
13 Cf. SGC 127: 'The Holy Spirit calls the salesian to an option of chnstian existence which
is at the same time apostolic and religious. Thus he gives him the grace of unity to live the
dynamism of apostolic action and the fullness of religious life in a single movement of charity
towards God and his neighbour"
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"""
of the contents of the Rule, from which it followed that "by a unique
call Christ invites us to follow him in his saving work and in the life
of celibacy and poverty he chose for himself".14
In the GC22 and hence in the text finally approved by the
Apostolic See, the unity of our life is shown even more clearly through
the deeper analysis of our APOSTOLIC CONSECRATION.
Religious consecration, which has its deep roots in baptismal con-
secration of which it is a fuller expression,15is presented in its original
significance as an initiative of the love of God which invests all our
life: God calls us, "consecratesus through the gift of his Spirit and
sends us out to be apostles of the young" (C 3). In this consecration
is manifested the powerful action of grace which helps us to live the
vocation as a gift of God for the Church and for the world, a gift which
in our case passes through Don Bosco and his spirit. fur our part the
"consecrated" life, with the obligations we assume before God and the
Church, becomes a single, free and total offering ro God in Christ and
through Christ, to work with him for the building of the Kingdom.
We shall see in greater detail, in the commentary on art. 3, how
the deep unity of the different elements which constitUte the response
of our consecrated life is described: apostolic mission, fraternal com-
munity and the practice of the evangelical counsels: they are lived "in
a single movement of love".
We can say that the general plan of the Constitutions draws its
insPirationfrom this basic third article: the overall structUre and the
arrangement of the parts and chapters was chosen so as to provide an
organic treatment which would make immediately clear the unity of
our vocation.
Later we shall look at the development of the individual parts,
but even at this stage we can make a synthetic appraisal of their fun-
damental significance.
14 Cf. Constitutions 1972, art. 68
IS Cf. PC 5
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.
After a brief FOREWORDof a historical nature, which showsfrom
the outset the importance of the Rule for us in the thought of Don
Boscohimself, the FIRST PART(which could be called "introductive
and foundational") traces out the basic outline of the salesian voca-
tion with its distinguishing notes, and describes its place in the Sale-
sian Family, in the Church and in the world. It is the function of this
pan too to highlight some essential traits which enter and characterize
other parts of the text: in particular the .salesian spirit. (chap. II) and
the profession of the salesian (chap. III).
Next comes the lengthy SECOND PART which presents the
"centralbody'~ as it were, of the salesian religious project: it describes
in detail the various. inseparable elements of the salesian vocation:
the apostolic mission, the fraternal community and evangelical life ac-
cording to the counsels, dialogue with the Lord. It is especially in this
second part that there appears very clearly that unity of the apostolic
consecrated life of which we spoke above: the different aspects of our
vocation, in fact, integrate and throw light on each other, and con-
tribute together to outlining the physiognomy of the true salesian.
The two pans which follow might seem at first sight to be less
strongly linked with the vocational identity described in the first and
second parts, but this is not really the case: although the themes dealt
with are of a more practical character (and therefore call necessarily
for more juridical elements) they integrate fully in the apostolic pro-
ject traced out in the Constitutions as a whole.
The THIRD PART deals with the incorporation of members in
the Society and their initial and ongoing formation. The Congrega-
tion lives in its members and must offer them the means to develop
the salesian charism and to acquire daily the necessary ability for the
life and mission: this is the task of 'formation ':
The FOURTH PARTis dedicated to a presentation of the service
of authority with the structures necessary for the organization of the
Society.Although our Congregation is charismatic in origin, it is made
up of individuals gathered together in concrete communities and car-
rying out precise educational and pastoral tasks: like the Church,
spiritual and juridical at the same time, it needs structures for its con-
stitution and gov. ernment, for efficacious activity and the maintaining
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",............
of its vitality: this is the particular obligation of those who are called
to exercise the service of authority.
The text ends with some articles placed as a CONCLUSION; if
on the one hand they make more precise some juridical norms for the
interpretation of the text, on the other they provide a stimulus to follow
faithfully the way of Love,in a generous response to the Lord who has
first loved us.
3. Some characteristics of the editing process
Beforeending these reflectionson the general structure of the Con-
stitutions it may be useful to add a comment on some characteristics
of the editing process which help to give to the text its particular and
original appearance. We refer especially to the "titles" of the parts,
chapters and individual articles, to the terminology and style, and to
the biblical inspirational texts placed at the beginning of chapters and
sections.
3.1 The "titles" used in the text
Both the SGC and the GC22 made a careful choice of the titles
for the various parts and chapters, so that they would correspond
faithfully to the matters dealt with: an indication of the care taken
is evidenced by the fact that although the titles were not to be voted
on, they were nevertheless examined and discussed in the stUdycom-
missions and in the general assembly of the Chapter.
It will be of use to point oUt the personal tone given to the titles
of the different parts (and especially the first three) of the text as
definitively approved: a reading of the titles in succession provides a
synthesis of the path the salesians (individuals and communities) are
called upon to followso as to respond faithfully to their vocation: "The
Salesians of Don Bosco ... sent to the young, in communities, follow-
ing Christ .., formed for the mission of pastors and educators':
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..
The sub-titles attached to individual articles were an innovation
introduced by the SGC: they provide brief and immediate indications,
in the margin of each artKle, of its essential content and underlying
idea, and enable a synthetic vision to be obtained of the succession
of the material in the chapters.
The titles therefore, whether of parts, chapters or single articles,
act as guides in the understanding of the text and the committing of
itS contentS to memory.
3.2 Style and terminology
As we have already said, among the requests that came from the
confreres in view of the revision of the Constitutions was one for a
language that would be simple and easily understood, but at the same
time suitable for a legislative text and adequate for the new re-
.quirements.The criterialaid down by both the SGC and the GC22
showedconcern for simplicity of style combined with the need for the
terminology to be in harmony with the conciliar doctrine and have
the spiritUal tone proper to a Rule of life.
It is quite easy to see from a reading of the text the effort th~t
was made and the evident change of style that resulted, as compared
with earlier editions.
This is evident right from the fureword which begins: "Forus Sale-
siemsour Rule Book is Don Bosco's living testament". There is an in-
novation here in the very first words. Earlier editions of the ConstitU-
tions were expressed in the third person: "The Society..., the members
..., the member ..." and formulated norms in the imperative or exhor-
tativeform, expressedin the futUre or subjunctive tense: "The members
will attend to the perfecting of themselves... Let brotherly union be
maintained... Let the time-table be so arranged that...". The new text
has quite a different and more stimulating tone; quite deliberately "we"
has been used more often and the declaratory form of the present in-
dicativehas been preferred. Instead of saying: "the salesianwill do this",
or "let him do this", OF"the salesian must do this", it is more generally
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--
expressed now in the form: Hwedo thisN,or Hthesalesian does thisH,
where the sense is: Hwehave decided together to do thisH,Hweaccept
that we should do thisH, Hweloyally make the effort to do thisH.This
kind of formulation does not in the least mean that the normative force
of the Constitutions has been diminished, but rather implies the ac-
tive intervention of conscience with respect to the law; it means that
the Rule has been freely accepted by people who have said 'yes' to
a plan of life and are united in its realization; it also expressesthe fact
that the salesiansare in agreement about their identity, and that through
their fidelity they feel their permanent and shared responsibility for
the personal and community successof the mission God has encrusted
to them.
4. The Bible and the Constitutions
A lengthy and more complete discussion would really be needed
as regards the biblical quotations which are present in the constitu-
tional text in abundance, and which in a certain wayprovide a biblical
inspiration for reading and meditating with fruit on our Rule of life.
This is another innovation in the text renewed according to the
Council's teaching: the great riches of the HWordof God Hin it means
that we are in contact with a text totally based on the Gospel. We shall
have abundant evidence of this in the commentary on the individual
parts; here we shall do no more than make some reflectionsof a general
character which will help us to better understand its value.
4.1 An act of fidelity to God, to the Church and to the Council
HInthe sacred books the Father who is in heaven comes lovingly
to meet his children, and talks with themH.16This in brief is the real
16DV21
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reason why Vatican II invites us "earnestly and insistently" to be
"continually in touch with the Scriptures" so as to learn "the surpass
ing worth of knowing Jesus Christ" (Phil 3,8).17
In faithful response to the Church and the Council, and drawing
explicitly from its texts, the renewed Constitutions recall the primacy
of the Word of the living God in gathering together God's people18-
which for us in practice means the salesian community - in so far
as the Word is at once "a source of spiritual life, food for prayer, light
to see God's will in the events of life, and strength to live out our voca-
tion faithfully" (C 87). From this follows the logical and necessary
consequen~e that the Rule of salesian life must have a full and fruitful
biblical inspiration: "With the Sacred Scriptures daily in hand (PC 6),
we welcome the Word as Mary did and ponder it in our heart, so that
it will bear fruit and we may proclaim it with zeal" (C 87).
4.2 A substantial biblical thread
A strong biblical thread runs like a backbone all through the Con-
stitutions of the Salesians; it may be simple in appearance but it 1S
real and carefully woven: in this respect the Constitutions are true not
only t6 a dictate of the Council, but also to a family legacy, as can be
seenJrom the "Writings of Don Bosco" in the appendix to the Con-
stitutions themselves.
Among these, by express de'sireof the GC22 a particularly mean-
ingful olace is occupied by those quotations deliberately placed at the
beginning of each chapter or section. These are par excellence the
biblical inspirations underlying the text, and to them we shall give
special attention.
17Cf. DV 23
18Cf. PO4
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4.3 In the unity of the history of salvation and the action of the
same spirit
More important than a happy aWarenessof a precise biblical
background is the ability to see the connection between the biblical
quotations and the constitutional articles concerned. This connection
is not only nominal and extrinsic, nor yet merely decorative and devo-
tional, nor is it of a technical nature as though from the literal biblical
sense one could directly deduce the salesian sense. The relationship
is more complex than that, but only in this way can it be theologically
correct and spiritually productive.
Faith teaches us that the historic plan of salvation is unique: it
has its roots in the People of God of the Bible, with at the centre Jesus
of Nazareth who died and rose again, the definitive Word of God; it
is manifested sacramentally in the Church, through which it extends
through the world until the second coming of Christ. In this economy
the one Spirit of God is at work, the Holy Spirit who inspires and assists
God's work,sealingwith the charisma of a specificinspiration the events
of the foundation of salvation codified in the Sacred Books. But his
inspiration and assistance continue at the present day in reproposing
the sacred "memory" of Jesus Christ (and of his disciples) On 14, 26),
and guaranteeing their application at the present day in the life of
the Church.
In this way whatever is good and holy in the ecclesialcommunity
after Christ's Passover, is a true and vital development of the Word
of God of the beginnings; in a certain way it is the biblical story which
continues under other codes. It is thus in the case of the Constitutions
approvedofficiallyby the Church, in the wake - it must be said -
of the recognition of the Founder, whose charism is always a percep-
tion of the Holy Spirit as a prolongation and application of the divine
inspiration in a specific historical period (cf. C 1).
From this it follows that linking the biblical word with that of
the Constitutions in no way renders useless or dependent the Word
of God in the Bible, but rather by taking it from a narrow prescriptive
role, its prophetical character is assured, a deep spiritual background
against which the formulations of the Rule can be understood.
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In practice it means the recognition that the Constitutions possess
a sure guarantee of authenticity and carry a mystery of grace (it is the
same Spirit of the Holy Book who proposes the living sense of the Con-
stitutions); furthermore it means accepting the words of the Rule with
the attitude due to the greater, richer and more radical Word expressed
in ScriptUre: an attitude of attentive and faithful listening (cf. e.g.
Deut 4-6; Mt 7, 24-26), in the joy that comes from the observance of
the Word of God (Rome 15,4); it means dr2.wingon the inspiration
of the Bible when we are challenged, when we compare our actual con-
duct with God's design for us, when we have that feeling of crisis that
the living Word of God produces (cf. Heb 4, 12-13)when it penetrates
mto us.
A deep spiritual sense, a call to conversion and at the same time
a strengthening of hope: these are some of the interior resonant vibra-
tions experienced by the salesian when he reads the Constitutions in
the wider context of biblical memory.
In this vital process of interaction between the word of the Bible
and the word of the Constitutions, the salesian carries out the double-
barrelled process which alone guarantees a genuine and life-giving ac-
ceptance of the Word of God: he learns to read the Constitutions in
the light of the Bible, and at the same time read the Bible in the light
of the Constitutions in the spirit of Don Bosco and salesian tradition.
And so, while we recognize with the Church that in Scripture is found
the source and origin of the Word of God, we see in the Constitutions
as a point of arrival the practical impact of the Word on ourselves, a
meeting with the Father "who is in heaven and comes lovingly to meet
his children and talk with them". It is a case therefore neither of iden-
tity nor of separation, but of substantial continuity in the one saving
Mystery, even in the justifiable diversity of words.
4.4 As in a mirror
The extremely synthetic literary genre of the Constitutions,
although situated in an environment totally animated by biblical in-
spiration, obviously does not allow of explicit reference to the Scrip-
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tUresexceptthrough emblematic *fragments*,as a reflectionof a broader
pictUre.-As can easily be verified, the biblical data is not falsely ex-
ploited but there remains the dear obligation to place each quotation
in the wider homogeneous context from which it is taken.
A deeper stUdyat a purely exegetical level, going from the Bible
to the ConstitUtions, would not be sufficient. Because of the unity of
divine action, through which (asJesus says)both tree and fruit are vitally
recognized (Mt 7, 16-19),it becomes necessary to remember some ex-
amples at least which seem to prompt some panicular slant on our
reading of ScriptUre (as for instance in art. 11 of the ConstitUtions).
In this way the richness of the Word of truth, which God intends to
make known to us through the evangelical experience of our spiritUal
Family, will appear with greater darity.
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