0311 - 0376 :: Salesian spirituality

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0311 - 0376

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OUR PASTORAL EDUCATIONAL SERVICE

"The Spirit of the Lord.is upon me, because he has anointed me to preach good news to the poor.

He has sent me to proclaim release to the captives and recovering of sight to the .blind, to set at

liberty those who are oppressed, to proclaim the accepted year of the Lord" (Lk 4,18.19).

The context of the gospel quotation is well.known. In the liturgy on a feast-

day, when the Word of God (in this case Is 61,1-2) with its message of messianic

liberation, was rihging in the ears of his hearers, Jesus peremptorily declareet;

not without giving rise to some scandal (Lk 4,23), that this promise was realiz-

ed in his mission (4,21). Every service offered by a christian to man foilows in

the wake of a service performed by Christ, and will inevitably meet with the

same kind of obstacles.

What Jesus said in this passage has been called his 'manifesto'; it brought

together the cause and deep force of his being and activity (the Spirit of the

Lord), the authenticity and fertility of his mission (consecrated by anointing),

and the contents of that same mission which are the innovations introduced

in life by the Kingdom of God. As in the Beatitudes (cf. Mt5,2-12; Lk 6,20-26),

to which these words are equivalent, the central point is the Gospel to the poor

which implies liberation from every humanly impossible situation. Briefly, with

Jesus the year of grace dawns, the jubilee of the redemption, the restoration

of freedom to man, the son of God (cf. Lev 25,8-55).

We know that Christ's 'manifesto' became his cOnstant mode of action,

which he continues at the present day thrbugh the incor:rlparableexample of

his life (cf. Acts 10,38). Everything that is for man's good from the standpoint

of Christ, under the aspect of total development as it would be called nowadays,

is willed 'by God and therefore by Christ's disciples, with the purity of his aims,

the tender nature of his interventions, and his practical actions. There is an

analogy with what Don Bosco said arid did, and with what the Constitutions

reformulate (in the section of chapter IV which begins with art. 31) as an educa-

tional and pastoral manifestation for us.

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ART. 31 TOTAL DEVELOPMENT

Our missionis a sharingin that of the Church, whichbringsabout the saving

I design of God, the coming of his Kingdom, by bringing to men the message of the

Gospel, which is closely tied in with the development of the temporal order. I

We educate and ~according

to a plan for the total well-being of man

directed to Christ, the perfect Man.2 Faithful to the intentions of our Founder, our

purpose is to form "upright citizens and good christians".3

I cf. EN 31

2 cf. GS 41

J Plan of Regulations of the Oratory, 1854 (MB II, 46; BM II, 36)

As well as being simple, the structure of this article is very clear.

There are tWo 'nuclei"'to be given further analysis: our mission is a

sharing in that of the Church, and it carrieswith it the pastoral original-

ity of our charismatic contribution.

Participation in the. Church's mission

'Mission' is a term which is inexhaustible from a theological point

of view. It is used to indicate the redemptive work of the Son of God

carried out in loving and obedient union with the Father. Thus in the

conciliar decree "Ad gentes" we read: "In order to establish peace or

communion betWeen sinful human beings and himself, as well as to

fashion them into a fraternal community, God determined to intervene

in human history in a way both new and definitive. He sent his Son

... ForJesus Christ was sent into the world as a real Mediator betWeen

God and men".1

1 AG 3

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The Holy Spirit too is said to be 'sent', and this serves to em-

phasize both his union with the Father and the Son and also his nature

of a gift from God to men. "The pilgrim Church is missionary by her

very nature. For it is from the mission of the Son and the mission of

the Holy Spirit that she takes her origin".2

These references highlight the divine origin of the Church's mis-

sion. It is presented as being clearlydirected to the salvationof mankind,

which,involvesmany different aspects and activities. Among the prin-

cipal ones, which in a certain sense also include the others, we may

list: the stirring up of faith in individuals and helping them to mature

in it, so that "by believing in Jesus Christ they may attain salvation";

the formation of the Church, the community of believers, which is the

sign and instrument of the Kingdom of God, already begun in this

world; and the transformation by the power of the Gospel of the tem-

poralorder, because of the historical and all-embracing nature of salva-

tion: it begins in this world and takes in the whole of man, nature

and history: "The Church, at once 'a visible organization and a spiritual

community', travels the same journey as all mankind and shares the

same earthly lot with the world; it is to be a leaven and, as it were,

the soul of human society in its renewal by Christ and transformation

into the family of God")

To this engrossing and complex objective is directed the threefoid

ministry of the Church, which is a participation in the redeeming power

of Christ: proclamation of the Word (prophecy), sanctification, and

service of government.

All members of the Church share in this mission in different ways,

according to the charismata with which the Spirit constantly enriches

the faithful.

Religious share in it by the quite exceptional nature of their life:

between religious life and the Church, the mystery of communion of

men with God and with each other, there is an eminent relationship

2 AG 2; d. LG 3.4

3GS 40

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of sign and witness. As the ConstitUtion 'Lumen gentium' expresses

it: 'By the charity to which they lead, the evangelical counsels join

their followers to the Church and her mystery in a special way. Since

this is so, the spiritUal life of these followersshould be devoted to the

welfare of the whole Church. Thence arises their duty of working to

implant and strengthen the Kingdom of Christ in souls and to extend

that Kingdom to every land'. i4

It should be noticed that the sharing of religious in the mission

of the' Church takes on various forms according to the different in-

dividual charismata.

The Church is not an ensemble of perfectly equal cellswith iden-

tical functions, but an organic communion with a diversity of com-

ponents and a variety of ministries. It is not possible to assign limits

to the variety of such components. Jesus Christ, the Saviour of all ages

and all ,men, has limitless possibilities for manifesting himself, and

the Spirit is infinite in his capacity for creativity and saving initiatives.

The Church needs many forms and channels for dialogue with

all of man and men, and to reveal the overall plan of salvation. The

decree 'Perfectae caritatis' points out the origin and purpose of this

variety: 'In keeping with the divine purpose, a wonderful variety of

religious communities came into existence. This has contributed con-

siderably tOwardsenabling the Church not merely to be equipped for

everygood work and to be prepared for the work of the ministry unto

4 IG 44. This general principle is confirmed in other conciliar documents which deal with

specific pastoral areas and which make some particular reference to religious. In the decree

'Ad gentes" the intervention and participation of religious is asked for in the first evangeliza-

tion process and the formation of young Churches (cf. AG 40). In the decree "Inter mirifica"

their collaboration is asked for in the apostolate by means of social communication. In the

declaration "Gravissimum educationis" prominence is given to their work for the education

of youth. Reference could also be made to points in "Evangelii nuntiandi" and "Catechesi

tradendae", in which the participation of religious in theChUtch's action is invoked. "Who

does not see the immense contribution that these religious have brought and continue to

bring to evangelization? Thanks to their consecration they are eminently willing and free to

leave everything and to go and proclaim the Gospel even to the ends of the earth. They are

enterprising ... They are often found at the outpostS of the mission and they take the greatest

of risks for their health and their very lives. Truly the Church owes them much" (EN 69)

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the building up of the Body of Christ, bUt also to appear adorned with

the manifold gifts of her children like a bride adorned for her hus-

band, and to manifest in herself the multiform wisdom of God")

All this enables us to understand more deeply the significam:e

of the first paragraph of the article, which makes more explicit what

has already been referred to in art. 6 and in the formula of profession

itself(cf. C 24).

OUf charismatic contribution

In expressing the mission of the Church, in which we share, it

is interesting to note that after an all-embracing statement that it

"brings aboUtthe saving design of God, the coming of His Kingdom",

the article specifies "by bringing to men the message of the Gospel

which is dosely tied in with the development of the temporal order".

The force of the statement lies not in the two classicaland undeniable

pillars of the declaration bUt rather in the expression ''closelytied in ';

which serves as the link with the pastoral option of the Salesians.

The text is evidently inspired by several passages from the

documents of Vatican II, of which we quote just one: "The work of

Christ's redemption ~oncerns essentially the salvation of men; it takes

in also, however, the renewal of the whole temporal order. Hence the

mission of the Church is not only to bring to men the message and

grace of Christ, but also to penetrate and perfect the temporal sphere

with the spirit of the Gospel".6 Although the spiritual and temporal

orders are distinct, Htheyare nevertheless so closelylinked that God's

plan is, in Christ, to take the whole world up' again and make of it

a new creation, in an initial way here on earth, in full realization at

the end of time'".7

5 PC 1

6 AA 5

7 ibid.; cf. also GS 40, 42

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It is preciselyfrom this statement that the description of the con-

tribution made by the Salesiansto the Church's mission stems, a con-

tribution expressed by three parallel sets of ideas: we educate and

evangelize, according to a plan for the total well-being of man directed

to Chnst; i.e. our purpose is to form upnght citizensand good chnstians.

It is a qu stion of a single objective with two aspects to it, con-

stantly emphasl ed by Don Bosco and found throughoUt salesian

history: one directed to human adva~cement and the other to educa-

tion of the faith. These are parr and parcel of the Church's whole

missionary tradition, and belong moreover to the spiritual current of

religious humanism of St Francis de Sales, translated into pedagogical

terms. Don Bosco's wqrds in which he expressed the purpose of his

mission are well known: "Towin souls for)esus the Saviour, to do good

to young people in danger, to prepare good christians for the Church

and upright citizens for civil society, so that in this way all may one

day succeed in reaching their home in heaven".8

BUt it should be noted that between these two aspects there is

a real distinction. There are'in fact people dedicated to education and

human advancement, bUt withoUt having in view the proclamation

of Jesus Christ; and vice versa.

fur the Salesians,however,the two aspectseffectivelycompenetrate,

which means that we cannot see how one can proclaim the Gospel

withoUt the latter throwing light on th,e problems of man's existence

and providing encouragement and hope for their effective solution;

nor how one can conceiveof real "human advancement or development"

without opening man to God and without proclaiming Christ.

Between the two aspects there is nevertheless an order of prion'ty,

even though both are christian. The first and most important aspect,

which throws light on everything, is the Gospel. Ours is a religious

mission. Don Bosco used to say of his Oratory that the playground

HThis formula. excellenr in its simplicity, occurs at the end of the first Regulations for Salesian

Cooperators, 12July 1876 (To the Reader), Leo XIII in a memorable audience of 9 May 1884

said to Don Bosco: "It is your mission to make the world see that one can be a good Catholic

and at the same time a good and upright citizen"," (MB XVII, 100)

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and games were like "the acrobat's drum" which served to attract the

boys, but the heart of the Oratory was catechism.

It is interesting to compare the binary expressIon of the single

objective with other dual expressions of a similar kind scattered here

and there in the Rule: we may recall, for instance, the double inser-

tion which the communities try to promote, in the Church and in the

world (environments, institutes, areas; etc. : cf. C 6-7); the double

qualification for which Salesians are prepared: pastors and educators;

the double figure of the member in the community: priest and layman

(cf.C 45); the double,basickind of work: that in which the "educational"

character predominates, and that which is formally and institutional-

ly "pastoral" (cf. C 42).

The articles which follow will develop this assertion. The fun-

damental point here is to give prominence to the figure which

dominates the whole of the christian humanistic project: Christ, the

perfectMan. This is the fundamental thesis of "Gaudium et spes":Christ

is the revelation of God, but also the revelation of man, who discovers

in Him the true sense of his own existence and his own history. Of

the wealth of conciliar texts which refer to this point, it is worth quoting

at least one: "Whoeverfollows Christ the perfect man becomes himself

more a man'~9

The process of education and temporal development we propose

drawsits inspiration already from the event of Christ, understood in

all its anthropological force: the Incarnation shows us the paths and

content of our pastoral work. But the vertexis the proclamation of Christ

which brings with it all the consequences of dignity and development

whichwe do not think should be allowed to remain merely "implicit"

or a secondary element, but intimately linked with man's growth.

9 GS 41. Worth recalling is the passage from Gravissimum educationis which sums up the task

of education as follows: '(Christian education) not only develops the maturity of the human

person ..., but is especially directed towards ensuring that those who have been baptized ...

should be trained to live their own lives in the new self, justified and sanctified through the

truth. Thus they should come to true manhood, which is proportioned to the completed growth

of Christ' (GE 2)

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This is true of every religious institute which shows an original

quality in its interventions in the pastoral field. But organicallyplanned

pastoral work calls on religious not to do anything and everything of

which there is need, but to be and to do precisely what they were rais-

ed up for by the Holy Spirit.

This is a criteriooiQr efficacious results, a norm for participation,

and a requirement for fidelity to the Institute or Congregation, which

is called to contribute to the building of the Church according to its

own charisma.

It is true for our own Society, which shares the mission of the

Church with a specifictask, in fidelity to Don Bosco.This is something

which shapes the whole life of the salesian and his path to holiness.

Here is applicable what was said in article 3 of the Rule and at n. 8

of the decree .Perfectae caritatis..

Let us pray to God our Father,

who in the Risen Christ

gave the Church its foundation

to butld it as the sign and instrument

and who in the Holy Spirit.

enriches it with ever new charismata.

of salvation,

You have made us depositaries of a specific mission,

which in communion of spirit and action with your people

reaches and gives life to the very roots

of people and cultures.

Make us docIle to the indications of time and place

in detachment from ourselves

and. unqualifi'ed adherence to the Gospel.

In Christ you have revealed to us your countenance,

and the image of the perfect man,

cOTTesponding to your loving designs.

Make us able to cooperate with you

through our work of education and evangelization,

in human advancement according to your plan.

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Through the example of Don Bosco

you have taught us to seek the overall good

of the young entrusted to our care.

Keep us faithful to his teachings

in forming them as good christians

and upright citizens.

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ART. 32 PERSONAL DEVELOPMENT

As educators we work together with our young people to bring all their talenrs

and aptitudes to full maturity.

~rding to circumstances we share our food with them and further their trade

skills and ~ltural advancement.

Always and in every case we help them to be open to truth ana to develop in

themselves a responsible freedom. To this end we commit ourselves to inculcating in

them a convinced appreciation of true values which will lead them to a life of dialogue

and service.

Educators

The first thing to note in this article is the opening expression:

'As educators': Education, educators, educative, educational: these are

terms which constantly occur and they indicate a real service option

that we make, and one that is characteristic of the Congregation. They

define an area of work, that of individual personal development; but

also, and more especially, they indicate a style of guiding presence,

a method which shapes the whole of our pastoral activity, including

the proclamation of the Gospel.

nOon Bosco stands before the world and the Church as an

'Educator-Saint~ a man who achieved holiness through educating*.l

His pastoral concern *wascharacterized by the choice of education as

his special field of action and mode of apostolic activityn.2

It must be said of today's salesian too that he is not only.an apostle

and shepherd of young people, but an educator as well - an

educator who is at the same time an apostle, prophet and witness to

I E. VIGANO, The salesian educational project, ASC 290 (1978), p. 30

2 ibid p. 29

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the Gospel. His distinguishing characteristic is that he offers his

educating message in learning conditions known by experience to be

suited to the recipients, he accompanies the individual in his laborious

processof assimilating the values of what he is taught, and helps him

to grow by enabling him to take advantage of all his potentialities,

The Rector Major writes: "Don Bosco'spastoral activity was never

limited to mere catechesis or litUrgy; it ranged overall the educational

and cultUral areas according to the needs of the yoUth sitUation, The

setting he chose for his apostolate was the field of human develop-

ment ... convinced that this was the soil for the gospel seed that would

help the young take their proper place in the world",3 None of the

interior qualities which contribute to the make-up of an individual

is a matter of indifference to the educator. If education is to be a help

to the development of personal resources so that they may all flourish

and the individual may reach maturity, the educator must not select

in the subject only those featUreswhich interest him personally, either

to develop them or leave them aside. Education does not consist in

getting the individual used to certain circumstances, nor is it only a

matter of socialization or inculturation. The central point of interest

in the educational process is the individual person.

The articleadopts a personalized definition of education: "Wi?wor:k

together with our young people to bn'ng all their talents and aptitudes

. to full maturity': It is a definition inspired by the declaration

"Gravissimum educationis" which says: "True education is directed

towards the formation of the human person... Children and young

people should be helped to develop harmoniously theii physical,moral

and intellectUal qualities. They should be trained to acquire gradual-

ly a more perfect sense of responsibility in the proper development

of their own lives by constant effort and in the pursuit of lib<;rty".4

It is clear thata concept of education like this, which has as its prin-

cipal subject the young person himself, with the educator as a help

and his personal resources as the driving force, is far from the idea of

J ibid. p. 30

4 GE 1

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education as recruitment for some ideology, and even from the inten-

tion by the educator to mould the person according to his own per-

sonal view of life.

An edu~

process

For this development of the individual to maturity the Salesians

followa cenairi process. The first step is to help the youngsters to shake

off negativeconditioning elements like compelling needs for food, lodg7

ing and family. One speaks delicately of the Hwretchedstate of others

and defines help as a "sharing"of bread rather than just giving it. The

expressionbrings us back to those we work fqr by preference, the young

who are poor, and to the threefold aspect of Don Bosco's work: relief,

educational and pastoral activity all joined together in the supremely

charitable intention and desire of the individual's salvation.5

To this first step is added a second constructive stage of training

in some kind of work, by which the youngsters must be able to enter

society, earn an honest living, and develop their own capabilities.

But the aim of education is not only to provide the young person

with a means of livelihoodor to prepare working man-powerfor society's

needs. There is a third and important step to be taken, that of cultural

formation, which enables the individual to develop all his own

possibilities, to make contact with various communities and the whole

of humanity, and to freely assessthe significance, merits and manner

of realization which constitute their,true wealth and real riches. Culture

means savoirfaire, relationships with others, convictions, implicit and

explicit norms of conduct, personal awareness, a sense of belonging,

a commitment under various forms to the dignity of man. Rightly does

the document of the Latin-American Bishops at Puebla declare: HThe

j In the text of the Constitutions Don Bosco expressed the triple aspect of activity carried oUt

for the benefit of needy youth as follows: "They will be given clothing, food and lodging;

and while they are being instructed in the truths of the Catholic faith, they will also be learn-

ing some art or trade" (cf. Costituzioni 1875. I. 4; F. MaTID, p. 75)

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word 'culture' indicatesthe particularwayin whichin a givenpeople

the members conceiveand develop their relationships with natUre,with

each other, and with God".6 "Culture embraces everything in the life

of apeoplen,7

The educational process which begins in the liberation from con-

ditioning elements, is extended in the preparation for some profes-

sion, is deepened in the acquisition of a cultural outlook, and leads

eventUallyto an "openness to truth and the butlding of a responsible

freedom': These are not strictly successivesteps, though they have a

certain hierarchical order between them. In "cultural formation", in

fact, we have the vertex of the development of the individual.

It is clear that education does not consist in simply acquiring ideas,

assimilating norms, or conforming to accepted forms of behaviour: it

is directed at the main nucleus of the person. The words have been

carefully chosen. TIuth is something to which one can only "open"

oneself; it is not something ready-made and handed out, bUt is of-

fered to a youngster who can attentively seek it and accept it. Freedom

is something that has to he built: it is a conquest which becomes con-

solidated little by little, despite numerous setbacks, by control of one's

life and actions and through a generous response to the calls of truth.

and love. Fun maturity is'reached when the s~bject adopts and sets

in harmonious order a frame of valueswhich enlarge his life. The GC2!

expressedthis ensemble of valuesas follows:"In terms of personal growth

wewant to help the boy to build a sound and balanced humanity, by

fostering and promoting:

~ a gradu~l maturing in .freedom, in the assuming of his own per-

sonal and social responsibilities, in the clear perception of values.;

~ a carefree and positive relationship with persons and things that

will nurture and stimulate his creativity and reduce conflict and

tensiOn;

6 Puebla, final document; n. 386 .

7 ibid. n. 387

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- the capacity to maintain a dynamic and critical attitUde in the face

of events, to be faithful to the values of tradition and be open to

the needs of history, so as to become capable of making consistent

personal decisions;

- a prudently given education in sex and in love that will help him

to uqderstand the dynamics of gtowth, of giving and of encounter,

witJiin a plan of life;

- the quest and planning of his futUre in order to liberate and direct

towards a precise vocational choice the immense potential hidden

in the destiny of every boy, even in one less endowed as a human

being". 8

This lengthy quotation will serveto show how much analytical

reflection lies beneath the selection of the few words of the con-

, stitutional text.

The educational method

The manner of putting all this ptocess into practice belongs to

the educational theme', as also do others that will be described in later

articles. Education is not characterized by the enunciation of values

that a young person or adult must assimilate (this is a fundamental

contribution of faith and alsoof philosophy and theology which underlie

it), but by their translation into structUres of learning, proportioned

to the learning ability of the subjects concerned. The art of education

implies also a pedagogy. .

The article emphasizes some aspects of great importance.

- Theyoung person is himself the chief agent in his own develop-

ment and in the processes which concern him. The educator

*collaborates" or *helps*.This attitude is dictated not only by educa-

tional expediency, but is rooted in faith in the face of a mystery which

8 GCZl, 90

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every individual carries within him, and in the conviction that be-

tween the individual and God there takes place a mysterious dialogue

of salvation which cannot be interfered with from outside, a dialogue

which covers not only IIreligiouslIthemes but all life's decisions.

- Hence the action of the educator: it develops through motiva-

tions, the responsible growth of freedom, the attractive presentation

of values and principles. This last expresion recallsDon Bosco'smaxim:

llLet the beauty, grandeur and holiness of the Catholic religion

be dwelt on".9 No conviction or principle takes root in a man unless

it is seen in the perspective of a response to profound needs. To in-

culcate a taste for these things means raising questions, helping to for-

mulate them, accompanying the search for a response, and starting

valid experiences.

- But for education it is not enough to just say or repeat things.

There is a current utopian idea in circulation that seems convinced that

a good proposition repeated often enough with captivating phrases will

automatically produce stable attitudes leading to deep-rooted convic-

tions. But education knows very well that values and principles which

are expounded or presented have got to be translated into learning

processes. And so to the interior mobilization caused by the presenta-

tion must be added the patient work of building IIconvictions",and

directing towards practical action. Education therefore is not only a

case of accompaniment or following up, but is also the putting for-

ward, on the basis of the adult experience of the educator, of the

authoritative framework of values which he himself lives and which

gives quality to the guidance he offers.

What sort of configuration must we give to this educative ministry?

Are we merely concerned onlookers, or do we share with the youngsters

a growth experience? Just professional educators or signs of the prox-

imity of God? The educator is a communicator: he shares his own ex-

perience of humanity, which develops in the search for and adherence

to values which he proposes to others: he is like a father who com-

municates life-giving energy.

~ D. BOSCO, Short treatise on preventive system, chap, II, cf. Appendix to ConstitUtions 1984,

p. 249-250

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Let us ask God's help

that we may be able to correspond fully

with our mission as educators,

That in the awareness of our educational task

we may be able to offer to young people

with competence and generosity

the bread of body and spirit,

\\LTohradt, wheeamr aoyurbperaabyeler.to help young people

to open themselves to all truth

and butld within themselves true freedom,

Lord, hear our prayer.

That by cultivating in ourselves a deep taste

for authentic human and christian values,

we may be able to pass them on to others,

Lord, hear our prayer.

That with our help

young people may come to understand

that freedom is realized

in the love and service of others,

Lord, hear our prayer.

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" ART. 33 . SOCIAL AND COLLECTI.VE DEVELOPMENT

Don Bosco saw clearly the social implications of his work.

We labour in economically distressed areas and for poor youth. We collaborate

with them, educating them to a sense of moral, professional and social responsibility.

In this way we contribute to the development of both people and environment.

We share in a way appropriate to religious in the witness and commitment of

the Church to justice and peace. While not getting involved in ideologies or party

politics, we reject evetything that encourages deprivation, injustice and violence. We

cooperatewith all who are ttying to build a societymore worthyof manIs dignity.

The advancement to which we dedicate ourselvesin the spirit of the Gospelmakes

tangible the love of Christ which makes men free, and is a sign that the Kingdom

of God is among us.

An immediate consideration of the social significance of our ser-

viceis inevitable. This is not only because everypastoral intervention,

even of a purely religious nature, has reference to the human com-

munity in which it takes place, necessarily taking on a social aspect,

but also for quite special reasons related to our charism. In fact one

cannot speak of a "sign and presence in the area of poverty" without

considering its social and collective implication~. We cannot work ef-

fectivelyfor the young who are poor and for people of the working

classeswithout coming to realize that their individual development

is inevitably linked to their collective development. What has changed

with regard to certain situations of the last century is the fact that

at the present day we are faced not only with poor people, but with

a poverty which has become a structural phenomenon of worldwide

proportlons.

Furthermore our place in the field of education means that we

cannot fail to take into account the function of education as regards

the socialsystemand its preservationor transformation. .

The article gives us four points to think about.

- The reference to Don Bosco (first paragraph).

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- The principalaspectsof our participationin the transformationof i

society (second and third paragraphs).

- The fundamental sources from which our interventions take their t

inspiration (second and third paragraphs).

- The sense of the interventions in the unity of the mission.

Don Bosco

The reference to Don Bosco is both rich and opportune. About

a his social sense great deal has been written. 1 On the ability to place

his own intervention in the wider vision of the transformation of society

we read: "The society Don Bosco had in mind and of which his boys

would be active c1tizenswas to be an ideal christian society, built on

the new ideals of relative equality, of peace and justice, ensured by

sound morality an~ religion. Just as the individual should be a good I

christian and upright citizen, so the society constructed by his efforts

should be an environment of peace and well-being, and at the same

time a stimulus to f~ith and salvation".2

An indication of Don Bosco's determination to intervene in the

"public" area were the numerous visitshe made to government ministers

in 'Support of the education of youth, and his appraisal of the prevail-

ing social phenomena in conformity with the mentality of the time.

He wanted all his work to be a process of social reformation through

the education of the young, whom he considered to be the real "secret"

and key for the improvement of the whole of society.

1 Cf. G. SPALLA,Don Bosco e ,1 suo ambiente socio-politico. LOC Turin 1975;

F. OESRAMAUf, L'azione socia/e dei cattolici nel sec. XIX e quelfa di Don Bosco in "L'impegno

della Famiglia sa/esiana per la giustizia~ Colloqui di vita salesiana, LOC Turin 1976, p. 21-87;

P. STELLA, Don Bosco nella storia economica e sociale (1815-1870), LAS Rome 1980

2 -Progetto educativo pastora/e~ ed. J. VECCHI and J.M. PRELLEZO, LAS Rome 1974,

p. 81; cf. also Espenenze di pedagogia cristiana nella storia, ed. P. BRA 10O. LAS Rome 1981,

p. 344-350; P. BRAIOO, II progetto operativo di Don Bosco e I'utopia della societa cnstiana,

LAS Rome 1982, p. 10. 21. 22-24

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On the other hand he always let it be known that he kept out

of politics, in the sens~ that being fully occupied in working for the

good of poor people, he took sides neither with those in power nor

against them. The "politics of the Our Father", which he advocated,

meant giving people through the Word of God, education and places

where they could come together, as well as reasons, means and motives

for living and for pursuing their aspirations by peaceful means.

Aspects of our social commitment

The second and third paragraphs of the article highlight two aspects

of the part we play in the transformation of society.

The first is linked with our task as educators: in an unequal society

we have care of environments in need of development, overcoming the

concept of education as a personal advantage and favouring movements

of change: "we educate to a sense of moral, professional and social

responsibility '~

This statement contains an implicit reference to Don Bosco,who

wasalways so concerned to make "upright citizens" of his boys. But

the expression in the article does not immediately reveal all its con-

tent; it could be interpreted in an individualistic sense, particularly

as regards its reference to moral and professional aspects. One has to

ask what meaning attaches at the present day to "upright citizens",

in societies where they are often subjected to injustice, or in others

besetby moral problems, or still others where human rights are publicly

set at nought with impunity. It means taking sides in' a peaceful and

courageous struggle for justice, for the creation of a real spirit -of

brotherhood, to draw attention to those in greatest need, and to raise

the level of public morality. The need becomes evident to look into

the general perspective of the education we provide (which is never

individualistic), and to revisethe particular section of social formation,

so much recommended by the Church's magisterium.

The second aspect is connected with our status as religious: we

are called to bear radical witness to justice and peace. We read in the

Actsof the SGC: "Our educative work for justice in the world becomes

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credible to the extent that the individual salesian and the community

at all levels are authentic witnesses to justice».3We must emphasize

the particular perspective of this task of ours: our witness is a sharing

in the mission of the Church herself in favour of justice and peace.

In this connection we may recall the extent to which Papal Encyclicals

and documents of the Magisterium have repeatedly urged christians

to play an active and convinced pan in the social sector.4

Cenainly on our pan we must avoid all equivocation and accept

the hard demands of this task: we must offer the world concrete proofs.

We shall find some indications in this regard in the articles con-

cerning our works, their collocation, and the services they provide.

To our pastoral educational task and the witness we have to give

is added the action expressed in tWoverbs: we "reject"everything that

encourages deprivation, and we "cooperate" with all who are trying

to build a society more worthy of man's dignity. The second is more

direct. In an. 7 it wassaid that by our pastoral activitywe want to "bring

about a more just world and one of greater brotherhood in Christ".

With this the SGC links the first aspect - education: "One

educates more through what one is than through what one says. Our

mission for young people, and above an for the poorest of them, re-

quires from our communities a type of presence and global attitude

towards the poor themselves and towards the movement (more or less

organized) with which they attempt to achieve their rights to a more

human life».5

3 SGC. 70

4 V. in detail the, doctrine of the Church on social guestions in the teaching of recent Popes:

JOHN XXIII. Encyclicals Maler el Magislra (15.05.1961) and P,icem in lerris (AAS 55. 1963.

257-304); PAUL VI, Encyclical Populorum progremo (AAS 59, 1967,257-299) and ApOStOlic

Letter OClogesima adveniens (AAS 63, 1971, 401-404); JOHN PAUL II, Encyclical Laborem

exercens (AAS 73, 1981, 577-647). Cf. also the Synod of Bishops (1977) on commitment for

justice and peace, and the tWOInstructions of the Congregation for the Doctrine of the Faith:

Inslruclions on certain aspeCIS of Ihe 'Theology of liberalion' (AAS 76, 1984. 876-877) and

Instruction on christian freedom and liberalion '(1986)

) SGC. 70

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Principles underlying these interventions

Whence arises our social commitment and how is it regulated?

In the first place, as has been said already, it arisesfrom.our status

as religious and apostles.6 By working for justice in the world we do

not distance ourselvesfrom our religious mission. From the latter come

the spirit and intentions which go into our efforts, and also the prac-

tical attitudes studied by the SGc. It is required therefore that our

wordsand interventions shall have as their living source and soul the

loveof Christ the Saviour, and as their motivation the demands of the

Gospel and the will to come to the aid of Christ himself in those who

suffer injustice; as their purpose there must be our cooperation inaf-

firming the Kingdom by animating the temporal order with the spirit

of the Gospel, and as their style that of Don Bosco, an easy ap-

proachability through kindly dialogue based on love.7Our text speaks

of the "spirit of the Gospel": this is an indication which must make

us'verydemanding in our love for justice and for the poor, and at the

sametime rules out any attitude not inspired by Christ's teaching. We

need to keep in mind the strong wotfis of St Paul: "If I give away all

I have, and if I deliver my body to be byrned, but have not love, I

gain nothing" (1 Cor 13,3).

Secondly, our commitment is based on ecc/esialcommunion. In

this field, as indeed in others, we cannot act only in accordance with

our own ideas nor only when the spirit of generosity spontaneously

movesus; we are inserted in the local Church, and we take part in its

activity in a timely and consistent 'manner. From this derive certain

pracclcalindications which we can do no more than enumerate: move

with the local Church without lagging behind or sniping at it; com-

pare our own criteria for intervention with those put forward by the

Church; agree on our interventions with those who guide the Church,

especially in extraordin:1rycircumstances or in a society where 'there

6 On the social obligations of religious, cf. in particular Religious proftssiQ11 a7Jd human

development. CRIS 1980

7 Cf. SGC, 77

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is a high levelof conflict. This is important because social and political

situations vary considerably with time and place; it is up to the local

Chun;h, and especially its PaStors, to decide on the most opportune

mode of action.8

From these principles a third criterion derives: our independence

from party politics and CUTTenitdeologies. The Church's experience

has enabled her to distinguish between the possibilities op<;n to a

layman, a religious or a pastor as regards interve'ntions in the political

sector.

. This experience has in fact been expressed in canon law: Clerics

and religious "are not to play an active role in political parties or in

directing trade unions...".9 A clear distinction between what is pre-

political, political in a wide sense, and political in its specific sense

can be of great use in defining the particular field of intervention of

each.one.

The indication of art. 33 goes beyond the minimum laid down

by the Code, and calls on us Salesians to be aware that the values of

the Kingdom contain and expressin universal and efficaciousform the

energy and strength required for the building of a society much more

than does any political structure, and therefore to be faithful to our

profession as witnesses to the love and power of Chtist.

We can sum up all this by saying that it corresponds to a salesian

overallcriterion,an expressionof the particular characterof our charism.

Don Bosco would have liked to formulate this in an article which he

tried three times to insert in the Constitutions, as he tells us himself:

"Convinced as I was of the importance (of this argument), I once more

8 On the importance of ecclesial communion in the commitment for justice and peace, cr. the

Instruction on Christian Freedom and Liberation: 'The Church's social teaching is born of

the encounter of the Gospel message and of its demands summarized in the supreme com,

mandment of love of God and neighbour in justice with the problems emanating from the

life of society... As an 'expert in humanity', the Church offers by her sociar doctrine a set of

principles for reflection and criteria for judgement and also ditectives for action so that the

profound changes demanded by situations of poverty and injustice may be brought about,

and this in a way which serves the true good of humanity' (n. 72)

9 CIC, can 287 §2

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inserted it in 1874 when the ConstitUtions had to be approved article

by article by the Sacred Congregation of Bishops and Regulars. They

struck it out a third time". 10But times have changed; the present day

consultors of the Apostolic See gave particular praise to art. 33 of our

text!

The salesian overall criterion comprises the three aspects already

indicated ("religious" mission, ecclesial "communion", political and

ideological independence), and brings them harmoniously together

in an approach so deeply pastoral in tone as to avoid everything that

could distance us from young people and their integral education, and

at the same time lead to constructive dialogue with all those respori~

sible for the common good, without, regard to their religious faith.

The Rector Major, Fr Luigi Ricceri, in the letter he wrote on "The

Salesians and political responsibility", recalls that "our activity must

alwaysstan out from the perspectiveof the salesianvocation...We cannot

loseour identity, we cannot take on a iype of activity that, even though

it be christian, is characteristic of other vocations... There may even

be among the confreres a distinct mentality, a different way of look-

ing at events; but the criterion'that guides our pastoral decisions and

our particular attitUdes, community ones above all, will be the pastoral

perspectivesof Don Bosco'sapostolic plan: 'to be in a salesian way the

, signs and bearers of God's love for young people, especially the poorest

of them'''.ll

The sense of our interventions

, The last paragraph of ~he article takes up once again the theme

of the unity of our mission and shows how all this task, which might

seemprofane in natUre, is in fact closelylinked with the work of educa-

tion Ofthe faith. Unity is ensured by the conscience of the salesian,

19 BM XIII, 195

11 L. RICCERI, Salmans

and political

responsibility,

ASC 284 (1976), p, 53

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guided and enlightened by fundamental reference to the liberating

love of Christ, effected through ~variety of activities. In whatever th~'

salesian does therefore, even through human elements, he intends' to

be a Hsignand bearer of the love of God for the youngH.There are

two further elucidations which are interesting: the first declares in

discreet fashion that for those in situations of unjust dependence or

want, the work of HdevelopmentHnecessarilytakes on the form of libera-

tion willed by Christ the Saviour; the second saysthat such work, from

a human point of view, is Htangible, i.~. a sign through which the

Kingdom can be shown and expressed. The service of development is

a Hpreparationfor the faithH for those who do not yet have it, and a

stimulus and support of the faith for those who already possessit: both

are able to recognize in the dedication of which they are the

beneficiaries, a sign of Christ's truth, made known to them through

good works.

Let us pray to the Lord

that he may broaden our intelligence

and remove all limits from our love and cf?arity.

That we may work with complete dedication

for the good of those entrusted to our care,

inculcate in them a sense of the common good,

andform them for their personal and social responsibilities,

Lord, hear our prayer.

That in our mission as religious

we may commit ourselves with constant fidelity

to collaborate with the Church

in working for justice and peace,

Lord, hear our prayer.

That at the basis of every plan and effort

we may always place our faith in Christ's reSlllTection,

the source of life and energy

for its full development,

and may not give way to the lure

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of ideologies or party divisions,

Lord, hear our prayer.

That in the spirit of the Gospel,

and in the strength of the liberating love of Christ,

we may reject all injustice and violence

and be able to collaborate

with all who work for justice and peace,

Lord, hear our prayer.

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ART. 34 EVANGELIZATION AND CATECHESIS

"This Society had its beginning in a simple catechism lesson".l For us too

evangelization and catechizing are the fundamental characteristics of our mission.

LikeDon Bosco,we are all called to be educators to the faith at everyopportunity. '

Our highest knowledge therefore is to know Jesus Christ, and our greatest delight

is to reveal to all people the unfathomable riches of his mystery.2

We walk side by side with the young so as to lead them to the risen Lord, and

so discoverin him and in his Gospel the deepest meaning of their own existence, and

thus grow into new men.

The Virgin Mary is present in this process as a mother. We make her known and

loved as the one who believed,3 who helps and who infuses hope.

I MB,IX, 61; BM IX, 35

2 cf. Eph 3,8-19

3 cf, Lk 1,45

The fundamental dimension of the salesian mission

In the salesian educational project there is a central aspect which

sheds light on and givescolour to the whole plan; existentially we have

it much at heart: it is the proclamation ofJesus Christ and the introduc-

tion to his mystery. As the various aspects presented in this chapter

followone another, we find that there is a hierarchy among them, and

the dimension we call "fundamental" is that of evangelization and

catechesis.

Evangelization is understood as the announcement or proclama-

tion ofJesus and comprises everymethod from a simple silent witness

which gives rise to questions, to insertion in the christian community

and active involvement in its mission. 1 In it, as the word itself in-

1 Cf, EN 41-47

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dicates, is included the intention to arouse faith and the way in which

Christ is made known as offering salvation.

Catechesis on the other hand means an organic presentation of

the christian mystery to those who have given a positive response to

the proclamation and have reached the stage of making a first choice

of faith. Catechesis provides a complete and systematic introduction

to the christian community. It represents an aspect or particular phase

of the overall process of evangelization. 2

The fact that the term HevangelizationHhas come to be used at

the present day not only for the first proclamation but for the whole

process of the vital acceptance of the message of Christ and the con-

version of mind and heart, revealsa certain spirit: that of the apostle,

awarethat he is proclaiming something new. It also indicates a method

and style for all the other phases: the proclamation of Christ is to be

made and renewed in christian initiation and at everymoment in life.

The expressions used in this article to stress the evangelizing and

catecheticaldimension indicate our role both of HmissionariestHo those

who have never known Christ, those to whom he has not been suffi-

ciently presented or who have forgotten him, and of HcatechistHsamong

those who are growing in the faith.

Bycalling this dimension 'fundamentalH the text is not emphasiz-

ing only the quantitative aspect of the commitment, but rather the

inspiration underlying the whole processof education: a processpositive-

ly directed to Christ, in whose Gospel it finds its motivation and

inspiration.3 The same human formation described in the previous ar-

ticle is inspired by motives stemming from faith, on account of whkh

the sense of duty is HreligiousHand social relationships have their roots

in the charity that comes from God; morality is based on the hatural

order which is a manifestation of the divine law, but to a much greater

extent on the teaehingsoffaith. The educational synthesisof Don Bosco

is characterized by religious and christian animation. In the whole

2 Cf.cT 18

3 E. VIGANO, The salesian educational project, ASC 290 (1978), p. 35

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ensemble therefore, there is something which comes "first" in import-

ance, a fundam~;al dimension: the religious heart of the youngster

that awaits the good newsofJesus, which the educator should not delay

in providing.

This is confirmed in the article by a phrase of Don Bosco culled

from a brief history of the Society sent by our Founder to the Bishop

of Casale, from whom he was seeking commendatory letters in favour

of his Congregation.. In connection with the purpose which had led

to the foundation Don Bosco wrote: "This Society 's origins are found

in the simple catechetical instructions conducted by FrJohn Bosco in

a hall adjacent to the Church of St Francis of Assisi".4 The statement

is amply borne out in the Constitutions themselvesand.in other writings

and declarations of our Father.5

Educators to the faith

What does it imply for us that we make evangelization and

catechesis the fundamental dimension of our mission? The expression

which defines us, "educators to the faith~ gives the right slant to what

is said in the first paragraph. .

Negatively ii:means that we are not only "preachers", nor are we

only "catechists"in the strict sense. Positivelyit emphasizes the ability

to open up youngsters to the faith by various waysand means. Educa-

4 BM IX. 35

) In art. 3 of the Constitutions of 1875 we read: 'The first exercise of charity shall be to gather

together poot and neglected boys. in order to instruct'them in the holy Catholic religion.

and this more especially on Festivals' (cf. F. MOTID. p. 75). The following expression of Don

Bosco's biographer is significant: 'With Don Bosco the study of religion always ranked first"

(BM III. 146; cf. BM XIV. 362). Don Bosco's concern about catechism is also clearly evident

from the books he wrote for the catechesis of the young and the masses: they number more

than thirty (cf. G.c. ISOARDI, L'azione catechetica di san Giovanni Bosco nella pastorale

giovanile, IDC Turin 1974; P. BRAIDO, L'inedito 'Breve catechismo pei fanciulli ad uso della

Diocesi di Torino" di Don Bosco, LAS Rome 1979; N. CERRAro, La catechesi di Don Bosco

nella sua Stona Sacra. LAS Rome 1979)

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tion means using objective means to make the subject's latent

possibilities flourish, to open him to a world of values and salvation

events from which he can make his own choice because motives and

the desir~ of the faith have been made active in him.

While the direct teaching of catechism is given its proper value

in the article, it is also said that this is a task in which we are all involved

without exception, whatever kind of activity we may be assigned to.

"we are all called ... at every opportunity" is a very expressive

phrase. There is no difference of purpose between the task of those

who are directly teaching catechism, and those who teach other sub-

jects of a non-religious nature, or who are engaged in other work. Our

life is not divided up between profane occupations without directly

christian links, and pastoral work. Bymeans of everyrelationship, every

activity, be it cultural, recreational or specifically religious, we try to

centre life on faith.

Education to faith implies a vital communication process. We look

first, therefore, not to content or methodology but to the Person of

Jesus Christ, the Communicator par excellence; the text expressesthis

in a manner which clearlyrecallsSt Paul's words: ''Ourhighest knowledge

therefore is to know Jesus Christ, and ourgreatest delight is to reveal

the unfathomable riches of his mystery" (cf. Eph 3,8-19).

What precisely is this knowledge of Christ? It means the features

of a deep personal daily relationship with Christ; frequent attention

to his word and mystery; seeing problems of personal and social life

through his eyes; the careful study of all that is 'needed tobeabJe to

communicate him to "little ones'. It is a combinationQf pers()n~1:.e:?C-

. perience with pastoral concern! Knowledge and science! Evangeliza-

tion and catechesismeans revealinghis "uru;earchabler.iches";,educating

to the faith means introducing oth,ersto the mystery ()f Chrjst,ID;ln,'s

salvation. Rather than a simple task to be perfotm.ed, it i&a.jby; .ratQer

than an obligation imposed by the Constitutions, it is an attraction

we cannot reSISt.

The text reflects a wonderful page from the Apostolic Exhorta-

tion "Evangelii nuntiandi": "Let us preserve the delightful and com-

forting joy of evangelizing, even wh~n it is in tears that we imls.t.~Ow.

Mayit mean for us - as it did forJohn the Baptist, for Peter aqd,Paul,

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for the other Apostles and for a multitUde of splendid evangelizers all

through the Church's history - an interior enthusiasm that nobody

and nothing can quench. May it be the great joy of our consecrated

lives. And may the world of our time, which is searching, ~ometimes

~guish,

sometimes with hope, be enabled to receive the Good

News not from evangelizers who are dejected, discouraged, impatient

or anxious, but from ministers of the Gospel whose lives glow with

fervour, who have first received the joy of Christ, and who are willing

to risk their lives so that the Kingdom may be proclaimed and the

Church established in the midst of the world".6

Walking side by side with the young towards the lord,

accompanied by Mary

Mter looking at the person of the educator to the faith, the

article goes on to describe his ministry in educative terms.

walking side by side with the young does not mean inculcating

a belief. It implies at least two things. In the first place it requires that

the educator himself must advance in his faith, urged on by the

challenges and stimulus he receives from the youth sitUation in the

face of the Good News: by communicating the faith, he develops his

own.

On the other hand the phrase means accepting the youngsters'

point of departure, their rate of progress, and being open to the fact

that not everyone'spath will be the same. It is not at all the same thing

as following a previously defined programme. St Paul likens the com-

munication of faith to the process of generation.7 Anyone who does

not accept this can go on repeating formulas, but it is doubtful whether

he will kindle faith in the midst of life's dynamism.

6EN80

7 Cf. Gal 4,19

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The objective of evangelization is the personal encounter with the

Lord. At the centre of faith there is the relationship with the Person

ofJesus. Through this encounter the youngster should discoverthe uni-

fying sense of his existence, establish a constant coalescence between

faith and life, and build a new personality modelled on Christ.

There are three expressionsthat call for meditation: ntolead them

to the risen Lord", "to discover the meaning of their own existence',

ntogrow as new men". The declaration nGravissimumeducationisn ex-

presses the purpose of Catholic education in a similar way: ''It enables

young people, while developing their own personality, to grow at the

same time in that new life which has been given them in baptismn.-a

In our presentation of the faith, at the side ofJesus and forming

part of his mystery there is always his Mother. The yoUthful holiness

which flourished in the first Oratory has provided us with a formula

which illustrates the union of these two figures: nMy friends will be

Jesus and Maryn.9From the many aspects of Mary that could have been

referred to, the article:- chooses three which have a partlcular

relationship with the young: motherly presence, model offaith, source

. of hope.

The motherhood of Mary is recalled in the general sense of the

Constitutioh nLumen gentiumn: "Byher maternal charity, she cares for

the brethren of her Son, who still journey on earth; ... in the birth

and development of the brethren of her Son she cooperates with a

Mother's love".10For young people this reference to Mary as Mother

has a unique touch aboUt it. In the first place it suggests that she is

alongside them in their far from easy growth in grace; secondly it gives

the sense of a feeling presence in a phase of life prone to loneliness,

discouragement and trials; and finally it offers a model of life open

to God on which they can model their own existence.

In this way Mary is seen to be the Helper of the young in their

pilgrimage towards the Lord: She "who believed, who helps and who

infuses hope ':

8 GE 8

9 D. BOSCO.

10 LG 62-63

Lzfe of Dominic

Savio (cf. OE XI, p. 170)

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God the Father sent his ~on

to evangelize the poor.

Let us ask him to keep us faithful

in..continuing Christ's work.

That we may always consider

evangelization and catechesis

as the central aspect of our mission,

Lord, hear our prayer.

That our members, always and in every circumstance,

may be able

, to open the minds of young people to the faith

and lead thept to the person of the Risen Lord,

Lord, hear our prayer.

That our highest knowledge

. may be to know Jesus Christ,

and our deepest joy to communicate to all

the unsearchable 'riches of his mystery,

Lord, hear our prayer.

That we may be able to help the young

to discover in Christ and in the Gospel

the.true sense of their existence

and to grow as new men,

Lord, hear our prayer.

That we may point out to our young people

the Mother of God

as the first believer and support of the Church,

the model of all faith and service,

and that we may be able to lead them

to know and love her,

Lord, hear our prayer.

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ART. 35 INTRODUCTION TO ECCLESIALLIFE

We introduce the young to the experience of ecclesiallife by bringing them into

a faith community and helping them to take part in it.

To this end we promote and animate groups and movements for formation and

apostolic and social action. In these the young people grow in the awareness of their

ownresponsibilities and learn to give their irreplaceable contribution to the transform-

ation of the world and to the life of the Church, and so become themselves the "first

apostles of the young, in direct contact with them".1

I AA 12

Introduction to ecclesial experience: groups and movements

The life of the Church is a life of deep communion in faith, hope

and charity.It is also the life of a visible community, in loveand brother-

lycommunication, in celebrations and in activity, under the direction

of those who have been called to preside overit. It isprimarily a spiritual

(communion with God in Christ), personal and community fact: a shar-

ing in the building of the Kingdom. BUtit is also an experience which

one gets and learns from by personally living it while knowledge and

awareness of it is developed through communication and deeper

analysis.

This is why the text of the Rule emphasizes that among the ob-

jectivesthe Salesians have in mind is that of introducing the young

to an experience of Church. This means that they must be gradually

introduced into the christian community so that eventuallythey become

involvedin it and share its life in what belongs to it more specifically,

i.e. witnessing to the gospel spirit of love. It has already been said (cf.

e 6, 13, 31), and will be explained later at greater length (cf. C 44,

48), that our mission, and therefore the educational and pastoral plan

which sustains it, is an ecclesial mission and tends to the building of

an aUthentic christian community.

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The proposal offered by the Salesians to the young as an educa-

tional process for gaining a personal experience of Church consists in

groups and movements. These are one of the characterizing elements

of salesian education and evangelization, and are indispensable to the

salesian plan. 1Their history goes all the way back to Don Bosco and

his Oratory. In a circular on "Youth Groups, Movements and

Communities" the Rector Major wrote: "The tendency to live and work

~ groups and the desire for community life was almost a spontaneous

experience in the life of our Founder Don Bosco.He had a natural in-

clination to be sociable and to make friends... He was industrious and

creative in his dealings with the boys from the hamlet of the Becchi

and the nearby villages; the Societli dell'Allegria which he organized

at the school in Chieri, the experience of community life and friend-

ship at the seminary, indicate already in embryo his high opinion and

concern for group activity which would later find concrete expression

in' the salesian sodalities".2 Don Bosco the educator clearly expressed

his ideas in a circular letter to the confreres on 12January 1876: "In

each house let everyonetake.a great interest in fostering yoUthassocia-

tions ... Do not be afraid to talk about them, to encourage them, and

to explain their purpose... It is my firm belief that these groups can

be called the key to prayer life, the safeguard of morality, and the sup-

port of religious and priestly vocations':3

Don Bosco's intuitive idea has been followed up in the

Congregation's practice, which has kept pace with the evolution of the

same theme in the Church and which has been referred to in every

one of the recent General Chapters. 4

At the level of ecclesial communion it is not difficult to under-

stand the significance of these groups, given that the universal Church

is made concrete and rendered visible in the particular Churches, and

that these in turn are visible in smaller communities. In this way the

1 E. VIGANO, Youth groups, movements and communities, ASC 294 (1979), p. 10-11

2 Cf. ASC 294 (1979), p. 7

3 Collected letters, III, p. 7-8

4 fur a deeper analysis of this theme cf. -The salesian plan for group t1Ctivity~ Department for

Youth Pastoral Work, Rome 1985

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communion of life and love which has its source in Christ flows in a

double sense under the guidance of the Spirit: from the universal

Church to the particular Churches, and from these to the smaller com-

munities; and in the other direction from the minor communities to

the particular Churches and from these to the universal Church. Com-

munion too at the present day is not expressed only in local structures,

but overcomesterritorial boundaries and becomes concrete in associa-

tionsunited by christian-idealswhich are shared and celebrated together.

fur young people entry into the larger ecclesialcommunities would

giverise to the risk of losing one's individual personality, of ritualism,

of a clash between external aspects and constitutive elements. The ex-

perience of group life provides an important intermediate stage be-

tween the individual ,(with his risk of loneliness and self-interest) and

the large mass (with its risk of anonymity), and little by little helps

to develop the sense of belonging.

For this reason recent General Chapters have opted for groups,

'so that communities may become truly apostolic and each individual

can be integrated into the christian community'.5 A glance through

Chapter documents and the subsequeiu indications of Superiorsreveals

some significant observations on the role of the group in educational

enV!fonments:

- fur a youngster the group is the best environment for efficacious

self-development: the place where he can grow at a personal, affec-

tive and relational level and find solutions to his problems.

- The group provides the most immediate space for responding to

questions on the sense and meaning of life, which among youth

are the things most sought after.

- The group offers room for creativity, and makes possible an open-

ing to the neighbourhood and society and the first opportuniiy for

a commitment to service, sharing and participation.

- The group is fundamentally the best environment for providing

the young person with an experience of Church and community

j SGC,321

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where the gospel values of "come and see" (cf. In 1,39) can be tried

out.

- On this account the group becomes the best place for seeking and

developing vocations (cf. C 37).

Part of our general plan therefore is the intention to animate and

foster youth groups and movements, and offer this experience to the

greatest possible number of youngsters. The Rector Major spoke of this

in the circular already quoted:6 the reactivation of the preventive

system today is linked in practice with the fostering of group initiatives

among the young. Today this can. be one of the best expressions of

our *newpresence* in harmony with the *Oratory* concept, which is

at the very foundation of our charisma (cf. C 40).

It is encouraging to recall what PopeJohn Paul II said on 5 May

1979tq a big crowdof young people who had come to Rome to celebrate

the 25th anniversary of the canonization of St Dominic Savio,,founder

of the Sodalityof the Immaculate Conception: *Youare expecting from

the Pope a word of guidance and encouragement... My sugg~stlon for

you and for all those in charge of your human and christian education

concerns the urgent need felt nearly everywhereof the revivalof sound

models of Catholic youth associations.

*It is not a question of creating milifant expressions deprived of

the impetUs of ideals and based on the force of numbers, but of

animating real communities, instilled with the spirit of kindness, mutUal

respect and service,and above all made compact by the S:lmefaith and

the one unique hope.

*In belonging to a group, in the spontaneity of a homogeneous

circle of friends, in constructive comparison of ideas and initiatives,

in mutUal support, the vitality of that social renewal to which you all

aspire can be established and preserved."

*This is a pressing invitation that I address to all those respon-

sIble for the chnstian education of youth'~ i

6 Cf. ASC 294 (1979), p. 10 ff

~ Cf. ASC 294 (1979). P 4-5

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What kind of youth groups and movements?

In the constitutional text there are two implications which must

not be overlooked: the educational character of our groups, and in con-

sequence the 'multiplicity of expressions to which they give rise, with

objectivesranging from those of a general educational nature to those

specificallyecclesial.

Because of their educational character and the fact that they are

composed for the most part of youngsters in the maturing period of

their lives, the groups which we animate take advantage of their wide-

ranging interests. Starting from an 'interest in a particular sector, they

try to reach the overall objective which is characteristic of our plan,

aiming especially at personal formation. The SGC gave the following

indication: .Our serviceshould be offered to the young in the context

of their natural groupings in life and work. We should seek to develop

all their potentialities' from the inside, starting from their own

interests '. 8

In everycasesalesian'groups arelogically organized from an educa-

tionalpoint of view: they give first place to the person of the youngster;

everythingelse (organization, structures, instruments and programmes,

causesor aims of interest to .the educator for a personal choice of life)

are proportioned and directed to his personal growth. Groups make

the youngster responsible for his own development, flanking him in

his efforts and his search. Our own activity is fully expressed in the

phrase .we animate': which means that we follow closely the progress

of the youngsters, making suggestions, providing motivations, help-

ing them to grow and picking up from them incentives for a common

process.

From the whole context it is clear that the central hub ofaB the.

experienceis the group, in which it is possible to live its ~ifc,pick up

questions, and suggest programmes and plans adapted to the situ-

ation of the members. BUt the article of the ConstitUtions speaks also

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of Hmovements~These represent a mobilization of members on a bigger

scale, the union of several groups with common interests as regards

values or persons, certain assemblages or combinations for mutUal sup-

port and unity. It is certainly easier to gain an experience of Church

in the warmer atmosphere of a smaller group, but the result would

be too restricted and inward lowcingwere it not capable of comparison

with something on a much wider scale. In our environments in recent

years we have come to see more clearly the need for a Hsalesianyouth

movement~ which can bring together the many groups inspired by

the same HyouthspiritUalityH.9

Finally, as a continuation of the preceding topic, the text of the

Constitutions hints at the multiplicity of groups present in the sale-

sian environments with gradually increasing objectives. Among them

can be distinguished three main categories: formation groups, groups

for ,social activity, and groups for apostolic action.

Forus everygroup is important in which interests can be developed

and entry to social life learned. Greater commitment is shown in those

in which the members grow in the awarenessof their personal respon-

sibilitiesand learn to give their irreplaceablecontribution to the transfor-

mation of the world. At the vertex are the apostolic movements where

the members become Hthefirst apostles of the young, in direct con-

tact with themH:in these we are once again directly linked with the

living insertion of each youngster into the christian community and

the development of his own individual vocation.

Let us ask of God our Father

to grant us in the Holy Spirit

a profound esteem for Christ's Church,

the column and foundation of truth,

and to pour out in us the same love

that Christ himself had for his Church,

sacrificing himself for her.

9 Cf. 'The salesian plan for group activity". p. 32. 33. 42 ff.

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That we may be able to lead young .people

to a knowledge and love of holy Church,

and to offer them the exhilarating experience

of participating in her life,

Lord, hear our prayer.

That following the example of Don Bosco,

we may be able to lead our young people

through groups, associations and movements,

to give to the Church their irreplaceable contribution

for the transformation of the world and history,

Lord, hear our prayer.

That freely accepting Christ's invitation

our young people may become

the first and direct apostles

among other youngsters,

Lord, hear our prayer.

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ART. 36 INTRODUCTION TO liTURGICAL LIFE

We introduce the young to a conscious and active participation in the Church I s

liturgy, the sununit and source of all christian life. I

With them we celebrate the encounter with Christ in word, prayer and sacraments.

The Eucharistand the sacrament of Reconciliation,celebrated with care, are means

of exceptional value for education to christian liberty, to conversion of hean and to

a spirit of sharing and service in the ecdesial community.

1 cf. SC 10

Another aspect of education to the faith is the introduction of I

the young to liturgical life. Ordinary doctrinal and pastoral logicwould.

have led us to expect the usual order of the three ecclesial tasks: to

teach, to sanctify, to govern; catechesis, celebration, common life. The

reasons for the change are not explicitly stated in the text, bUt it is

not difficultto discernthem in a particularsensitivityto the process I

of maturing in faith which is much emphasized at the present day. i

Liturgical action is considered the vertex of the Church's activity and I

demands that accessto the sacraments, as a sign of faith, be prepared

by a process of conversion and understanding to avoid the danger of

formalism: 'Before reaching the sacraments it is essential to have first

undergone conversion and accepted the faith', said the SGc.!

The article displays a gradual development which passes from

liturgical life in general to its heart, which is the Eucharist.

I Cf. SGC, 308

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Introduction to liturgical life

Liturgic;allife is considered here in all its amplitude:. listening to

the Word, celebrations, prayer and sacraments. Its importance in an

authentic christian experience is explained at length in the Constitu-

tion "Sacrosanctum Concilium", The liturgy makes active the mystery

of Christ, priest and mediator; "it involvesthe presentation of maI1's

sanctification under the guise of signs perceptible by the senses and

its accomplishment in ways appropriate to each of these signs. In it

full public worship is performed by the MysticalBody ofJesus Christ,

i.e. by the Head and his members".2 Consequently the liturgy con-

tinues the work of .salvation: "It is the summit toward which the ac-

tivity of the Church is directed; it is also the fount from which all her

power flows. fur the goal of apostolic endeavour is that all who are

made sons of God by faith and baptism should come together to praise

God in the midst of his Church, to take part in the Sacrifice and to

eat the Lord's Supper". 3

The liturgy is a pedagogical world of spiritual reality expressed

in sacred 'signs'; one must therefore go into the structure of a sign

to understand its language; especially is it necessary to go into what

the sign signifies and brings about so as to approach it with "faith",

according to the words of "Sacrosanctum Concilium": "In order that

the liturgy may be able to produce its full effects it is necessary that

the faithful come to it with proper dispositions, that their minds be

attuned to their voices, and that they cooperate with heavenly grace

lest they receive it in vain",4

a The Rulecallsupon us to i:introduce,/ young people to participa-

tion in the~hurch's liturgy. It is not therefore matter of an institu-

tionalized ritualistic practice which calls for the fulfilment of certain

obligations, nor of simply creating an habitual responseto "psychological

needs", but rather a conscious introduction to the world of the signs

1 SC7

! SC10

4 SC11

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d I..

h. h h I b .

J:J: 'r

. ..

maneanrseatoluseshoww alnCd et xeplcaeinetorayuoonusngopueero.ple1,.0to"10btrriongucthe"emorin10a1stl.aatce-

tive subjects, to teach them to celebrate, to take an active part in a

celebrating community, to live the reality of which the signs are a

reminder. "Pasto~ of souls must therefore realize that, when the liturgy

is celebrated, som~ng more is required than the mere observance

of the lawsgoverning valid and lawful celebration. It is their duty ~lso

to ensure that the faithful take part fully aware of what they are do-

ing, and are actively engaged in the rite and enriched by it".s

fur this reason n. 19of the same conciliarConstitution givespastors

precise indications as to how to ensure a proper initiation, "their ac-

tive participation, both internal and external, taking into account their

age, condition, way of life and standard of religious culture".6 It would

indeed be harmful if those who are both pastors and educators should

trivialize the delicate part played by the signs (and among the latter

one should not forget the liturgicalgarments themselves),thus depriving

the signs of their dignity and replacing them with a banality incapable

of recalling anything transcendent.

The GC21 indicated a practical way by which salesians could pro-

vide for this initiation of young people: "An aspect which it is impor-

tant to recall is the educational value of the liturgical year. The full

and conscious sharing in the work of redemption is organized, in Don

Bosco'sthought, around the celebration of the liturgical year; this sets

the pace for the life of the youthful community, showing the road to

spiritual growth and the gradual commitment which one assumes in

answering God's call. It is a concrete wayof structuring an educational

plan on the mysteryof Christ".7The initiation for Don Boscoinvolved,

in addition to catechetical aspects, the complex experience of a

"feast" lived in the spontaneous expression of a yoUthful community

against a devotional background.

~SCl1

6 SC 19

7 GC21.93

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The Eucharist and Reconciliation

The sacraments are the heart of liturgkallife, and the Eucharist

is the heart of sacramental life. The Constitu.tions bring well together

not only the mind of the Church but also the spirit of all our tradi-

tion, in which the Eucharist and Penance have a "special" place in the

education to the faith of both young people and adults: "Frequent

confession and communion ... are the pillars which must support the

edifice of education'~8 In the sacraments is realized in an altogether

exceptional way the encounter with Christ which art. 34 presented as

being 'fundamental" to the educational process.

It is of interest in the first place to draw attention to the phrase

"celebratedwith care'~We know that proper dispositions and growth

in awareness are required, and that Don Bosco never favoured mere

ritualism or formalism but attached more value to the personal effects

of the reception of the sacraments on daily life, but nevertheless this

phrase is an invitation to be generous in approaching the sacraments,

and always with proper motivations.

Secondly, it should be noticed that the expressions used in the

article reflect salesian tradition which has alwaysconsidered these two

sacramentsas 'mysteries" of salvation, but also as first-classeducational

resources, in so far as they stir up the deepest parts of the conscience

and bring it into contact with grace, which builds a youngster's per-

sonality. The article stresses three fruits or aims of the sacraments:

- the "building of christian liberty": in christianity freedom is sim-

ply the ability to love: to encounter Christ in the supreme act of

his freedom, expressed in the gift of his Body and Blood, means

in very truth to find the model and motives for liberty;

- "conversionof heart": this does not mean a short-lived act of good

will but a serious effort to persevere.Frequent contact with the grace

of the risen Christ and his patient mercy is evidently a guarantee

8 D. BOSCO, Short treatise on preventive system, chap. II; cf. Appendix to Constitutions 1984,

p.249

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of perseverance because it wipes out passing falls and weaknesses

and sustains efforts to rise again;

the "spirit a/sharing and service in the ecc/esial community": righdy

is the community dimension of the tWo sacraments emphasized at

tH' present day. To communicate with Christ's eucharistic Body is

~to. ommunicate also with his mysticalBody: to eat the B~eadv.:hich

has een broken at the fraternal table. ChflSt's pardon ISreceIved,

and at the same time the forgivenessof the Church, which has been

wounded by our sins. In this waya double reconciliation is brought

about - with the Father, and consequently with our brothers.

The close relationship betWeenthe tWoabove-mentioned aspects,

i.e. the signs of salvation and educational resources, makes evident the

continuity betWeen the.celebration of the sacraments and the educa-

tional relationship and environment.

Speaking of the sacrament of Reconciliation, the GC2! expressed

itself as .foll~ws:"fur the pedagogy of Penance the continuity betWeen

the style of bringing the boy closer to the educational process and that

which he succeeds in establishing at the sacramental moment is

characteristic of Don Bosco.It is the same fatherliness. friendship and

trust which awaken in the youth an awareness of the movements of

grace and a commitment to overcome sin.

"The sacramental encounter usually requires a prior educational

understanding. Don Bosco rightly used to say that confession was the

'key to education'. because by personally involving the boy it invited

him to surpass himself. The regular frequency of the penitential en-

counter, the frank and serene dialogue, the resolution which promotes

constancy. provide an opportunity of exceptional educational value. 9

And then as regards the importance Don Bosco attributed to the

Eucharist in the education of youngsters and their progress to sanctity,

the thought of the Saint is well known. In his biography of Francis

Besucco he wrote: "the second support of young people (following on

confession) is holy communion. Blessed are those boyswho r.egin ear-

9 GC21, 93

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ly in life to approach this sacrament with the proper dispositions!" 10

Don Bosconever tired of encouraging his boys to receiveJesus in com-

munion and to visit him in churches: the holy table and the taber-

nacle are the best places for a real, living and vital encounter with the

risen Saviour, the perfect Friend and Model.

The Church's liturgy

is the most efficacious manifestation

of the life-giving power of Christ's grace.

Let us pray that we may bring to share in it

all those the Lord has confided to us.

That together with our young people

we may celebrate with joy "and gratitude

the encounter with Jesus,

in listening to his Word,

in fervent prayer

and in sacramental life,

Lord, hear our prayer.

That our youngsters may learn from us

the indispensable importance

of a living and -committed participation

in the sacraments of Penance and the Eucharist,

Lord, hear our prayer.

That like Don Bosco

we too may always be conststent

in placing the sacramental life

at the foundation of all educational

Lord, hear our prayer.

activity,

10 cf. D. BOSCO, Vita di Best/ceo Francesco, OE XV, p. 347

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ART. 37 VOCATIONAl. GUIDANCE

We educate the young to develop their own human and baptismal vocation by

a daily life progressively inspired and unified by the Gospel.

The family atmosphere of welcome and of faith, created by the witness of a com-

munity which gives of itself with joy, is the most efficacious setting ror the discovery

and guidance of vocations.

This wor f collaboration with God's design, the crown of all our educational

and pastoral act'vity, is sustained by pr'dyerand personal contact, above all in spiritual

7 direction.

The successionof aspects which make up the totality of our educa-

tional service for the young (human development, the proclamation

of Christ, insertion in the Church, group experience, liturgical and

sacramental life) ends with the summit of vocational guidance.

There are in the article three nuclei around which the commen-

tary can be developed: the commitment of salesians in this regard, the

two levels at which our vocational guidance is provided, and the fac-

tors involved in vocational maturing and guidance.

The crown of educational pastoral work

Vocational guidance is inseparable from youth pastoral work pro-

perly understood, and this to such an extent that pastoral work for the

young is inconceivable without progressively developing their ability

to make life options which conform to the Gospel; and on the other

hand pastoral work for vocations cannot be thought of in separation

from a more general maturing of the youngster in faith and his more

intensive participation in ecclesial communion, on which such work

is built as on an essential solid foundation. Confirmation of this is pro-

vided by the Second International Congresson Vocations,held at Rome:

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"Pastoralwork for youth and for vocations are complementary to each

other. Work that is specifically vocational finds its vital working space

in the wider youth work, while the latter becomes efficaciousand com-

plete when the vocationaldimension is includedH.1

The same conclusion was confirmed by our GC21: HInthe sale-

sian perspective all educational and pastoral activity contains, as an

essential objective, a vocational dimension. As a matter of fact, the

discoveryof one's calling, the welhhought out free choice of a pro-

gramme of life, constitutes the crowning goal of any process of human

and christian growthH.2Preparation for life choices, with appropriate

advice and encouragement, is intrinsic to the processes of education

and evangelization.

But it is interesting to note how this idea, which is so clearly ex-

pressed in modern pastoral work, forms part of the patrimony left by

Don Bosco to the Congregation. For a fuller treatment of this point

we must refer the reader to other sources,3 but here we can at least

recallthe followingtraits of our Father: his confidence in young people's

ability to respond to God's call; the place occupied by the theme of

vocationin his educational plan, in which he alwayspresented the choice

of a state in life as a fundamental point and the principal task of the

period of youth; his skill in guidance through personal interviews and

involvement of youngsters in an attractive life; his preoccupation for

priestly and religious vocations; his suggestions concerning attitudes,

factorsand experienceswhich favourthe birth and development of voca-

tions; and the results with which the Lord rewarded his trust, prayers

and dedication to the cause of vocations.

Salesianactivityin this field, therefore, in addition to motivesform-

ing part and parcel of the very concept of education and of pastoral

work, is influenced by an example and tradition which make of this

point not merely an aspect but the HcrownHof all salesian work. For

1 2nd International Congress for Vocations, concluding document, Rome 1981, n. 42

2 GC21, 106

J Cf:for example: -Le vocazioni nella Famiglia salesiana~ 7th Spirituality Week, IDC Turin

1982; La vocazione sa/esiana, Colloqui di vita salesiana, IDC Turin 1982; P. BRAillO, II sistema

preventivo di Don Bosco, PAS Turin 1955, p. 371-385

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a better understanding of this assertion it is well to link this article

with what was said in art. 6 about the general commitment of sale-

sians in the Church: 'We pay special attention to apostolic vocations".

But it is of still greater interest to read the article in the light of art.

22 which speaks of the salesian's personal experience of the Lord's call.

Vocational guidance

How are we to put into practice this characteristic of our educa-

tional activity? We do so by attending to the guidance of the young

in a double direction: towards the maturing of their human and chris-

tian vocation, and more specifically towards the realization of the par-

ticular vocationof each one. They are tWolevelswhich develop together,

but there is nevertheless aprogression betWeen them as regards objec-

tives and experiences.

The first objective is expressed in the constitutional article in the

words: "we educate the young to develop their own human andhap-

tismal vocation by a daily life progressivelyinspired and unified by the

Gospel'. Hence we help youngsters to understand that each one'S ex.

istence is. .vocation, because he is called to live according to the im-

age and liken of God. Lifeunderstood as a vocation clarifiesthe rela-

tionship betWeeman and the world, the common destiny he has with

other men, and especially God's invitation to an ever more explicit

dialogue with Him and to a free and conscious response of collabora-

tion, so as eventually to live in communion with Him.

The acceptance of life as a task, gift and mission, and the accept-

ance in it of the divine presence, is the first and most important.deci-

sion for an individual to make, and the starting point for any further

process of self-definition.

This human vocation acquires a new sense when man becomes

aware that he has been called to become a son of God and a member

of his people by following Jesus Christ.

It is within this baptismal vocation that specific ecclesialvocations

find their place.

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"All those, who in faith look towards Jesus, the author of salva-

tion and, the principle of unity and peace, God has gathered together

and established as the Church".4 The Church is presented as the

people of God and the Body of Christ with a variety of charisms and

ministries. Through these charisms the faithful participate in various

waysin the mission of Christ which is also that of the Church: to pro-

claim the Gospel, worship God and transform humanity into man's

true Image.

Specificvocations therefore do not add to the baptismal vocation,

but are particular ways of living it.

One of the first tasksof pastoral workfor vocationsis that of making

people awareof the interior and exterior following of Christ as the prin-

cipal feature of being a christian, awakening a knowledge of the func-

tion of 'ministry', through which the whole Church is at the service

of man and everyvocation is a sharing in the mission of the Church. 5

It will be noticed that when referring to the human and baptismal

vocation, the article does not present them as two separate periods or

realities, but in line with the twin characteristics of salesian activity

(educationand evangelization) emphasizes a point without which voca-

tional guidance would be impossible: the close union between faith

and life.

If pastoral work is given this general tone, the presentation of the

variouskinds of vocation (lay, priestly, religious and missionary) will

find the ground already prepared and the youngsters can be steered

cowardsthe discoveryof their own vocation. The educators will be able

to help them to develop it through appropriate experiences.

It will be well to note that the word "gutdanceH (Italian

"orientamento") as a specific form of accompaniment and encourage-

ment is not just fortuitous: it is a precise term used in the pastoral

context, which supposes in the guide a certain criteria and attitude,

and a clear knowledge of the vocational development of the individual.

'lG9

; Outlines for Provincial Vocation Plan, Youlh Pas!Olal Deparunem, Rome 19/11

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This, in fact, wasone of the educational options made bythe GC21:

"All young people, whom the Lord in one way or another places in

our path, have the right to our help in forming their personality and

life 'according to the Gospel '. We must help them at everyage in their

efforts to discover and develop their vocation: in boyhood,

preadolescence, adolescence and beyond, because each of these stages

of life has its own phase of growth and entails proportionate decisions

which every young man must learn and carry out in a responsible

manner".6

The guidance, as a criterion and method of help towardsthe matur-

ing of a vocation and life-plan, is to be understood in two senses:

- in the boy it is the interior processby which he progressivelydiscovers

his own identity and gets his bearings in life;its fundamental aspects

aK interior reflection, freedom and responsibility;

- on the part of the educator it consists in the help and assistance

given to the youngster as the latter seeks his personal identity.

The guidance itself:

- more than a certain period or phase, even though specific and in-

tensive, is a 'process' which accompanies the unified and har-

monious development of personality;

- depends on the chief part being played by the boy who takes a

serious look at what he can dq, according to the possibilities at his

age and in accordance with the signs given him by God;

- helps the boy to formulate his plan of life and structure his per-

sonality through:

. an adequate and realistic relationship with himself;

.. a serene and generous rapport with others and with reality;

a deeply felt relationship with God.

6 GC2!, 111; cf. also ibid. 113, 117

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In the guidance process the educator or vocations promoter has

a facilitating role to play, which he carries out through personal en-

counter and formative dialogue.

The factors involved in vocational guidance

Help in the maturing process, vocational guidance and discovery

all come under the heading of the "work of collaboration with God's

design': Our interventions are mediations between God's action on

the one hand and on the other the freedom with which the individual

is able to become aware of God's presence and accept his call. They

are however necessary mediations in the concrete situation of youth

and of the christian community at the present day.

Not everysuggestion or proposal will be a meaningful mediation

for the youngster. The springing up and development of the vocation,

in the more specifically christian sense, is linked to kinds of mediation

which can provide introductions to valid human and ecclesial ex-

periences, develop personalities with a sense of generous self-giving,

revealthe providential signs which indicate God's plans, inculcate cor-

respondence with the movements of grace felt as the presence of love

in the individual's life, and transmit God's call to those who show the

right dispositions and attitudes.

Some mediations will be personal, others will be of a community

nature. The constitutional article takes into account the double aspect,

and also the educational and pastoral nature of our action.

. Asa first element, whichembracesmanyothers, the importance

is affirmed of the propitious environment created by the family at-

mosphere of welcome and of faith, in which a determining factor is

the "witness of a community that gives of itself with joy". This at-

mosphere was already fully presented in art. 16 of the Constitutions

which ended with the words: "This is a witn~ss that enkindles in the

young the desire to get to know and to follow the. salesian vocation".

Among the more personal mediations referred to arepersonal con-

tact and sPiritual direction. The list is very much condensed and does

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no more than provide examples, but they indicate a synthesis (educa- r

tion and pastoral work, the person and the environment, faith and ac-

tive intervention) and some preferences. Others could be added, linked

, to the same synthesis and the same preferences.

The whole is inspired, sustained and we might say enveloped in

the .essential mediation of prayer according to Christ's precept: HPray

therefore the Lord of the harvest to send out labourers'"intohis harvestH

(Mt 9,38). HTheprayer of the community leads to the community's

action... Prayer is not just 'a' means for receiving the gift of the divine

call, but is 'the' essential means commanded by the LordHJ

Don Bosco has taught us

that God sows in the heart of many young people

the germ of a vocation to an apostolic life.

Let us pray that we may be delicate

but efficacious instruments

for the discovery and development

of these gifts of the Spirit.

That by fosteting the family atmosphere of welcome,

in faith and love,

we may help young people

to discover in themselves the divine call,

and that they may be drawn to follow it with generosity,

Lord, hear our prayer.

That your loving plan for the young you have called

may find confirmation in the witness

of our personal and community life,

in unreserved and joyful selfgiving,

Lord, hear our prayer.

7 2nd International Congress for Vocations, concluding document, Rome 1981, n. 23

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That we may accompany young people

who are groPing to discover what they should do in life,

and guide them with delicacy and respect

through our educational commitment

and our personal contact with them,

Lor4, hear our prayer.

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ART. 38 THE PREVENTIVE SYSTEM IN OUR MISSION

Don Bosco has handed on to us his Preventive System as a means for carrying

out our educational and pastoral service.

"This system is based entirely on reason, religion and loving kindness".l Instead

of constraint, it appeals to the resources of intelligence, love and the desire for God,

which everyone has in the depths of his being.

It brings together educators and youngsters in a family experience of trust and

dialogue.

Imitating God's patience, we encounter the young at their present stage of

freedom. We then accompany them, so that they may develop solid convictions and

gradually assume the responsibility for the delicate process of their growth as human

beings and as men of faith.

I MB XIII, 919

For a deeper analysis of this article two lines of thought which

are present in the Constitutions must be kept in mind. On the one

hand the article is in perfect continuity with what has gone before.

In fact, after setting out the main points in our plan for youth the

text describes the pedagogical and pastoral method in its principles

and basic inspirations. On the other hand, since the preventive system

is at the same time a spirituality,a pastoral criteriologyand a pedagogical

methodology,1 the article is connected with those which describe the

salesian spirit. In particular art. 20 referred to the preventive system

as a "spiritualand educational experience":it declared that "it permeates. I

our approach to God, our personal relationships, and our manner of I

living in community through the exerciseof a charity that knows how

to make itself loved".

1 Cf. GC21, 96; cf. also ASC 290 (1978), p. 12-14 (The preventive sysrem, essential element

of our charism)

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Taking for granted its spiritual roots, the preventive system is set

out in art. 38 as an educational and pastoral method in three stages:

- its fundamental inspiration;

- its characteristic elements;

- the educational relationship it creates.

The fundamental inspiration

The fundamental inspiration of the preventive system is a par-

ticular understanding of the individual, the fruit of a long historical

proceS$of christian humanism, translated by Don Bosco into simple

practical terms.

The three words which occur in the now famous expression -

reason,religion and loving kindness ~ need separate analysis, in their

mutual relationship and overall significance. They are a synthetic ex-

pressionof the educational project. They suggest also for,educators the

attitudes from which flows the practical application of the method:

faith, reason, and educational charity shown by close presence and real

interest. But above all they indicate three internal personal resources

which,when aroused, stimulated and developed, not only ensure good

resultsfor particular educational experiences but also create a personal

structure enabling life to be confronted.

The method appeals to resources of the intelligence, the heart and

.the desire for God, rather than depending on external conditioning.

"Reason'; from the methodological point of view, asks the

educator to follow the path of motivations, to take the events of the

lifeand development of youngsters and help them to make a balanced

judgement about them, to make g~od use of what is known about

education, to stimulate responsibility, to keep in mind the possibilities

of the youngster when making suggestions to him or demands on him.

These are just examples.

. "Religion" implies believing in the creative and educational

forceof the proclamation of the Gospel and of contact with the Lord,

of not neglecting its reminder of conscience and salvation; it means

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making known the beauty of faith and its manifestations, and pro-

moting in the life of the community religious events and motivations

through feasts and other celebrations, and even through the very ar-

rangement of the premises.

. But method requires that reason and religion must convergein

"lovingkindness': This represents the supreme principle of the preven-

tive system.2 Its foundation and source must be sought in the charity

communicated to us by God, as a result of which the educator loves

young people with the same love with which the Lord loves them, not

only in the intensity of his self-giving but also with the human warmth

shown by Christ in the Incarnation, i.e. supernatural charity,but clothed

in flesh. This loving kindness is a love which is shown in a way that I

a youngster,especiallyif he is verypoor, can come to understand without.

formal expression; it is a pleasing approach which leads to a familiar

relationship, affection shown through gestures which foster confidence

and create an educational relationship. It is an attitude which gives

rise to an interior security in the boy, which suggests ideals to him and,

sustains his efforts to overcome his weaknesses. It is a pedagogical charity i

which "creates" the youngster as an individual and is perceived by him '

as a providential help to his own growth.

The operative elements

The article presents two of these, of which the first is the creation

of an "educational environment" rich in joy, humanity and commit-

ment, which is already in itself a means for expressing values and pro-

posals. Don Bosco discovered the value of the environment very early

in his apostolate and it became a first requirement for the rest of his life. I

Don Bosco was the friend and educator of many boys whom he I

got to know individually in a wide variety of places and circumstances,

but he was also the animator of a community of youngsters, character-

2 Cf. ASC 290 (1978). p. 8-9

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ized by certain specific features and with a programme to carry out.

Psychologicaland sociological reasons, as well as those of faith, con-

firmed his conviction that an educational setting was needed where

religion and application could find a natural place, and where roles,

relationships and the very atmosphere spoke of love and charity.

And so Don Bosco not only chose a setting which would give

stability to his Oratory and drew up a little set of regulations for it,

but he also adopted the principle which he explained to his boys as

follows: -Your number alone makes your games more joyful, chases

melancholy from your hearts, encourages many of you to bear the

burden of schoolwork, and arouses competition and the sharing of

knowledge.The good example of many helps us also spiritually without

our even being aware of itH.3

The setting is not something generic; it has characterizing features.

It is not a specific place where one goes in search of personal recrea-

tion, but a community, a programme, a processin which the participants

mature and develop.

Among the many characteristics of the environment which could

be mentioned in conl1ection with the three elements already referred

to, the article picks out the union between youngsters and educators,

the family atmosphere, trust and dialogue.

The preference is not furtuitous, even though the list is incomplete.

Theseare the aspects which more nearly touch the -heart-, which relate

more closely to DlovifigkindnessD.They reflect Don Bosco's assertion

that -education is a thing of the heart-; that is where all the work starts,

and if the heart is not in it the work becomes difficult and its outcome

uncertain.4 At the same tIme such characteristicshiglight the eminent-

ly affective concept of education which is proper to the preventive

system.

But the setting or environment is not sufficient by itself. It might

neverreach the individual. A second element is required: personal en-

3 BM VII, 366

4 Cf. MB XVI, 447; d. also Collected letters IV, p. 209

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counter. If it is to respond to different needs and interests, the bigger

group must be split into smaller units in which are possible participa-

tion, recognition of the original nature of the individual, and the best

use of the contributions he can make.

nlovingkindnessn reaches the individual through the personal rela-

tionship which makes possible an enlightened view of the present, past

and future of each one.

The importance must not be forgotten of personal contacts, even

though brief, in the educational and pastoral experience of Don Bosco.

Some of these short contacts of our Father with his boyshave gone

down in history as fundamental turning points. The meeting with Bar- ,

tholomew Garelli in the sacristy of the Church of 5t Francis of Assisi I

laid the foundations of the Orator.y.In the biographies he wrote of i

various boys, Don Boscorecallswith pleasure the contacts he had with t

them, and goes into details about their conversations.In the biography'

of Dominic Saviohe givesa detailed account of their talks at the parish

house at Murialdo and in his own office at the Oratory. In his Life of

MichaelMagone, there is even a chapter entitled: nAcurious encountern.

Don Bosconot only relived these events but he also put them for-

ward as an educational norm: it seems that he wanted to show us his

art of getting into the life of a boy. The encounter alwaysbegan with

some sign of esteem, of affection, of understanding, and then he passed

on at once to touch in a simple manner on the important factors in

the life of his young companion, like his health, whether he had a home

to go to or anyone to look after him. The conversations were serious

as regards content, even though carried out in a happy and joyful man-

ner; they often became a quite moving experience, because they con-

cerned points of vital concern to the youngsters. Michael Magone was

deeply moved; Francis Besucco shed tears of emotion; Dominic Savio

ndidnot know how to expresshis joy and gratitude: he seized my hand,

squeezed it and kissed it several timesn)

j D. BOSCO, Life of Dominic Savio (OE XI, p. 187)

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If these encounters remained so vivid in the mind of the saintly

educator, ifhe dwelt on them at such length in the biographies of his

boysto the extent of making them the chief items he narrated, it means

that he was convinced thai the quality of an educator and pastor is

shownin personal contacts, and it was to this that the atmosphere and

programme of the house were designed to lead.

When a Cardinal in Rome once challenged his ability as an

educator, Don Bosco gave him a spectacular demonstration by means

ofa personal encounter and conversation with some boys in the Piazza

del Popolo. When we read the account of the episode we find the nar-

rative structure typical of all his other contacts: the first friendly ap-

proach, the immediate inclination of the boys to run away, followed

by the overcoming of their fears and shyness, a cheerful conversation

with serious undenones, and the emotional nature of the conclusion.6

All of this, and much more as well, can perhaps be read into the

expression:"weencounter the young at their present stage offreedom'~

The educational relationship

But all we have said still failsto givea complete idea of the method.

The setting, initiatives and encounters are organized and find ex-

pression in an educational relationship with particular characteristics.

The same elements could evidently be used to produce a relationship

which would create dependence on the educator, tend to moral sub-

jugation on the part of the boys, and to their exploitation for the fur-

therance of adult interests.

The key is found in the way the relationship betWeen pupils and

educator is built up, and how it fits in with the body of educators as

a whole and with the educational institution. The text mentions some

guiding ideas.

6 Cf. BM V, 600-601

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In the first place it calls for the subject to be seen as responsible

for his own growth and development. The task of the educator is not

to take this responsibility on himself, but to awaken it, enlighten it

and get it functioning, by fostering and making it possible for the in-

dividual to make free choices based on motives and values.

The second principle is found in the educator's role ot accom-

paniment or encouragement. It is a question of an influential presence

rather than an authoritarian one. The educator plays a valid part to

the extent that he is able by his adult presence to offer light and ex-

perience, and to be seen by the youngsters as a "model" to whom they

can refer.

From these fundamental considerations (the youngster is the one

responsible, the educator accompanieshim in his efforts)arisesan essen-

tiaJ characteristicof everyeducational relationship: the total acceptance

'of the person just as he is, the greatest sign of affective matUrity.Some

youngsters have been favoured more than others, but they are all sons

of God. The point at which we find them is the point God has chosen

from which to invite them to start a pilgrimage. In this connection

there come to mind some expressionsfrom the Letter of 1884, in which

Don Boscopoints out the difference between those who initiate a per-

sonal relationship for selfish motives and those who really accept the

youngster as a person.

An educational relationship cannot fail to give rise to suggestions

and proposals, but these should be proportioned to the possibilities

of the boy and to the stage he is at in his maruring process, this precisely

as an expression of the fact that he is accepted as a person and of the

central role that he himself has to play in his own formation.

The reference should not be overlooked to God's patience, which

wewant to imitate; this is not the same thing as toleranceor forbearance,

but refers to the long and persevering work, in dialogue with the

freedom of the individual concerned, through which the Lord, by of-

fering his own love, calls man to communion with Him and opens to

him horizons of happiness which reason by itself could never even

Imagme.

God's patience is more a progressive action than a gloomy

forbearance; it savoursmore of the opening up of new possibilities than

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the counting up of failures or offences. His patience is an invitation

to loftiness of spirit in the relationship with the youngster, beGause

of the freedom from any personal interest that the latter must find

in us, because of our need to be tireless in making positive sugges-

tions, and out of consideration for the youngster's ability to respond.

Let us pray to the God of all patience

that in imitation of the charity of Christ with his disciples,

and following the example of Don Bosco,

we may be able to follow the generous and difficult way

of the ''Preventive system'~

and provide efficacious help to our young people

as they develop in themselves

the seeds of goodness and grace

with which the Creator has endowed them.

That we may penetrate

the treasures of christian wisdom

which inspire the preventive system,

and be faithful in continuing

the educational work of Don Bosco,

Lord, . hear our prayer.

That with watchful delicacy

we may be able to awaken

the resources of intelligence,

desire for God and generosity of heart,

that young people carry within them,

and help them to make them bear fruit,

Lotd, ..hear our prayer.

ThattiJe ourselves,

with inexhaustible patience and adaptabtfity,

may be able to collaborate generously

with the young and with their famtfies

in open and constructive dialogue,

Lord, hear our prayer.

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ART. 39 ASSISTANCEAS AN AITITUDE AND METHOD

The practice of the preventive system demands a fundamental disposition on our

part: an empathy with th~ young and a willingness to be with them: "Here in your

midst I feel completely at home; for me, living means being here with yoU".l

We are actively present among youth in brotherly ftiendship, helping them in

their efforts to grow in what is good, and encouraging them to cast off every form

of slavery, so that their weakness.may not be overcome by evil.

This presence affords us a tme understanding of the world of the young and unites

us with them'in all the healthy aspects of their restless energy.

I MB IV, 654; BM IV, 455

The preventive system, described in its inspiration in art. 20 and

presented in its educational and pastoral principles in, art. 38, is now

clarified as regards its daily practice.

Assistance

The preventive system requires as a fundamental point the daily

educational'presence among youth: what wecall according to our tradi-

tion "assistance':This does not mean the charity of a benefactor who

provides means and resources from a distance, but the loveof one who I

is willing to accompany young people, to live in their midst, with them

and for them, following Don Bosco's examplt. I This implies that if

one day it should happen that the Salesians possessed many works

managed indirectly, but they themselves were cut ()ff from the

youngsters, the preventivesystem,which was born of direct contact with

I Cf.SGc,188

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youth, would no longer have any means of expression, and still less

of new developments.

But what are the characteristics of assistance, which is presented

as the preventive system in practice?

In the first place it means physical presence among young peo-

ple, and hence a real sharing in their life and interests: loving what

the youngsters love.

It is a presence of "brotherly friendship'; not institutional or

authoritarian. Some expressions of Don Bosco come to mind: HIneed

your help... I don't want you to look upon me as your superior but

rather as your friend. Trust me fully. That is what I want, what I ex-

pect from you as my friendsH.2And in the Letter from Rome he wrote:

HLethe superior be all things to all... all heart to seek the spiritual

and temporal good of those D'ivine Providence has entrusted to himH.3

The effect on the minds of the young should be that they look upon

their teachers and superiors as Hfathers, brothers and friendsH.

It is an active presence, full of initiatives and plans as regards both

individuals and environment, but with an activitywhich is Hpreventive"

in the double sense of protecting from untimely negative experiences,

and developing the potentiality of individuals for reaching goals to

which they are attracted by their goodness and beauty.

It is an animating presence: it tends to awaken and foster the

creativityof the young, to give them responsibility for their own growth

and development, accompanying them in the process. It develops

motivationsbased on reason and faith, and at the same time strengthens

in the youngsters their ability to give an autonomous response to the

demands of values and principles. It does not therefore cut out youthful

expression in word or action, but rather favours it. Don Bosco wrote:-

HEverysuperior should try to get to know them, to show himself their

2 BM VII, 302

3 Letter from Rome, cf. Appendix

to Constitutions

1984, p. 260

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friend; he should let them chatter away, but he should not say much

himself...*.4

It is a witnessing presence: the values professed by the educator,

which become evident through his actions and behaviour, cannot fail

to impress youngsters, making them think and opening new horizons

before their minds)

Attitudes of the educator apostle

Assistance implies a basic attitude: empathy with the young and

the desire to be with them. The expression of Don Bosco quoted in

the article to explain this attitude is a very happy one. It takes us back

to the example of his own life. The inference is that it is not a matter

of a burdensome obligation, even though it may cost sacrificeat times,

but of a contact that is desired and sought for. In it we find the joyful

sense of our life which we have given to God: "Here in your midst

I feel completely at home!"

This empathy is described by the Ge21 as a *harmonious rela-

tionship with the young, liking what they like but withour abandon-

ing our adult role of educators*.6 It means *tuning in to their wave-

length when discussing their. problems, and getting into educative

dialogue with them",7 being solid with them, utilizing their positive

contribUtions,and at a faith level 'recognizing in them the other source

of our inspiration in spreading the Gospel'.8

This desire for contact and presence introduces us to the realities

of the world of yoUth. To provide efficacious help for the young and

4 Regulations for the Houses, General Articles, 7; (OE XXIX, p. 112); cf. P. BRAIDO, II sistema

preventivo di Don Bosco, PAS Turin 1955, p. 230 ff.

j On the theme of assistance in general. v. SGC, 188, 363; Ge21, 102; ASC 290 (19.78), p. 21-23

6 Ge21, 13

7 Ge21, 21

8 GC21, 12

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the poor one must ftrst know and understand them: the Good Shepherd

knowshis sheep (cf.Jn 10,14).The study of psychology and the so~ial

sciences, information and reflection, are certainly important, but in

the last analysisnothing lessthan being immersed in their world through

a natural presence and friendly contacts can open us to a deeper

knowledge. And such knowledge alone will enable us to find the right

sort of language and methods for evangelization.

This sort of sympathetic knowledge leads also to an attitude of

solidarity. The world of youth experiences a very rapid succession of

changes and is extremely dynamic. In the face of this fact three kinds

of reaction are possible:

- A reaction of indifference.

- A negative reaction which emphasizes defects and limitations,

or easily attributes to young people as a whole the attitudes and

behaviour of some of them; often this is combined with complete ig-

norance of youth phenomena. Because people of this kind find it im-

possible to follow the rhythm of youth, they prefer to show no interest

in the problem, and still less to do anything about it.

- Finally there is the positive reaction of educational understan-

ding and pastoral love: this is the spontaneous reaction of the sale-

sian. Under this aspect too he stays with the young and especially the

poor and "empathizes" with them, even to the extent of himself adop-

ting their simple, sincere and dynamic style of life.

Evidently all this calls for a critical sense, and this is what is refer-

red to in the conclusion of the article. Not everything in the ideas and

behaviour of the young and the poor can be approved of; there are

errors to be found there, excesses and sometimes disorders.

But the salesian tries to understand the deep underlying aspira-

tions; he too rejects whatever in present-day society is not christian,

nor evangelical,and often not even human. Retaining "allthat is good"

according to the dictate of St Paul (cf. 1 Thess 5,21), he adheres to

the world of the young and poor "in all the healthy aspects of their

restlessenergy". And he is well aware that this is a choice which may

at times lead to painful consequences.

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Summing up theu, we eould use the suhstanceof article 39 to 1

cC?mposean introduction to a salesian "Gaudium et Spes": "The joys

and hopes, the griefs and anguish of the youth of our time, especially

of those who are poor and of all who are afflicted, are the joys and

hopes, the griefs and anguish of the Salesians as well. Nothing that

affects the young and the poor fails to find an echo in their heart".

Let us beg the Lord to open our hearts

'to a true sympathy and understanding

tow.ards those to whom he has sent us,

so as to be cordially at their service.

That with Don Bosco

we may be able to say sincerely to the young:

"Here in your midst I feel completely at home ';

and for them make a generous offering

of our whole life,

Lord, hear our prayer.

That our presence among youth

may be that of brothers and friends,

open to an authentic knowledge

of the world of the young and the poor,

and that we may be able to sustain them

in their growth to freedom from all slavery,

Lord, hear our prayer.

Lord our God, grant that we may share,

. in profound truth and cordial participation,

the life of our young people

and all their lawful interests and aspirations,

just as your Son, in becoming man,

shared with us everything except sin.

Through Christ flur Lord

376