0243 - 0272 :: Salesian spirituality

Expand document

Collapse document

0243 - 0272

1 Pages 1-10

1.1 Page 1

1.2 Page 2

1.3 Page 3

1.4 Page 4

1.5 Page 5

1.6 Page 6

1.7 Page 7

1.8 Page 8

1.9 Page 9

1.10 Page 10

2 Pages 11-20

2.1 Page 11

2.2 Page 12

2.3 Page 13

2.4 Page 14

2.5 Page 15

2.6 Page 16

2.7 Page 17

2.8 Page 18

2.9 Page 19

2.10 Page 20

3 Pages 21-30

3.1 Page 21

3.2 Page 22

3.3 Page 23

3.4 Page 24

3.5 Page 25

3.6 Page 26

3.7 Page 27

3.8 Page 28

3.9 Page 29

3.10 Page 30

0243 - 0272

1 Pages 1-10

▲back to top

1.1 Page 1

▲back to top

CHAPTER III

THE PROFESSION OF THE SALESIAN

"Jesus said to them: 'Follow me and I will make you fishers of men.' And immediately they left their

nets and followed him" (Mk 1,17-18).

Inthe fulleraccount of Mk1,16-20t,wo parallelscenes of a callingby Christ

are recorded, and two lines of thought coalesce: there is the essential act of

cClllingby Jesus, with the peremptory imperative ("Followme"), together with

the solemnity of the promise ("I will make you become fishers of men"); and

there is the prompt reply, without any second thoughts, on the part of those

called. And one can glimpse at once the catechetical use that can be made

ofthe passage by the christian community,which sees in every vocation a pro-

longation of that first ~ommand, and the essential schematic features of the

scene.

There is a certain similaritywith other biblical.scenes portraying vocation,

and in particular with the calling of Elisha by Elijah (1 Kings 19,19-21).But in

the words of Jesus a double element is discernible, and is in fact emphasized

later in the Gospel (cf. 3,13-19):the total bond with the person of the Master

as the Messiah (a followingof Jesus whichwillmean always followinghis leader-

ship in obedient fidelity),and consequently active participation in his mission,

that of the Kingdom of God, for the purpose of which the vocations are given.

Tobecome "fishers of men", in the lightof the parable of the good and bad fish

(Mt13,47-50),i~a phrase that takes on the deep significance of preparing men

forthe me:;;sianicKingdom,of helping them to the fullattainment of their salva-

tion, and-of leading them to experien'ce the joy of the new worid.

Acareful study of these quotatio,nsevokes the apostolic consecration which

the salesian endorses, in the form of a prayer, in the profession formula(C 24),

- and in this way he is given the grace to be a participant in those first vocation

scenes beside the lake, from which began the Gospel of the Kingdomof God

(Mk 1,14-15).

***

243

1.2 Page 2

▲back to top

The third chapter of the Constitutions is entitled "theproftssion

of the salesian'~and presents some important innovations with reg~rd

to tradition, in expressing the fundamental features of our act of

religious profession.

A first innovation is the actual placing of this theme in the first

part of the Constitutions. In the texts previous to the SGC the profes-

sion had alwaysfound I,aplace in the description of the various steps

leading to incorporation into the Society, but it is now presented in

the initial part of the Constitutions together with the other fundamental

elementSof the salesianvocarion.The intention wasto givepmminence

in,'this way to the fadrhat profession invests and sheds light on all

other aspects of the life of the salesian. The global significance of sale-

sian profession can be, clearly seen: it makes us people "consecr~ted"

by God for the young, linking "evangelicalreligious life to the,service

of youth".1

It should be noted too that profession is presented with explicit

reference to the Congregation's identity: it is in faq an apostolic and

religious profession which distinguishes the salesian from,others.

Another innovation in the chapter arises from the way it is set

out: it starts from the personal vocation of the'salesian and fr~m1h' is

dopation to God, involving his entire apostolic commitment, life of

communion and the choice ofa form of ,existence in,line with the

evangelical counsels.

In the a(:t of profession God's love meets' man's response. In the

formula, the subject of the verb "consecrated" .isGod, becau~e his is

the initiative and the "consecrating action; butl!: implies also the g. iv-.

ing of himself on the part of the salesian, who resgonds to God's call

by making his profes~ionand thus en.teringthe Society.God consecrates

him for an apostolic mission that is rooted in the Gospel and is to be

realized in community; and the salesian offers himself totally to Him

to live this apostolic commitment, in union with his brothers and ac-

cording to the Gospel.

I SGC.118

244

1.3 Page 3

▲back to top

Finally the chapter is new in respe~t of the explicit message of

salesianholiness, linked to the prI ofession in the spirit of the Beatitudes,

which constitutes the best and mos't needed gift we can offer to our

young people.

. The parts of the Constitu.tions which come afterwards appear as

a logicaland coherent development of the commitment which the sale-

sian assumes at the moment of his profession.

A consideration of the structure of the dppter reveals that it is

centred around the personal act of profession, which forms a kind of

nucleus for all the articles.

1. Art. 22: Personal vocation of the salesian.

The fundamental premise is the personal vocation, which implies

special gifts on the part of God. To this every salesian responds by the

offering of himself ina pr6ject of sanctification and christian realiZa-

tion. While Chapter I defined the identity of the Societyand Chapter

II described the parti<:ularspirit which animates it, Chapter III con-

centrates the attention on the identity of each member through his

personal commitment:

2. Art. 23: Meaning of our profession.

The significance ofprofession is seen in reference to each member

and to the entire Society. Profession is:

- a sign of a meeting of love and covenant;

- the gift of the salesian to Christ and to his fellow men;

- a reciprocalcommitment between the professedand the Society;

- a deeper participation in the grace of Baptism;

- a radical act of freedom;

- the beginning of a new life;

- a specific service to the Church.

3. Art. 24: Formula of profession.

The central nucleus consists, as we have said, of the act of profes-

sion: the formula expresses in the form of a prayer the commitment

to freely assume a life according to the evangelical counsels, together

with a global expression of the tasks of the salesian mission as set out

in the Constitutions. .

245

1.4 Page 4

▲back to top

4. Art. 25: Profession a source of sanctification.

Consequences of the meeting between God and the confrere which

takes place at profession are:

- the consecrating action of the Spirit, -which becomes a

permanent source of grace, and s'ustairis perseverance and

growth in pastoral charity;

- the stimulus and, help of salesians now in glory, and of those

living a-tour side, for the full realization of this ideal of life;

- a witness to specificallysalesian sanctity, which is rhemost vaJid

gift we can give to the young.

It may be well to recall once again the fundamental.significance

of this brief chapter. The salesian will certainly be able to have recourse

to it, both in his ordinary daily practice and in the hour of trial, to

renew his act ofperson"atcommitment, which is first and foremost the

promise of "an uncondjtional.love of God.".

246

1.5 Page 5

▲back to top

r ART. 22 PERSONAL VOCATION OF 1HE SAlESIAN

Each one of us is called by God to form part of the Salesian Society. Because

of this God gives him personal gifts, and by faithful rorrespondence he'fmds his m:y

to romplete fulfilment in Christ.

The Society recognizes his vocation <41qhelps him to develop it; and he, as a

responsible member, puts himself and his gifts at the service of the community and

of its common tas~s.

Every call is an indication that the lord loves the Congregation, wants to see it

vibrant fOet"he good of the Church and never ceases to enrich it with new al'Ostolic

energy.

The first article of the Constitutions told us of the call God had

given to the Founder; this art. 2'2speaks of the call God gives to each

individual member, of the Society:

Don Boscoreceived special gifts to become the Founder of a vast

spiritual movement for the salvation of the young; each of us receives

personal gifts to enable us to continue the same mission among yoUth.

,Continuity of ciJ.iskind, which is based on the initiative and fidelity

of ~od,is manifested by the.incessant gift of apostolic vocationswhich

the Congregation receives.ForthIs reason, while emphasizing the super-

natural nature of the vocation, the article also givesprominence to the

richness this implies for the Church and for the Congregation.

It also makes us think of the importance of working for vocations,

on which depend the future, the dev~lol?ment and the mission of the

Church. Do/) Bosco tells us: HWegive,,,theChurch a treasure of great

value when we find a good vocationH1. And again: "Let us try to swell

I MB XVII. 262

247 '

1.6 Page 6

▲back to top

..,

our numbers. To achievethis end, each of us must take it upon himself

to win over new members".2

The salesian is called to the Congregation by God

The first paragraph well expressesthe personal and divine aspect

of the vocation. We are "calledby name On 10,3;d. C 196): the state-

ment has the efficaciousring of faith. It is the sign of a love that comes

from afar: it comes in fact from the mystery of the Blessed Trinity.

The Father calls every man to sanctify his name, to attain his

Kingdom, to fulfil his will. He is the Lord of the harvest and of voca-

tions (d. Mt 9,38), ~nd each of us knows that his vocation comes from

the Fath~r; he is obedient to the Father and with the Father he lives

in an individual relationship of love.

In the Son, the One "calkd" by the Father par excellence,we have

all been called (d. 2 Tim 1,9); but it is Christ himself, the Master,

who givesus our call (cf. Rom 1,6;Jn 11,28)and says: "Come and see"

On 1,46), "Come and followme" (d. Mk 2,13), even though frequent-

ly he may make use of the mediation of others.

It is the Spirit who cOJ;lsecratefsor the mission those whom the

Father calls through his Son Jesus Christ. Every vocation is a gift of

the Spirit, and only in the Spirit can it be perceived, mature and come

to fruition.

Personalgifts of different orders (intellectual, practical and above

all spiritual) are given so that the one called may be able to know and

live the values of the salesian vocation, especially the urgent need for

service to poor youngsters, and to take his place in the plan of a com-

munity, which is itself a meeting of individuals, which is in fact

"Congregation" (the veryword expressesthe dynamic aspect of the voca-

2BMIX, 40

248

1.7 Page 7

▲back to top

r tional 'call'). These gifts are given to enable bim ro realize him,elf

fully in Christ, the perfect Man.

Here is expressed the certainty that the Lord accompanies with

the riches of his grace each one who has been called: how indeed could

the Spirit point out to someone a road to be followed without giving

him the strength and capacity to follow it? But at the same time the

importance is emphasized of the discernment that each one must make

to know his own vocation, and verify his suitability for it if he chooses

the salesian life:3 if he is called, what must he do to respond to God 's

gift?

We note that the personal aspect of the gift is neverdisjoined from

the community commitment. Don Boscorecommended: HWerenounce

our own self-interest. Therefore let us not seek our own personal good,

but rather let us work with zeal for the common good of the

CongregationH.4

As we have already said, all this dynamism leads us to full self-

realization, and at the same time betomesa witness for the young to

whom we are sent.

If Hself-realizationHmeant nothing more for us than the satisfac-

ti9n of our own tastes and human ideals or the perfecting of our physical

and intellectual capabilities, we should be like so many youngsterswho

cannot reflect on the deep sense of life and so do not find the way

to their true happiness.

Our aim is to Hrealizeourselves in ChristH:in this way we share

in the greatness of God, in the plans of his Kingdom, and we fulfil

a task of mediation for those who are seeking the fullness of their own

humanity.

J Concerning vocational discernment cf. the document: "Criteria and norms fOr sa/eSt/in

vocation discernment. Admis.rions'; Rome 1985, and in particular nn. 2-6: "The ConstitU

tions and vocation discernment"

4 D. BOSCO, Introduction to the Constitutions: Five faults to be avoided; cf. Appendix tC'

Constitutions 1984, p. 244

249

1.8 Page 8

▲back to top

The confrere gives himself; the Society recognizes and welcomes him

Here the community aspect of the salesian vocation finds further

confirmation.

On the one hand the Society publicly commits itself in respect

of each one of its members:

- to "recognize him" in his vocation: more than being just a

superficial juridical act, this calls for an active and positive attitUde,

embracing trust, esteem and respect for the person of the confrere

beyond his function or what profit he brings ro the Congregation; it

means rather a recognition of the work of the Holy Spirit in the

confrere's soul;

- to "help him" to develop his vocation, to grow in it and ex-

ploit the giftswhich are the richestexpressionof a spiritual and apostolic

personality, and a resource for the whole community.

On the other hand the confrere is aware of how much he receives

from the Society,and cannot forget that his vocation is that of a member

linked with all the other members, that the Spirit distributes his gifts

not for the satisfaction of individuals but for "the common good" (1

Cor 12,7). He has the right to receive because he has the duty of giv-

ing. He will realize his personal vocation to the extent that he develops

in himself a disinterested love, the sense of shared responsibility, and

the family and group spirit.

This "reciprocalrecognition" respects the differences between one

person and another, and permits the expression of a true relationship

between the Society and each member: in this way it creates a proper

"sense of belonging", as a result of which each one puts himself and

his gifts at the service of the common life and activity.

In simpler words, Don Bosco expressed it as follows: "Let no one

neglect his own duty. ... Let everyone do his duty well with zeal and

humility, with confidence in God; let him not yield in defeat if he

is called to some sacrifice which costs much. Let him take heart that

250

1.9 Page 9

▲back to top

r his endurance and mugue henefits the Congregation, to which we ate

all consecrated H.5

Don Bosco felt a great interior gratification at being a salesian;

it was evident in his words, in his reviewsof the houses that had been

opened or would be opened shortly,in his description of the workunder-

taken outside Italy.His biographer writes: HInthese instanceshis vibrant

wordswere calculated to strengthen the bonds of esteem and lovewhich

bound his listeners to the Congregation, so that those who had joined

it might loveit and those who were thinking in their hearts about enter-

ing might be encouraged... Such talks kindled in his listeners an en-

thusiasm which made them lovenot only Don Bosco,but the Oratory,

the name salesian and the good the salesians were doing in various

parts of the wotld. Their enthusiasm, radiating far and wide outside

the Oratory, created an environment so well disposed towards the Con-

gregation as to multiply its friends and benefactors".6

Everyvocation is a sign of God's love for the Congregation

The vocationaldynamism which the Congregation has within itself

arises from its "being Church", i.e. from the fact that it is immerSed

in God and in his designs for salvation.

By sending it new vocations the Lord showsthat he lovesthe Con-

gregation, that he wants it to be vibrant and enriched with fresh energy,

that he wants to keep alive this charism he had given to the Church.

In this way the Lord expresseshis love of predilection for each one

of those he has called, and at the same time for the Congregation he

has raised up.

The response to this love must not be only personal. The Con-

gregation, which feels God's love for it, must playa role of mediation

j ibid.

6 BM XIII, 623

251

1.10 Page 10

▲back to top

for other vocations, it must be a sign of vitality for the good of the

Church and a centre of "new apostolic energy".

"We must welcome in the Congregation", said Don Cagliero on

one occasion, "those who are ready t.o plunge into the midst of the

world and work for the welfare of souls. Our Congregation is not made

for people who wish to reform their past lives".7

On the other hand, a religious community, called in baptism and

religious consecrationto holiness and the construction of the Kmgdom,

would have causefor worryif it proved unable to generate new members.

It would not display the power of God who can "make the desert

blossom" (Is 35,1).

Lord our God,

in the personal vocation of each of our confreres

you manifest your love fOr the Salesian Congregation,

which you want to see alive for the good of your Church.

Grant to our communities

the abzlity to welcome each confrere as your gift;

increase our gratitude fOr your call,

and make us generous in responding to it.

: BM XIII, 625

252

2 Pages 11-20

▲back to top

2.1 Page 11

▲back to top

ART. 23 MEANING OF OUR PROFESSION

Religious profession is a sign of a loving encounter between the Lord who calls

and the disciple who responds by giving himself totally to God and to his brothers

and sisters.

It is one of the most lofty choices a believer can consciously make, an act which

recalls and endorses the mystety of his baptismal covenant by giving it a deeper and

fuller expression.

By publicly binding himself,in the eyes of the Church, through whose ministty

he is more intimately consecrated to the service of God,l the salesian begins a new

life, which is lived out in a service of permanent dedication to the young.

Profession is also the expression of a mutual commitment between the professed

member who enters the Society and the Society which receives him with joy.2

1 cf. MR8; LG 44

2 cf. LG 44; PC 5; ClC, can. 6)4

The act of profession, "the pact of our alliance with God",l is the

loving encounter between the Lord who calls and consecrates and the

disciple who responds by giving himself totally to God in the follow-

ing of Christ the Redeemer.2

The re~ponse of the salesian who offers himself to dIe Lord in full

freedom, joyfully aware of the choice he is making, involveShis whole

person and givesapostolic direction to his life, because it animates and

guides aJI the initiatives to which his love gives rise.

By the commitment he makes at profession xhe salesian ratifies

publicly before the Church his intention to live as an ardent disciple

1 D. RUA; letter of 1.12.1909; Circularitftters;'p. 499

2 Cf. Redemptionis Donum, Apostolic Exhonation of John Paul II, 'which 'develops the

theme of the religious life and its relationship to the gift of the Redemption

253

2.2 Page 12

▲back to top

of Christ, and a bearer of the riches of a new kind of holiness which

proclaims the message of the Beatitudes to youth.

By offering himself to God, loved above all else, the professed

member is incorporated into the Societyby a solemn oath and under-

takes to embrace the style of sanctification in the mission to the young

and in community life, following the evangelical path traced out by

Don Bosco.

This is the full significance of salesian profession which is

highlighted in this article of the Rule. As we shall now see, for us the

act of profession is a sign, a choice, a beginning, and a commitment.

Profession is a "sign"

The act of profession marks the end of a long and hidden story,

that of two loves in search of each other: Jesus took the initiative in

giving the call and hence the initiative of love, because to seek and

call is an indication of love;3 and the disciple allowed himself to be

attracted, responded with generosity, and now pronounces his decisive

"yes".

Profession is therefore a visible sign of a meeting and covenant

of love: a sign of the love of Christ, but also a sign of man's loving

response.

The disciple, saysthe text, "responds by giving himself totally to

God and to his brothers and sisters", thus expressing the radically

evangelical nature of the profession. The adverb 'totally' signifies a

generosity with no strings attached, an austere option consciouslyand

continually made, a life recollected in God to revealthe divine liberality

J "The call co the way of the evangelical counsels springs from the interior encounter with

the love of Christ... When Christ "looked upon you and loved you", calling each one of

you, dear Religious, that redeeming love of his was directed cowards a pafticularperson..

You replied to that look by choosing him who first chose each one of you..: (cf. RD 3)

254

2.3 Page 13

▲back to top

through serviceto others, and to make known to the young the person

of Christ, the Word of life, whom he has met in a special and intimate

way.4

By this radical gesture of freedom, by which he commits himself

without any reserve, the believer bears witness to his faith and love.

Profession is a "choice" which endorses the baptismal covenant

Profession is rooted fundamentally in Baptism, the sacrament of

faith, which is the beginning of the new life in Christ.

Through his immersion in the waters of Baptism - water is a sign

of cleansing, of purification, of death, and is at the same time the

primordial element from which comes forth life - the christian dies

to sin and is purified and renewed, and so enters into the life of the

risen Christ; the old man dies and the new man is botn, the man who

is redeemed; he has become a son of God, a citizen of the new realm

of the saints, a sha~er in the holiness of God himself, bearing an in-

delible mark and tending continuously to full maturity in Christ. On

the day of his Baptism every christian is made capable of sharing in

Christ's threefold ministry of prophet, priest and king (cf. 1 Pet 2,9-10)

Don Bosco often expressed his great joy Hathaving been made

a christian and a sot).of God through BaptismH.5

The same Spirit who in Baptism, and subse<1uendyin ConflCma-

tion, changed an individual's life and gave him growth, in the act of

professiondescends again with his power on those who, having accepted

the divine call and offered themselves totally to him, publicly commit

themselvesto liveaccording to the Gospel and make themselvesavailable

for the mission the Lord will entrust to them.

4 SGC,122

j BMII, 19

255

2.4 Page 14

▲back to top

In this regard the Rule takes up again what was said in connec-

tion with the nature and mission of the Society (cf. C 2, 3), and em-

phasizes the fundamental dimension of profession, which is the con-

secrating action of God who reserves for himself and destines for a

mission the one he has called: through the ministry .ofthe Church the

salesian is "more intimately consecrated to the serviceof God". Profes-

sion thus becomes "a more perfect expression of baptismal

consecration",6 a renewal and endorsement of that covenant which is

endowed with a new gift of love on the part of the Father and is lived

with a new commitment to fidelity on the part of the disciple.

The article also points out on the part of the professed the excep-

tional quality of his choice, which it describes as one of the most lofty

choices a believeFcan consciously make; with full freedom he offers

himself and all his life, his past and his future, for the serviceof God.

Could a believer do anything greater than "givehimself totally" and

engage himself for life just for love?

It is clear that such an act would exceedour purely human strength,

. were it not done through the power of the Holy Spirit.

All this will be taken up again and further developed when we

speak of the specific commitments of salesian profession (cf. C 60 in

particular).

Profession is the "beginning" of a new life

Profession, an act of great spiritual value and at the same time

an act with an ecclesialcharacter, opens up for the salesian a particular

way of life. As was said in the preceding paragraph, it is rooted in the

new life of Baptism but carrieswith it a specificinnovation: "God gives

to our baptismal adoption as sons a specific complexion".7This com-

6 RD 7; ct. also LG 44 and PC 5. on which the doctrine is based; v. also ET 7; MR 8

7 GC22. Closing address of Rector Major; cf. GC22. 63

256

2.5 Page 15

▲back to top

----

plexion or physiognomy is what is described in the evangelical plan

of the Constitutions and which is expressed in the formula of profes-

sion (cf. C 24); here the Rule is emphasizing the fact it is a question

of a Hserviceof GodH and that this service is realized in particular in

Hpermanent dedication to the youngH.The new life, inaugurated by

profession, commits the salesian to be totally for God and to open his

mind and heart to the hopes and needs of youth.

This innovation is alsoexternallyvisible,i.e. it is reflectedin specific

lifestructures.The obligations of profession,in fact, while entirely based

on the evangelical spirit, are expressed in new existential conditions

in which self-expressionand development are possible. What this means

for us is that, if it is true that the salesian mission brings us into close

and frequent contact with the world, our manner of living cannot be

in any way HworldlyHi;t must be HreligiousHb,uilt on the Rule of the

Gospel and lived according to the Constitutions of the Society. The

Rule frees us from worldly responsibilities so that we can put our lives

completely and permanently at the disposition of God; it organizes

our relationships and activitiesin direct linkage with the Lord and those

to whom he sends us; it establishe~us in a community of individuals

who are one and all consecrated for' the Kingdom.

We are impelled along this new way by the charity which the Holy

Spirit diffuses in our heans. But because we carry this treasure in .

fragile vessels, we keep ourselves humble, aware of our weakness but

with trust in God's fidelity.

Profession is a public "commitment"

Finally, the constitutional text emphasizes the public character

of professionbefore the Church and the Congregation. This means that

it takes place in public and has an official and reciprocal significance:

it is the official inauguration of a donation and a function.

Once he has entered the Salesian Society, the professed member

sharesin the responsibility and task of the Church; but from this point

onwardshe will servethe Church in the particular kind of servicewhich

is specific to the salesians, i.e. one that is directed to the benefit of

2'57

2.6 Page 16

▲back to top

youth. The Church, in accepting the profession through the person

of the Superior, recognizes this commitment. What it comes to for the

salesian is that the making of his profession means declaring in a public

act that he will have "a greater love" for young people, a love that ex-

tends beyond words and feelings, because he is committing himself

to a permanent and effective dedication to them: "greater love has no

man than this, that a man give his life for his friends" On 15,13; cf.

]n 3,16).

Profession is also the act which binds the salesian to the Congrega-

tion, an act which certainly has juridical aspects and consequences bUt

has also a "human" and spiritual value. What is happening is that a

man and a believer is entering a brotherly community so as to live its

spirit, enrich its rommunion and participate in its work. He is "received

with joy" as a member with full rights; especially he has the right to

find there understanding, affeqion and support, because the commit-

ment is reciprocal.

The canonical aspect of profession should not be overlooked: its

public character implies recognition of the fact on the part of the

Church, but also a personal obligation of the professed with regard I

to bearing witness to the counsels, the mission and the common life: I

ftoulfmilmakeem8prooffetshseiosne mobelaignastiotonsfr(ecefl.yCco1m93m)it oneself to the stable

Lord Jesus,

on the day of our profession

you brought together our love

with your own Love which is infi"m

and called us to give ourselves

fully and generously to you.

SCf.IG 44

258

2.7 Page 17

▲back to top

Grant that the pact of the Covenant,

which by your grace we have made with you,

may be the constant expression of a new lift

in the service of your Church

and in our lasting dedication to the young.

259

2.8 Page 18

▲back to top

ART. 24 FORMULA OF PROFESSION

The formula of profession has a deep significance in the life of

the salesian: it is the visible representation and sign of that joyful HyesH

that he said in reply to the invitation to follow the Lord and commit

himself to a life with Don Bosco given for youngsters. The words of

the formula express the attitude of a heart which wants to be totally

dedicated to God and yoUth: a total oblation to God loved above all

else,1 the full and personal assumption of the covenant by means of

a personal oath of fidelity.

In this perspective the professionformula must contain a synthesis

of the whole project contained in the ConstitUtions, which represents

the practical way in which the salesian lives the evangelical donation

of himself, as we gather from the text revised by the SGC and GC22.2

This text expresses the unity and totality of the salesian vocatiion,the

gift of himself to God on the part of the salesian in an apostolic con-

secration lived in community for the salvation of youth.

The GC22, by placing the profession formula in the first part of

the Constitutions, wanted to emphasize the fact that the whole life

of the salesian is governed by this act which seals his response of love

to the love of the Lord.

Finally it should be kept in mind that for a proper understan-

ding of the ecclesial and overall significance of the formula, it should

be considered in the context of the celebration of the profession, ac-

cording to the HRiteof Religious ProfessionHas renewed in accordance

with the decrees of Vatican II and promulgated by Paul VI.

In the formula we can distinguish five parts.

1 Cf. IG 44

2 For the history of the profession formula. v. F. DESRAMAUT. Les Constitutions

de 1966, Commentaire Histonque, PAS 1969. II, pp. 395-397

salesiannes

260

2.9 Page 19

▲back to top

r 1. The invoqItion of the 'llinity

At the solemn moment of profession the salesian invokesthe three

divine Persons, because he recognizestJ;latthey, each by his proper title,

are a.t the origin of the "encounter" that takes place in profession.

Even the formula in the earliest Constitutions began in this way: "In

the name of the Most Holy Trinity, Father, Son and Holy Ghost".3

"God my Father,you consecrated me to yourself on the day of

my Baptism':

The offering of the profession is made to God the Father, through

his Son Jesus, in the Holy Spirit. It is connected with the baptismal

consecration, which we must see as marking the beginning of God's

love for us and the foundation of the donation of ourselves (C 23).4

"In response to the love of the LordJesus your Son, who calls me

to follow him more closely"

Within the christian vocation, the profession appears as a response

to a particular and tree call, and as the sign of a special love; it isJesus

who has called his disciple to "follow him more closely".5

"and led by the Holy Spirit who is light and strength"

Human strength alone could not suffice to express the commit-

ment of profession; as well as being completely free, the act is also

Hcharismatic."in the sense that it is performed in the light and strength

of the Holy Spirit who, far from destroying freedom, gives it added

strength. The two "epicleses"or "blessings", occurring in the "Rite of

Religious Profession", which the celebrant pronounces with hands

outstretched over the candidates, invoke the outpouring of the Holy

Spirit on those making their profession so that "they may fulfil with

your help that which by your gift they have promised with joy".6

3 Cf. Costituzioni 1875, Formula of the vows (F. MOTID, p. 205)

4 Cf. also C 3 and C 60

j LG 42

6 Cf. "Rite of Religious Profession"

261

2.10 Page 20

▲back to top

2. The commitment to a consecrated apostolic and fraternal life

"With complete freedom I, N.N., offer myself totally to you':

In this way each one expresseshis "Here I am, Lord":it is the total

gift of himself, which includes the triple commitment that will be im-

mediately specified and which represents the plan of life in the com-

munity of Don Bosco. Such a response in love would be impossible

without full and responsible freedom.

"Ipledge myself to devote all my strength to those to whom you

wIll send me, especially to young people who are poorer"

The response to the Lord who has called, consecrated and sent

his disciple, impl~esthe personal assumption of the apostolic mission

which, as art. 3 says, "setsthe whole tenor" of the life of the salesian.

Significant is the reference in the profession formula to the principal

ones to whom we are sent, "young people who are poorer": the sale-

sian repeats with Don Bosco: "For you I am ready to give my life"

(cf. C 14).

"to live in the Salesian Society in communion o/spirit and action

with my brothers"

The commitment to the mission is lived in a community. The sale-

sian accepts membership of the Society he is entering, and therefore

accepts that he will live in "communion" of spirit and action with his

brothers.

"andin this way to share in the life and mission o/your Church':

The evangelical life which the professed member makes his own

belongs to the "unity and sanctity of the Church";7 his apostolic ser-

vice is a Church commitment, which he carriesout for and in the name

of the Church.

7 LG44

262

3 Pages 21-30

▲back to top

3.1 Page 21

▲back to top

3. Profession of the counsels made to God by vow

"And so, in the presence of my brothers, and before Fr.N.N. (who

takes the place of the) Rector Major of the Society ofSt Francis de Sales,

I tnake the vow for ever to live obedient, poor and chaste, according

to the way of the Gospel set out in the salesian Constitutions"

(or for those making temporary profession: "... although it is my

intention to offer myself to you for all my life, in accordancewith the

Church's dispositions, I make the vow for ... years to live ..."). ,

The solemnity attaching to this part of the formula should be

noted: we oblige ourselves by oath (= vow) before God to follow the

obedient, poor and chaste life which Jesus chose for himself to fulfil

the mission received'from the Father. In this the Church recognizes

an element common to all forms of consecratedlife.The Superior, before

whom we make our promise, represents the Church and the Society

which ratify the commitment which has been made, and in this way

we continue Don Bosco's mission in the Church.

The professed member obliges himself to live the evangelical life

"accordingto the salesianConstirutions", i.e. the entire project of salesian

life as Don Bosco lived it and as he has passed it on to us.

The formula includes a specific insertion for temporary profes-

sion. This is seen as a step desired by the Church in view of a subse-

quent commitment which will last for the whole of life. But right from

the start the intention of the one making his profession is to commit

himself without any reservations at all; this in fact is a condition for

itsvalidity.Apart from this distinction the formula is the same for,both

temporary and perperual profession: "I offer myself toully to you ...

I pledge myself to devote all my strength".

4. The invocation of help

"Father, may your grace, the intercession of Mary Help of Chris-

tians, of St Joseph, of St Francis de Sales, and of StJohn Bosco, together

263

3.2 Page 22

▲back to top

with the assistance of my brother salesians keep me faithful day by day."

The collected obligations that have been assumed may seem over-

whelming for our human weakness. Reference has already been made

to the "light and strength" of the Holy Spirit as a seal of perseverance.

Now we invoke our heavenly Protectors so that they will be beside us

to help in the realization of a project of holiness which they too have

at heart: Mary Help of Christians, the "mother and teacher" of our

vocation, St Joseph, her spouse and Patron of the universal Church,

St Francisde Sales, the inspirer of our pastoral charity, and our rounder

Don Bosco.

Also invoked is the help of his brethren in the great family the

professed is entering.

In this way fidelity to profession is given the double support of

grace and of the community from whom the professed will need daily

help, as is'specifically stated.

5. The welcoming acceptance

The Superior responds:

"In the name of the Church and of the Society, I welcome you

among the Salesiansof Don Boscoas a confrerecommitted by perpetual

(or temporary) vows."

The offering of himself expressed in profession is a public act. It

is recognizedand accepted by the Church, in the person of the Superior,

at the moment in which the professed member is acknowledged and

accepted into the Society.

In a deeper sense the individual and his offering are accepted by

God in the offering of Christ, the perfect Victim. This is why the pro-

fession takes place during a eucharistic celebration. "The Church, in

virtue of her God-given aUthority, receivesthe vowsof those who pro-

fessthis form of life, asks aid and grace for them from God in her pub~ic

264

3.3 Page 23

▲back to top

-yer.

commendsthem to God and bestowson them a spiritualhless-

ing, associating their self-offering with the sacrifice of the EucharistH.8

By his profession therefore, the salesian is committed with equal

force to the apostolic mission, to fraternal life, and to fidelity to the

religious vows.

Let us renew the obligations we assumed at our proftssion:

God my Father,

you consecrated me to yourself on the day of my baptism.

In response to the love of the Lord Jesus your Son,

who calls me to follow him more closely,

and led by the Holy Spirit who is light and strength,

with complete freedom I offer myself totally to you.

I pledge myself

to devote all my strength to those to whom you will send me,

especially to young people who are poorer,

to live in the Salesian Society

in communil>n of spirit and action with my brothers;

and in this way

to share in the life and mission of your Church.

And so, in the presence of my brothers,

I make the vow for ever to live obedient, poor and chaste

according to the way of the Gospel

set out in the salesian Constitutions.

Father, may your grace,

the intercession of Mary Help of Christians,

of St Joseph, of St Francis de Sales,

and of St John Bosco,

together with the assistance of my brother salesians

keep me faithful day by day.

8 LG45

265

3.4 Page 24

▲back to top

ART. 25 PROFESSION A SOURCE OF SANCTIFICATION

The action of the Spirit is for the professed member a lasting source of grace

and a support for his daily effortS to grow towards the perfect lovel of GOOand men:

The confreres.who are living or have lived to the full the gospel project of the

Constitutions are for us a stimulus and help on the path to holiness.

The witness of such h()liness, achieved within the salesian mission, reveals the

unique worth of the beatitudes and is the most precious gift we can ofter to the young.

I cf. PC 1

In religious consecration the action of the Spirit, the author of

sanctity, opens up to the professed the possibility of ample spiritual

experiences.

The perpetual (or temporary) profession which the salesian makes

at a particular moment but which he is called upon to renew every

day, is for him a source of sanctification. The call to holiness, common

to all christians,l is realized for him through the evangeliql path of

the Constitutions. In this way hisptofession comes to mean an explicit

commitment to aim at sanctity in the manner lived by Don Bosco.The

Constitutions can be likened to a road to be followed; the consecra-

tion is like the energy provided by the Spirit to help him to travel it.

The entire text of the Rule is a path to sanctity, because it is a

"gospel way of life" (cf. C 24, 192). The original and significant signs

of salesian holiness are therefore scattered throughout the "{holeof the

text. The present article considers that holiness in its source, and em-

phasizes its manifestation in the witness of confreres who are living

or have lived to the full the project of the Rule.

1 Cf. lG, chat? V

266

3.5 Page 25

▲back to top

I The actioo of the Spirit helps-the ptOfessed to gmw in holiness

From the very.first article the Co~stitutions have emphasize,d the

presence of the Holy Spirit in the work of our Society: He it was who

raised up Don B"osco and formed' him fo.r his mission; it WasHe wfio

gu,idedhim in giving life to various apostolicprojects, first among them

our Congregation. The "activepresence ofrheHoly Spirit" is the.source

of "strength for our fidelity and support for our hope". We could say

that the Constitutions look at salesian reality from a pneumatological

standpoint: docility to the voiceof the Spirit is one of the features which

characterize our community (cf. C 2).2

This article considers specifically the presence and action of the

Spirit in the life of the individual salesian: for the professed the Holy

Spirit is the "sourceof grace and support" in his effortsto growin perfect

love.

At the moment of profession the Spirit of the lord, the source

of grace, permeated the heart of the salesian with the power of his

"blessing", enriching him 'with the special gifts of the covenant and

of his unfailing assistance and protection, which will accompany him

throughout his existence. In this way the act of profession marks the

beginning of a spring of grace,<apermanent outflow of spiritual energy,

a vita] force which is a help to growth and fosters ~anctification.

To sustain the professed member in his growth towards perfect

love, the consecration of the Spirit gives strength and incessant en-

couragement to his pastoral charity, in his daily self-abnegati.Qn,in the

renunciations inherent in the vows,in the severedemands of work and

temperance, and in the contradictions and temptations which assail

his fidelity; the Spirit sustains and guides his will in overcoming the

many d.ifficulties of life, and is a constant., reminder of the need for

converSlOn.

2 On the presence and action of the Holy Spirit in Don Bosco and in the Society, v. also

C 12. 21. 64. 99. 146

267

3.6 Page 26

▲back to top

To grow in the perfect love of God and men is the great com-

mandment of Jesus: *Youshall love the Lord your God with all your

heart, and with all your soul, and with all your mind, and you shall

love your neighbour as yourself* (Mt 22,37-39). This is the objective

of all consecrated life, according to 'the constant teaching of the Church

which was confirmed by the Counci1.3Our own style of loving God

and young people is that of the preventive system: a cliarity which is

rooted in God, and consequently loves and is able to provoke love in

return.

The project of the Constitution lived by the confreres is a help on the

way to sanctification

,Example has an attractive force.

We see this in our Founder, a real "giant of the Spirit*,4 whose

sanctity gave binh to ,a spiritual posterity. We discern it in the con-

freres who *havelived" the project of the salesian Rule, and have now

reached their homeland, the heavenlyJerusalem, and are united with

Mary and Don Bosco.

We see it in the confreres who are still "living it to the full, i.e.

in all its completeness, without any half-measures or compromise, even

though they are inserted in today's world.

It is horn the living witness of the confreres that emerge the

characteristics of salesian sanctity, as they are proposed to us by the

Rule. It is:

- a sanctity that prompts us from y,rithin: "J feel a deep yearning,

an earnest need to become a saint... now that I see one can be hap-

py and holy too, I definitely want to become a saint*;5

3 The conciliar decree on consecrated)ife opens precisely with the definition:

prosecutio'; 'the pursuit of perfect charity' (PC 1)

4 Pius XI

~ Dominic Savio: d. BM V, 135

"perfectae cantlltis

268

3.7 Page 27

▲back to top

a sanctity possible to everyone, and not jUSt to "<xuaordinary"

people; even boys can attain it: Hit is God's will that we become

saints, and it is quite easy to do SOHs,aid Don Bosco to his boys;6

- a sanctity to be found in the daily round; one becomes a saint in

the fulfilment of one's duties, living in one's own environment,

without looking for extraordinary situations elsewhere;

- simple, with nothing artificial or abnormal about it, no unusual

attitudes, no rigid discipline: it is sufficient to do what one has to

do anyway, but to do it well;

- apostolic: Hself-sanctificationby educatingH and Heducation by

sanctifyingH.Don Bosco is the Saint of youth, not only because he

worked among the young but because he became a saint by doing

such work;

- congenial; attractive and joyful, but at the same time strong and

demanding: HHeavenis not for sluggards!H;7

- a sanctity which is contagious! Don Bosco once'said: HIrecall how

several boys, like Dominic Savio, Mickey Magone, Francis Besucco

and others, made this novena (for the feast of All Saints) with ex-

traordinary devotion and fervour.One could not ask more of them...

Have you everseen bunches of sticksstackedone on top of the other?

If one catchesfire, so do all the others in tUrn. Youcan do the same...

A lighted match cap set fire to a haystack and start a.great bonfire.

One of you with the will to become a saint could kindle the others

by your good example and salutary advice. What if all of you were

to make this effort? What a great blessing that would be! H 8

The Rule recalls the essential role of the confreres who by their

simple and wonderful life make familiar to us the heights of perfec-

tion. They are indispensable: without them the Congregation would

6 Cf, BM V, 135

7 Cf BM VII, 6

8 BM XII, 407

269

3.8 Page 28

▲back to top

not achieve its objectives. They are a friendly presence, models and

points of reference; they are .the fruit, and source of our spirituality;

they are the Congregation on its pilgrimage towards heaven.

The witness of salesian sanctity is a gift to youth

Meditating on the vocation of Don Boscoand,hisq1essage, a group

of young people called the hill of the B,ecchithe "Mount of the youthful

Beatitudes': It is an intuition which givesrise to some stimulating reflec-

tions on salesian holiness, and leads to the rediscovery of the deep

linkage between the preventive'systemand the spirit of the beatitudes.

The world cannot be transformed without the spirit of the gospel

beatitudes.9 They were proclaimed for everyoneand represent the most

practical'way of living Christ's renewal plan. We Salesians are invited

"to listen to them again in the company of youngsters so as to give

rise in the world to renewed hope". 10It is a question of living ampng

youth and with them the charity proclaimed by the Gospel, practising

it in poverty, in mildness, in purity of heart, in the searcQ.fot peace

and justice. The kindness, reasonablenessand familyspirit of the salesian

environment bear valid witness to this.

All over the world at the present day salesians are committed to

the planning of a "salesianyouth movement",as-akind of spirituality

suitable for incukating in the many groups of our boys and girls;'but

to do this seriously and not just beat the air, it is essential to insert

into'such a movemeht tHeferment of the beatitudes. "Youthspirituality,

in fact, cannot be manufactured just by words, but is generated by

living witness".11

The beatitudes, incarnate in our youth mission, make us truly

*signsand bearers* of the supreme value to whichJesus givestestimony:

9 Cf. I.G 31

10E. VIGANO, Strenna 1985, in the international youth year

11E. VIGANO, Commentary on the Strenna 1985

270

3.9 Page 29

▲back to top

love!We are well awarethat they do not suppress the commandments,

they do not'rule out moral, they do not devalue ethics, nor do they

prescind from the virtues; but they extend further than any law, be

it everso necessaryand holy. "Atthe levelof the spirit of the beatitudes

youdo not askwhether what is done is 'good' or 'bad'; you ask whether

what we are doing manifests and communicates the heart of Christ,

i.e. whether or not we are witnessing to his love".12

The Constitutions tell us that the salesian who lives his vocation

to the full is a witness to the beatitudes of the Gospel,' he provides

a practical revelation of its unique significance; i.e. its supreme value

for humanity's renewal and salvation.

The best gift we can offer to young people is precisely this school

of evangelical and salesian holiness. 13Inaugurated by Don Bosco,

enriched by a tradition of Saints, endorsed by the daily testimony of

innumerable confreres, this current of holiness is revealedas the greatest

force in our communities.

Forged at Valdocco, it moves the salesian to become immersed

among the young and the common people, to bring them the kind-

ness and salvation of Jesus. Based on the generous simplicity of his

daily self-donation, all the demands of his intense work become in-

vestedwith joy and humbly concentrate the exerciseof faith, hope and

lovein pastoral charity.

Everysalesian community, where the confreres live to the full the

gift of their profession, becomes a domestic school of salesian

holiness.14The evidence shows that as the testimony of our sanctity

12 ibid.

13 Cf. E. VIGANO. Replanning our holiness together, ASC 303, 1982, p. 13; v. also Letter of

R.M. in AGe 319 (1986) which explicitly links salesian sanctiry with profession

14The Rector Major writes: "Don Bosco, who lived at a time in the last century when Saints

were flourishing in Piedmont, had the merit of starting an authentic "School of sanctity~

If the various apostolic works he began were of value in his time, the fact that he successfully

promoted a particular kind of holiness would be sufficient by itSelf to make evident a remarkable

spiritUaliry which places him among the great ones of the Church with a fertile sanctiry capable

of reincarnarion among orher people in the course of futUre cenruries' (AGe 319 (1986), p. 9)

271

3.10 Page 30

▲back to top

progresses, the hearts of the young become transformed and hope and

loveflourish in them: the transformation of youthful hearts keeps pace

with our own sanctification!

Grant us, 0 Lord,

through the strength of the Spirit

who has consecrated us to you,

the grace to persevere in fidelity

and to progress every day in love

after the example of our brothers .

who have travelled the same road to holim:ss.

Grant that, like them, we may be witnesses

among men and especially among the young

to the divine value of the Beatitudes.

Amen.

272