0077 - 0155 :: Salesian spirituality

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0077 - 0155

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0077 - 0155

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THE "FOREWORD"

For us Salesians our Rule Book is Don Bosco's living testament. "If you have

loved me in the past," he tells us, "continue to love me in the future by the exact

obsen;u:ice of our Constitutions".1

Fr Michael Rua, Don Bosco's first successor,reminds us: "When Don Boscosent

his first sons to America he had himself photographed in the act of handing FrJohn

Cagliero, who headed the expedition, the book of the Constitutions as though to say:

'I would like to go with you myself, but since I cannot do so these Constitutions will

take my 'place. Keep them as you would .a precious treasure!' "2

I MB XVII, 258

2 ct. DON RUA, 1 Dee. 1909

The great "Rules" of the ancient religious Orders are frequently

preceded by a Prologue or roreword of a doctrinal and spiritual natUre,

with the purpose of creating a deeply evangelical atmosphere so as to

induce the reader to meditate on and put into fruitful practice the

book of life which is being proposed to him.

The religious Congregations of more recent origin also, especial-

lysome of those born in the nineteenth century, sometimes put at the

head of their Constitutions an Introduction or roreword, generally of

a historicalkind, so as to present the Congregation as it was in its origins

and better preserve the memory of the rounder and the circumstances

surrounding the foundation.

Don Bosco too wanted to premise the Text.of the ConstitUtions

he had written with an introduction, which we find in all the editions

from the first draft of 1858 to that of 1873 (the second printed Latin

text, after the re-presentation of the Roman "animadversiones"). This

Introduction wasmade up of a roreword on the importance of educating

the young and a chapter headed "Origins of this Society» in which

the Founder tried to emphasize the continuity between what had been

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going on in Turin since 1841and the Salesian Society,for whose Con-

stitutions the approval of the Holy See was being sought. 1

Bur the canonicalpractice of the time had changed and was against

"Introductions" of this kind, which preceded the true and normative

part, and this frequently gaverise to the observation met by new texts:

"Prologi expungantur" ("Cut out the Introduction"). We find in fact

among the Hanimadversiones"made on the ConstitUtions of the Sale-

sian Societyas submitted by Don Bosco, the following remark: "It is

not the practice to approve in the Constitutions a foreword and a

historicalappraisal of the Institute; both, should therefore be removed:'

In conformity with the decision of the Roman congregation Don

Bosco removed both the roreword and the introductory historical

chapter,with the result that the text approved in 1874began immediate-

lywith the first chapter: "Societatissalesianaefmis" ("Scopeof the Socie-

ty of St Francis de Sales").

It may be pointed out that subsequently the practice of the Roman

congregations became even more demanding, to the extent of not even

allowing the rounder's name to be mentioned in the Constitutions

of religiousinstitUtes("In general the rounder's name is not to be men-

tioned in the Constiturions, nor can quotations of his words be

approved").2 In the "Normae secundum quas" of 1901 this norm

became codified as follows: "Constitutions should not contain any

preface, introduction, foreword, historical information, letter of exhor-

tation or commendation". 3

VaticanII, aswe have seen, restored to the Constitutions of religious

institutes their most authentic significance, and strongly emphasized

that at their origin there is the spiritUal experience of the rounder;

I Cf. G. BOSCO, "Costituzioni de/la Societii di San Francesco di Sales, 1858-1875, edited by

F. MarrO, pp. 58-71

2 "In Constitutionibus generatim non fit memio de Fundatore nee .probari possum verba",

~rmae secundum quas n. 26. This was one of the "animadversiones" made to the Consticu-

tions of the 'Soeurs de St Joseph", Anneey, 12 May 1897, ad 1

3 'Non admittamur in Constitutionibus praefationes, imroduetiones, proemia, notitiae

hisroricae, litterae hortatoriae vel laudatoriae". Normae secundum quas, n. 26

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it reopened the way for texts to highlight the archetypal inspiration

of the particular charisma.

Against this background the Special General Chapter, having in

mind the first draft of the ConstitUtions made by our Founder, decided

to put in a "Foreword" as an introduction to the text. This Foreword

was delicately spiritual in tone, being a brief but efficacious explana-

tion of the sense of the Rule and an invitation to follow it with love.

But already in the GC21 and later during the preparation for the

.GC2 2 suggestions were made that the Foreword should be given a more

historical slant and recall the living presence of Don Bosco from the'

beginnings through the book of the Rule: the religious plan is

manifested in fact in a life of adherence to the spirit of the Founder.

The GC22 made its own some of the proposals that had been

received, and decided to transfer to the end of the revised text the

contents of the Foreword to the 1972 ConstitUtions, and to compose

a new Foreword with an historical and spiritual flavour.

.From a structUral point of view the present Foreword is very sim-

ple: it is made up of tWo brief quotations, one from Don Bosco himself,

and one from his first successor, Blessed Michael Rua. The same thought

and consideration runs through both: fidelity to the Founder Don Bosco

after his death or wherever he cannot be personally present is seen and

manifested in the observance of the Constirutions.

The attention to the Founder, required by Vatican II in the re-

vised texts of ConstitUtions, is thus made explicit from the very first

words, which are immediately further impressed on the mind by the

photograph of Don Bosco handing the book of the Rule to Fr John

Cagliero, leader of the first missionary expedition: this historic

photograph is an integral part of the Foreword itself.

Let us look briefly at the two paragraphs of the text.

The opening quotation is taken from Don Bosco's moving "farewell

letter" to his "dear and beloved sons in Jesus Christ". The whole letter

becomes part of the fundamental document of salesian spiritUality,

pedagogy and practice to which tradition has given the name of the

"spiritUal testimony" of Don Bosco, and which has been published Once

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again in its incisive,c1e.ar-cutand very significant form, in the Appen-

dix to the constitutional text.4

And so the living word of Don Boscofinds a place as an introduc-

tion to the entire Rule: "If you have loved me in the past, continue

to love me in the future by the exact observanceof our Constitutions';5

Their content 'and the position they occupy make of these words of

our Father not only a beacon by whose light we shall be able to avoid

falling into misunderstandings but also an effectivekeyof discernment

.for understanding the sense and worth of the Constitutions,

The reality of the SalesianCongregationwould in fact remain vague

and indecipherable if the great doctrinal riches of the revised Con-

stitutions were not wisely read as the expression of Don Bosco's will

and of the charism to which through him the Spirit has given rise.

Without a relationship with Don Bosco,efficacious both in its institu-

tional'and juridical reality (observance of the Constitutions) and in

its affective and spiritual nature ("If you have loved me in the past,

continue to love me..."), the Salesians would have no foothold in the

religious life, because they would have been cut off from their roots.

The text expressesall this too by the significant statement: "For

us Salesiansour Rule Book is Don Bosco'sliving testament'; How often

did Don Bosco present the Rule as the living remembrance accom-

panying his sons: "Observeour holy rules; that is the greatest and dearest

souvenir that your poor old father can leaveyou",6 "Consider every item

of the rule as a memento of me", he said also to the Daughters of Mary

Help of Christians. 7 And it has been the constant conviction in sale-

sian tradition, that in the Constitutions there have been always pre-

sent Don Bosco,his spirit and his sanctity. It is enough in this connec-

tion to recall the words of Fr Philip Rinaldi, who wrote: "Tpe Con-

4 Cf. Costituzioni 1984, Appendix, pp. 267-270

From the time of Don Rua the 'fatewelliettet' was always included in the volume "Practices

of Piety for use in SaiesianHouses'; aftet the SGC it was placed in the Appendix to the. text

of the Constitutions together with other extracts from the "spiritual testament' (cf. RSS, year

IV, 1985, N.I, p. 82)

j MB XVII, 258

6. MB XVII, 296

7 BM X, 293

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stitutions, my dear confreres, are the soul of our Society and this was

the moving spirit of all Don Bosco's life; and so their story coincides

with the life story of Don Bosco.We can even say that in the Constitu-

tions we have the whole of Don Bosco; they contain his single ideal

of the salvation of souls; in them is found perfection through the holy

vows;in them is his spirit of kindness that made him so much loved,

of tolerance, of piety, of chariry and of sacrifice...n8.

The second paragraph provides confirmation of rhis conviction

through the testimony of Don Bosco'sfirst successor. Don Rua recalls

the touching episode of the departure of the first missionaries and the

significant gesture of the Father who handed the book of the Con-

stitutions to the leader of the expedition, Frjohn Cagliero. Don Rua

himself gives us the explanation: *How many things Don Bosco ex-

pressed in that simple gesture! It was as though he was saying: You

will crossthe seasand oceans, you will find your wayto unknown lands,

you will have to deal with people of very different languages and

customs, you may even be exposed to serious dangers. I would like to

come with you myself to strengthen and console you, to protect you.

But what I cannot do in person I shall do with this little book. Keep

it as you would a precious treasure.9 He could not have said more

clearly that Don Bosco is truly present in the Rule, and at the side

of anyone who wants to embark on the salesian advemure, to guide,

encourage and support him.

It should be noted that Don Rua proposes observance of the Con-

stitUtions not only as an expression of attachment to Don Bosco, bUt

also as evidence of obedience to his word: "Keep them as you would

a precious treasure'~9 Don Bosco himself asks us to preserve the

spiritual treasure which the Lord has deigned to give to the Salesian

Congregation: a treasure because God himself, with his Holy Mother,

wastheir inspiration; a treasure because they are a gospelpath of charity;

a treasure because by their means numerous confreres have found the

way to holiness. Don Rua, in the same circular in which he relates the

8 Cf. ASC, n. 23, 24 January 1924, p. 177

9 D. RUA, Letter of 1.12.1909 in Lettere Circa/an; p. 498

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above episode, adds: "They are the bookof life, the hope of salvation,

the marrow of the Gospel, the road to perfection, the key of Paradise,

the pact of our covenant with God'~

In conclusion we may say that this brief Forewordgives us an im-

mediate intUition of what it means to "stay with Don Bosco'; being

heirs of his spiritUal testament. Don Rua's comments speak of a deep

and affectionate communion in family cordiality with a Father always

present amongst us, who guides, stimulates, enlightens and intercedes

for us, so that we may never cease, wherever we are and whatever we

do, to be tireless and fa.ithful "missionaries of the young".l0

10 Cf. E. VIGANO, The renewed text of our Rule of life, AGC 312, 1985, p. 22

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FIRST PART

THE SALESIANS OF DON BOSCO IN THE CHURCH

The first part of the Constitutions must be seen as an introduc-

tion or foundation for the whole Rule of life: before details are given

of the main principles and norms which govern the mission,community

life, evangelicalpractice, formation etc., this first part sets out to "define"

the Societyand to indicate its precise place within the overall Salesian

Family, in the Church and in the world. It represents a "foundation",

because it forms the basis of the whole salesian edifice and outlines

the salient traits of our identity in the Church.

It should be noted that this part has been entirely rethought in

the two Chapters GC20 and GC22. The SGC had planned a first in-

troductoty chapter containing the basic elements descriptive of the

physiognomy of the Salesian Congregation in the Church and before

the world. The very title given to this chapter, "the Salesians of Don

Bosco in the Church" (which has now become the title of the entire

first part, and coincideswith the title of the first document of the SGC),

indicated the intention to outline in a general if rudimentary way the

Congregation's identity: it correspondssubstantially to what the former

Constitutions had presented under the heading "object and aim of the

salesian Society".

The GC22, adopting the overall plan of the constitutional text

drawn up by the SGC, inserted in the first part two other chapters

containing aspects of the salesian vocation which must be considered

"fundamental" for the entire apostolic project of the Society: the

characteristic traits of the salesian spirit (chap. II) and the vital com-

mitment of the profession (chap. III). In this way the first part gives

the genuine salesian tone to the whole text. It presents a unified vi-

sion of our style of sanctification and apostolate, directing our atten-

tion immediately to the rounder as our model, so as to discoverin the

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charisma he received from God and in his hean rich in pastoral chari-

ty the essence and unity of the salesian vocation. 1

From a structural point of view the first part is made up of three

chapters, in which are successivelydefined:

. Chap. I: the nature, purpose and mission of the Society of St

Francisde Sales,a gift of the Holy Spirit to the Church and to the world;

. Chap. II:. the characteristic "spirit" which animates it and of

which it is the bearer;

.Chap. III: the religious "profession" which ~eals the encounter

between the love of God who calls and the personal response of each

confrere who enters the Society and sets out on a path to holiness.

Taken as a whole, this first part is like the response to a series of

questiops for the reader to reflect upon: Who are the Salesians? How

did they arise? What is their place and purpose in the Church? What

significance attaches to the phrase "of Don Bosco"?What is the com-

mitment made freely and publicly by every salesian when he enters

the Society?The resulting response which emerges and forms the con-

tent of this part can rightly be called the "identity card" of our

Society.2

These indications serve us as a guide in reading the pages which

follow. Everytime we encounter in the text an expression like "we, the

Salesiansof Don Bosco" we think of the complexus of distinctive notes

and the personal and public commitment which the first three chapters

combine to highlight. The following parts will take up and develop

more completely the concrete aspects of the life and mission of the

salesian, but always in the light of that spirit which has been clearly

outlined from the beginning.

1 Cf. E. VIGANO, The renewed text of our Rule of life, AGC 312, 1985, p. 22

2 Ibid.

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CHAPTER I

THE SOCIETY OF ST FRANCIS DE SALES

"' myself will search for my sheep, and will seek them out... 'will set up over them one shepherd...

He will feed them and be their shepherd" (Ezek 34, 11.23).

The quotation from Ezekiel at the beginning of the first chapter of the Con-

stitutions is highly significant as a proclamation of the love of God manifested

in Jesus the Good Shepherd, and in Don Bosco whos~ aim was to be a living

image of the Good Shepherd.

The image of the shepherd as a 'guide' and 'leader' is a very ancient tradi-

tion in all the early Middle East. In Israel it was-applied to God (e.g. Ps 23, 80),

and to the king as a sign of God, and specifically to David (Ps 78). Ezekiel in

chap. 34 provides a broad and strong picture of the shepherd, following a

historical and salvific development embracing three aspects:

~ the denunciation of faithless shepherds of the people of God, who

maltreat the sick sheep and cause the dispersal of the flock (vv. 1-6);

-:- God's decision to take care of the sheep himself with a delicate love

foreseeing their needs, but also providing a strol1gprotection against evil-doers

(vv. 7-22);

- the chOice of an ideal and visible shepherd, who will begin a new cove-

nant between God and his people, and through whom God will take specific

and personaLcare of his flock (vv. 23-31).

A comparison with qther texts (e.g..2 Sam 7,5-7; Is 9,1-6;Jer 23,1-6)makes

clear the messianic character of our text. Jesus, in solemnly proclaiming himself

the "Good Shepherd" (In 10),is declaring himself to be the eschatological fulfil-

ment of the divine pronouncement. And it is in this role that he will appear in

the quotation from Mk9!~~ io Chap. IV of theCon~titutions in connection with

those to whom our mission is directed. Those witn a "shepherd's" rote in the

community shall be faithful to him as their exclusive model in fulfilling their

ministry (cf. 1 Pet 5,2-3, which is used as the inspirational text at the head of

chap. XI).

The fact that Christ is the eschatological fulfilment brings an entirely new

dimension to the role of Shepherd as presented in the New Covenant. He is

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the one true model of pastoral activity in the Church, with extremely original

characteristics which call for courage and creativity in their realization.1

Recalling the figure of Don Bosco to whom, right from his dream at the

age of nine, the lord revealed that his vocation was to qe a pastoral one, and

who was a shepherd all his life (C 10),we can understand why there is placed

at the head of the Constitutions the prophecy of Ezekiel 34, which in a certain

sense constitutes the deep identity of the "Society of St Francis de Sales". All

the following articles, permeated as they are with 'pastoral' connotations, will

be understood as a faithful fulfilment of this prophecy.

***

Within the overall context of the first part, this chapter servesthe

purpose of presenting in synthesis the apostolic project of the Society

of St Francis de Sales, making clear its charismatic origin and deep

identity, and describing its specificmission in the Church: for the salva-

tion of the young.

The arrangement of the chapter, which is that already desired by

the SGC, is quite straightforward; it is organized around two series

of articles: arts. 1-4, which aim at a precise definition of our Society

in itself(origins, nature and mission, ecclesialform); and arts. 5-9 which

try to define it in its relationship with an ever wider reality: the Sale-

sian Family,the pilgrim Church, the contemporary world, the heavenly

Jerusalem, and especiallywith her whom the Lordhas givenus as Mother

and Helper.

If on the one hand the whole chapter is intended to be a develop-

ment of the first article of the Constitutions written by our Founder

on the "objectand aim of .the Society",on the other hand the influence

of Vatican II is evident in the organization of the material.

The Church, according to the conciliar doctrine:

1 Cf. AGC 316, (1986) pp. 15-18

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- is first of all the result of a free choice, calling and sanctification

on the part of God, which harks back to the presence in her of the

Spirit of the risen Christ;

- is constitutionally a mystery of communion, i.e. of union of men

with God and with each other, as a result of the Word and the

Sacraments, of faith and charity:

- is essentially missionary, participating in the mission of Christ and

his Spirit, and therefore sent out to the world;

- fulfils her mission in service or ministry to mankind, since she is

the "universal sacrament of salvation";

- knowsthat all her members are called to one and the same holiness,

which consists in the perfection of charity, to be realized in various

ministries and charismata, and in different forms of life;

- is the People of God, pilgrims in history, called to continual renewal

and sustained by hope on their path to their eschatological conclu-

sion; on this path she is accompained by Mary,Virgin and Mother,

and by the Saints.

The first chapter of the ConstitUtions defines the salesian Society

by reference to the essential aspects of the mystery of the Church:

- it speaks of the origin and divine vocation of the Congregation:

"we believe that the Society of St Francis de Sales came into being

not as a merely human venture but by the initiative of God" (C 1);

- it recalls the mystery of commllnion which unites the members with

each other and with the Church: "We, the Salesians of Don Bosco,

form a community of the baptized" (C 2); "the salesian vocation

'places us at the heart of the Church" (C 6);

- it shows the missionary nature of the Salesian Society. arts. 2 & 3

speak of "the Founder's apostolic plan" and of the "mission" (a

participation in that of the Church) entrusted to the Salesians, em-

phasizing its "sacramental" nature: "to be in the Church signs and

bearers of the love of God for young people, especially those who

are poor" (C 2);

- recalls that in the Society all the members are called to holiness

in a specific form of consecrated life (C 2, 3);

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- afftrms that the salesian vocation, by calling us to be "evangelizers

of the young", inserts us in the great "sacrament of salvation" for

the world (C 6, 7), in union with other groups of the SalesianFamily

(C 5);

- recalls, in consequence, that the Salesian Society, a living part of

the Church, is in her and with her as a pilgrim in time and going

forward in hope: in this process it has at its side Mary,Mother and

Helper, and the Saints who have been given to it as Patrons and

Protectors (C 8, 9). .

This scheme makes it easier for us to understand how the con-

tents of the chapter have been arranged:

. The charismatic origin of our Society

- God's action in the foundation and life of our Society: art. 1

. The tdentity of our Society

- at the level of being and action: art. 2

- at the ecclesial level: art. 3

- at the juridical and institUtional level: art. 4

. The position and role of our Society

- in the service of the Salesian Family: art. 5

- in the service of the Church: art. 6

- in the service of the contemporary world: art. 7

. Our Society in communion with the heavenly Jerusalem

- the singular presence of Mary: art. 8

- the intercession of Patrons and Protectors: art. 9

We should add the further observation that in this chapter the

attention is concentrated speciftcally on the Society of St Francis de

Sales in its community and ecclesial project; but it does this never-

theless from a personal perspective, in the sense that its members after

committing themselves by their profession feel that they are directly

and individually involved: "we salesians of Don Bosco form... we of-

fer... we are evangelizers...we are educators... we pay special attention...

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wveeneprraotci.olani.m..P.... we contribute... we entrust ourselves... we hold in

We cannot fully understand many of the assertions' in the text

unless we look at them with the heart of Don Boscoand with the love

he had for the Society, which he knew was willed by God. The Con-

gregation, he used to say, Htookno step that had not been suggesced

by some supernatural occurrence, and approved no change, improve-

ment or expansionthat wasnot prompted by GodP2. hWhen speak-

ing to the salesiansDon Boscospoke as a prophet foretelling the future,

using expressions he never used when speaking with others. In doing

this he was concerned to link the problem of the individual with the

collectiveproblem of the Society.To be with Don Boscowas to be part

of a divine planP,3

When in 1869 the Pious Society was definitively approved, Don

Bosco said: hOur Congregation is approved; we are mutually bound

to each other... God has accepted our services.We are no longer private

individuals but a Society, a visible body: ... the whole world is watch-

ing us and the Church is entitled to our servicesp.4

Z BM XII, 52

3 P.STEIl.A,DonBosconellastonadellareligiositieiattolieaV. olII, PAS-Verla1g969.p. 379-382

4 BM IX, 267

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ART. 1 GOD'S ACTION IN THE FOUNDATION AND LIFE

OF OUR SOCIETY

With a feeling of humble gratitude we believe that the Society of St Francis de

Salescameinto being not as a merelyhuman venturebut by the initiativeof God.I

Through the motherly intervention of Mary, the Holy Spirit raised up 'StJohn Bosco

to contribute to the salvation of youth, "that part of human society which is so expos-

ed and yet so rich in promise".2

The Spirit formed within him the heart of a father and teacher, capable of total

self-giving: "I have promised God thad would give of myself to my last breath for

my poor boys".3

To ensure the continuation of this mission, the Spirit inspired him to initiate

various apostolic projects, first among them out Society.

The Church has acknowledged God IS hand in this, especially by approving our

Constitutions and by proclaiming our Founder a saint.

From this active presence of the Holy Spirit we draw strength for our fidelity and

support for our hope.

I cf. MO 16

2 MB II, 45. BM II, 35

3 MB XVIII, 258

The first article of the salesian Rule begins with an act of faith

and of gratitude to God: it recognizes officially that the Congregation

is a gift of the Spirit lito contribute to the salvation of youth".

The five paragraphs describe aspects of tb-ischarismatic reality,

but the main stress is on the recognition of the "activeprestnce of the

Holy Spirit" both at the origins of the Congregation and in its present

life.

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The initiative of God in the foundation of our Society

The salesian, who reads the Constitutions with faith and Hhumble

gratitude, believesthat the SalesianSocietycannot be explained merely

as the result of human ingenuity and natural generosity. The Spirit

of the lord intervened to bring it to birth and give it a place ~n the

movement of the history of salvation.

Don Bosco himself had this same conviction of faith. HTheper-

suasion that he wasunder a quite particular djvine pressure dominated

the life of Don Bosco... He had a firm and deep belief that he was

God's instrument for a unique mission... This was the foundation of

his characteristic religious attitude of the 'biblical servant', of the

'prophet' who cannot escape from the divine wiW.! Typical is the

reflection of Don Cafasso: HHeis a real mystery to me, but I am con-

vinced that God alone is his guide.2 Don Boscohimself said in a con-

ferencehe gaveto the rectorson 2 February1876:H... let us sayit here

amot;lgourselves - other religious congregations and orders have had

inspirations, visions or supernatural happenings in their beginnings

which gave a thrust to their start and secured their establishment, bUt

for the most part they were limited to a single happening or, at best,

just a few. With us the story is different. We may say that nothing

has happened which was not known in advance.3

To express the charismatic nature of the Society the text uses the

expression: Hbythe initiative of God'~ This refers to the action of the

Trinity: it is to be understood, in fact, as a plan of the Father for the

salvation of yoUth; as an action of the Son who, after calling John by

name, told him to place himself at the head of the children in the

dream;4 and as an intervention of the Holy Spirit who formed him

as the HFatherand teacher of the youngH.

- 1 P. STEUA, Don Bosco nella stona delta religiosita cattolica, II, PAS Verlag 1969, p. 32

2 BM IV, 411

3 BM XII, 52

4 cr. BM I, 95

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We should note the expression "to contnObuteto the salvation of

youth": the verb "contribute indicates humbly but realistically how

the work of Don Bosco and the salesians must be seen in the perspec-

tive of God, "withoUt whom we can do nothing", and in the. light of

our collaboration with the Church whose pastoral activity includes

numerous other strengths as well: we give our contribution.

It should be noted too that the "salvation" mentioned here, as

will be explained at greater length further on in the ConstitUtions,

is not only the salvation of the soul but the salvation of the youngster

in his totality, with which is connected the improvement of societyitself.

All this can be well summed up in the words of Pius IX to Don

Boscoin the audience of 21January 1877: "I believe it is a secret I am

disclosing to you. I am convinced that God has raised up your Con-

gregation in these times to reveal his power. I am certain that God

has deliberately kept this important secret hidden until the present,

a secret unknown to ages past and to many a bygone congregation.

Your Congregation is the first of a new kind of religious order, born

in this age, whose style makes it possible for it to be both religious

and secular. It has the vow of poverty and keeps personal ownership

at one and the same time; it shares both world and monastery, and

its members are both religious and secular, cloistered and yet free

citizens. The Lord has revealed this in our day and I disclose it to you

now. Your Congregation has been raised up ... in order that the world

may gi'le glory to God. It has been raised up so that all may see that

there is a way of giving to God what is God's and to Caesar what is

Caesar's". 5

~ BM XIII, 62

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Don Bosco, a FQunder raised up and formed by the Spirit

The Spirit's action is shown first and foremost in Don Bosco.The

article givesprominence to three aspectsof this intervention of the Spirit

at the beginnings of the Congregation.

He "raisesup" a man who dedicates himself completely to the

good of the young, "that part of human society which is so exposed

and yet so rich in promise". It is the Spirit of the Lord who acts, bur

from the start the Constitutions emphasize the motherly presence of

Mary: "I will give you a Teacher, under whose guidance you will

learn".6

He 'forms" in him the qualities needed for the mission he has

been called to carry out: ("God gave him a heart as great as the sands

of the seashore",7the heart of a "father and teacher",8 "capable of total

self-giving".In this processof formation the dynamic sense of Don Bosco,

who let himself be moulded, is evident.

He "inspireshim to initiate...'~i.e. guides him to be the "Founder"

of various apostolic projects. The power of the Spirit revealsone of the

waysin which is expressed in history the inexhaustible creativity of the

"soul of the Church". Don Boscothe Founder, docile to the Spirit, took

on a mission which he would carry out faithfully: the personal charism

became transformed into a charism for the serviceof the Church. This

meant that he became a man of the Church, so that he is not our ex-

clusive property but belongs to the "Church's patrimony".

Don Bosco's response to this voice of the Spirit is well synthe-

sized in his own words by which he expressed his uncopditional assent:

"I have promised God that I would give of myself to my last breath

for my poor boys'~9 wordsthrough whichshine the deep fatherlylove

of Don Bosco and his total dedication.

6 BM I, 95

7 Entrance antiphon of the former litUrgy in honour of St John Bosco

8 From rhe collect of the old Mass of St John Bosco

9 MB XVIII, 258

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The various apostolic forces to which Don Bosco gave rise

By raising up Don Bosco, the Holy Spirit is at the origin of a

number of apostolicforces,fIrst among them the SalesianSociety,which

work for the salvation of youth.

This is the fIrst referenceto the salesian HMovementHand HFamilyH

(ef. C 5), whose purpose is to Hprolongin the futureH what Don Bosco

began in his own lifetime.

The Founder is the bearer of a plan of life to be realized not only

in his own time but also in the future.lO He looks out on wide

horizons, he is convinced that the plans of God, of which he has caught

a glimpse, are sure and certain: HTheLord expects great things from

you. I see them clearly and distinctly in all their phases and could tell

you of them one by oneH.11HThefIeld is wide openH,12the horizons

will extend with the passage of time Hnotonly in this century, but in

the next and other centuries yet to comeH.13

In the Church and for the Church

The Church has recognized by a double act this presence of the

divine both in Don Boscoand in his work: by the approval of the Con-

stitutions and through the canonization of the Founder.

The approval of the Rule by ecclesiasticalauthority proved to be

neither rapid nor easy fot the Founder. HThedifficulties continued for

no less than 16 years, and had it not been fqr the special assistance

10 Cf. MR 11: 'The 'charism of the Founders' (ET 11) appears as an 'experience of the Spirit

transmitted to their followers to be lived by them, to be preserved, deepened and constantly

developed in harmony with the Body of Christ 'COntinually in a process of growth'

11BM XII. 64

12 BM IX, 334

13 BM XII, 338

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of heaven he would never have overcome them". 14But when approval

came, Don Bosco could say: "We should welcome this fact as among

the most glorious in the annals of our Society,since through it we have

the assurance that, in observing our rules, we rest upon a firm, secure

and, I may add, infallible basis".15

Recognition by the Church of the sanctity of the Founder was not

long in coming: the People of God esteemed him as a saint and Pope

Pius XI solemnly canonized him on Easter Sunday 1934. The Catholic

world rejoiced at the proclamation, and doors opened to the Congrega-

tion on everyside. The Founder is the incarnation of the Rule and the

Rule sets out the pact of our covenant with God: Don Bosco,the Saint,

becomes the model for our own sanctity, and his Rule is the signpost

on our path to holiness. Both the one and'the other are treasures to

be offered to the particular Churches.

The Holy Spirit was present not only at the beginnings, but his presence

continues now and always

The Salesians,whom the Spirit has called to work with Don Bosco,

receive continually from the same Spirit the necessary energy to pro-

long faithfully his work and his sanctity. The Congregation is a

charismatic reality: in the Spirit she has the one who was responsible

for the origins, and in him she continues to have the responsible Pro-

tagonist of her mission in history, to the extent that she remains atten-

tive and docile to his incentives.

In this perspective' emphasis must be laid on the fundamental

spiritual attitude for a Society which recognizes in itself the active

presence of the Holy Spirit: docility to the Spirit's voice. God's action

is evidently not consistent with a passive approach; rather does it in-

14 D. RINALDI, ASC 23, 24 January 1924, p. 180

15D. BOSCO, Introduction to the Constitutions, 15 August 1875; ct. appendix to the ConstitU-

tions, 1984, p. 227

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crease our responsibility, and our daily collaboration with him becomes

all the more' necessary.

The Rulereminds us that faith in the "activepresence" of the Spirit

gives rise to two very positive attitudes: hope and fidelity:

- In the first place the Salesian Society does not intend to rely

on itself, its own resources and its successes,but on God who sustains

it: and so it is nourished by hope; hope it is that fosters its apostolic

commitment and that the salesian is called to radiate among the young

(cf. C 17.62).

- The Salesian Societyknowsthat it will be faithful to Don Bosco

in the measure that it is faithful to the Spirit who raised up Don BoscQ;

for this reason it constantly seeks nourishment for its fidelity at the

fountains of Love.

Father, in your infinite goodness

you have always called men

to collaborate in your work of salvation.

we thank you for raising up Don Bosco;

you gave him the heart of a father and apostle

and guided him, through the motherly assistance of Mary,

in the foundation of our Society.

Grant also to us,

who have been called to continue the same mission,

the strength and joy of the Holy Spirit,

so that Itke Don Bosco

we may be able to give ourselves entirely

to young people and to you.

Through Christ our Lord.

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ART.2 NATURE AND MISSION OF OUR SOCIETY

We, the Salesians of Don Bosco (SDB), form a community of the baptized. Sub-

missive to the bidding of the Spirit we are resolved to carry out the Founder I s apostolic

plan in a specific form of relgious life: to be in the Church signs and bearers of the

love of God for young people, especially those who are poor.

By carrying out this mission we find our own way to holiness.

To the question: "Who are the Salesians?",the Constitutions give

the following reply:

- we are a community of the baptized, docile to the voice of

the Spirit;

- we live a specific form of religious life;

- we intend to carry out Don Bosco's plan: to be in the Church

. signs and bearers of the loveof God for young people, especially

those who are poor;

- we find our way to holiness by fulfilling this mission.

Here is expressed in more modern language the substance of the

former first article which spoke of the "object and aim of the Society"

(or Hscopeof the Society" as Don Bosco expressed it). The Society is

defined according to its nature of a community which willingly listens

to the voice of the Spirit with reference to the objectives it intends to

pursue.

It is in fact impossible to say what the Society is without specify-

ing to whom it is sent and for what putpose. This is expressed by the

term 'mission' which we meet here in the Constitutions for a second

time, and which is one of the keywords of the vocabularyof the SGC;1

I Cf. SGC, 23-30

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it implies various elements: Someone who sends; someone who is sent;

those to whom the one sent (the 'missionary') is directed; the service

he is sent to carry out; in what way and by what means this is to be

done. All this is expressedin condensed form in art. 2 and will be amply

illustrated in chapter IV.

We, the Salesians of Don Bosco (SDB): who we are

- Wt?area community of the baptized, submissive to the bid-

ding of the Spirit.

Our Society is defined as a HcommunityHt:he Congregation is a

community, the Province (or Vice-Province)is a community, the local

nucleus (qr Hhouse) operating in a particular territory is a community.

The community unites at various levels living individuals, on the

basis of human life, baptism and salesian profession. Don Bosco ex-

pressed this reality in some well chosen words which he wrote on a

separate sheet included with the letter he sent on 12 February 1864

to Pius IX seeking approval of the Constitutions. The sheet was head-

ed: HThingsthat should be noted concerning the Constitutions of the

Societyof St Francis de Sales: HThepurpose of this Society,considered

in its members, is simply an invitation to unite in spirit to work for

the greater glory of God and the salvation of souls, prompted by the

saying of St Augustine: 'the most divine of all divine things is to work

to save souls' H2.

Such union is brought about by the Holy Spirit (cf. C 1): he it

was who brought us in contact with a vocation or calling; and he sus-

tains our communion by his Hinspirations H.And so we want to be docile

to his voice.

2 MB VII. 622

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- Our intention is to carry out Don Bosco's plan in the Church.

The apostolic plan is contained in the calling we have received

and which has brought us together in unity. Here is expressed in dif-

ferent terms what Don Boscowrote: 'every spiritual and corporal work

of charity directed to the young, especially those who are poor')

The new text of the Constitutions sees the Congregation as part

of the 'Church-SacramentH and defines the plan in that sense. In fact,

when the Council was defining the Hnatureand universal mission of

the Church' in the Constitution HLumenGentium', it had recourse

to the broad notion of 'sacramentH which included the double reality

of a clear sign and efficacious means. The Church is there defined as

the visible sign which bears witness to Christ living in the midst of

the world and an instrument in his hands for realizing his plan of salva-

tion: the communion of all men with the Father and with each other.4

In this sense our Society,as a living part of the Church, is defined

as participating in the sacramental nature of the Church for young peo-

ple and especially for those who are poor: Salesians are called to be

signs and witnesses of the risen Christ (the text says 'of God " but God

is revealed through his Son Jesus Christ), and active bearers of his in-

tensely salvific love at the present day.

HTobe signs and bearers of the love of God for young people H;

this is a wonderful definition, and the Constitutions use it several

times:5but it is also a very demanding obligation, because it requires

the whole of each individual member, all his life and all the activity

of the Salesians, detaching them from themselves so as to centre them

at the same time on the two poles of the living Christ and of youth,

and on the meeting of the two in love. It obliges the Salesians to a

double service: to Christ who sends them and to the young to whom

they are sent, to reveal to them the loving call of Christ and to stir

up the lovingresponseof youth. This, in the last analysis,is the meaning

of all their 'spiritual and corporal works of charity'!

~ CosJiJuzioni 1875, 1,1 (ef. F. MarID,

4 Cf. LG, 1. 9. 48

j Cf. C 8. 14. 20. 49. 61. 81. 195

p. 73)

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- In a specificform of religiouslife.

The salesianapostolic plan, the plan of Don Boscohimself, is lived

in the totality and radicality that belongs to religious consecration.

From the outset the Constitutions make it clear that the coherence of

the salesian community at everyleveldepends on a triple commitment:

to agree on the salesianapostolicplan, to intend to carryit out together,

and to adhere to it fully with the availability created in us by obe-

dience, poverty and evangelical chastity. None of these three aspects

can be left aside: art. 3 which followsand the whole of the second part

will explain this principle at length.

There are other HsalesianHgroups, among the "variousapostolic

projectsHreferred to in art. 1, which are called to carryout Don Bosco's

plan without religious consecration, e.g. the Salesian Cooperators: we

are d~stinguished from them by the manner and degree of commit-

ment, even though we are solid in the objective to be attained and

the spirit to which we bear witness.

Our way to holiness in the realization of our mission

HBycarrying out this mission we find our own way to holinessH.

HSanctificationH(rather than HsanctityHi)ndicates a path of progl'essive

growth, which implies effort and exertion. A path like this of sanc-

tification, or growth in charity, was formulated in the old Constitu-

tions ~ follows:H...its members, while striving to attain christian perfec-

tion, shall be engaged in works of charity... on behalf of the youngH.6

The salesian is always face to face with these two commitments:

serviceof the young and his own personal sanctification,two goalswhich

are inseparable. Thc:;ologicaland spiritual writing before the Council

was satisfied to analyse, not without subtle distinctions, the difference

6 Constitutions 1966, art. 1

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between primary and secondary ends, with the risk of opposing one

to the other and so producing distortions in the soul of the religious.

The conciliar docttine sets aside such distinctions and is set out

in a much simpler and more concordant manner: the two goals (per-

sonal holiness and missionary commitment) are equally important and

cannot be separated: neither of them is simply a "means" for attain-

ing the other. In practice everyapostle achieveshis own personal sanc-

tification by fulfilling his mission; each one lives out his love of God

and neighbour through the practice of his daily duty.

The theology of the religious life is insistent nowadays on this

characteristic spirituality of institutes of active life, which is called

apostolic spirituality and has its root in the ''graceof unity ~7 which

is sustained and nourished by it.

The salesian therefore growsin holiness and charity to the extent

to which he carries out authentU: works of charity, and it must be em-

phasized that they must indeed be "authentic". The text of the Con-

stitutions has been formulated to reflect this perspective: the salesian

attains his personal aim by achieving his apostolic aim: he finds his

own holiness by fulfilling his mission in the Church.

In the first draft of the Constitutions of 1858,Don Boscoexpressed

his thought as follows:"The purpose of this Societyis to gather together

its members ... to perfect themselves by imitating the virtues of our

Divine Saviour, especially in charity to poor youth".8 This was what

the Saint had already advised Dominic Savio: "The first thing he was

advised to do in order to become a saint was to try to win souls to

God: 9

7 Cf. SGC, 127; PC 8; PO 13-14; cf. Mt 25; 1 In 3,16-17

8 Costituzioni 1858, 1.1 (cf. F. Marro, p. 72)

9 D. BOSCO, Vita del giovanetto Savio Domenico, Turin 1858, p. 53 (OE vol XI, 203)

101

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Father,

attentive to the voice of your Spirit,

we want to be in the Church, like our Founder,

signs and bearers of your love for the young,

and especially for the poor among them.

Grant that in the fulfilment of this mission

we may find our own sure path to holiness,

for the glory of-your Name.

Through Christ our Lord.

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ART. 3 OUR APOSTOLIC CONSECRATION

We live as disciples of the Lord by the grace of the Father, who consecrates us!

through the gift of his Spirit and sends us out to be apostles of the young.

Through our religious profession we offer ourselves to God in order to follow

Christ and work with him in building up the Kingdom. Our ~postolic mission, our

fraternal community and the practice of the evangelical counsels are the inseparable

elements of our consecration which we live in a single movement of love towards God

and towards our brothers.

Our mission sets the tenor of our whole life; it specifies the task we have in the

Church and our place among other religious f.unilies.

I cf. tG 44

The second article presented the nature and mission of the Sale-

sian Society against the broad background of the Church seen as the

Hsacramentof salvationH;this third article takes us more deeply into

the salesian vocation, at both individual and community level, and

considers it in the light of HreligiousconsecrationH.

The reality of religious consecration, an essential element of our

identity as apostolic religious, is introduced by the Rule at this point

with a precise global meaning. We know, in fact, that in the period

that has followed the Council the concept of consecration, in the sense

of a consecrating action on the part of God through the mediation

of the Church, has become progressivelyclearer: to it there corresponds

the free commitment of the religious, who offers all his person and

his life to God and the Kingdom. Celebration of profession implies

these two inseparable aspects, which are the expression of the cove-

nant pact between the Lord and the disciple.

Understood in this sense, the consecration highlights the unity

of our existence,enveloped as it is in a gift of God: it affectseveryaspect

and every moment of our life. It has therefore an all-embracing

103

3.8 Page 28

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significance, like that of baptismal consecration, of which it is a full

and radical expression.

We shall make a detailed examination of the various elements of-

fered us by the Rule.

"Consecration", a gift of the Lord

In the Constitutions as they came from the pen of Don Bosco the

word "consecration" does not occur, even though its reality is certainly

present; but the line taken by Vatican II and the consequent develop-

ment of theology of the religious life have turned to full account the

idea of consecration, which has thus entered the text of the ConstitU-

tions. Art: 3, in fact, in presenting our life as a "grace of the Father

who consecrates us through the gift of his Spirit", makes explicit

reference to the text of the Constitution on the Church "Lumen

Gentium", which speaks of the religious as being "consecratedby God

to his service in a more thoroughgoing way':1

The GC22 made a clear choice: by making its own the Council's

doctrine on religious consecration, the Chapter intended to emphasize

primarily the initiative of God, who is at the origin of our salesian voca-

tion and continually sustains us by the grace of his Spirit. Strictlyspeak-

ing, in fact, "consecration" is an act which of its natUre is reserved to

God: he it iswho chooses,callsand "setsaside" an individual or a group,

to constitute it in a stable relationship to himself for the purpose of

his divine plans. In the words of the Rector Major, he "blesses us and

takes us entirely for himself, pledging himself to protect us and give

us his daily help and guidance so that we may move forward on the

gospel path we have professed. The object for the reception of the

benefits flowing from the divine action is our own professed person,

1 Cf. LG 44. In connection with the doctrine of the Constitution -Lumen Gentium- on con-

secration. v. also the references made by the Rector'Major in his closing address to the GC22

(GC22 Documents. 63)

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in so far as in reply to his call we offer ourselves totally to him, so that

our whole existence becomes a 'consecrated life"'.2

Understood in this sense, consecration is an adequate expression

.of the theological dimension of our life, which is subjected entirely

to the action of God who has called us and set us aside for a particular

participation in the Church's mission.

To the initiative of God, who calls and consecrates, the salesian

responds by his profession, offering him~elf and his life to God and

the Kingdom: having been placed in a "consecrated"state he dedicates

himself by vow to the entire service of Him who has chosen him.

One cannot emphasize too strongly the global and all-embracing

character of religious consecration: it coverseveryaspect of life. When

the conciliar texts speak of "consecrated" persons, they say that their

self-donation is made by profession of the evangelical counsels: this

is the common denominator to all forms of consecrated life. But in

speaking of institutes "dedicated to apostolic works", the Council

declares that the veryapostolic activity and worksof charity carried out

as a sacredmission receivedfrom God, are "ofthe verynatUreof religious

life")

In this way "salesianreligious consecration';understood in its pro-

per and global sense, showsforth the unity of our whole existence. By

the profession of the evangelical counsels the salesian offers his whole

life, planned according to the apostolic design set out in the Rule. And

so every element and every aspect of life are submissive to the action

of God, and this is very importarit in our concrete practice:

Two further reflections will not be out of place.

In the first place it must be remembered that religious consecra-

tion, in its deepest meaning, strongly recallsthe basisof the fundamen-

tal option of faith made in baptism~ According to the conciliar texts,

2 E. VIGANO, 'The renewed text of our Rule of life~ AGC 312 (1985) pp. 22-23

3Cf.PC8

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in fact, religious consecrationbrings about a more radical interior foun-

dation ("intimius consecratur~ "intimius radicatur") and a richer ex-

terior expression ( "plenius expn'mit") of the baptismal consecration.4

We shall take up this idea again when speaking of life according to

the counsels (cf. C 60).

Secondly,the particular character of consecration should be noted

as the meeting of tWoloves,two freedoms which merge and combine:

the "Father who consecrates us" and we who "offer ourselves totally

to him". In this fusion of friendship the initiative for the Covenant

comes from God, but is confirmed by our free response: he it is who

has calledus and helped us to respond, but we on our side giveourselves.

He it is who consecrates us, envelops us with his Spirit, who captUres

us for himself and makes us become entirely his, floods us with grace

so as to bring all our resources to bear on his great plan for the salva-

tion of the world; but it is we who centre ourselves on him, we listen

to him and bear witness to him. All this gives rise in us to a very close

and characteristicrelationship with him, one,which fills our psychology

or inner being as "consecrated persons", which becomes the subject of

our contemplation, the object of our affections and the mainspring

which unleashes our tireless exertions.5

The three constituent elements of the uniry of profession

To the call of God we respond by offering ourselves and all our

life. By our profession to live according to the "evangelicalcounsels"

we commit ourselves to the "apostolic mission" and to the "common

life". The second paragraph explains at greater length the unity of our

life under the sign of religious consecration.

The Salesian Society exists in virtue of the meeting together of

three "inseparable elements"; it is a "community" - "of consecrated

4 Cf. IG 44; PC 5; ET 7; RD 7

5 Cf. AGC 312 (1985) pp. 32-33

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persons" - "sent on a mission': It cannot lose sight of any of these

three characteristics withoUt at the same time losing its physiognomy.

We live these three realities in the practical unity of our life

dedicated to the young. They are correlative and mutUally enrich each

other. Our community finds the strength of cohesion in its common

consecration and apostolic zeal; the following of the chaste, poor and

obedient Christ is realized in practice in charity towards God and our

neighbour, and especially the young; and finally our mission in the

Church is strengthened by community solidarity and from availability

in a life which is fundamentally evangelical.6

Analysis separates the different elements, but life unites them:

and it is well for us to affirm this unity and be aware of it! With one

and the same call Christ invites'us to followhim in his work of salva-

tion and in the kind of virginal and poor life that he chose for

himself;7 and we, in a single response of love and the grace of the Holy

Spirit, following the example of the apostles, willingly leaveeverything

(cf. Lk 5,11;Mt 19,27) and join together in community, the better to

work for him and for the Kingdom. The consecration of Salesiansis

therefore one and undivided: it is inseparably apostolic and religious.

The text of the Rule expressesall this by sayingthat the three above

mentioned elements are lived "in a single movement of love': Don

Albera explains it this way: Don Bosco wanted in his sons so ardent

a charity as would unite the active and contemplative lives, the life

of the Apostles with that of the Angels (cf. Const. FMA), religious

perfection with the apostolate.8

The perfect model of this unity of life is Christ whom we set oUt

to follow. He was "consecrated and sent" by the Spirit of the Father

to proclaim the Gospel (Lk 4,18) and carry out his work of salvation.

But at the same time, in order to be totally available for this service

6 The profound unity of the fundamemal elemems of our life is well expressed in rhe formula

of profession (C 24); cf. also C 44, 50, 61 which show dearly rhe correlation betWeen mission,

community and the practice of the evangelical counsels

7 Cf. LG 46

8 Cf. P. ALBERA, Letter of 18 October 1920, in Circular Letters, pp. 365-366

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of the Father, he Hchosea virginal and poor style of life and a com-

munity of apostles.

The splendour of the salesian vocation arises precisely from its

radical extension: it is at the same time "evangelical",Hapostolic"arid

Hcommunitybased".

The element which specifies salesian life: the mission

The mission requires in us a deep sense of God and his Kingdom:

everything comes from him who sends us and animates us, and

everything is directed towards him whose will it is Htounite all things

in ChristH(Eph 1,10).Our radical commitment as religious to the HGod

we love above all thingsH,9seryesto purify and enrich our apostolic ser-

vice. This religious spirit animates and gives energy to our active life

as sons and priests of the Father, to whose glory our whole life becomes

a liturgy.l0

After establishing the fundamental unity of our consecrated life,

the Constitutions deal with the special role the mission plays in our

lives as apostolic religious: the mission Hspecifiesthe task we have in

the Church and our place among other religious familiesH.

Our novel character and the reason for our existence derive froqi

the mission God has entrusted to us: to go to young people, and

especially the poor, with the salesian spirit.

An original physiognomy of this kind has not merely the effect

of identifying us in. the eyes of others: it also affects our whole life,

in its community and religious aspects, to give it a deep unity and its

specific HtenorH.

Obedience, chastity, poverty,prayer and asceticalpractices etc. are

not livedby us in an abstract fashion or in separation one from another;

9 Cf. ill 44

10 These expressions were contained in art. 70 of the ConstitUtions of 1972

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they are all immediately coloured by our mission to poor and aban-

doned youth, they are apostolic and salesian.

In this sense one can quite correctly speak of "salesianapostolic

consecration': "The mission is seen as the focalpoint of our whole voca-

tion. From it go out initiativesand creativityfor a true increasein fidelity

to our calling... It is here we find the parameter of our identity, secure

and well-defined ".11

We may conclude by listening once again to the wordsof our Father

Don Bosco,who reminds us of the deep sense of our consecration, em-

phasizing the central place of the love of God, the essential motive

from which all our existence draws its inspiration: "The members (of

the Society) should have recourse to their head, their true master, the

one who will give them their reward, to God; it should be for love of

him that each member joins the Society; for love of him that we work,

obey, and leave behind all we possess in the world, so that at the end

of our life we can say to the Saviourwhom we have chosen as our model:

'1.0, we have left everything and followed you...' (Mt 19,27)".12

Father;

we give you thanks

for having called us and consecrated us

by the gift of your SPirit

and for sending us to the young

as bearers of the Gospel

of your Son Jesus Christ.

With the day of our profession in mind

we now renew the complete offering of ourselves to you,

11 Cf. SGC, pp. xv-xvi

12 D. BOSCO, Circular lerrer 9.6.1867,

Collected

Letters !, pp. 473-475

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so that we may follow Christ

and work with him for the coming of your Kingdom.

Grant that our datly hie

may be a single movement of love

as we seek your glory

and the salvation of our fellow men.

Through Christ our Lord.

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ART. 4 THE FORM OF OUR SOCIETY

Our Society is made up of clerics and laymen who complement each other as

brothers in living out the same vocation.

We are recognized in the Church as a clericalreligious institute of pontifical right,

"dedicatedto apostolicworks"I.

Inspired by the goodness and zeal of St Francis de Sales, Don Bosco called us

Salesians2and gave us a programme of life in the motto: "Da mihi animas, cetera

toUe".3

I ct. PC 8; ClC, can 675.1

2 ct. MBV. 9;BMV.8

3 ct. MB XVII. 365. 366. 280

Thisanicle completes the two preceding ones. It continues to

"define" the Society, but it does so from a more institUtional point

of view: that of its public "form" in the Church. It is a response to

the further questions: how and by whom is our Society "formed"? on

what principles and traditions is it based?

By "form" is meant here the sum total of the visible and concrete

elements which characterize our Congregation, shape it as a Society,

and indicate its manner of life and activity and the structures it has

in the Church. It is a question of concrete elements and societyaspects

which have also juridical implications, intended especially to manifest

and defend its charismatic originality, i.e. the kind of Congregation

desired by the rounder.

It is desirable that the identity traits which "form" the Society

should be precisely expressed, because they are elements which are

neither arbitrary nor capable of change; they are the institUtional ex-

pression of an original experience in the Church and ensure the linkage

between charismatic qualities and the corresponding constitutive

elements of the "particular law".

Between "charism"and "institUtion",between consecrated life and

its canonical state, between the reality as lived and as codified, there

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is no separation or distance, but rather a vital union with interchange

of values; the charism is manifested in the juridical structure and the

structure is the guarantee of the charism's permanence, and together

they are a visible sign of an original kind of spirituality. The union

of the spiritual and juridical elements (as we saw) is necessary to give

a stable foundation to the Institute's fundamental texts.1

A discussion of these elements is precisely what is implied when

we speak of the "form".

Salesian form of the Society

The article begins with the fundamental assertion: "Our Society

is made ,up of clericsand laymen': It has an original physiognomy in

the Church, one which is "both religious and secular", as Pius IX put

it;2 it has its own manner of life and action, and a "form" suited to

modern times and to the mission to be carried out.

The "form" of the Societyis given its juridical classification in the

next paragraph, which givesa preciseand basicstatement of its character

as lived and transmitted in the Congregation, a hard fact of our com-

munity charism: it is made up of clerics and laymen, who (in Don

Bosco's words) "form a single heart and soul, and live a common

life..".3

The new text saysthey "complement eachother as brothers in living

out the same vocation': It is not therefore a question of complemen-

ting each other in a general kind of way, but of an "organic

complementarity"4 which calls for a measure of fusion between the

lay and priestly components, a fusion which is not static but open to

a continual process of redress, revision, conversion and adaptation.

1 cf ES II, 13

2 cf. BM XIII, 62; cf, ASC 300 (1981) pp. 14-15

3 Costituzioni 1875, II, 1 (cf. F. MarTa, p. 83)

4 GC21, 196

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It is the concrete manner in which clerics (priests and aspirants

to the pTiesthood) and laymen lived the same vocation, united around

Don Bosco in the first Oratory, in close collaboration for the salvation

of the young. This Hexperienceof the Holy SpiritH of the Founder,

recognized and accepted by the Church as a gift of the Lord (i.e.

HcharismaH)5is a basic element of the HformHof the Congregation.

The phrase of the constitutional article is pregnant with mean-

ing and will be taken up again in more detail in later parts (d'. C 44-45);

but it needs to be said here at once that the Hsamevocation" and the

words Hcomplement each other as brothers" demand full equality of

all members in the religious life, an essential reciprocal relationship

between clerical and lay members, and an adequate formation for this

mutual and live correlation between priests, deacons and brothers.

Such a requirement is evident from the overallconstitutional text.

Nevertheless it will be well to go into greater detail about two aspects

and consequences that followfrom what we have said about the "formH

of the Society.

- In the first place one must have a proper understanding of

what is implied by a Hcomplementarity" that is both real and deeply

felt. It is an original trait of the salesian vocation deriving from the

very mission of the Society, which Don Bosco wanted to be both

'religious and secular', Hbringing to men the message of the Gospel,

which is closely tied in with the development of the temporal orderH

(C 31). As the Rector Major said in his closing address to the GC22,

the originality of the salesian vocation does not imply the extrinsicsum-

mation of two dimensions (clerical an,d lay), each belonging to groups

of confreres distinct from each other, but requires a particular forma-

tion of the personality of each confrere, so that in the heart of each

clerical salesian there is an intimate feeling of being linked to and co-

involved with the lay dimension of the community, and in the heart

of each lay salesian in turn there is the same feeling in respect of the

community's priestly dimension. It is the whole salesian community,

j Cf.MR11

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in each of its members, which fosters harmony between sensitivities

which are at the same time both 'priestly' and 'lay'. We must be able

to bring to maturity in our communities this characteristic salesian

awareness; it will exclude from the Congregation any kind of mentali-

ty that smacks of 'clericalism' or 'laicism' and which leads only to bit-

terness and the perverting of our specific community mode of action.6

Because of this the community. takes on a role of primaryimpor-

tance, as an indispensable condition for.the two dimensions (priestly

and lay) to be aHe to properly interact. An obligation arises for every

confrere to be sensitive to the significance of complementarity.

- A related significance, which cannot be overlooked in these

. considerations aboUt "form",attaches to the "serviceof authority" which

is proper to our Society.

The complementarity between clericsand laymen is certainly con-

firmed and strengthened by the service of aUthorirydirectly linked with

the kind of mission entrusted to each member.

Art. 121 explains that this is a service which in a salesian com-

munity is confided to a member who is a priest, so as to ensure the

pastoral standpoint in all our works and activities. Everycommuni.ty

is called, in fact, to be a kind of "mission station" for young people.

The one who guides the community must have the discernment and

sensitivity of a "shepherd", so as to give to the common mission a par-

ticular ecclesial slant.

But it is also the task of the one who guides and animates the

community to ensure that there is a proper proportion between the

community's two components (priestly and lay), in the light of the

widely differing circumstances in which our provincial and local com-

munities find thems,elvesworking. The distribution will be flexible,

in view not only of the varying social and cultural situation, but also

of the practical differences which are evident, for instance, between

a community responsible for a parish and another responsible for a

technical school.

6 E. VIGANO, GC22, 80

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The salesian community, therefore, takes up in a vital manner and

in rich and original cohesion the two fundamental kinds of ecclesial

existence: the laity and the hierarchical ministry. The Society would

no longer be the one founded by Don Bosco if one of these two com-

plementary elements were to disappear.

The institutional and juridical form of the Congregation in the Church

The second paragraph adds some specific juridical details concer-

ning the public figure of the Society in the Church.

- We are a "religious institute ':

The "religious institutes" are characterized, among the various

forms of consecrated life, by the profession of public vowsreceived by

the Church and by a stable state of life lived together in community

and in accordance with an approved Rule.

Religious institutes are distinguished from secular institutes (in

which the profession of the evangelical counsels is lived not in com-

munity form but remaining in the world), and from societiesof apostolic

life (in which the members live in community but without the stable

bond of public vows).

- We are a "clerical»institute.

The term is taken directlyfrom the Code of Canon Lawand means

that the serviceof government of th~ communities, by reason of lawful

tradition, is entrusted at every level to a member who is a priest.7 In

the Church various kinds of "clerical" institutes are to be found; our

own Founder gave t~ his Congregation a physiognomy of strong com-

munion in a "family spirit".

The specific tradition of our Society will be described more fully

in art. 121, as has been said already. Here it is pointed out only that

7 CIC, can. 588. 2

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this characteristic of the Society in no way contradicts the specific and

high value given to the lay component, which is characteristically in-

volved in the mission, in line with the complementarity spoken of

earlier.

- We are an institute of "pontifical right".

The institute is not simply of diocesan right. Official recognition

by the ApostOlicSee bears witness to-the universal quality of the sale-

sian charisma. In the terms of canon law our Society,as such, depends

not on a Bishop or an Episcopal Conference but on the Apostolic See

itself.

In this perspective our ''exemption'' finds its meaning (even if the

te:Ad"toes not make expressmention of it). Rather than being considered

a *privilege" in the Church, exemption should be considered as

availability for the Church's service. From a theological point of view

indicated by Vatican 11,8exemption from the jurisdiction of the local

.Bishop correspondsto the two ecclesialfunctions expressedin our article:

for the good of the universal and particular Churches, it fosters the

unity of the Institute's charism and spirit, by giving the responsibility

for this to the Superiors under the authority of Peter's Successor.This

enables local communities or individual religious ,to be inserted in

the pastoral work of the particular Church in different ways;

. it emphasizes the particular availability of the Institute for the ser-

vice of the universal Church, for specific Episcopal Conferences and

for the needs of particular Churches.

In connection with institutes nof pontifical right", it should be

noted that as a consequence of this the Societyas such is of the "latin

rite" (and is in fact linked with the latin universal law); but this does

not rule out the possibility for individual confreres (or even whole com-

8 Cf. I.G 45: Religious institutes are "established allover the world for building up the Body

of Christ, and should develop and flourish in accordance with the spirit of their founders.

Wirh a view to providing better for the needs of the wrd's flock and for the sake of tile general

good. the Pope, as primate over the entire Church, can exempt any institute of christian perfec-

tion and its individual members from the jurisdiction of local ordinaries ..:

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munities and provinces) of different dtes becoming members of the

Society: such confreres will continue to practise their own rite, for the

benefit of the faithful and of the Congregation itself.

- We are an Institute "dedicated to apostolic works':

Our ministry is entrusted to us by the Church. The Society is

numbered among the "Institutes of active life or, as Vatican II and

the Code of Canon Law put it, ameng "the Institutes dedicated to

various works of the apostolate, in which (as already said) "apostolic

activity and works of charity enter into the very nature of religious

life. 9

The name and the motto

The narne of "Salesians"was chosen by Don Bosco because he

wanted his sons to draw their inspiration from "the charity and zeal

of St Francis de Sales".

The Biographical Memoirs relate: "On the evening of 26January

1854, we gathered in Don Bosco'sroom. Present were Don Bosco,Roc-

chietti, Artiglia, Cagliero and Rua. Don Boscosuggested that with the

help of the Lord and St Francis de Sales, we should first test ourselves

by performing deeds of charity towards our neighbour, then bind

ourselves by a promise and later, if possible and desirable, make a for-

mal vow to God. From that evening onwards those who agreed - or

would later agree - to this were called' Salesians'".10

In this significant extract attention should be directed not only

to its historical value, but also to the doctrinal content. It is really the

expression of a kind of "founh vow"which Don Rinaldi called "bond"

(kindness of heart) which is characteristic of our style of sanctification.

9 Cf. PC 8; CIC, can. 675

10BM V, 8

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Our Founder, inspired by the captivating charity of St Francis de

Sales, doctor of God's love, wanted us to take the name of "Salesians"

so that our whole being and activity would be marked by kindness.

FollowingDon Bosco'sexample and in accordancewith his wishes,

we express the unifying force of our love for God and our neighbour

in the motto he chose for our Society: "DA MIHI ANIMAS, CETERA

roUE': It was Don Bosco's intention that these words should serve

a.s a "pr.o.gramme of life" and express the "graceof unity" of the sale-

SIan spmt.

Lord our God,

you ask all of us, clerics and laymen alike,

to express in diffirent. and complementary forms

the richness of the one salesian vot;ation,

by living united with one another as your family;

grant that in our brotherhood

we may be able to make our charisma bear fruit

for the service of your holy Church.

Help us to bear abundant witness to you

by the zeal and kindness

of our Patron, St Francis de Sales,

so that the programme given to us by our Founder

may be spread efficaciously throughout the world:

"Da mihi animas, cetera toile",

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ART. 5 OUR SOCIETY IN THE SALESIAN FAMILY

Don Boscoinspired the start of a vast movement of persons who in different ways

work for the salvation of the young.

He himself founded not only the Society of St Francis de Sales but also the In-

stitUte of the Daughters of Mary Help Clitistians and the Association of Salesian

Cooperators. These live in communion with each other. share the same spirit and,

with specificallydistinct vocations. continue the mission he began. Together with these

groups and with others born later we make up the Salesian Family.l

Within this family. by the will of the Founder, we have particular responsibilities:

to preserve unity of spirit and to foster dialogue and fraternal collaboration for our

mutual entichment and greater apostolic effectiveness.

Our past pupils are also members by reason of the educarion they have received.

and the bonds are closer when they commit themselves to take an active pan in the

salesian mission in the world.

1 ct. ASC Progetto GCI. ms DB; MB XVII. 25

After describing the essential elements of the nature and mission

of the Societyof St Francis de Sales, the Constitutions invite us to con-

sider the Societyin its relationship to those "variousapostolic projects".

which from the first article have been presented as heirs of Don Bosco's

charisma.

The article speaks first of a "vast movement of persons" working

in the mission to young people, which takes its inspiration from Don

Bosco.Within this movement the !bunder brought into being the Socie-

ty of St Francis de Sales, the Institute of the Daughters of Mary Help

of Christians and the Association of Salesian Cooperators. i.e. the first

basic groups of the Salesian Family,to which others will be added later.

The Salesians are invited to reflect on Don Bosco'sdesire concern-

ing the'unity and collaboration in dialogue of the whole SalesianFamily

for the common mission.

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The salesian "movement"

With the passage of time there have grown up around Don Bosco

and his works individuals and groups with widely differing relation-

ships: benefactors, priest and lay collaborators, pupils, past-pupils,

friends, parents, and members of oratories, parishes, camping groups,

ct~

They represent a reality extending from at one end those who take

up Don Bosco's apostolic project and on it base their own life-plan,

to those at the other end who merely feel a certain interest in salesian

work and collaborate in it in some way. It is a reality which does not

lend itself to easy classification without leveUing down or confusing

the different relationships.

Byadopting the term "movement" the GC22 recognized that there

are various ways of belonging to this salesian reality.

There are some, in fact, who discern in themselves a divine call

to collaborate, in a group, in Don Bosco's own mission, and to carry

it out in his spirit in a variety of apostolic forms and activities. And

there are others who, although they feel attracted by Don Bosco and

united with him in some way,do not feel like taking part in combined

activities as members of one or other of the above mentioned Groups.

A deep concern for the young and for educational ideals and methods

can be expressed in "specifically distinct vocations".

The most explicit indication of the first paragraph, with the social

overtones contained in the idea of a movement, concerns pastoral ac-

tion: with their eyeson Don Bosco many people foster activity aimed

at the salvation of the young: the Saint of youth inspires them to im-

itate him "in different ways".In this sense he has become part of the

patrimony not only of the Salesians but of the entire Church.

In actual fact the "movement", although in itself a part of the

Church's dynamics, can embrace various realities, not all of them

homogeneous, with differing kinds of organization, diverse interests

in human advancement and socialconcern, and collaboration with non-

christians and even at times with non-believers. In other words it is

possible to find gathered around Don Bosco and his ideal "men of

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good willH,even though they be not fully aware of the cardinal points

in salesian education, which are reason, religion and loving kindness.

The IISalesian Family"

Within this HmovementHDon Boscohas given life to certain CUf-

rents of energy which, starting from a vocational awareness, are

specifically committed to his mission for the salvation of youth. He

himself, as the Rule reminds us, founded the first groups of the Sale-

sian Family: our own Society of St Francis de Sales, the Institute of

the Daughters of Mary Help of Christians and the Association of Sale-

sian Cooperators. These three groups should not be thought of as

parallel realities, but rather as the same reality expressed in concentric

circles: none of them has ever existed apart from the others.

Around Don Bosco and his successorsthe Family has grown, even

by the addition of new Groups, and has continued to live in unity,

even though there have been some difficult moments when there was

a risk of its charismatic unity becoming less evident.

After being relaunched during the SGC in the form of a new

projecti, the Salesian Family has given a marked impetUs to pastoral

activity.It has given rise to initiatives, mobilized forces,and rediscovered

all the riches of its particular spiritUal identity.2 The Rector Major and

his Council have indicated some criteria for membership: the specific

vocation, participation in the mission to the young and the poor, the

sharing in the salesian spirit and in the pastoral and educational plan,

adherence to the preventive system, and a family style of acting

together. 3

1 SGC, 151-157

2 The relaunching of the Salesian Family led some groups of the salesian "movement" to call

themselves members of this Family, so that the term "Salesian Family" was sometimes used

to include some other aspects of the 'movement' in addition to the Groups committed to

it by vocation

3 Cf. ASC 304 (1982), p. 61 ff.

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The charismatic reality of the Salesian Familyis shown in elements

which distinguish the Groups one from another, and in elements they

have in common. The veryvarietyin the ecclesialcircumstancesof those

the Spirit has called to be members (religious, consecrated seculars,

priests and lay people) makes us reflect on the responsibility shared

by so many people in the genuine living out of the salesian charisma:

with them in fact .we make up the Salesian Family.. And we in par-

ticular are reminded by the SGC: .The salesians cannot fully rethink

their vocation in the Church without reference to those who share with

. them in carrying out their !bunder's wiW.4

The distinguishing element is the specific manner in which

each Group makes its own the charism of Don Bosco.

It is imponant to have a sound knowledge of the different Groups

and of the specific way they live the salesian mission. Here there is

space only to recall a few of the Groups which make up the Salesian

Family: the Salesians(SDB) and-the Daughters of Mary Help of Chris-

tians (FMA), both of them religious institutes, and the Salesian

Cooperators, an Association made up in large part of lay people. These

were the Groups founded by Don Bosco himself, and to them have

since been added the Don BoscoVolunteers(DBV) who are consecrated

women belonging to a Secular Institute, and various other religious

congregations of women;~ and if it be God's will, still other different

groups may appear.

4 SGC, 151

~ The Groups of the Salesian Family officially recognized by the Rector Major with his Council

at the date of publication of this Commentary are the following:

- InstitUte of the "Daughters of the Sacred Heart" of Bogota (11.01.1982)

- InstitUte of the "Salesian Oblates of the Sacred Heart" (24.12.1983)

- Institute of the "Sister Apostles of the Holy Family" (Christmas 1984)

- InstitUte of the "Sisters of Charity of Miyazaki" (31.01.1986)

- Institute of the "Missionary Sisters of Mary Help of Christians", Shillong (8.07.1986)

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. The elements common to all the Groups6 are the following:

- the call to share the 'charism' given to Don Boscoand his Fami-

ly, in some'important aspect of the human and supernatural experience

of t}1eSaint;

- the apostolic mission-to the young and the poor;

- the style of life and activity (salesian spirit);

- reference to the Founder of the Family and to his successors

as the centre of unity.

The SGC declared: "In the mind and heart of Don Boscothe Sale-

sian Family is one. The original unity of this family has its root in the

existence of a common spirit and mission of total service to the young

and to working class people. Thus it shows itself to be at the higher

level a real community in which all the members are integrated accord-

ing to their proper qualities and specific functions and in the dif-

ferent forms of life possible in the Church".7 A deeper analysis of the

reality of the Salesian Family, of its mission and unifying force, has

been given by the Rector Major, Fr Egidio Vigano, in a circular which

well repays meditation. 8

Finally,let us not forget that a .bond of union" between the various

Groups of the Salesian Family is provided by the Salesian Bulletin

(cf. R 41).

The Society of St Francis de Sales in the Salesian Family

The article's third paragraph specifies the role of the Salesians

(SOB) in the Family, "indicating the .particular responsibilities" they

have. Already in the first "Regulations of the Cooperators" of 1876,

6 Cf. ASC 304 (1982), loc.cit.

7 SGC, 739

8 E. VIGANO, The Salesian Family, ASC 304 (1982), p. 3-48; d. also Castruire insieme la

Famiglia Salesiana, ed. M. MIDAU,LAS Rome, 1983

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it was said: "This Salesian Congregation, being definitively approved

by the Church (1874), can serve as a sure and stable bond for the Sale-

sian Cooperators".9

The SalesianFamilydid not appear in the Church as though almost

without the knowledge of the Founder, but by his express wish. One

has only to recall how the Salesians (SDB) and the Cooperators were

closelylinked in the first manuscript drafts of the Constitutions of the

Society; one need only think of the dose bond with the Daughters

of Mary Help of Christians. The idea of unity was one that Don Bosco

had always had in mind (the "union of good people", he called it).10

The preservation of this unity is one of the prime obligations of

the Salesian Society, a duty devoid of all pretension; it is a serviceand

a duty laid on us by Don BOSCO.ll

But it should be noted that our responsibility, rather than being

merely juridical, is of the charismatic, spiritual and pastoral order.

According to the Constitutions we are obliged:

- "to preserve unity of spirit": it is not said that the Salesians

will always be the ones who best practise the spirit of the Founder

(desirable though that might be!), but those who especially by their

fatherly presence and through the directives of the Rector Major, the

successorof Don Bosco, will be guarantors of the common fidelity to

the same spirit;

- "tofoster dialogue and fraternal collaboration": a living unity

cannot exist without this mutual exchange of views.

Two benefits are indicated which result from this kind of exchange:

one for the groups themselves - the reciprocal enrichment of their

salesian features; the other for those to whom their apostolate is directed

- a greater apostolic' effectiveness. 12

9 D. BOSCO, Regulations for Salesian Cooperators 1876, ch. II

JOCf. Bollettino Saleslano, October 1877

11 Cf. SGC, 173. 189; GC21, 75. 79. 588

12The Acts of the SGC develop these perspectives: cf. SGC, 174.177

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Our General Regulations specify in greater detail how the sale-

sian community is to be the ''animating nucleus" of the Family: "The

community, in agreement with those responsible for the variousgroups,

with respect for their autonomy and in a spirit of service, offers them

spiritUal assistance, promotes meetings, encourages collaboration and

initiativesin the educational and pastoral fields, and cultivatesthe com-

mon commitment for vocations" (R 36).

To the Daughters of Mary Help of Christians too, and to the other

Institutes, "in response to their requests and as far as lies within our

power ... we offer our fraternal help and our priestly ministry. We col-

laborate with them in deepening our understanding of Don Bosco's

spiritUalityand pedagogy, and particularly in keeping alive the Marian

dimension of the salesian charism" (R 37).

We also promote the vocation of the Salesian Cooperator and col-

laborate in the formation of the members (cf. R 38), remembering Don

Bosco'swords: "The same harvest is proposed for Salesian Cooperators

as for the Congregation of St Francis de Sales, with which they want

to be associated".13

The Past Pupils

The PastPuptis' Associationis another Group which belongsto

the Salesian Family for a specific reason.

First of all we must ask: Who constitute the Group of Past Pupils?

And the answer is: all those who through frequenting for some time

a salesian work (community, school, hostel, oratory, youth centre, etc.)

have acquired an edQcation and formation according to Don Bosco's

principles, and adhere to (he corresponding Association or feel

themselves represented by it.

n D. BOSCO, Regulations for Salesian Cooperators, ch. IV

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The reference here to the Association is important, because ac-

cording to an indication given by the Rector Major during the GC21,

'one does not belong to the Salesian Family as an individual but only

through some group: the Salesian Family is made up of groups, but

not just any old groups; they must be properly constituted groups, for

which official recognition is needed'. 14

The article saysthat Past Pupils are members of the SalesianFamily

by reasonof "the education they have received'"and adds that the bonds

are closer 'when they commit themselves to take an activepart in the

salesian mission". A comment on the tWoexpressions will not be out

of place.

- 'The education they have received": this implies a complexus

of human and christian values which have an effect on the past pupil's

personality and which enter (even from a purely human aspect in cer-

tain religious situations) into the objectives of salesian educational ac-

tivity. The 'education received' can be later expressed in various com-

mitments in the vastmission of Don Bosco,whether in the educational

field, the many cultural areas, or in tasks specifically linked (albeit at

various levels)with the values of the preventive system. It is important

to notice that both educational commitments and the assimilation of

the pedagogical values of the preventive system are integral parts of

Don Bosco's charism.

- The further expression: "when they commit themselves to take

an active part in the salesian mission in the world~ implies that past

pupils are particularly prepared, preciselybecause of the education they

have received, to assume a responsibility in collaborating for the at-

tainment of the objectives inherent in the salesian plan.

In the GC21 reference was made to past pupils who have made

"the choice of the Gospel'. 15It should be emphasized that this choice

is not an alternative to the title of 'education received', but rather a

special expression of it: it is not therefore a separate title applicable

14 GC2\\. 516

1\\ GC21, 69

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" to a kind of new group. Rightly did the Rector Major observethat past

pupils of this kind do not form an officiallyconstituted group on their

own. If they want to be considered a living part of the Association of

Past Pupils, the formal reason for their membership will not be their

'choiceof the Gospel' but will remain that of the 'education received',

~ which certainly does not exclude apostolic work (indeed it requires it

in virtue of the education received if the latter was deeply christian

and ecclesial in character).16

In this way the article of the Constitutio-ns emphasizes that the

education received should lead to the {;onsciouschoice to collaborate

in the common mission to youth. Such a commitment can be carried

out at various levels and with different degrees of intensity. It is easy

to understand the exhortation made by the SGC (which has been in-

corporated in art. 39 of the General Regulations): Witis to be hoped

that within the movement of the past pupils, ... those who are inclined

and gifted that way should become organized as Cooperators or

members of apostolic groups so as to participate in the spirit andac-

tivity of the Salesian Familyw.17

And here there comes spontaneously to mind a thought preg-

nant with implications for the future, concerning the nature and role

of the wCooperators' Association" in the Salesian Family. The Rector

Majorwrote: "There existsan outstanding Association, that of the Sale-

sian Cooperators. From the point of view of the vocation of the lay

person in our Family, this must be considered the centre of reference

for all such possibilities, because it is not an alternative to other associa-

tions but rather aims at animating those others. The Cooperators are

not an associationwhich, as such, organizesworksand specificinitiatives;

the Association is aware that it shares responsibility with us in preserv-

ing in all its members and in our Family the vitality of Don Bosco's

plan, bringing to it tbe riches of its own secular condition. In doing

this it retains the possibility of offering animators for the identity of

16 Cf. GC21. 517

17 SGC, 157

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any other group or associationwhose specificnature needs ro be known

and appreciated, without prejudice to its autonomy'. 18

It is readily understandable therefore why our Catholic Past Pupils,

naturally prepared as they are the better to take on apostolic com-

mitments, are invited to enrol as Cooperators;19and on the other hand

one can easily see what a valuable contribution such Past Pupil-

Cooperators can make to their own Association.

In any case it is a specific duty of the Salesians to follow up and

animate the Past Pupils; the General Regulations ask the confreres and

communities to fulfil their obligations in this sector (Cf. R 39).

God our Father,

you have wzlled to entrust the salesian mission

to diffirent groups in a single great Famtfy.

Pour out upon us your Spirit

so that in our brotherly union

and in the sincere sharing of our gifts

of nature and of grace,

we may all be able to collaborate

with true efficacy

in the evangelization of the young and the poor.

Through Christ our Lord

18 Cf. E. VIGANO, The lay person in the Salesian Famtly, AGC (1986), p. 19-.20

19This was the thought of Don Bosco, who nevertheless always distinguished clearly between

Cooperators and Past Pupils; cf. BM XIII, 582

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ART. 6 OUR SOCIETY IN THE CHURCH

The salesian vocation places us at the heart of the Church and puts us entirely

at the service of her mission.

Faithful to the commitments Don Bosco has passed on to us, we are evangelizers

of the young, and the more so if they are poor; we pay special attention to apostolic

vocations; we are educators of the faith for the working classes, particularly by means

of socialcommunication; we proclaim the Gospel to those who have not yet receivedit.

In this way we contribute to building up the Church as the Body of Christ, so

that also through us she may appear to the world as the "universal sacrament of

salvation".l

1 LG 48; GS 4:;

It is quite noticeable how insi.stently the ConstitUtions speak of

the Church.

The entire first part is headed "The Salesians of Don Bosco in the

Church"; "We are recognized in the Church", says art. 4; and this pre-

sent article carries the title: "Our Society in the Church" and asserts:

"the salesian vocation places us at the heart of the Church and puts

us entirely at the service of her mission"; it goes on: "...wecontribute

to building up the Church". Later the Constitutions will speak of our

"desire to work with th~ Church and in her name" (C 7); they will

refer to our "authentic understanding of the Church" (C 13) to our

sharing in the life and mission of the Church (C 24), to the fact that

our community "expresses in a visible manner the mystery of the

Church" (C 85) and becomesfor both young and old "aliving experience

of Church" (C 47). All this comes down to the fact that to live as Sale-

sians is a way of "being Church".

Our rounder and our Society are gifts of the Spirit to the whole

People of God, to enrich its holiness and make it apostolically

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efficacious.1Our vocation, therefore, while putting us entirely at the

serviceof the Church's mission, asksus to take care that the characteristic

"experience of the SpiritH of our charism be faithfully preserved and

"constantly developed in harmony with the Body of Christ continual-

ly in a process of growth".2

The statements in this article are embryonic but of great impor-

tance because they summarize in connection with the Church's mis-

sion what Don Bosco called the "aimsH or "purposesH of the

Congregation.

At the heart of the Church and at her service

"The salesian vocation places us at the heart of the Church':

The reference here is not to the Church seen merely as a law-

making society, but to the Church as "mysteryH,the People of God,

the Body of Christ, the sacrament of salvation. Both the SGC and the

GC22 presented the Salesian Society as being in the Church, with the

Church and for the Church.

The simple image used ("at the heart") harks back to two

statements of the Council.

- In the first place it recalls a text of HLumenGentium", where

it is said that the state of life which is constitUted by the profession

of the evangelicalcounsels belongs undeniably to the Church's life and

holiness.3 Religious life is a particular sign of the love of the Church

for Christ her Lord; for this reason the religious lives for the Church;

in the words of the Council: HThe bonds of consecration, by which

he pledges himself to the practice of the counsels, show forth the un-

breakable bond of union that exists between Christ and his bride the

1G. PC 1;MR10

2 MR11

3Cf.lG 44

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Church". But because "the evangelical counsels unite those who prac-

tise them to the Church and her mystery in a special way, it follows

that the spiritual life of such christians should be dedicated also to

the welfare of the entire Church".4

- Secondly, there is an allusion to a passage from the decree

'Perfectae caritatis", in which it is stated that religious of active life

receivetheir apostolic mission from the Church and carry it out in her

name: "(In religious communities) the very nature of the religious life

requires apostolic action and services, since a sacred ministry and a

special work of charity have been consigned to them by the Church

and must be dischargedin her name".5

Our situation "at the heart of the Church" evidently excludes any

idea of triumphalism and every form of parallelism. Being Salesians

is our intensive way of being Church. Any kind of dualism between

salesian life and the life of the particular or universal Church is un-

thinkable. The same Spirit who animates and unifies the Church has

inspired our salesian vocation.

This is why the Rule adds: "The salesian vocation puts us entirely

at the service of her (the Church's) mission':

Aware as we are that the salesian mission is a sharing in the mis-

sion of the Church itself, it should be impossible for us to think of

carrying out our activity in a closed circle, without relationships with

all the other members of the ecclesialbody. The adverb "entirely",which

qualifies our conduct as sons of Don Bosco, is significant!

The four principal objectives of the salesian mission

Don Bosco has pointed out very clearly the specific andpriority

areasin which the Congregation is to carry out its apostolic service in

the Church's mission.

4 I..G 44; cf. RD 14

j PC 8

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These sectors were not just a response to spasmodic circumstances

of the time calling for emergency measures, bUt the result of the in-

fluence of the Spirit who moved the rounder from within to make cer-

tain lasting choices.They are therefore evidently up to date and of con-

stant interest to the Church and society.

Sensitivity,flexibility and creativity, as the Constitutions will tell

us in due course, must certainly characterize our spirit in the wide

panorama of a mission which is typical of a pilgrim Church. Situa-

tions change, and so do the ways and means with which we carry oUt

our actlvIty.

But the mission remains substantially unaltered and prescriptive.

The Congregation will not limit its attention to urgent situations which

arise, to the provision of »firstaid» remedies for new circumstanceswith

the risk of a generalized levelling down which would destroy or deform

its identity. It will keep its eye firmly fixed, in its apostolic service, on

the priority sectors assigned to it by Don Bosco and approved by the

Church.

This article of the ConstitUtions enumerates the sectors which

belong essentiallyto this category:for us they are of great interest, wide-

ranging and alwaysup to date. The text draws its inspiration directly

from the first chapter of the Constitutions as written by the rounder,

where he speaks explicitly of the scope of the Congregation. 6

- »u;:eare evangelizersof the young, and the more so if they

a,repoor':

This is an ever present sector in a Church which brings to birth

and forms the children of God, bUt in which wefeel evermore'urgently

the need for »Missionariesof the young», as PopeJohn Paul II has call-

ed Us.7

6 In the ConstitUtions written by the Founder (1875 edtn.), the mission to the young (1.3.4),

commitment ro vocations (1,5) and the care of the working classes (1.6) are expressly mention-

ed. Don Bosco does not yet speak of -missionsH (the term is found in the Constitutions only

from 1904). but he nevertheless launches the Society on the missionary ventUre

7 Cf. Message of John Paul II to the GC22: GC22, B

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The evangelizing dimension, as the Constitutions will tell us in

developing the theme of the mission, is the basiccriterion for our educa-

tional pastoral work.

- "we pay special attention to apostolic vocations':

The problem of vocations has always been of fundamental im-

portance in the Church and is still so at the present day:8 Don Bosco

wanted the Salesians to be in all circumstances guides, educators, en-

couragers and animators of apostolic vocations (consecrated, religious,

priestly or lay).

- "we are educators of the faith for the working classes,

particularly by means of social communication ~

We are called to be *educators*of christian faith and culture, in

appropriate language, among young people and the working classes,

who are often defenceless against atheism and irreligion.

We are "communicatorsof the Word* in a simple and attractive

manner in all possible ways(expressionby the written and spoken word,

audio-visuals ete.) and in fact by all the means of social communica-

tion offered us by the mass media. This is a task with enormous im-

plicati~ns, and one prophetically assigned to us by Don Bosco!

We are therefore called to be up to the minute apostles of social

communication among youngsters and the ordinary people, adapting

ourselves to the ever new ways of developing the faith in every kind

of culture.

- "weproclaim the Gospel to those who have not yet receivedit~

ForDon Boscothe missionswere the heart and driving forcewhich

gave strength and tone to the Congregation. He wanted the Salesians

to be proclaimers of the Kingdom among peoples not yet evangelized.

His passion of "da mihi animas" allowed of no frontiers; the over-

8 In his homily for the inauguration of the Second International Congress on Vocations

(Rome, 10May 1981),John Paul II said: 'The problem of priestlyvocations. and alsoof religious

- vocations among both men and women is, and I say it very clearly, the fundamental pro-

blem of the Chur.h"

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whelming desire for the evangelization of all peoples is for the sale-

sian a motive for personal growth, and for the Congregation an in-

stigation to a universal outlook.

All these sectors of our mission will be further developed in later

parts of the constitUtional text.

The Church appears to the world, also through us, as the "universal

sacrament of salvation"

As a conclusion to this article, emphasis is laid once again on the

importance of feeling oneself involved in the mystery of the Church.

fur the salvation of men Christ calls them to himself making them

Church, which becomes not only a 'community at once human and

divine», but also the "universal sacrament of salvation".

We said that our characteristic vocation "puts us entirely at the

service" of the Church's needs, with particular attention to the most

delicate part of the People of God, which is youth.

As Church we feel that we have been "saved" by the goodness of

Christ, but we also feel that we share responsibility for the salvation

of others, and especiallyof young people; weset out to renew ourselves,

alwaysin the knowledge that we are a sign of God's lovefor the young.

As Salesianswefeel ourselvesinserted in the mysteryof the Church,

we coQperatein her mission with all our strength, we pass on to others

our spirit and our educational and pastoral method as gifts we have ~

received for distribution; we become bearers of our special charisma

throughout the world.

Our way of living our membership of the Church and of con-

tributing to its construction consistsin being genuine and faithful Sale-

sians, i.e. in being ever more ourselves. The decree "Perfectaecaritatis"

says, in fact: "It is for the good of the Church that institutes have their

own proper characters and functions".9

9 PC2

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In this waywe help to build up the Church Hasthe Body of ChristH:

in it we are a precise organism, a living member, and our apostolic

activity helps it to grow (think, for instance, of our activityin the fields

of education, missions, parishes, catechetics, vocations etc.).

But we contribute too, in a humble way, to showing it forth as

the universal sacrament of salvation and freedom: the sacrament of the

saving love of God for the young, and especially those who are poor.

God our Father,

help us to under.rland

that our salesian vocation

places us at the heart of the Church

for the service of her divine mission.

Grant us complete generosity

in making the contribution of our charisma,

in accordance with the plan you insPired in Don Bosco,

" so that we may be true "missionaries of the young"

and efficacious bearers of 'the Gospel of your Son.

Grant also that in every circumstance

we may use all the means your Providence provides

to collaborate in the butlding of the Church itself,

the Mystical Body of Chn'st

and the universal sacrament of salvation.

Through Chn'st our Lord

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ART. 7 OUR SOCIETY IN TIlE CONTEMPORARY WORlD

Our vocation calls us to be deeply united with the world and its history.1Open

to the cultural values of the lands in which we work, we try to understand them and

make them our own, so as to incarnate in them the message of the Gospel.

The needs of the young and of working-class areas, the desire to work with the

Church and in her name, inspire and shape our concrete pastoral activity so as to bring

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

I cr. GSI

The title of this article brings to mind the great pastoral Con-

stitUtion of Vatican II "The Church in the Modern World", and in this

waymanifeststhe desire of the SalesianSocietyto enter into the perspec-

tive of the present-day Church. At the same time it provides a first

explanation of our relationship with the world: we are a living organism

of the Church, we must contribute to making it present in the world

to which it is sent "to bear witness to the truth, to save and not to

judge, to serve and not to be served".1

The presence of the Church in the world is justified as a service

to humanity: "a Church and a Council turned towards man, not turn-

ed aside towards man",2 said Paul VI; in a similar but much more

humble way,the Salesian Congregation feels that it is turned towards

the young, even. though not turned aside in that direction.

This article affirms the relationship between evangelization and

culture and the attitude to be adopted by the Salesians so as to res-

pond to the challengesof the present day: "The split between the Gospel

and culture is without a doubt the drama of our time",3

I GS 3

2 Cf. Concluding address at the 4th session of the Counctf, 7 December 1965

3 EN 20

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Intimately solid with the world and its history

Qu.r membership of the Church and our salesian vocation call us

to make ourselvesfriends, and even "servants",of youth and of working-

classareas, just as Christ became the servant of the least of his brethren.

The characteristicform of our relationship with the world is solidari-

ty with the young in so far as they are inserted in the world and its

history.The text refersexplicitlyto the fIrst article of "Gaudium et Spes"

which says: "The joy and hope, the grief and anguish of the men of

our time ... are (those) of the followers of Christ as well ... Christians

cherish a feeling of deep solidarity with the human race and its

history".4

This solidarity for the salvation of the young means that we must:

- foster our sympathy for the countries in which we work, care-

fully stUdy the social reality of the places where we live, and

take an interest in their problems;

- be open to the local cultures, make the effort to fully under-

stand them, and accept their values and pluriformity;

- work to incarnate in these cultUres the Gospel of Christ

("incultUration" of the Gospel);

- bring up to date in them the salesian method of kindness.

Don Bosco did not want to make us monks or conventUal friars

but religious of a new kind, close to all men as their brothers and at

their service. Many of our activities (think, for instance, of our many

educational servicesand social communication) have a character which

in themselves are profane, to the extent that of their natUre they are

inserted in the reality and social problems of the people. ~

4 GS 1

j The Constitutions indicate that our mission, sharing in that of the Church, links with the

commitment to evangelization that of the development of the temporal order (d. C 31). Cf.

also rhe document 'Religious and human promotion' (CRIS, Rome 1980), which speaks of

the promotional rasks which the Church entrusts ro religious

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Such a character, however, is not at variance with the demands

of religious consecration, nor with the objectives of our mission, nor

with the need to oppose the deviations of a world which does not ac-

cept Christ and his Gospel. We can indeed bear witness to the truth

of Christ who sets man free by living the problems of our time, shar-

ing its rhythm and its nhumann enterprises, its joys and sorrows; leav-

ing aside at the same time everything in thought, word or deed that

would make us irrelevant to others or not acceptable to them. Here

we find once again an aspect of the characteristichumanism of St Francis

de Sales and Don Bosco.

Open to cultural values so as to incarnate in them the message of the

Gospel.

The Constitutions emphasize this aspect: our particular commit-

ment to evangelization means that we must,be open to cultUralvalues,

to an understanding of them and to their acceptance.

A flexible and creative attitUde is indispensable at a time when

all cultUres are undergoing great evolution. We are - says HGaudium

et Spesn6- on the threshold of a new era in history in which is be-

ing born an intensive human interrelationship, which implies a kind

of HsupercultUre»w, hich links human relations with exchanges and

creates bonds of communion. It is a call to make ourselvesmore univer-

sal, to live in harmony with universal human growth, and to be atten-

tive to the interc~ltural dialogue which is now taking place at world level.

The motive which induces us to embrace this encounter with

cultUresis the apostolic anxiety which moved the apostle Paul to travel

the earth to take everywhere the Gospel message, a message which is

able to Hmake every people fruitful, as it were from within, to

strengthen, perfect and restore them in ChristH:7 the journeys of the

6 Cf. GS 54 ff.

7 Cf. GS 58

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Pope and his teaching showveryclearlythe specialrole which Providence

entrusts to the apostles at the present time with the Spirit's assistance.

Within our own modest salesian environment too the incultura-

tion of Don Bosco's charisma makes indispensable a great attention,

to both the signs of the times and the mediations of the individual

cultures, to strengthen the identity and unity of the Congregation,

by the acceptance of a pluriformity of means which at the same time

exclude both uniformity and nationalisms.

Our pastoral viewpoint: from the salesiannmission" to "pastoralnaction

Don Bosco believed in'tJ1e social implications of his work (cf. C

33), directed as it was to the overall advancement of the young, to the

servic~of mankind an.d hence to the advent of a new society where

justice and brotherhood in Christ could reign: "From the good or poor

education of youngsters depends the happy or melancholy future of

society's customs".8

Mter glancing at the vast and complex character of the salesian

mission in relation to the modern world, the text concentrates atten-

tion on the indispensable "pastoraloutlook "9needed to translate the

mission into concrete pastoral interventions of many kinds.10This kind

of outlook is expressedin the Rule as "the desire to workwith the Church

and in her name so as to give direction to all activity and at the same

time prevent our indispensable commitment to human advancement

from degenerating to a merely temporal level. The salesian pastoral

outlook makes us examine with a positive approach the reality in which

welive and leads us to a discernment of the real "needs of the young

8 Cf. Proemio aile Costituzioni della Societii di S, Francesco di Sales, 1858 (F. MOTID, p. 58)

9 Cf. Message of John Paul II to the GC22. GC22, 13

10 The SGC, whiie affirming the unity of the salesian mission, points out the indispensable

need to put it into practice through a variery of pastoral activities linked to the different social

and culrural realities (d. SGC, 30)

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and of working-classareas" so as to advance towards what Paul VI call-

ed "the civilization of love".

Our Founder has insistently exhorted us to give great attention

to the pastoral aspect of our commitment for humanity, with activity

entrusted to us by the Church, alwaysinspired and motivated by the

intention .to preserve the faith and sound customs in that section of

young people who, because they are poor, are exposed to greater dangers

to their eternal salvation".11

Concern about the pastoral viewpoint ( "working with the Church

and in her name") helps us, when responding to urgent social needs,

to avoid the very real dangers arising from ideological deviations and

prevailing current ideas; it recalls to our minds how careful Don Bosco

was to avoid adopting fixed political and partisan attitudes; it helps

us to make preferential options indicated by the salesian mission, in

harmonY'with the local Churches.

Here we are interpreting from a salesian standpoint what

"Gaudium et Spes" says about the .signs of the times.. .At all times

the Church carries the responsibility of reading the signs of the times

and of interpreting them in the light of the Gospel, if it is to carry

out its task... so as to be able to answer the ever recurring questions

which men ask".12.The people of God believes that it is led by the

Spirit of the Lord who fills the whole world. Moved by that faith it

tries to discern in the events, the needs and the longings which it shares

with other men of our time, what may be genuine signs of the presence

or of the purpose of God". 13

In every country to which we may be sent we want to be inten-

sively present in the cultural, social and political life of the people,

and in particular of young people in working-class areas: this is the

only way to discover their real .needs., their hunger for bread, for

knowledge, for human dignity, for truth, for beauty and, at the foun-

11 Cf. Proemio aile Costituzioni delta Societii di S. Francesco di Sales, 1858 (F. MCYITD, p. 60)

12GS 4

13GS 11

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dation of it all, their hunger for Jesus Christ. Don Bosco never used

any other method!

In this way we hope, through our educational and apostolic com-

mitment, to contribute to the world's progress. But what kind of pro-

gress? What kind of world are we dreaming about? And what kind

of human society do we want to promote? The text discreetly implies

that we contest everydehumanizing element of the present world and

in particular the prominence given to profit; we want to contribute

to the building of "a more just world and one of greater brotherhood"

inspired by Christ and the principles of his Gospel.

The same theme will be taken up again and at greater length in

article 33.

Lord our God,

you have called us to serve you in our fellow men

and to be soltd with those to whom you have sent tis.

Grant that we may share with sincerity

the hopes and anxieties of men of our time,

and accept with an open heart

the values of the cultures in which you insert us,

wIllingly sharing the needs of poor youth;

so that being in the world without being of the world

we maybe instrumental in bringing to it

a new experience of your justice and your love.

Through Christ our Lord.

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ART. 8 mE PRESENCE OF MARY IN OUR SOCIETY

The Virgin Mary showed Don Bosco his field of labour among the young and

was the constant guide and support of his work,1especially in the foundation of our

Society.

We believe that Mary is present among us and continues her "mission as Mother

of the Church and Help of Christians".2

We entrust ourselvesto her, the humble servant in whom the lord has done great

things,3that we may becomewitnessesto the youngof her SonIs boundlesslove.

1 MB.VII, 334; XVII, 258; XVIII, 439; BM VII, 197

2 DON BOSCO,MaravigliedellaMadredi Dio, Turin 1858,p. 45 (OE XX, 23'7)

3 cf. Lk 1, 48-49

In the first part of the Constitutions, which forms their founda-

tion, this article on the "presence of Mary in our Society" presents our

Lady as being strictly linked with both the foundation of the Society

and the salesian vocation. The Marian dimension, in fact, is an essen-

tial part of both the history and the life of the Salesian Society.

The Mother of God, as cooperator in the work of.redemption,

has shared activelyin the birth 'and development of the variousreligious

institUtes in the Church: "One may say that Mary most holy has been

the foundress and mother of every Congregation, from the Cenacle

down to the present day".!

In particular Don Boscosaysin our own case: "Maryis the Mother

and support of our Congregation".2

The article sets out to illustrate this reality which, while ensuring

us of the motherly gaze that the Blessed Virgin turns on the Salesian

1 MB IX, 347

2 MB XVII, 258

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Society, makes clear her enduring and operative presence in the life

and activity of the Church. As the Council says: HTakenup to heaven

... (Mary) continues to bring us the gifts of eternal salvation ... and

cares for the brethren of her Son, who still journey on earth surround-

ed by dangers and difficulties, until they are led into their blessed

home".3

Mary present at the foundation of the Sociery

The article begins with the solemn affirmation of the presence

and role of Mary in the vocation of Don Bosco and at the start of his

work. Mary, the Mother of God, who is also the Mother of the young,

has shown a special concern for them: in John Bosco's dream at the

age of nine and repeated more than once in later years, she herself

pointed to the young as his field of activity, and to kindness as the

pastoral method to be used.

Don Bosco, thinking back later to the birth and development of

his work, once said: "We cannot go wrong: Mary herself is leading us".4

The text of the Constitutions refers to the many ways in which

the BlessedVirgin was the Hconstantguide and supportH of Don Bosco.

- As his HinsPirerand guide" she accompanied him with visible

signs of benevolence and protection in the foundation and develop-

ment of the Congregation and the whole Salesian Family. "It is all Our

Lady's work", he used to say; "she is the foundress and support of our

works", our unfailing guide.)

- As "mother and teacher" she supported Don Bosco with the

thoughtful kindness6 she had once shown at Cana (cf.Jn 2), and with

3 IG 62

4 MB XVIII, 439

j Cf. BM VII, 197; MB XVIII, 439

6 Cf. BM VII, 406

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a clear and universally valid educational plan for the formation of the

young: the preventive system (cf. C 20).

- It can therefore be truly said that lithe growth, multiplication

and extension of the Salesian Society can and must be attributed to

Marymost holyII. 7 Our rounder used to say: liThe Congregation is led

by God and protected by Marymost holyII. 8

Speaking to his first followersin 1867 of the futUre of the young

Congregation, Don Bosco narrated his dream of the pergola of roses

and introduced it as follows: HIhave already told you of several things

I saw as in ~ dream. From them we can infer how much Our Lady loves

and helps us. But now that we are alone together, I am going to tell

you not just another dream, but something that Our Lady herself

graciously showed me. I am doing this so that each of us may be con-

vinced that it is Our Lady herself who wants our Congregation. This

should spur us on to work ever harder for God's greater glory.She wants

us to place all our trust in herH.9

In this perspectivewecan understand the wordsof the RectorMajor

at the end of the Ge21: liThe Congregation was born and developed

through the intervention of Mary, and it will be renewed only to the

extent that Mary returns to occupy the place that belongs to her in

our charismll.lO

Mary present in our vocation

Our trust in Mary's active presence among us to continue her

HmissionHmust never fail. We believe with Don Bosco that she is our

mother and teacher, in a certain sense the one who instructs us in the

manner of taking the Gospel to present-day youth.

7 BM VI, 183

8 MB XVIII, 531

9 BM III, 25

10 GC 21, 589

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In the second paragraph is noticeable the special emphasis laid

on the ecclesialand Catholic openness of Don Bosco'sdevotion to Our

Lady. "She wants us", he said, "to honour her under the title of Mary

Help of Christians",11a very appropriate title, particularly in the time

of great difficulty and great hopes through which we are living.12

She "has continued from heaven, and even more efficaciously,the

mission of Mother of the Church and Help of Christians which she

had begun on earth".13

This quotation from Don Bosco which brings together the two

titles of "Mother of the Church and Help of Christians" is of particular

significance at the present time, after Paul VI officiallyproclaimed her

"Mother of the Church" at the end of the third session of the Vatican

Council. 14

Mary is the gift and property of the whole Church. The Constitu-

tion "Lu,menGentium" and the ApostolicExhortation "MarialisCultus"

have described her prophetic role and her function in the Church; we

can reach a better understanding of her figure by more attentive reflec-

tion on the way she serves God, her brethren and the community, by

a greater sensitivity to the requirements of ecumenism; and by a closer

study of Christology and ecclesiology.

Mary is not only Mother of the Church; she is also the Church's

image. To renew the difficult dialoKue between youth and the Church,

this Mother must be found again. "If we want to get back to the truth

about Jesus Christ, about the Church and about man, we must turn

co Mary".15Mary wants a Church that courageously puts itself at the

service of the world, of the young, of the poor and the working-class,

of cultural requirements, but also a Church full of motherly kindness.

11 BM VII, 197

12 Cf. E. VIGANO, Mary renews the Salesian Family, ASC 289 (1978)

13D. BOSCO Maralliglie del/a Madre di Dio inllocata sotto il titolo di Maria Ausiliatnce,

1868, p. 45 (OE vol XX p. 237)

14 Cf. Paul VI, Closing address of the third session of VatIcan /I, 21 November 1964

1~John Paul II, 1979

Turin

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We should alwayslink the title of Mother of the Church with that

of Mary Help of Christians. As disciples of the Lord, we are Church:

its difficulties, anxieties and plans are ours too; as followers of Christ

we feel ourselves to be participants in the Marian mission of "Help

of Christians" and "Mother of the Church".

As educators we note in particular Mary's role in the education

of christians. "The figure of Mary",we read in 'Marialis Cultus', "offers

to men of our time the perfect model of the disciple of the Lord: the

disciple who builds up the earthly and temporal city while being a

diligent pilgrim to the city which is heavenly and eternal, the disciple

who works for the justice which sets free the oppressed and for the

charity which assists the needy; but above all, the disciple who is the

activewitness of that lovewhich builds up Christ in people's hearts".16

We believe that Mary is indeed the Helper in the formation of

christians in this way; the Helper in the titanic struggle between good

and evil, life and death, light and the darkness of sin; the Helper of

the young in overcomingtheir little personal fearsand the great universal

fears that afflict them.

Don Bosco tells us: "Call her the Help of Christians. She greatly

enjoyshelping us".17She is "the Help of parents, the Help of children,

the Help of friends".18

We entrust ourselves to Mary

Because of their participation in the vicissitudes of the Church

and their responsibility to youth, the Salesians entrust themselves to

Mary in their apostolic enterprises: "Entrusted as we are to her protec-

tion, we shall be able to embark on great undertakings". 19

16 MC 37

17 MB XVI, 269

18 MB XVI. 212

19 P. ALBERA. Lener of 31.3.1918, Circulars, p. 286

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This entrustment was renewed by the Congregation in a solemn

act on 14January 1984at the beginning of the GC22, and is repeated

daily by every Salesian on his own account.

We are quite certain in fact that "the Blessed Virgin will certainly

continue to protect our Congregation and our salesianworksif wemain-

tain our trust in her and promote devotion to her".2O

The term "entrustment" is of recent origin but is a very signifi-

cant one. It takes the place of the formerly used "consecration" which,

as we have seen, is properly used to express an action of God.

Entrustment of oneself to Mary is a filial gesture which reveals

sure trust, unmixed love and complete belonging. It had also been sug-

gested by Don Bosco in 1869when he proposed an "Actof affiliation

by which we take the Virgin Mary as our mother".21

To entrust oneself to Mary is to begin an affective relationship of

self-donation, of availability, of belonging, of depending on the

patronage of Mary, Christ's co-worker.22

The Constitutions say that we Salesians entrust ourselves to Mary

so as to be bearers of a youthful spirituality, to construct a pedagogy

of living witness to youthful sanctity, i.e. to "become witnesses to the

youngof her Son's boundless love":this is the mission indicated from

the beginning by our Rule (cf. C 2).

We entrust ourselvesto the Mother of the Church, i.e. to a Mother

who is active and ever solicitous over the outcome of the vicissitudes

of everycentury. Mary is the Mother of young people and of vocations.

We entrust ourselves to the Helper of the Pope, the Bishops and

all christian people.

We entrust ourselves to the "humble servant in whom the Lord

has done great things". This reference to the Magnificat opens up vast

20 D. BOSCO, SpiritUal Tesrament, Appendix to Constitutions 1984, p. 268

21 D. BOSCO, Catholic Readings 1869, p. 57

22John Paul II, 8 December 1981, commemorating the Council of Ephesus, -entrusred-

the entire human family

to Mary

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horizons in which appear in rapid sequence the tortured history of

mankind and the fatherly intervention of God who made of his hum-

ble servant the starting point for the renewal of humanity: the whole

story of salvation is an invitation to trust in her.

We Salesian have the responsibility of preserving and promoting

devotion to Mary among the ordinary working-class people, and of

fostering among the young a deeper knowledge of her, the Mother and

Helper, which will lead to love and imitation.

Lord Jesus,

you gave to Don Bosco

your own ?nost holy Mother

to be his Mother, Teacher and Helper;

'and through her you showed him his field of work

and inspired him to found our Society.

Continue to look kindly on this your Famtly,

and grant that we may always be aware amongst us

of the living and active presence of Mary,

"Mother of the Church and Help of Christians':

Entrusted as we are to her and under her guidance

may we always be for young people

witnesses of your unbounded love.

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ART. 9 PATRONS AND PRafECTORS OF OUR SOCIETY

As members of the pilgrim Church, we are ronscious of our fellowship with our

brothers in the heavenlykingdom and feel the need of their help.1

Don Bosco entrusted our Society in a special way to Mary, whom he made its

principalpatroness,2 as well as to StJoseph and to St Francisde Sales,the zealous

pastor and doctor of charity.

We hold in veneration as special protectors St Dominic Savio, a sign of the wonders

that g~ce can achieve in adolescents, and the other glorified members of our family.

1 cf. LG 49

2 cf. C 1875. V. 6

Our society is a living part of the pilgrim Church, and.is in com-

munication with the Church in heaven, already basking in the vision

of its Lord. HAll,indeed, who are of Christ and ~ho have his Spirit

form one Church and in Chtist cleave togetherl/.!

In this last article of the first chapter the Constitutions remind

us of the specialrelationship weenjoywith our glorifiedconfreres,whom

we invoke as patrons and protectors: our union with them is not broken

by death, but consolidated in the communication of spiritual goods.

This article of the Rule takes us into the kind of atmosphere that

was conjured up in one of Don Bosco's HGoodNightsH tQ his sons:

HI.eteveryone think of heaven, where some of you have brothers or

sisters,friends or companions, superiors or subjects, a father or mother,

who are enjoying the reward of their virtuous lives. ... If they became

saints, why cannot YOU?H... I assure you that the Lord will help you.

... All you lack is a small dose of good will. ... Ask the Lord for it,

ask insistently and he will grant it. And if your prayers prove insuffi-

LG49

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cient, tUrn to the Saints and especially to the Blessed Virgin, who ...

are ready to help you in every way. Ask them to obtain for you an ar-

dent and constant love of God, and the Lord will grant through the

prayers of so many saints what your prayers were unable to obtain". Z

We are members of the pilgrim Church, in communion with our

brothers in the heavenly kingdom

The Church in which we are working is not one which is disem-

bodied and outside time. It is living dynamically in history: it is a

"pilgrim" Church, a Church on the way.

The image emphasizes our intention to respond to the needs of

the Church here on earth, with our eyes fixed on what she plans for

the future.

The Constitution "Lumen Gentium" speaks of a prophetic, royal

and priestly people; and the decree "Perfectae caritatis" urges religious

to take part in the life of the Church in various fields: "biblical,

liturgical, dogmatic, pastoral, ecumenical, missionary and social

matters"} This supposes that we promote a Church which is ever more

authentic and evangelical,in a world in processof secularization: a serv-

ing and poor Church, which is looking for a new kind of presence

and action, which will be all things to all men, which will heed the

cry of the poor, find a place in cultures and lead meo to see in her

the living Christ.

Such a Church bears witness to the future City arid unhesitating-

ly points out the way to perfect union with Christ in the heavenly

Jerusalem.

In this pilgrim Church "we feel the need for the help of our

brothers in the heavenly kingdom "; with them, who collaborated in

2 BM ~II, 407

JCf.PCZ

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the building of the Church, we keep alive the communion which unites

us with the glorified Church of heaven: the Saints still intervene in

our history to help us in building.the Body of Christ: "by their brotherly

concern, our weakness is greatly helped".4

We are members of a Sociery entrusted to Mary, St Joseph and to

St Francis de Sales

Among the Saints we venerate in a special way those who have

b. een given to us a.s..patrons and pro.tectors, who intercede for us and

llltervene to sustalll us III our mlSSlOn.

- Of the VirginMary the Constitutions"havealreadyspokenin

the preceding article; but here they tell us that Don Bosco entrusted

the Congregation to her in a special way and made her its ''Principal

patroness ':

It is not a question here of an official act performed just once,

but rather of an habitual attitude of our Founder: "I never shrink from

any undertaking which I know is good and necessary,no matter what

the difficulties. ... But first I recite a Hail Mary..., then come what

may, I do my best and leave the rest to the Lord". Don Bosco said this

to Don Cagliero just before a difficult meeting with the Minister for

the Interior, Parini.5

To his first boys and to the salesians he would often say: "Agreat

advantage of ours that we do not sufficiently-appreciate is the Virgin

Mary's protection and the effectiveness of praying to her. Repeat often

"Hail Mary!",and you will see how wonderfully effective this invoca-

tion is".6

4 LG 49; cf. LG 50

5 BM VI, 384

6 BM VI, 58

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Don Bosco, who from his boyhood had put all his trust in her,7

could say with all truth and conviction: "The BlessedVirgin is my pro-

tectress and my treasurer".8

- St Joseph

The article does not say explicitly why Don Bosco included St

Joseph among the patrons of the Congregation. We know th3,the started

up "St Joseph's Sodality";9 in every church he built he had an altar

dedicated to St Joseph; after a month's preparation his feast was

celebrated on 19 March as a solemnity when all should abstain from

work, even though at the time it was no longer a holy day of obliga-

tion in Piedmont; 10he presented him as a model and protector for

the anisans and young workers; he looked upon him as a model also

of trust in God, Protector of the universal Church, and' patron for a

happy death. He used to tell his boys and confreres: "I want all of you.

to put yourselves under St Joseph's protection: if you pray earnestly

to him, he will obtain any spiritUal or temporal favour you need."11

~ St Francis de Sales

Of St Francis de Sales, the patr°!l and titUlar of the Society, two

qualities are expresslymentioned in the Constitutions, "zealouspastor

and doctor of charity'; which have made him our model and our author

of predilection for the deepening of pastoral charity.

Don Bosco chose him as his protector from the very beginnings

of his priesthood; one of his resolutions at that moment was: "The

charity and gentleness of St Francis de Sales are to be my guide in

everything".12He chose him as the titular of his fIrst Oratory in Valdoc-

co, and sometimes had him as a guide in his drearns.13His biographer

7 Cf. BM I, 182

8 BM IV, 175

9 Cf. BM VI, 103

10 Cf. BM VI, 104

11 BM VII, 382

12 BM I, 385

13 Cf. BM IX, 84

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writes: "Don Bosco believed that the spirit of St Francis de Sales was

the best suited at the time to the education and upbringing of the

working classes".14When he began the Missions, he said: 'With the

gentleness of St Francis de Sales the Salesians will draw the peoples

of America to Jesus Christ",15The great spiritual writings of St Fran-

cis de Sales guided the formation of the first Salesians.

Our patrons watch over us; we venerate them and invoke their

aid in the difficulties of our mission and make them known to the

young.

As a Society we venerate as protectors our glorified members

Here the salesian vocation finds its fullest expression. As well as

our patrons, we have as intercessors and supporters in our mission also

protectors like St Dominic Savio and the other Saints of our Family.

They are a confirmation that the spirit of the Lord is present among us,

This opens up the theme of the holiness of the Salesian Family

in which, around Don Bosco,there is a splendid crown of his canoniz-

ed and beatified sons and daughters.

Sf Dominic Savio, "a sign of the wonders that grace can achieve

in adolescents" is put forward by us educators as a motive for hope,

as a proof of God's interest in the young, as an example of apostolic

zeal and contemplation, and as a guideline for our own educational

work which starts youngsters off towards simple and joyful holiness.

And with Dominic we can also recall his companions in glory, like

Zeferino Namuncurii, Laura Vicuna and others.

Among the glorified members of the Family we recall brothers

and sisters who imitated Don Bosco in their way of life: Sf Mary

Domenica Mazzarello, prepared first by God and then guided by Don

14 BM II, 197

15 MB XVI, 394

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Bosco in the realization of God's plan for girls: Blessed Michael Rua,

first successor of Don Bosco and model of salesian fidelity; our first

martyrs, Blessed Luigi Versiglia and Callixtus Caravario;and then

Fr Phtlip Rinaldi, Fr Andrew Beltramt~ Fr Augustus Czartoryski,

Fr Vincent Cimatti, Simon Srugt~ Artemides Zatti, and so many

others. 16

"Wevenerate them": which means that we look on them as friends,

we trust in thei~ intercession, we seek their advice, we invoke them on

our daily path to the goal which is Christ. Don Bosco insisted: "I shall

be waiting for you all in Paradise".17

The patrimony of salesian holiness has become a spiritual current,

a sign of God's love for the young. It shone forth in the Founder, but

that was only the beginning of it.

O\\1CSaints are living that covenant with God which they began

when in ou,r midst with the practice of charity which they aeveloped

through the grace of the Spirit; their activity is not limited by time,

but continues through generations and centuries.

In this way our youngsters can admire concrete examples of what

the Spirit has done by us making known to them Jesus Christ, the true

lord of history. .

Among your Saints, 0 Lord,

you have included our brothers and sisters

who are full of solicitude for us.

. 16 On the School of sanctity'

AGC 319 (1986)

17 Cf. MB XVIII, 550

that flourished

around

Don Bosco, v. Letter of Rector Major in

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Through the particular intercession

of the Blessed Virgin Mary,

of St Joseph her husband,

of St Francis de Sales from whom we take our name,

of Don Bosco our Father and Founder,

of Dominic Savio an outstanding sign of your grace,

and of all the other glorified members of our Famzly,

grant that we may work efficaciously at our own holiness

in the but/ding up of your kingdom.

155