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PART 1
YOUTH AND ITS CONDITION
Evangelization presupposes an adequate
knowledge of the young
Work of education if it is to be concrete and offer a useful service 20
cannot limit itself to general principles and vague guidelines. It
must be precise as to content and method so that young people being
educated may be shown that attention and respect taught us by the
pedagogv of God who loves every individual, "calls each one by
name," I and makes him a protagonist of the Good News. It must
take account of age, circumstances, culture and sex.
Evangelization proceeds therefore, and of ever increasing necessity,
bv way of an analysis of life-situations that influence the youthful
personality. The models presented by the surroundings, the aspi-
rations, the tensions and vindications which they induce, often find a
readv reception in the mind of youth. They give rise to various
emotioI}.s and attitudes, often at a subconscious level, which can
prejudice or favor the educative process and the very understanding
and acceptance of the gospel.
The object of this part of the document is to give a general account of
the "youth situation," so as to prompt salesians, individually and as
communities, to lend a willing ear to the voice of the world of the
- voung and to keep it in mind in the educative and pastoral dialog of
evangelization.
The situation
The Constitutions display a lively knowledge of the world of youth 2 21
and bid us be solid with them, to appreciate their values, to turn their
I ASGC 34; cf n. 44, 47, 52, 54.
2 Const 9.
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CHAPTER DOCUMENTS GC21
positive qualities to good account3 so as "to discover the gospel
value" thev alreadv possess.4 The ASGC describe in broad outline
the condition of youth 5starting from some of the signs of the present
time.6
The revision which preceded the GC21 brings us back in fact to a
realistic analysis of the youth situation. It confirms that the an-
nouncement of the gospel must be adequately embodied in the
complex context of the present day. And in this connection it em-
phasizes the considerable difficulties experienced by some salesians
in accepting and understanding the young, in tuning in to their
wavelength when discussing their problems, in getting into educati-
ve dialog with them.
All this has an influence on the choice of those for whom we should
be working.
It is disturbing to note in manv of our works a diminution in the
number of this preferential gToup, and that we seem to be choosing
others who have less claim to our attention.
22 The reasons underlying these facts are obviouslv complex and at
times vary with the place in which the Congregation is called upon to
carrv out its evangelizing activity.
We list some of them:
23 The socia-cultural scene has undergone rapid change in many coun-
tries; in others the same kind of change is imminent. The effect is to
increase the level of confrontation and rupture between the young
and adult generations. Particularly disconcerting are the heighten-
ed conflicts appearing in some aspects of society, which the young
deep Iv resent:
- the glorification and exploitation of the individual;
- the call for freedom, and its simultaneous repression in many
instances;
- the aspiration to higher values, and the challenge to values of any
kind;
- the desire for solidarity and at the same time the crisis of be-
longing; the gTowing drift towards anonymity and indifference;
3 Const 16.
4 Const 14.
s ASGC 34-44.
6 ASGC 31-33.
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SALESIANS EVANGELIZERS OF THE YOUNG
25
- the rapiditv of communications and diffusion of information,
and the slowness of cultural and social reform;
- the search for unity and world peace, and the persistent conflicts
in political, social, racial, religious and economic sectors;
- the exaltation of everything concerned with youth, and at the
same time a cleavage at times between youth and whatever con-
cerns work, involvement or responsibility.
The present, socio-economic situation emarginates entire countries 24
and even in the most developed nations isolates vast areas of col-
lective poverty. One notes the great hardship of many young people
of the poor classes, cut oft from the society to which they should
belong, deprived of economic and cultural benefits and of the full
exercise of their responsibility. They are prevented from becoming
fully men.
The Church reflects this deep and rapid cultural change. Internally 25
a profound and wide revision of traditional culture has impaired the
elaboration of human and christian values;7" faith has undergone a
vast process of secularization, which calls in question the ways in
which christian teaching has been formulated and its credibility.s
Local christian communities find it difficult to communicate with
youth, which feels itself different, occupied with new interests but
wanting to share responsibility.
Externally in the meantime, new visions of man are being elaborated
which are difficult to reconcile with, or completely opposed to, the
christian view. The ideology is so strongly presented as to claim for
itself the total meaning of existence, taking the place of the christian
teaching.
In a salesian setting the lack at times of a systematic and positive 26
study of the reality of youth in process of change, and at other times
and insufficiently updated re-elaboration of the values inherent in
the salesian educative heritage, put a break on impulse and initiative,
and sometimes lead to a prejudicial lack of understanding.
The fundamental aspect for evangelization
Very many young people, immersed in this vast process to the 27
growth of which they themselves in part contribute, are striving to
7 Cf GC 54.
8 Cf EN 20, 63; GS 53.
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CHAPTER DOCUMENTS GC21
find their bearings and pick out clearly the details of the picture of
human and christian values for the purpose of their own maturation.
They are like people who have gone astray and got lost. These are
the ones to whom we dedicate ourselves with salesian generosity.
Nevertheless positive and promising signs are not lacking in the
young and in youth groups, which if properly educated can in turn
serve as leaven for the masses. In response to the invitation of the
Council, they can "become the first and immediate apostles of the
young."9
In line with the recent reflection of the Church, we hold that the
decisive point is to encourage the deep and healthy aspirations of
these young people by bringing to maturity their solidarity, explicit
or implicit, with the gospel.
Youth has become conscious of itself and of its condition, and young
people are maturing in their awareness of sharing and coresponsi-
bility; not only because they are in a numerical majority - by the
vear 2000 thev will form two thirds of humanitv - but because thev
are "harbingers of the future";l0 because the problems thev pose,
even though in a confused, clumsy and disconcerting manner, "will
probably be tomorrow the problems of all"; 11and because they tend
to become the active subjects of evangelization.12
28 They are sometimes openly critical of the institution itself and dis-
satisfied with the actual practice and religious experience they find
in the ecclesial communitv. But they also make themselves since-
rely available for research and comparison, with a marked pro-
pensitv towards personal communication and dialog.13 They go
back to the purity and root value of the gospel, and for this reason
they question vigorously and sometimes inordinately the whole
ecclesial communitv.14
Recently there has been noted a reawakening to the inner values of
prayer, of contemplation, and of interest for the word of God 15which
urges them on to action to improve the world. They are resolute in
9 AA 12; EN 72.
10 Syn 1974. 1977, n. 3.
11 Syn 1974.
12 Cf AA 3. Svn 1974.
13 Cf Syn 1974.
14 Cf Svn 1974.
15 Cf Syn 1974.
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SALESIANS EVANGELIZERS OF THE YOUNG
27
affirming an undeniable solidarity between faith and life; 16 they are
particularly sensitive about justice in the world; they demand a
"christian industry in the formation of history"; 17 they carry the
practice of the faith even into concrete action in the' sociai and
political fields. IS
The salesian attitude
The recent study of the Church and its appeals, and the reflection 29
made by the salesian family based on the sane and serene realism of
Don Bosco, oblige the salesian community to reveal and evaluate the
expectations of youth, to promote their human and christian matu-
ration and avoid the risk of a common levelling down. One must
keep in mind their specific needs and their link with the world of
study or factory, of agriculture or employment. Special care will be
given to those boys and young men who live in a context of economic
under-development and marginalization. We work for them on the
basis of a fundamental solidarity in continuity with the novelty of the
Good News, which is salvation offered to all men "as a gift of God's
grace and mercy."19
Practical directives
a) The gravity of the youth situation of our time and the insistent appeal of 30
the Church and society obliges our Congregation, because of its specific
mission, to mobilize the confreres in the next six years around the problems
of the youth reality, and to make of them the primary objective of its renewal
and its various activities.
b) As a premise to every educational and pastoral program, salesians need
to be more sensitive to the youth condition, understood in its expectations
which are most in line with the gospel, through an adequate and serious
analysis and by means also of direct contact with the young.
c) At a provincial and local level an organic project is to be developed,
capable of orienting the work of the whole community to the task of evan-
gelization; it needs to be periodically evaluated and revised.
16 Cf GE 1; PP 21.
17 Syn 1974,
18 RdC 138.
19 EN 27.
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PART 2
SALESIANS, BEARERS
OF THE GOSPEL MESSAGE
Introduction
31 The task of announcing the gospel derives from "Jesus himself, the
Good News of God, the very first and greatest evangelizer."1 It
flows from "the Holy Spirit, who is the principal agent"2 of evange-
lization. It was rooted historically and is realized now by the witness
and announcement of messengers of the gospel. Through them the
Church" seeks to convert both the personal and collective conscien-
ces" 3 of people of various cultures and introduces them to the gos-
pel, "proclaimed above all bv witness. "4
A study of evangelization therefore requires us to look at the persons
whose labors bear witness to the gospel message.
At the same time "evangelization is for no one an individual and
isolated act; it is one that is deeply ecclesial."5 The gospel witness
and announcement issues from the community, which while feeling
within itself "a constant need of being evangelized"6 makes evange-
lization its own vocation.? It stirs up, inspires and sustains diverse
forms of collaboration in the one mission of evangelization.8
As salesians we share in the mission of the Church in the manner
proper to us. We publicly confess that the Father's love has called
and united us into a community for the evangelization of youth,
carrying on a work of education inspired by the charism of Don
Bosco and according to his Spirit: "We form a community of the
I EN 7.
2 EN 75.
3 EN 18.
4 EN 21; cf 20,41.
5 EN 60.
6 EN 15.
7 EN 14.
8 EN IS, 19 ff.
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SALESIANS EVANGELIZERS OF THE YOUNG
29
baptized. We seek to be obedient to the Spirit and strive to realize
tFhorouungdher.
our
"9
religious
consecration
the apostolic design of our
Our religious life is lived in apostolic service: "the evangelical exi- 32
gencies, the search for perfect love, the practice of the counsels, the
common life are lived in the context of and according to the de-
mands of the apostolic work to be accomplished and they contribute
their value to it." 10 We reaffirm the "vital integration" of these two
elements which mutuallv influence and enrich each other.
The GC21 shares the conviction of the SGC that "the extent to which
a community is evangelical will be the measure of its being sale-
sian."!! We have been engaged in and have been solicitous in veri-
fying the exactitude of this measure. Hence this General Chapter
wishes to indicate to the confreres some norms which in the next six
vears will be of help to the communities as they strive to announce
and bear witness to the gospel among the young.
1. THE EVANGELIZEDCOMMUNITY
The very phrase, "evangelical community" well expresses the wit- 33
ness value that our community, open to the gift of God and to its
growth from within and from without, offers to the youth of the
world.
Each of our communities receive gratuitously from the Lord the gift
of brotherhood, the consecrated gift of chaste love, poverty and
obedience, the gift of urgent prayer for the coming of God's king-
dom. Each communitv enjoys the fruit of the salesian charism and
spirit. Each community is ready by its very life, more than by its
words, to reflect the resplendent Word that it has received.
In accordance with the practical aim of the GC21, which is to verify
rather than propose anew norms for community life, religious con-
secration, prayer, and apostolate, we are interested in drawing at-
tention to a few problem areas that the experience of the past six
vears opportunely suggest for our consideration.
The emphasis which the SGC put on the community as the integrat-
9 Const 2.
10 ASGC 115.
11 ASGC 339.
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CHAPTER DOCUMENTS GC21
ing element of the salesian vocation 12shows its central importance.
Hence its renewal is of primary interest.13 Accordingly, we will
present the threefold aspects of renewal - brotherhood, religious
consecration, and life of prayer - in conjunction with the theme of
evangelization in and through the communitv.
1.1 The gift of brotherhood and evangelization
34 The purpose of the gospel announcement is to promote man's union
with God and with his fellowmen.14 Therefore, the witness of a life
of communion is a most important factor in evangelization 15becau"
se it is in a way an experience anticipating the very reality that
evangelization hopes to achieve.16
In changing times when civil society and to some extent the Church
itself is subject to tensions, conflicts and divisions, "it is especially
necessary for religious to give witness as persons whose vital striving
to attain their goal - the living God - has effectively created unity
and openness in the depth and steadfastness of their life in God." 17
The "new man" is born from God in the spirit of brotherhood. In
this regard we salesians need only to recall the brotherly atmosphere
of the first community formed by Don BOSCO.18
When we speak of communitv we do not wish to limit the term to the
local community where the personal relationships of the members
with one another are more immediate. We mean also the provincial
community which has the duty to foster the fraternal spirit in the
local communities. In a sense the provincial community, which is
much more complex than the local community, better represents the
vastness of the salesian vocation and mission.19 Finally, by com-
munity we mean the whole Congregation2O which shines forth in the
universal Church as a distinct community of brothers.
35 We can safely say that in the last few years our community life has
12 Cf Const 3.
13 Cf ASGC 512.
14 Cf In 17, 21-23.
15 Cf In 13,35; 17,21-23;
16 Const 80, 90.
17 ET 34.
18 Cf ASGC 496 ff.
19 Const 57; ASGC 512.
20 Const 56.
At 4, 32-33; EN 77.
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SALESIANS EVANGELIZERS OF THE YOUNG
31
undergone a maturing process in both i~s human and religious as-
pects in response to the initiatives of the SGc.
It is with satisfaction that we note from the reports of the provincial
chapters that the directives concerning the community have met
with positive results in the style of life and action as well as in the
implementation of coresponsibility.
In many cases there has been a growth in mutual acceptance of one
another and in cordial relationships as a result of the fruitful
overcoming of tension and polarization. The development of the
family spirit has often enhanced joyful occasions and serene cir-
cumstances. The family spirit has found genuine expression in
significant charitable gestures, especially in regard to the care of sick
confreres. The communitv sense has been increased by practices of
coresponsibility as prescribed by our Constitutions, which have fo-
stered communication, dialog and understanding even among
confreres of different ages and cultures.
But defects are not lacking.
36
The GC21 considers it necessary to say a few words especially re-
garding individualism. The risk of individualism is very serious, and
it is alway-s close at hand. We can measure its seriousness by- the
fact that it takes confreres away from the community, from its
structure and from its means of communication. In addition, it
gives rise to the easy illusion of seemingly providing some confreres
a style of life more appropriate for the following of Christ.
Individualism is manifested in the following ways:
37
- in the difficulty of inserting and integrating the individual within
the community.- The community - often becomes an instrument
within an organization which guarantees purely external security
and advantages;
- in the lack of a deep sense of belonging to the community, with a
corresponding difficulty to enter into sincere dialog. One does
not listen, nor speak freelv in such circumstances. This is due to
the fact also that some confreres are not disposed to understand
the importance and religious significance of meetings in com-
mon. There is no fraternal correction, according to the rule of
the gospel; and a climate of distrust and mutual prejudice is
accepted with resignation;
- in the failure to assume responsibility in the pastoral and educa-
tive work of the community, since this would interfere with the
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CHAPTER DOCUMENTS GC2!
individual initiatives and activities arbitrarily taken up on one's
own;
- in the phenomenon of "flights of affection" which deprive the
community of the cordiality of brotherhood, of the typically sa-
lesian manifestations of gratitude, of the joy of festive celebra-
tions and the like;
- in an attitude of self-sufficiency in regard to the magisterium of
the Church and of the directives of the Congregation. It is an
attitude that creates factions and pressure groups;
- in closing one's self off from the. "communion of supernatural
goods": some confreres do not take part as brothers in hearing
the Word of God and in sharing their own experience of faith.
Individualism can be overcome by means of vigilance and personal
determination. But the community, inspired by proper authority,
can help by using ~eans apt to develop the person of each confrere:
- bv the appreciation of the talents of each one;
- bv the cordial and enlightened openness with which it values the
work of God in the life of the confreres;
- bv the most just distribution possible of the work of the common
mission;
- bv the coresponsibility of all;
. - bv the rightful place given to human means to increase the spirit
of brotherhood;
- bv the redimensioning of the communities in number and in the
type of work, so as tQ favor closer and more friendly interperso-
nal relationships.
Without a doubt whatever helps us grow in a humane spirit is pre-
cious in building up a fraternal union and offers an opportunity for
the expression of genuine love. Nevertheless the spirit of brother-
hood is definitely a gift of God; and it is God who gives it. It is an
awareness of God's presence in others, in all other persons. It is the
giving witness to the work of God in the hearts of men. This is the
witness we are called upon to give today, particularly to youth.
21EN 21.
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1.2 The gift of religious consecration and
evangelization
The openness to the gift of brotherhood gives rise to a further dis- 38
covery. "Don Bosco often noted how the sincere practice of the
vows strengthens the bonds of charity and unity of action. But this
is not all. He observed that by the intensive living of the evangelical
counsels, we free ourselves from whatever might be of hindrance in
the ready practice of that pastoral charity which inspires our mis-
sion, essentially devoted to the needs of the young."22
Consecrated chastity, poverty, and obedience in the pursuit of the
Father's Will is a manifestation of the service of God in the following
of Christ, bestowing upon brotherly union all its vigor. It gives
besides a prophetic testimony and witness of the gospel before the
world and before the young.
Our self evaluation shows forth, as pointed out by the Rector Major, 39
the effort of the vast majority of salesians, amid new circumstances
and changes of the social environment, to live their consecrated
chastitv "with dignitv and in a distinctive manner which is totally
salesian." They truly wish to be the special messengers of purity in
the presence of the world's youth.23
The brotherly atmo'sphere and the family spirit which they engender
is indeed an indispensable condition for the development of conse-
crated chastity and for the strengthening of determination in the
face of difficulties. Mutual understanding and fraternal correction,
accompanied by personal effort, prudence, and the use of psycho-
logical as well as supernatural means, all contribute towards a glo-
rious and secure witness to the gospel and to the salesian charism.24
On the other hand we have to report that" the practice and even the
very understanding and image of this distinctively salesian charac-
teristic has fallen in various parts of the Congregation, where it has
been obscured or even ridiculed."25 Ideas and attitudes, the per-
missive mentality, certain kinds of worldliness variously justified,
the rejection of the ascetical norms indicated in the salesian Consti-
tutions26 and tradition have sapped at the life force of this virtue and
22 RRM 81.
23 Ibid 82.
24 Sch Precap 213.
25 RRM 82.
26 Const 79.
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CHAPTER DOCUMENTS GC2!
at its rich witness value both for individual persons and for the
community.
Against such a background it is necessary.to state again" the specific
importance of the witness and proclamation of chastity for us sale-
sians in the world of youth," especially because of the present cul-
tural situation in this regard.27
Only the love of God decisively calls one to religious chastity, and
hence it requires vigilance as well. A deep spirituality is helpful in
understanding and in leading a life of consecrated chastity, with a
will to bind oneself to others in a purified and qualified love, as
established by the charity of Christ. This is an entirely virginal or
disinterested love, ready for sacrifice, free, all-embracing and
inspired by mercy and hope. Our task is to respond in faith to the
gift of grace received from the Father,28 and to announce this love to
the world of youth, who wish for unity and solidarity among men.
In addition it is a proof that all spirit of qrotherhood finds its source
and completion in the free gift of the Father.
40 Regarding salesian poverty the .evaluation notes among the confreres
a positive and changed mentality in accordance with the balanced
and moderate stance proposed in the Constitutions. Poverty cons-
ists not simply in an interior detachment, which permits one to be
well provided while professing poverty, nor in a simple dependence
in the use of material goods. Neither does it consist in a purely
sociological condition where one does not have what is necessary to
satisfy the basic needs of life. Poyertymeans a loving and practical
fidelity to the primacy of the'spirit and of brotherly love in a world
where love of money' and of success is the prevailing mood. The
practice of poverty will deepen our sense of its value in an opportune
way, when our lives are linked with and conditioned by the service
we render to poor youth.;Speaking of work and temperance, the
Report of the Rector Major notes: "We observe with satisfaction that
on the part of the vast majority of salesians temperance is manifest
in the standard of living that characterizes them. It is certainly not
below the standard level maintained in the' various countries, but
neither is it above the local level where they serve."29
"We salesians are great workers, men in shirt sleeves who live on
27 Sch Precap 213.
28 Const 75.
29 RRM 108.
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SALESIANS EVANGELIZERS OF THE YOUNG
35
work. There is no doubt, thank God, that we have thousands of
confreres, even older ones, who give marvelous examples of work,
both in humble assignments and in highly responsible ones."30 And
in these posts they share the lot and preoccupations of the poor,
often seeking to get close to them and to experience for themselves
the conditions in which they live. This effort, in fact, has given rise
to several very encouraging undertakings.
"In a civilization and a world marked by a prodigious movement of
almost indefinite material growth... the call of God places you at the
pinnacle of the christian conscience. You are to remind men that
their true and complete progress consists in responding to this call to
share as sons in the life of the living God, the Father of all men." 31
But our self-study points out on the negative side the need in our own
spiritual life for conversion to this value of the gospel so well ex-
pressed and emphasized in our Constitutions. It records a weaken-
ing of the salesian sense and awareness of work and temperance.
There is a tendency to "fractionation" and to a bourgeois life, a
frame of mind indicating a kind of economic independence and
autonomous administration, which is associated with the indivi-
dualism of the consumer societv.32
Considering the common effort towards poverty, we have to note
deficiencies in fulfilling two objectives, even though in both inst-
ances they lie within reasonable ,possibility. First, there is the "s-
crutinium paupertatis." And secondly, article 89 of the Constitu-
tions: "All our activities, the location of our works and their availa-
bility to those in need, must reflect our poverty."
Poverty means sharing all that we have, all that we are, and all that
we do. 'And this is the witness that will speak loud and clear-the
very witness that the world and youth expect of us. In this regard
the SGC spoke also of collective and communal poverty as absolu-
telv indispensable.33
Speaking of obedience, the SGC had" called for a renewal in the 41
practice of obedience in harmony both with its supernatural value
and with the new ways of practising it, applying this to the one who
commands as well as the one who obeys." 34
30 Ibid 111.
31 ET 19.
32 Sch Pre cap 211-212.
33 Cf Sch Precap 211.
34 RRM 116.
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CHAPTER DOCUMENTS GC2!
"There is in our confreres a great availability to serve. This is true af
the vast majarity af salesians even in cases af at times heroic abe-
dience... This gaes to. shaw an edifying availability born of love and
of faith. I take this oppartunity to. express the thanks af the whole
Congregatian to these generaus canfreres. As lang as there are such
men in aur ranks, we can laak with hape and confidence to tam or-
row."35
There are also same deficiencies-failings and croaked lines more in
practice than in theary. There is same evidence, in fact, of an
insensibility to. coaperation and salidarity; a grawing tendency for
individuals to work on their own and independently; the feeling that
working within and together with the community is a restraint and
impediment. We have to note also. a lack af understanding in same
cases af the gospel meaning of authority and its relatianship to
fraternal union.
To. make our witness credible our life af faith must be seen as
abedience to. Gad and a personal participatian in the death and life
af Christ. And we must recognize aur urgent need of mediation to.
reach him, the mediatian of the Church, af men, of brotherly unian.
Finally, this must take place in the spirit and in the renewed ways of
camman life and obedience, in dialog, in carespansibility and in
mutual collaboration on all levels.
In the beginning there was same mentian af superficiality. In the
case of abedience, as in chastity and paverty, it is necessary that the
cammunities deepen their experience af faith in the religiaus life,
through which the members "find in Christ the purpose of their
existence, and who regard their witneqs af the paschal mystery.to the
world as their motive for the particular service they offer to their
brethren, especially paar and abandoned youth, according to. the
charism af Dan Basco." 36
1.3 The gift of prayer and evangelization
42 The salesian community realizes that it exists anly because it is.a gift
of the grace af the Haly Spirit; and by prayer it adares, praises,
petitians and thanks the Lard.
It revives in this way the consciousness of its intimate and vital
relatian with God and renders itself mare adapted to its missian.
35 RRM 122.
36 ASGC 511.
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37
In this sense, prayer is "the very centre, indeed it is the true secret of
the renewal of our salesian vocation today."3? It "enables us to
.discover the living meaning of our adoption as sons of God. It is the
basis of our apostolic service directed to all men... It maintains
kindled in us the joy and enthusiasm of our total self-giving."38 And
it fosters and strengthens the witness of our brotherliness.
The renewed Constitutions and the SGC bring out the following:
- the need for personal prayer which bec.omes a pledge of authen-
tic and deep union with God;
- the urgency of a greater appreciation of prayer in common;
- the necessity of a continued renewal of spirit, in content and
form, in tune with the sensibilities and attitudes of the young and
in close connection with pastoral tasks.
The report made by the GC2! from the material offered by the
provincial chapters indicates that, the salesians are showing a grow-
ing appreciation for common and liturgical prayer (concelebration,
liturgy of the hours). They engage themselves with diligence and
careful preparation for days of recollection and retreats in various
forms. They promote group experiences in prayer for youth; and
some take part with great fruit also in experiences of their own in
various spiritual experiments.
With some preoccupation we must note also some negative points in 43
regard to the community life, which at least to some degree fails to
reflect sufficiently that renewal requested by the Church and the
Congregation. In varying intensity there is need of deep and conti-
nuous conversion. Here are some areas in need of improvement:
regular attendance at the common practices of piety by those conf-
reres who too easily and without due reason excuse themselves;
greater care in prayer by those confreres who tend to go too fast; and
appropriate preparation for liturgical celebration of various kinds.
There has been the lack of initiative to promote common prayer
among salesians, boys, and others connected with our mission. To
some extent there has been a negligence of the sacrament of re-
conciliation and other personal expressions of salesian piety. The
need felt for greater spontaneity and creativity in common prayer
has prompted some to find outside of the community prayer expe-
37 ASGC 519.
38 ASGC529.
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CHAPTER DOCUMENTS GC2!
nences considered by them to be more authentic and meaningful.
Generally, no provision has been made in a satisfactorv wavon a
provincial level, to prepare leaders and animators for spiritual and
liturgical exercises, capable of helping the communities in a time of
change to preserve and deepen the salesian style of prayer.
44 In view of all this and for a greater witness to the gospel, we make the
following fundamental recommendations:
1.3.1 To deepen the apostolic significance
of our prayer life
In each of us and in our communities apostolic action and the
spiritual life have one source: "They are the fruit of the Lord's death
and resurrection" 39and they are enlivened by his Word.
In the light of this paschal mystery the salesian communitv seeks to
combine its organized rhythm of praver with its daily routine of
activities in a "liturgv of life." 39* It detects traces of God's presence
in the world, feels called to cooperate in the divine plan of salvation
through its testimony and witness, recognizes its own limitations,
seeks pardon for its failings, and renews its fidelity. It adores,
praises, thanks and petitions the Divine Majesty, devoting itself with
greater generositv to its apostolic mission of bearing the love of God
to the young. It seeks more efficacious ways of stirring up the thirst
for God in them, by praying, living and celebrating liturgical and
salesian festivities with them. Above all it fosters the hearing of the
Word of God which continuallv calls to conversion, especiallv
through the sacrament of reconciliation. It gladly takes part in
youthful expressions of prayer, encouraging creativity and the lively
sharing of personal and communal experiences in prayer.
1.3.2 Planning the times for prayer
"It is necessarv always to pray." This injunction certainly includes
set times for prayer which are apt means to perfect our love in the
accomplishing of the will of the Father.
In this context we can appreciate the expressions of the following
article of the Constitutions: the salesians "have few practices of
piety, but we pray without ceasing, and after the manner of Don
39 Canst 58.
39' Canst 67.
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Bosco's own union with God aspire to become contemplatives in
action bv praying in simple heart to heart colloquy with Christ, with
the Father conscious of his presence, with Mary our helper." 40
To foster this spirit of praver the community schedules times for
praver. In this way we visiblv and concretely prove our claim that
God holds first place in our life and sends us on our mission for
vouth.
1.3.3 Remaining faithful to salesian devotions
The salesian communitv remains faithful to those devotions which 45
Don Bosco especially promoted: the devotion to Jesus in the Blessed
Sacrament and to Marv Help .of Christians.
The presence of Christ in the eucharist enables us to take part in the
mystery of salvation. Our Lady "holds a unique place in the history
of salvation and in the life of the Church."41 In the words of Pope
Paul VI she is "the Star of Evangelization" who continues to guide
the communitv in the fulfillment of its mission.
Finally, through the devotion to our Father Don Bosco confreres will
be helped in imitating his continuous union with God in the midst of
their labors. Thev will be faithful to him in leading a life of "salesian
cheerfulness" .
1.3.4 Renewal of prayer
Christian prayer is not onlv a gift of God; it is also the fruit of sound
instruction.
The salesians wish to give great importance to everything which can
be of help in the growth and renewal of prayer life. We consider
retreats particularly suited for this purpose. The retreat offers a true
opportunity for contact with God.
The salesians f~el more keenly the need for an openness and for a
well-balanced spontaneity and creativity in prayer, whether perso-
nal or communal. This will ensure a greater authenticity and pre-
vent the danger of routine in prayer. The riches of the liturgy and
the renewal within the Church offer excellent opportunities which
we can profit from. They can be blended with the salesian spirit and
become a genuine expression of our own charism.
40 Const 48.
41 Const 65.
42 Cf EN 82.
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Let the salesians pledge themselves to personal prayer in the firm
conviction of its necessity. Personal prayer should come before
common prayer and is a good preparation for it. Through prayer
the mutual exchange of gifts in charity will thrive among the conf-
reres.
1.4 Animation of the community for evangelization.
Role of the rector.
46 The experience of the ecclesial community in the recent years of
renewal is that it must develop in an atmosphere of coresponsibilitv.
And it finds in the 'services which occupv it, especially in the "ser-
vice of authority;' one of the strongest sources of its growth in
faithfulness to God and in the service of men.
After having considered some aspects of the salesian community in
the field of evangelization, it now seems necessary to give serious
attention to the need of an' animating spirit within the community
itself for its apostolic work. Indeed, it seems certain that our com-
munities have an impelling need for a basic and growing vigor as
they seek to live according to the gospel' and to carryon the work of
evangelization. This is one of the points in'sistently made by the
Congregation in its self evaluation.43
We speak of "animation:' In its original meaning it is contrasted
with the imposition of external force. It designates the inner energy
and activity of the soul, which gives life, harmony, growth and co-
hesion to all the parts of a living organism sharing in the life func-
tions of the various members of the body.
By "spiritual animation" of a religious community we mean whate-
ver promotes the initiatives, conduct, and life of the specific vocation
of a particular institute. It calls for active sharing and for mature
and conscientious cooperation on the part of every member of the
community according to each ont(' s respective role and personal
gifts. Successful "animation" therefore is shown by the increase of
coresponsibility and by the recognition by members of the com-
munity Of their complementary functi'ons~ It is e~pressed by an
adult mentality and an advanced state of maturity:
In this sense" animation" seems to be closely linked with, the abilitv
to motivate and with efficacious suggestion-in a word with per-
43 Cf n. 39 of present text.
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41
suasiveness. It opens the way for dialog, communication and dis-
cernment. It fosters willingness to listen. For us salesians it ap-
pears as part and parcel of the system of .Don Bosco-reason and
kindliness.
The "animation" of a christian community cannot be reduced to a
technique or a mere method, though these may be useful. It must
be founded on docility to the Spirit, who is the first" animator" of the
people of God. For a religious community it is linked to,the initial
project of .the Founder, who was raised up by the same Spirit.
Hence for us salesians such spiritual animation is at once "reli-
gious" and "pastoral".
"We are living in the Church at a privileged moment of the Spirit."44
Our times therefore require us to be able to decipher the untiring
initiative of God in life and in history. We need inspiration to know
the proper respons,e in this situation. If so, we will design a work of
wisdom which will indeed renew the apostolic activit v of the cong-
regation according to the signs of the times and the expectations of
our confreres.
1.4.1 The situation
In the last few veal's we have reason to be encouraged bv several 47
positive developments in our communities: a greater "spiritual"
sensibility and attentiveness to the Word of God; an increase in the
sense of coresponsibility and a greater ability to dialog; the rise of
various initiatives, some spontaneous and some organized, which
promote good spirit in the community; provincial and inter-provin-
cial cooperation in the work of ,formation; and the difficult attempt
to create in every house a formative atmosphere.
On the other hand, perhaps as a consequence of a growing spiritual
need, we have to lament some negative situations and certain
blindspots which concern us: the falling off in some confreres of
enthusiasm for vocatiqns; the absence of unity and of a deep spiri-
tualitv at community level;45 the lack or inadequate functioning of
some roles or structures within the communitv;46 and above all, a
certain emptying of the figure of the rector, accompanied by a wea-
kening of personal and pastoral dialog, of spiritual direction, and of
44 EN 44.
45 Sch Precap 207-208,
46 Sch Precap 237-240.
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CHAPTER DOCUMENTS GC2!
the distracting of attention from more important duties to less vital
ones, sometimes turning upside down the proper functioning of
government.
48 This situation has occasioned the following insistent recommenda-
tions from the confreres:
- On the one hand to increase coresponsibility and the under-
standing of the respective roles of the individual confreres and
members of the house councils in the religious and pastoral work
of the community; and
- On the other hand to prepare animators and to intensify the
formative functions of the province, especially of the provincial
and his counci1.49
- Finally, and above all, the confreres emphasize the necessity of
clarifying the function and figure of the rector. They make re-
ference to the manner of choosing and preparing him, to perso-
nal and communal spiritual direction, and to the simplification
and the setting of priorities in regard to his duties.so
All the points mentioned above have to do with animation and must
be carefully studied. The GC21 has chosen to answer these urgent
requests of many provincial chapters and individual confreres by
more clearly delineating the figure and function of the rector, who is
the principal animator 'Ofthe Community.s!
In doing this we do not intend to undervalue-but on the contrary to
emphasize anew-the importance of coresponsibilitv. Indeed,
there is an inner connection among the various roles and the various
means of animating th~ community, which all revolve around the
rector, who is their common point of reference.
1.4.2 Frame of reference. Ministry of the rector.
49 The rector can only function 52 in the context of the community and
of the pastoral work which it carries on in the salesian name and
spirit. His function in no way implies any inequality in the common
47 Sch Precap 227-235.
48 Sch Precap 237-240.
49 Sch Precap 241-244.
50 Sch Precap 227-235.
51 Sch Precap 227-237.
52 Const 54, 182.
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43
vocation but" a presiding over in charity," 53with a special obligation
to service54 for the advantage of the unity and corporate identity of
the whole communitv.55
"According to the will of Don Bosco and our uninterrupted tradi-
tion," the 19th General Chapter assures us "the rector constitutes,
without a shadow of doubt, the center of unity and of initiative of all
salesian work whatever its type or composition either as the head of
the religious community and guide of the confreres, or as the one
who encourages and sustains everv activity, apostolic or formative,
being first among those who would educate; or as the one finally
responsible for every activity whether it be economic, technical, or in
the field of organization." 56
"The concrete definition of this unifying and vitalizing activity of the
rector," in the words of the same 19th General Chapter, "must
include something which cannot be substituted, namely, the cores-
ponsibility and mutual collaboration with other superiors, in the first
place with his council." 57
The SGC also has emphasized the responsibility of the rector as the
center of the community and his role as religious and pastoral
guide. 58
1.4.3 A complex role, with complementary functions.
The office of rector is quite complex: all sections of salesian life 50
converge upon it, at least for their final coordination. This includes
the religious and spiritual, the apostolic and pastoral, the educative
and cultural, the economic and organizational aspects of all activi-
ties. But there is question here of shared responsibility-appor-
tioned and diversified according to complementary roles assigned to
the different members of the communitv.59 The rector must know
how to respect 'and appreciate these responsible roles. White fo-
stering the legitimate initiatives of the confreres, he shall take care to
"keep himself free from commitments which could interfere with his
fundamental duties towards the confreres."6o
53 ASGC 502.
54 Cf Canst 115.
55 ASGC 714-716.
56 AGC XIX, 32.
57 Ibid 32-33.
58 Cf ASGC 526, 678, 644-646.
59 ASGC 647.
60 Reg 153.
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Today the vastness of some of our works, and the increased com-
plexity of their operation on the one hand, and on the other a better
understanding of the principle of subsidiarity, demand that we make
the effort to define anew and, wherever possible, to simplifv the
difficult task of the rector.
1.4.4 Some salesian criteria
51 In this effort it might prove profitable to keep the following criteria
in mind:
- the ecclesial and pastoral characteristics proper to a salesian
communitv;61
- the type of community spirit explicity wished by Don BOSCO;6Z
- the salesian tradition according to which the community is
"guided in its apostolic task by a member who bv his sacerdotal
ordination and by his pastoral experience is able to direct it
spiritually and orientate its mission" ;63
- the practical sense, by which an intelligent leeway is allowed to
those persons holding key positions within the community.
. 1.4.5 Priorities among the duties assigned to the rector
by the Constitutions
,
52 In the light of the Constitutions, and after a century's experience of
their practice, it is not difficult to establish the following order of
priorities in the duties assigned to the rector:
1st: He is the preserver of unity and the custodian of ow- salesian
identity, in direct collaboration and in unity of spirit with the pro-
vincial and his council. He is "the sign of Christ uniting his followers
in the service of the Father. He is at the centre of the community, a
brother among brothers, who recognize his responsibility and -his
authoritv."64
2nd: He is the pastoral guide of the salesian mission in a threefold
function: as teacher of the Word, as sanctifier through the ministrv
of the sacraments and as coordinator of apostolic activity. He holds
61 Cf ASGC 78-84, 27-30.
62 Cf ASGC 713-719.
63 Canst 35; Cf alsa letter of Card ViIlot to GC2l; Aubry, Direttore salesiano secondo la
nostra tradizione, pp- 59-124, in Contributo di Studio al/o Schema III Rama 1977.
64 Canst 54.
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principal responsibility for the mission among the young and the
people entrusted to his community; he preserves and renews the
fidelity of the confreres in their pastoral commitment to the "pre-
ventive system"; he cooperates with the bishop and the diocesan
clergy in the combined pastoral action of the local Church.
3rd: He directs the work of education and of human development
required of his community in the scholastic and pedagogical fields
and in cultural, social and cooperative projects.65
4th: He bears the principal responsibility in the overall operation of
the work (finance, organization, discipline, public relations, build-
ings).66
Unfortunately, in more than one instance, our houses have witness- 53
ed somersaults in regard to the priorities just mentioned. In such
cases an unbridgeable gap has separated the rightful description of
the rector from his actual status, to the great detriment of the sale-
sian spirit. Hence has arisen in no small measure the crisis which
the office of rector has undergone.
The GC2! therefore considers it essential to restore the priorities as
outlined above. We are convinced from our salesian experience
that the rector, rather than acting himself, must get others to act,
stirring up the initiative of the confreres and inspiring a sharing of
responsibility in every member of the community in the accom-
plishing of common apostolic goals. "The task of the rector is to
portion out the work to be carried on, and then to see to it that it is
done."67 "The fundamental point is this-let the rector act as rector,
i.e., let him know how to get others to work..."68
Let the rector be a salesian rector, i.e., let him reflect the image, play
the role, and act in the manner that Don Bosco, the supreme model
of rectors, intended for him.
It is urgent to recapture this essential characteristic of the rector as
the animator of the community, and 'as the "former" of souls who
presides over the community in love.69 Let the various tasks in the
fields of organization, administration and discipline be left to others,
following Don Bosco's practice with Don Rua.
65 Reg 154.
66 Cf Canst 182;Reg 183.
67 MB XIII 18.
68 MB XIII 256, D. Bosco al GC1, September
69 ASC 281, 37.
1877.
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1.4.6 Animation and its relation to authority
54 For an authentic renewal of the office of rector it seems opportune to
consider the role of his religious authority and the service he renders
as animator of the community and of the confreres. He is in fact
designated by the Constitutions as the superior of the local com-
munity, and "he governs it with the collaboration of his council."7O
The service of his authority aims at strengthening the vocation of
each one as well as the sense of mission in the whole community and
its single members. By his encouraging guidance he seeks to bring
together under one common goal all the services which the com-
munity renders. For this purpose he undoubtedly possesses true
religious authority in respect of all the confreres.71
Don Bosco remains the true model of every salesian rector. Like
Don Bosco, the rector must be a father, a brother and friend, she-
pherd and teacher, and the center of unity. He inspires initiative
and coordinates the various activities, seeking the necessary coope-
ration on every level, a truly prudent" superior" of a religious and
apostolic community.
1.4.7 New style of exerCising his ministry
55 According to this model, it seems necessary to renovate the style of
exercising authority bv the rector. Cultural changes require a ge-
nuine renewal in the light of the values that are emerging as signs of
the times and as a result of the 2nd Vatican Council's deeper under-
standing of "service".
This renewed style brings about a sense of equality as brothers,
rightful recognition of coresponsibility. respectful consideration of
the adult conscience of each person, appreciation of the legitimate
differences of mentality, sincerity and frankness in dealing with
others, an atmosphere of affecti.on and of service, ability to com-
municate, and some knowledge of the techniques of group dyna-
mics. Above all, primacy must be given to "life in the Spirit" by
daily striving to make Christ the center of the common life-in a
word, a style of life that inspires respect for authority without being
authoritarian.73
70 Const 182.
71 Cf Const 125 & Deer. SCRIS, Feb 1972.
72 Cf Cost 94.
73 Cf Const 54, 93.
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In the climate of this renewed style the rector must learn the dis-
cerning of spirits bv prayer and counsel. Bv his personal study he
must be well acquainted with the teachings and directives that come
from the Magisterium, from the Constitutions and Regulations, and
from the legitimate Superiors. Even in his time in the confidential
recommendations that Don Bosco wrote for rectors, the Saint re-
commended: "In matters of greater importance, before making a
decision, always raise your heart to God in praver. In hearing any
report, listen attentively, but seek to weigh well all the facts before
passing judgment." 74
In this way he will be enlightened and guided to judge and make
decisions with prudence in the face of the delicate and complex
pluralism of ideas and conduct in religious life. Above all he will
help his confreres through fraternal correction so that thev live a life
in conformity with the vocation thev have chosen.
1.4.8 Some means of animation
Salesian traditions, and present-day sensitivity afford the rector op- 56
portunities and time for brotherly contact which in the simplicity of
our family spirit have the potential of becoming strong instruments
for encouraging and sustaining the community as well as individual
confreres. Suffice it to mention a few of them: the gatherings of the
council and of the assembly of confreres,75 the meetings in common
for prayer, for meditation, for fraternal reunions, for the prog-
ramming of activities and for the monthly day of recollection; spiri-
tual reading, considered as an aspect of ongoing formation; the
conferences/6 the "good nights";77 the friendly talk with the supe-
rior; 78and the like.79
1.4.9 Coresponsibility of the community in the style
, of animation
On their part the confreres should clearly demonstrate their deter- 57
mination to be a part of the community bv their cooperation, each
according to his proper role, in the initiatives undertaken by the
74 Ricordi confidenziali ai Direttori.
75 Reg 154-155.
76 Reg 157.
77 Reg 43.
78 Const 96.
79 Cf Document on Formation.
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community, avoiding any plea to be excused and inclination to pas-
sivitv. Only by the active participation and by the sharing of res-
ponsibility by all the members, in fact, can the community be as-
sured of the lasting and effective inspiration needed for the accom-
plishment of the "rule of life" that all have professed.
In those cases in which, after an open and patient dialog, there
remains opposition between personal points of view and the deci-
sions of the superior, the individual confrere should accept the out-
come with obedience, with the maturity of an adult in the faith,
remembering the example of the obedience of Christ for the sake of
the Kingdom.
In these cases the confreres should not forget that the person called
to lead a community (made up of imperfect men) is himself imper-
fect; he too, like the other members of the community, needs sup-
port and understanding. Their sincere cooperation and esteem will
make his task easier and more fruitful.
1.5 Practical directives on the "evangelized community"
58 1.5.1 To renew "rapport" among individuals and of individuals
with the community
a. The community should undertake annually a review of its life and acti-
vities looking to the future as well as to the past. This communal ef-
fort-which is to be considered among the most important and meaningful
projects of community life-will engage the corresponsibility of all the
confreres in a common plan of o'rganization and in a needed evaluation of
the common life.
b. In order to give an impetus to fraternal union which is indispensable for
our community life, let each confrere set a high value on the 'friendly talk'
with the superior, referred to in art. 96 of the Constitutions and the new
article 71(a) of the Regulations.
c. Meetings should be arranged on a regular basis so as to foster an
atmosphere of communion among the confreres. In this way there will be
communication and the mutual exchange of information, making use of
modern techniques.
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1.5.2 To renew the sense of the gospel-value of the
59
religious profession
a. To better ensure and foster a greater sensitiveness to evangelical po-
verty, the provincial office should establish a periodic self-evaluation
(scrutinium paupertatis), determining the time and procedure. In this
examination should be included an appraisal of work as an expression of
poverty.
b. To provide psychological and emotional balance for the confreres and a
helpful environment for confreres in difficulty, each community should
examine that way it practises the family spirit and whether it makes the
proper use of "fraternal correction" as recommended in the gospel (Mt. 18,
15-17).
1.5.3 To renew the apostolic dimension of our prayer
60
a. In the spirit of faith every local community should make a periodic
examination of its life of prayer, evaluating its apostolic dimension, the
forms it takes, its content and the participation in it of the confreres.
b. Times for prayer should be carefully arranged in conformity with the
Constitutions and Regulations.
c. Every confrere should renew his effort to be faithful to personal prayer,
to the sacrament of reconciliation, to the practices of piety in common, and
to listening to the Word of God.
1.5.4 To renew the common effort towards animation
61
The GC21 considers the above as one of the focal points of renewal and
gives the following directives:
a. Every rector must seek to develop by prayer and reflection a clear
understanding of his pastoral mission in the community, according to the
norms of the Council.8O Let him study personally and with his community
the proper ways to fulfill his duties, with constant patience in the face of
difficulties which will always arise. Let him be solicitous to establish rap-
port with all the confreres,81especially by means of the "friendly talk" wh ich
has been presented, more than as a norm, as a simple and practical way of
fostering brotherly union and of strengthening one's vocation.
80 PO c II.
81 ASGC 356.
82 Cf Reg 71(B).
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b. The provincial, as the chief animator of the province, should consider it
among his principal duties to prepare an adequate number of animators for
the various sectors of the province, thus providing "spiritual men" qualifi-
ed to guide and enlighten consciences.
c. The provincial should seek ways and means in every community to
simplifythe duties of the rector according to the norms given above. Let
him establish the areas of jurisdiction, as suggested above in order to
clarifythe complementary roles of the individual confreres, the members of
the council, and of the assembly of confreres.
d. As soon as possible the Rector Major and his Council should see to the
preparation of a Manual for Provincials and Rectors. This will clarify the
parameters of authority, harmonize spiritual leadership with religious au-
thority, and keep in mind the diversity of situations that might exist in
different circumstances.
The Acts of the Superior Council and other special publications should
offer practical directives, especially as regards the updating of spiritual
direction for the confreres, taken singly and in community.
2. THE COMMUNITY AS ANIMATOR
62 According to the SGC, "the formation of true pastoral communities,
based on shared responsibility and collaboration, is one of the prin-
cipal objectives of our pastoral renewal."S3
This is first of all a valid statement for the salesian community itself,
in which there must be a sharing of pastoral responsibility. In fact
this holds for all true apostolic communities. "Our mission is en-
trusted to the community at provincial or locallevel."s4 "It follows
that each salesian receives a part of the salesian mission to accom-
plish in so far as he is a member, and therefore in intimate solidarity
with his confreres." S5
This is a valid statement also for the particular roles in animation
which ecclesial and educative directives prescribe for different
members within the community.
83 ASGC357.
84 Const 34; ASGC 29.
8S ASGC 29, 84.
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51
It is our specific charism to lead and encourage the educative com-
munitv. "Besides ourselves, the parents, lay workers and the voung
themselves are active members, united in dialog and shared respon-
sibility at various levels."86 Thus in varying environments 87we carry
on the evangelization that is required of us as educators.88 "Res-
ponsible collaboration and a life which shares the gospel spirit are, of
their very nature, a witness that not onlv builds up Christ in the
communitv, but radiates him, becoming a sign for everyone. "89
The GC21 picks out three aspects of animation within the salesian
communitv, considering them important means of implementing
and deepening our evangelical mission:
- the influence the salesian communitv should exert on the edu-
cative and pastoral communitv;
- the contribution of the salesian cooperators and past pupils who
have made "the gospel choice" (message of the past pupils to the
GC21, A3, statutes, art 1), of taking part in the educative and
pastoral work of the Salesians of Don Bosco;
- the collaboration of other lavmen and lavwomen.
2.1 The salesian community animator of the educative
and pastoral community
2.1.1 The situation
Our self-evaluation gives positive indications that the seeds of rene- 63
wal sown by the SGC have led to a better understanding of how
much educative and pastoral action have in common with our mis-
sion. They are linked to the whole of our religious life, on the
provincial and local levels.
As far as the communities themselves are concerned, there has been
a real increase in the collective consciousness as well as in the
awareness of the individual confreres.91 There has arisen a greater
awareness of our responsibilities in the service to which we are
called. Meetings and gatherings have multiplied in openness of
86 ASGC 357, 340, 750, 356, 395.
87 ASGC 377, 381, 386.
88 Canst 39.
89 SC 61.
90 RRM 130-131.
91 Canst 4, 52.
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spirit and dialog, fostering the sharing of experiences and apostolic
projects.92
This renewal within the communities themselves has had repercus-
sions outside, influencing also the educative community.
This is evidenced by the fact that there is a better integration of our
pastoral work with that of the local Church and community. With
the isolation of the past diminished or gone, there has emerged a
greater share of responsibility by laymen, parents, and the young
themselves, who have come to appreciate better the value and care
of their own formation. Efforts have been made to clarify and
construct together a practical program of education, establishing
norms to put it into realistic execution. Thus attitudes of diffidence
and distrust have been overcome, above all in cases where ideologi-
cal differences have prevailed.
Finally, the need for a new kind of rapport between the various
sectors of the educative community finds an echo in the delibera-
tions of the provincial chapters which exhort the confreres to a more
effective promotion of lay collaborators, especially of members of
the salesian family, because "sharing responsibility with them
increases our own competence and credibilitv."93
64 Nevertheless there are negative aspects which prompt us to reflect
and to make the necessary corrections. Besides the points made in
dealing with the "community as brotherhood" we can add the fol-
lowing:
- at the level of the apostolic community, individualism and the
spirit of independence; the lack of comprehensive planning and
sufficient encouragement of pastoral activity within provinces
and local communities. All this creates factions and diminishes
corporate efficiency, especially when dialog is difficult and
mentalities are remarkably different;
- at the level of the animating community, neglect of those human
characteristics which give encouragement to the family spirit
within communities.94 This deals a destructive blow to the pre-
ventive system, .with little understanding and appreciation of the
consequent detrimental effects of the educational process and on
the effectiveness of single factors at work within the educative
92 Canst 53.
93 Gruppo di maggio, Sch V, 14.
94 Cf ASGC 485-486.
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community. There are some who, for various reasons arising
from a divergence of backgrounds, do not even understand the
importance of renewal and integration. They are not ready to
accept necessary changes and thus fail to contribute effectively
to the whole project of salesian education.
Besides, there is some difficulty in creating authentic educative
communities in works which present a variety much more complex
than the traditional boarding or day school, e.g. youth centers, pari-
shes and the like. In these cases the confreres have different timet-
ables, work at different locations and bear diverse responsibilities.
Hence living and meeting together is rendered more difficult.
There are also situations where our work is hindered because of
outside interference, whether social, economic, political or religious.
In these cases it is extremely difficult to practise our educational
system.
2.1.2 Frame of reference
In view of our self-evaluation and in the light of the SGC and of 65
Church documents, emphasis must be given to the fostering and
maturing of the educative community as a decisive element in the
,total pastoral perspective of evangelization.
The most important contribution that salesians can make to evan-
gelization is to live as a genuine community.95 Indeed, the words of
the SGC apply in the first place to the Congregation itself: "each
community proclaims the catechism more by what it is than by what
it says." 96
It is incumbent upon us to inspire with zeal for the salesian mission 66
all those who are associated with us. This is the proper way for us to
bear witness to the gospel and to strengthen from within the educa-
tive community.
Article 5 of the Constitutions prescribes this for the whole salesian
family.97 As for the laity associated with us in our mission, the clear
statement of Article 39 is well commented upon in the Rector Maj-
or'sx:eport "We must recognize, especially today, not just from ne-
cessity but for reasons of sound pedagogy and in faithfulness to the
9S Cf Const 20, 28, 33; ASGC 29, 283, 288, 293, 296. 318-320. 436. 506.
96 RdC.
97 Reg 30-31.
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I
Church, that we need laymen as conscientious and competent col-
laborators in our mission. In this way we will integrate the three
i
aspects of our work: education, pastoral guidance, and witnessing to
I
the gospel." 98
67 This animating role requires:
a) a lively awareness, in theory and in practice, of the pastoral ne-
cessity of sharing responsibility in our work of education. This re-
quires openness, trust, and loyalty towards our co-workers. We
must recognize that their circumstances of life differ from our own.
We respect the roles which they must play in our work. We must
seek out the multiple forms of collaboration and mutual help that
their vocation and specific contribution offer us. Each salesian
should be on his guard not to look upon their collaboration as an
interference. They in no way hinder the various religious ties that
bind the salesian to his community and to the superior.
b) a clear understanding of the identity of purpose of our work of
education and pastoral mission. Both are to be accomplished in
coresponsibility. "The different groups that make up the educative
community are especially associated, according to each one's own
competence, in the one project of christian education."99 This re-
quires the free allegiance of all those taking part in it, as well as
common aims and convictions in all its members. 100
Fidelity in this work of education requires "a continuous self-exa-
mination and a constant return to the principles and motives that
inspire it." 101
68 c) The awareness of the specific role of the salesian community. "It is
the duty of the whole educative and pastoral community to make
sure that the distinctive characteristics of christian education do
actually flourish in its midst." To achieve this "christian parents
have a special responsibility." 102
But upon the rector, upon the salesian community and upon each
one according to his positiop, falls the responsibility of leadership in
preserving the salesian and pastoral identity of the educative com-
98 ASC 279, 42.
99SC70.
100 SC 58.
101SC 67.
102SC 73.
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SALESIANS EVANGELIZERS OF THE YOUNG
55
munitv, in faithfulness to their specific charism and mission within
the Church. In achieving this the rector, after patient dialog, has the
last word.
This task requires on the one hand a constant effort and a keen and
increasing sensitiveness to the "world of education"; and on the
other hand the presence of apostolic-minded salesian confreres, who
working together give the salesian imprint and infuse zeal for the
.. gospel into the educative communitv.
2.2 The participation of cooperators and of the past pupils who
have made "the choice of the gospel," in working with the SDB
in their pastoral and educative task
We are not concerned here with the general theme of cooperators or 69
of the past pupils in their role in the salesian family. We are
interested here only in one of the multiple areas of collaboration
which are open to the initiative of the cooperators and those alumni
"who have made the choice of the gospel" (Stat. Conf. art. 1). How
do they fit into the educative and pastoral work of the salesians?
2.2.1 The situation
The evaluation which the GC21 conducted attests that the Congre- 70
gation in general realizes the importance of the presence of these
collaborators. There is a growing awareness in this regard.
The RRM speaks of "deeper relationships than in the past" and of "a
much more active and effective cooperation with several of these
groups." 103 One reason for this is that the cooperators and those
past pupils with a deeper formation displav certain basic characte-
ristics of a salesian vocation. There are several examples of this.
One is the action taken by the young cooperators in regard to
apostolic and missionarv work, which right from the outset justified
the hope that is being placed in them. Another is the work for
education that the past pupils pledged in their message to the GC2!.
In this regard the provincial chapters 104 insist on two things: that we
entrust to lav collaborators educative responsibilities and definite
works of apostolate; and that those assigned to these tasks should
103 RRM 242.
104 Cf Sch Precap 262.
105Ibid 262a.
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preferably be chosen from within the salesian family.106 This was
also a directive of the SGC.107
71 On the other hand, on the part of some confreres there is detectable
an attitude of little interest as regards these collaborators of the
salesian family. They are looked upon merely from the point of
view of efficient organization. Their value as an aid in the aposto-
late is not given due consideration.
Apparently this happens for four reasons. First, because the unique
vocation of each group has not been understood clearly and there
arises the constant risk of exchanging or substituting the roles pro-
per to each group. Second, because there is lacking a living and
continuous experience of the society in which our youth lives and
hence an inadvertence that lay collaboration in our work is all for the
good. Third, because of the failure of "initiatives and activities
undertaken without due study at the proper levels and left-especi-
ally in individual works- to the interpretation and enthusiasm of a
single person." 108 And fourth, most importantly, because there has
been either a total lack or an insufficient amount of "serious training
and formation of these collaborators of ours." 109
2.2.2 Frame of reference
72 We are convinced that the presence of cooperators and of those past
pupils who have made" the choice of the gospel" 110 are important for
our boys, for ourselves, and for our other lay collaborators.
A presence important for the young
a - Every trained layman, in a community that educates in the faith,
affords better and more effective orga~ization when salesians are
lacking either in number or in competence. In addition such men
exercise a specific role of education, diverse from but quite com-
patible with our own. Our Constitutions speak of "a special contri-
bution." 111 Hence their presence, where possible and convenient, is
an enrichment.
106 Ib'id 262b.
107 ASGC 428.
108 RRM 243.
109 Sch Precap 263.
110 Message of Past Pupils to GC21.
III Const 39; Sch Precap 262.
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- The cooperators and such past pupils fulfill this function well.
The influence of the gift of their salesian vocations, together with
the work carried on in communion with their brothers who live the
religious life, demonstrates "different ways of serving the people of
God, and integrating various vocations, so as to show forth the
richness of the founder's charism." Here is "a particular model of
christian pedagogy." 112
In these circumstances our boys can realize an authentic and com-
plete human involvement. They will experience a sense of confi-
dence, making them creative and happy persons-a sense of mystery
that the consumer society dampens and squelches. At the same
time they will feel impelled to live the values of the gospel which thev
see demonstrated in their very midst. Gospel values previously
inexperienced, will become alive by the example of these men living
in "the vast and complicated world of politics, society, and econo-
mics," and throwing a different light on "the world of culture, of the
sciences and the arts, of international life, of the mass media... the
world of love, of the family, or professional work." 113
A presence important for ourselves
- When we think of the cooperators and of those past pupils who 73
with us are efficacious agents of the wish of the Founder, availing
themselves of an indispensable variety of ministries for the fulfil-
ment of our common mission, we are led to re-think and re-discover
the specific nature of our' vocation as bearers of the gospel with its
particular characteristics and we are mov~d to train these laymen
who are our brothers, binding them to us to assure more effectively
the salvation of youth.114
- But this is not all. Besides offering to us the example of their life
and the joy of such an experience, there arises very useful commu-
nication in the case of those among them who are laborers or em-
ployed in any way in the workshops and undertakings of those
salesians dedicated to education in our professional schools. Their
presence and experience exerts an influence that spreads to others.
In planning an ideal program of education, the salesians ought to
take these important advantages into account.
112 ASGC 159.
113 EN 70.
114 ASGC 151, 103b, 736.
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A presence important for our other lay collaborators
74 These men offer a practical model of the salesian stvle and spirit. Bv
bringing them into the work of training and leading other lav colla-
borators, according to the thought of Don Bosco himself, we have a
guarantee that the preventive svstem will not run the risk of losing its
salesian identitv and its evangelical efficacv.
2.2.3 Guidelines for renewal
75 Considering all these facts, we are encouraged to be more diligent
and to improve our work for formation in the following two direc-
tions:
- Let the salesian family make provision for its structures of forma-
tion.
Where the salesian familv exists in these diverse groups, often there
has been missing a "togetherness" whether in regard to communi-
cation, or formation, or operation. The SGC expressed the hope "for
mutual collaboration and communication between various groups."
Among other things it hoped for collaboration in "the means that
will be useful for our formation and information in view of the
common mission assigned to us." 115 The Department for the Sale-
sian Familv will have to shed light on, articulate and eventually
coordinate a program of cooperation toward this end.
- Let the salesians acquire a greater awareness and responsibility in
the service to which they have committed themselves.
We recognize the wide and growing gap between need and possibil-
itv. Sometimes it is really impossible to accomplish what we wish.
But in the same way we should realize that some of us, with re-
newed vigor and hope, must be converted to a spiritual awakening to
the fact of the salesian familv. In his letter of presentation of the
SGC, the Rector Major called this awareness one of "the centres of
convergence in the actual postconciliar endeavor." 116
The Constitutions and the ASGC invite us to take up this challenge.
We must put more impact into the work of formation of the coo-
perators and past pupils. We must give more attention to them in
the significant events of our salesian life and in the promotion of
coresponsibility in our educative and pastoral work.1l7
\\IS ASGC 175.
116 ASGC p. xiii; Cf xviii-xix.
117ASGC 744b.
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2.3 The collaboration of other laymen in the
educative community
Here we are referring directly to those laymen and laywomen who, 76
though not belonging to the salesian family, share with the salesians
the responsibilitv of implementing our work of education. In the
first place there are the parents, who are the first educators. In the
school there are especially the teachers. In the youth center there
are the leaders and promoters of the various activities. In parishes
and in the missions there are those who under various titles contri-
bute time and energy to a more complete evangelization.
Besides those whose vocation calls them to the salesian work, we
must take into account the presence of the laity not onlv for the
meaningful service that they render to the educative community, but
also because of their great number.
In some parts of the Congregation, the disproportion between their
number and that of salesians is steadily increasing, due to the con-
stant increase of the first and the declining number of the second.
This is a fact that carried the risk of loss of identity of our mission
and calls in any case for a new and needed apostolate. And lay
people have the right to exert roles of influence and coresponsibilitv.
For this they ought to be prepared.
2.3.1 The situation
When lay helpers are convinced christians, their presence affords 77
our vouth a wider array of models of the christian life. They make it
possible for the salesians to give more time to spiritual guidance; and
they provide the opportunitv for greater dialog and updating in the
face of family and professional problems.
Nevertheless there are some negative points. Some salesians are
unprepared to work with laymen. Sometimes the choice of laymen
has been made with a view to professional qualifications and com-
petence to the neglect of pastoral considerations. At times recipro-
cal relations have been spoiled by a laborer-employer point of view,
poorly devised and badly understood.
118 Cf Sch Precap 262.
119 Cf RRM 195.
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2.3.2 Lines of renewal
78 A new look must be taken at the figure of the laymen working with us
in christian education. Our attitude must be broadened. We need a
new style of more intense collaboration with the laity and a united
effort with them to help the educative community grow.
In mutual understanding we will more easily find avenues of accord
converging on the work of education that inspires them as well as
ourselves.
To know better this work and its spirit we ought to study and re-
search together, in a dialog of partnership rather than as masters.
In this common effort each one should take care to retain his own
identity. The salesian should not play the part of a layman, neg-
lecting his religious duties and the common life. The layman should
not be expected to behave like a religious, for he has his own duties
of secular, family, and political life.
The method of choosing these collaborators is important. This
should not be under the pressure of the moment; the determining
factors should be the preparation, quality and competence of the
applicants. The ideal would be to find persons easily incorporated
into our apostolic program, especially if they have a salesian backg-
round or some experience in christian youth movements. We ought
not to hesitate to invite them to become salesian cooperators. In
any case they should respect the nature and the "Catholic" aspect of
our environment and work, even if they do not take an active part in
our apostolic program. There could also be unbaptized persons as
long as they are sensitive to those educational and human values that
the salesian method demands.
Every.educative community should set appropriate time for the
ongoing formation for these lay people. There should be periodic
meetings and times of reflection on the salesian method of education
and on the educative work of the community in which they are
involved.
120 Cf ASGC 710; Reg 168.4.
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2.4 Practical directives
2.4.1 The animating salesian community
79
The salesians should renew and promote the educative community in the
places where they work (SGC 395), and engage the laity in pastoral cor-
responsibility.
2.4.2 The involvment of cooperators and past pupils
in educational and pastoral work
a) On the provincial and local levels, provincials and rectors should re-
store spiritual and apostolic vigor to the communities, making them dyna-
mic centers of activity. To accomplish this they should appoint as dele-
gates those confreres with the adequate preparation and talent.
b) According to a plan drawn up by the respective councils (salesians,
cooperators, past pupils), during the next six years the provincial should
make known to the communities the measures to be taken regarding the
pastoral formation and vocation of the cooperators and past pupils. Let
norms be established and ways indicated in which they can share respon-
sibly in our apostolic inWatives.
c) Let the salesians accept responsibility for the formation of animators for
the salesian family, promoting from the initial stages of formation, know-
ledge about the family and communicating a sense of its value and im-
portance.
2.4.3 Collaboration of other lay persons
a) On the provincial level a directory for lay helpers should be prepared,
indicating the characteristics of our educative environment and the
human, professional, christian and salesian qualities necessary for an
educator within our system.
b) Updating courses on the preventive system for lay people should be
provided to insure their more effective insertion into our educative com-
munities and pastoral works.