1978_CG021_ACG000_OCR_ENGLISH


1978_CG021_ACG000_OCR_ENGLISH

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XXI GENERAL CHAPTER
OF THE SALESIAN SOCIETY
ROME, 12 FEBRUARY 1978

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XXI General Chapter
of the Salesian Society
CHAPTER
DOCUMENTS
Rome, 12 February 1978

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Editrice S.D.B.
Extra-commercial edition
Direzionc Generale Opéré Don Bosco
Via della Pisana, 1111
Casella Postale 9092
00100 Roma-Aurelio
ISM 01 IBBE - ROM*

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CONTENTS
Contents
Presentation
Signs and Abbreviations
Document 1: Salesians, evangelizers of the young ..................
1-165
Document 2: The Salesian Brother: a "lay-religious” vocation at
the service of the salesian mission................................ 166-211
Intervention of the Rector Major on "Sharing in the life and
government of the Congregation" ....................................... 212-239
Document 3: Formation to salesian life ...................................... 240-342
Document 4: Opera PAS and the Salesian Pontifical University
................................................................................................. 343-370
Document 5; Revision of the Constitutions and Regulations . . 371-446
Deliberation: Confirmation of the decisions of the SGC concern­
ing the Faculty granted by the M.P. Ecclesiae Sanctae II 1,7
.......................................................................................... 447
Appendices: 1-19 (Cf Index) ......................................................... 448-592
Analytical Index
General Index

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NOTE
The 5 Documents of the GC21 have been arranged in logical order which
differs to some extent from the practical order in which they were prepared
and presented in the assembly by the respective Capitular Commissions.

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PRESENTATION
My dear confreres,
I am pleased that the first letter in which the new Rector Major
greets you and meets you fraternally, even though briefly, should be
the promulgation of the Documents of the 21st General Chapter. In
choosing the official presentation of our chapter work for this first
encounter we enhance and enrich our fraternal solidarity.
We feel immediately at home and at our ease because we are dealing
with something directly linked with the heart and wishes of our
Father Don Bosco, something both vital and intimate at the highest
level. Such a meeting immediately creates an air of friendship; we
are talking about the reason for our existence, the present-day
meaning of our common vocation; we are touching the most delicate
point of the fundamental choice that each one of us deliberately
made at his religious profession.
We feel a proper appreciation of each other’s significance and im­
portance, because the General Chapter relies on the capabilities and
responsibility of each confrere; in effect it outlines a future of which
we are to be the architects and builders, and exhorts us to be calm
but none the less resourceful in our task. And so this first meeting
reflects the joy of our vocation and opens up a vision of hope.
We are in the period immediately after the GC21. We know very well
that with the passage of time we become tired; but the present is a
moment of youth in which it is lawful, and in our case even natural,
for us to do a little dreaming. Even though somewhat laboriously
and with the inevitable defects of any human enterprise, the chapter
assembly has been a "moment of grace”; it must not pass unob­
served ("timeo Deum transeuntem”)!
We must let ourselves be stirred up and rejuvenated by the breath of
the Holy Spirit; we must go back with Don Bosco to our origins, a
time of ‘dreams', when there was more emphasis on grace than on
human calculations, when vitality was more evident than crisis,
when there was more concern about future planning than brooding

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8
PRESENTATION
over past failure. Let us reawaken in ourselves the psychology of
those times, confident in the intervention of the Lord who periodic-
allv renews our youth. Even those who are older, even the sick, even
those who are tired and in the evening of life, let all feel at this time a
deep gratitude to the Lord who renews us.
With the GC21 he is making a new appeal to us: our vocation is not in
fact a dialog of the past, now closed; it is always open in an attitude
of conversion and hope to new invitations from the Spirit of God.
With this letter I present and officially consign to you the new
chapter documents. The Constitutions tell us that “all members will
readily accept the deliberations (of the GC) which become of obliga­
tion for all as soon as they have been promulgated by the Rector
Major" (Art. 152). Let us therefore receive these documents with
gratitude and loyalty.
I invite you to read attentively mv concluding discourse to the
members of the Chapter (n. 552-592), and to look upon it as a pre­
sentation; it will enable you to see at once in synthetic form the main
lines of the Chapter’s work. There are three principal objectives to
which our duty of conversion must be directed:
— we must become specialists in taking the gospel to the young;
— we must live as authentic religious with a mission to fulfil;
— we must take care of the process of on-going formation through
renewed salesian animation.
You will find in the text the launching sites from which our
re-launching must take place: the Word of God, the Constitutions,
the Preventive System, the spiritualization of the role of the Rector,
correlative and complementary aspects in the figure of the confre­
res.
I want to draw your attention here to what I would call a strategic
element: the reactivation of the Marian aspect of our vocation; she
will ensure a climate which will render our efforts efficacious. A
doctrinal and cultual revival of devotion to Mary Help of Christians,
designed to insert the salesian family actively into the Marian mo­
vement of the present day, will enable us (even ‘miraculously’, as
Don Bosco assures us) to realize a new flourishing of vocations, and
the courage and clear thinking that we need so much today in the
fight for the faith.
The Help of Christians will lead us, as in Don Bosco’s dream at the
age of nine and as always in the history of salvation, to Jesus Christ;
she will help us to become, with and like Don Bosco, his faithful
disciples; she will prompt us to make of our life an explicit testimony

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PRESENTATION
9
to his paschal victory by which hè saved the world, and with which
we enthusiastically join all our energies — the fruits of intelligence
and the initiatives of love — for the salvation of today’s youth.
Dear confreres, let us look on these chapter documents as a message
of grace for our life and work: let us study them personally, make
them the object of serious reflection in community, and draw up
concrete programs for their practical application.
I greet each one of you with affection and hope, and I ask each of vou
personally for your continual prayers and daily sacrifices for the new
Rector Major: they will redound to the good of the Congregation, * I
thank vou all for your work and fidelity, and 1 assure vou of mv
personal dedication to all of vou, through the dailv celebration of the
Eucharist.
May the love of the Father — rich in initiative, the zeal of Christ —
generous in obedience, and the joy of their Spirit, enliven the heart of
every confrere and refine the atmosphere of every salesian house.
Let us be one in faith and hope, united in heart and soul in the
strength of mutual love.
And now the watch-word is: "To work!"
Affectionately,
Fr Egidio Vigano'
Rector Major
Rome, 24 February 1978
i. .

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SIGNS AND ABBREVIATIONS
/
art.
c., chap.
cf
doc.
ibid.
P-. pp.
AA
CD
CP
EN
ES
ET
GE
GS
LG
OT
PC
PO
PP
RC
RdC
SC
SDV
Svn.77
SCRIS
Oss. Rom.
article
chapter
compare
document
ibidem
page, pages
1. Acts of the Magisterium
Apostolicam Actuositatem
Christus Dominus
Communio et Progressio
Evangelii Nuntiandi
Ecclesiae Sanctae
Evangelica Testificatio
Gravissimum Educationis
Gaudium et Spes
Lumen Gentium
Optatam Totius
Perfectae Caritatis
Presbiterorum Ordinis
Populorum Progressio
Renovationis Causam
Rinnovamento della Catechesi (Catechetical Renewal)
Scuola Cattolica (The Catholic School)
Summi Dei Verbum
Message of the Synod on Catechesis
Sacred Congregation for Religious and Secular Institutes
Osservatore Romano

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SIGNS AND ABBREVIATIONS
11
2. Salesian abbreviations
ASC
ASGC
AWCSB
BM
CC
Const
DB
DBV
EE
Ep., Epist.
FMA
FP
FS
FSE
GC
LAS
LGC
MB
MHC
MM
Op. Sist. Prev.
Op. Ed.
PAS
RCS
RDF
Reg
RF, RFIS
RI
RM
RRM
Sch Precap.
SB
SDB
SGC
SGUPS
SP
Stat. Conf.
Syn
UPS
VDB
YA
Acts of the Superior Council
Acts of the Special General Chapter
Acts of World Congress of Salesian Brothers
Biographical Memoirs
Salesian Cooperators
Constitutions
Don Bosco
Don Bosco Volunteers (Volunteers of Don Bosco)
Past Pupils, (USA Alumni)
Epistolary of Don Bosco
Daughters of Mary Help of Christians
Ongoing Formation
Salesian Family
Faculty of Education Sciences (UPS)
General Chapter
Libreria dell’Ateneo Salesiano
Letter of Grand Chancellor
Memorie Biografiche
Mary Help of Christians
Mass media
Opuscolo sul Sistema Preventivo di Don Bosco
Opere Edite (Edited works)
Pontificio Ateneo Salesiano
Report of Superior Council (on restructuring of Opera
PAS)
Report of Formation Department
General Regulations
Ratio Fundamentalis Institutionis Sacerdotalis
Ratio Institutionis
Rector Major
Report of Rector Major on State of Congregation
Precapitular schemes, GC21
Salesian Brother
Salesians of Don Bosco
Special General Chapter
General Statutes of UPS
Salesian Priest
Statutes of Past Pupils Confederation
Synod
Salesian Pontifical University
Volunteers of Don Bosco (Don Bosco Volunteers)
Youth Apostolate

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DOCUMENT 1
SALESIANS
EVANGELIZERS
OF THE
YOUNG

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SUMMARY
n.
INTRODUCTION ...............................................................................................
1-19
Part 1 YOUTH AND ITS CONDITION ............................................................ 20-30
Part 2 SALESIANS, BEARERS OF THE GOSPEL MESSAGE.................
Preface
31-79
1. The evangelized community
1.1 The gift of brotherhood and evangelization .............................................
1.2 The gift of consecration and evangelization ..............................................
1.3 The gift of prayer and evangelization ..........................................................
1.4 Animation of the community for evangelization: role of the rector . .
1.5 Practical directives ..........................................................................................
34-37
38-41
42-45
46-57
58-61
2. The community as animator
2.1 The salesian community animator of the educative and pastoral com­
munity ....................................................................................................... 63-68
2.2 The participation of cooperators and past pupils in the pastoral and
educative work of the SDB .................................................................. 69-75
2.3 The collaboration of other laymen in the educative and pastoral com­
munity ....................................................................................................... 76-78
2.4 Practical directives .......................................................................................... 79
Part 3 THE EDUCATIONAL PLAN AND VOCATIONAL FRUITFUL­
NESS ......................................................................................................... 80-119
1. The salesian educational and pastoral plan
1.1 Contents ............................................................................................................
1.2 Style ..................................................................................................................
1.3 Practical directives ..........................................................................................
81-95
96-104
105
2. Vocational fruitfulness ............................................................................ 106-119
Part 4 EVANGELIZATION: SETTINGS AND METHODS.........................
1. The oratory and youth center: settings for evangelization.......................
2. The school: a setting for evangelization........................................................
3. The parish: particular aspects of the salesian evangelizing presence .
4. The missions ........................
5. Mass media: a means of evangelization........................................................
6. New modes of salesian presence for evangelization .................................
CONCLUSION ........................................................................................................
120-161
121-127
128-134
135-142
143-147
148-153
154-161
162-165

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SALESIANS, EVANGELIZERS
OF THE YOUNG
The GC21 consigns this document to the confreres with the fraternal 1
hope that in it they may find light and helpful encouragement in
their task of witnessing the gospel and taking it to the young. "There
are millions of them in the world,” the Pope told us,1 "often confused
and bewildered by a multiplicity of discordant voices, who are
waiting for your saving word; they are looking for the friendly hand
of a brother, who will guide them with quiet certainty towards the
Absolute.”
To meet and reply to their expectations, this document was bom.
1 . It is a practical document, in the sense that it begins from the 2
evaluation of the present situation and its problems, and leads to
conclusions which it invites us to adopt to render our work more
faithful and efficaciously apostolic.
2 . It is a family document. The conclusions are motivated by refe- 3
rence to a framework of common values shared by all the salesian
family. It is not a question of ideas divorced from actual salesian
life, but of those found concretely in it. They become fully the
constitutive elements of that life when efficacious evangelization is a
consequence of fidelity on the part of the confreres; and when the
latter find themselves in difficulties, that life suffers; it becomes
impoverished and begins to fade away and asks to be revitalized.
For this reason the term "frame of reference ” has been adopted; it is
a picture to which that life can compare itself as to an exemplar, to
which it can aspire as to a saving ideal. The document begins and
ends with concrete facts. It is not in any sense a complete treatise; it
is much less than that, but it may well be the more precious on that
account because of its particular point of view and those to whom it
is addressed.
,
' Paul VI to the GC21 (n. 477).

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16
CHAPTER DOCUMENTS GC21
The document’s very composition or structure bears this out. Each
part deals with a practical problem, which it evaluates in the light
especially of the Constitutions, and for which is then indicated the
line of solution, followed by the practical directives which seem most
urgent for a concrete conclusion.
4 3. It is a meaningful document for the present day. The Church is
calling for our services at a moment in history when the emphasis is
on evangelization. The originality and creativeness proper to our
charism leads us to try to interpret and live this moment in a salesian
wav, because "no one can be unaware of the connection between our
argument and the problems of education in the present day.”2
Our charism must be one of the "designs" for meeting the needs of
"modern youth, so thirsty for truth and far-reaching designs.”3 The
idea therefore that links the various parts of the document and gives
them unity is our vocation as evangelizers, which becomes real when
it is lived out in our pastoral and educative projects, restudied and
put into practice.
5 4. This commitment is urged upon us by the letter which Cardinal
Villot, in the name of the Holy Father, sent to Fr. Ricceri, and by the
address which the Pope himself gave to the General Chapter in
private audience. The points on which he dwelt and in connection
with which the sons of Don Bosco "are filially submissive and at his
disposal for the good of the universal Church”4 are interrelated with
each other and give a soul and vitality to our document.
6 5. The Pope, after praising the choice of the general study theme of
the GC21, spoke of Don Bosco, a sustaining and restraining presence
who goes ever before us with youthful and dynamic tread. He
recalled the reference in his Memoirs to Don Bosco’s "priestly thirst"
which made him want to "launch out among the young so as to know
them intimately and so be able to help them keep away from evil.”5
The thirst of his vocation, and young people and their condition,
form the two dimensions of the life of Don Bosco. And "at a time
which was so complex and calamitous” he lived them out as "a true
champion of the history of Italy and of the Church.”5
2 Message of the Synod of Bishops on catechesis, no. 1.
’ From the text of the address of homage read to the Holy Father by Fr. Egidio Viga
n<> (n. 464).
4 Constitutions art. 128.
5 Paul VI to the GC21.

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SALESIANS EVANGEL1ZERS OF THE YOUNG
17
6 . This heavy responsibility arising from the charism which we also 7
share lays on us obligations in the same direction:
a) We put to ourselves emphatically the problem of our fidelity in
“following Christ in a total and unconditional way... by means of a
generous, joyous and faithful practice of the evangelical counsels’’ in
Don Bosco’s spirit, to show to young men and boys "a face that is not
just a mask but the clear manifestation of a brotherly love reflecting
that of God himself which is ‘greater than our own heart’” (1 Jn 3,
20).6 “Give first place to the religious spirit," savs the letter of Card.
Villot.
b) “We maintain the special character of salesian work and peda­
gogy and this more especially because the requirements both in the
Church and in civil society today appear to correspond more than
ever to the particular apostolate of the sons of St. John Bosco, whose
first interest and preference has alwavs led them to dedicate them­
selves to the male section of young people.”7
c) We live this vocation and charism, following Don Bosco who was
a “true champion,” as men of faith and dedication who through their
acquired skill are able to reawaken the creative inventiveness of the
gift of God.
7 . The directing and correcting figure of Don Bosco and that of the 8
Pope, who "points out the determining factors of our identity at a
moment of change when it is not easy to see clearly”8 compel us to
reflect on these decisive sectors, and lead us to make an objective
evaluation with a consideration not only of the values and principles
to be retained and developed but also of the urgent need to find
suitable means for defending them.
6 ibid.
’ Letter of Card. Villot to Fr. Aloysius Ricceri, 29 Oct. 1977 (n. 448).
8 Intervention of Fr. Egidio Vigand in the Chapter assembly.
2

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INTRODUCTION
9 " Preaching the gospel and catechizing are fundamental to our mis­
sion. As salesians we are all and at all times educators in the faith."1
This service which "demands from our communities ability to an­
nounce, and courage to bear witness to the gospel," was proposed to
us also in the message of the Bishops, meeting in the Fourth Synod.
Thev are of the opinion that “in the next ten years catechetics will
be throughout the world the natural and most fruitful terrain for the
renewal of the entire ecclesial community.”3 And they thank those
religious communities who provide renewed hope "in the great spi­
ritual fecundity for a world lived in the spirit of the Beatitudes.”4
The Pope himself refers to the "immense contribution” made bv
those religious who are witnesses to sanctity, and dedicate themsel­
ves to making Christ known "with an inventive originality that exci­
tes admiration.”5
10 This inventiveness and originality for us salesians arises from and is
continually nourished by a double source: from Christ and his gos­
pel, lived according to Don Bosco’s spirit,6 and from the young who
"are said to abhor all that is false and fictitious and to look only for
the transparently true.”7
We wonder whether we reallv believe what we proclaim whether we
live what we believe, whether we truly preach what we live, attentive
to the appeals coming from the young; whether we really bear wit­
ness to an effective solidarity with them and at the same time a
solidarity with the Absolute which is God.”8
1 Const. 20.
2 Ibid.
’ Message of Synod 1977, n. 4.
4 Message of Synod 1977, n. 18.
5 EN69.
4 cf Const. 101.
’ EN76.
8 cf EN 76.

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SALESIANS EVANGELIZERS OF THE YOUNG
19
"Following closely... Jesus Christ, we choose a deeply Christian way 11
of loving God and our brethren with undivided heart. ” ’ For this we
point in the first place to the Constitutions, faithfully put into prac­
tice, as a privileged criterion of our identity as individuals and as a
community. And we affirm the necessity to know them, accept
them and live them, so as to be able to present once again the riches
of the apostolic heart and intentions of Don Bosco, "a man of God
and God's man for the young.”10
In this sense we reaffirm also the enduring value of Tradition which
the Rector Major and General Chapter, in the light of the life of the
confreres, interpret with authority and propose afresh in a new way.
At present the ASGC have a special importance for us; although they
bear "the imprint of our weakness,”11 they are a valid attempt to
bring Don Bosco close to the youth of our time, and they contain "the
motivation of the Constitutions themselves and the principles from
which thev spring.”12
Secondly we recognize in youth itself the other source of our inspi- 12
ration in spreading the gospel. We salesians are sent to the young,
and especially to the poorest of them, and we collaborate in the
creation of a new society grounding to the full their life in faith.
We meet these young people in different countries of the world, and
they present a great diversity with different standards of conscience
and freedom; sometimes fixed and closed in on themselves because
of the emargination caused by their poverty, sometimes a prey to
contradictions and conflicts even of a violent nature, and occasion­
ally following Christ and already at work on the building of a more
human society.
In each and every one of these young people one can detect the need
for truth, for freedom and human growth, and the desire (often no
more than implicit) of a deeper knowledge of the mystery of God.13
They go through this experience as living parts of a setting called 13
"the youth situation. " It is made up of tendencies and reigning
’ Const. 75.
10 ASGC 769.
11 ASGC 769.
12 ASGC Introduction p. ix.
13 Message of Synod 1977 n. 1.

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20
CHAPTER DOCUMENTS GC21
values which make easier the growth in faith of their humanity, or
make it more difficult.14
The harmonious relationship which is so necessary to educate them,
liking what they like but without abandoning our adult role of sale-
sian educators, becomes in this way both difficult and complex.
And yet the gift of God which is our vocation is a source of hope; we
must update ouFskills, but even more must we believe in the force of
the Spirit and the special gift he has given us to enable us to conquer
every fear and not desert the difficult field of our youth commit­
ment.
The GC21 therefore looks on the one hand at the young and percei­
ves a happy coincidence between their expectations, the appeal they
make to us, and our own mission;15 and on the other it looks at the
new engagement of the Church to evangelization and discovers in
our mission of taking the gospel to youth the fundamental charac­
teristic of our identity.
14 But how do we set about this work of evangelization? As sharers in
the evangelizing activity of the Church we believe in Don Bosco’s
charism and hence in our own particular way of evangelizing the
young. This we do in a realistic way by means of the salesian
educational project, the "Preventive System", rethought and reacti­
vated with its operatives, content, aim, style and means in the va­
rious settings in which we work.
We are well aware that education and evangelization are specifically
distinct activities of their class, but nevertheless there is a strict
connection between them on the practical plane of existence. In
Don Bosco and his preventive system salvation refers to the whole of
the young person. It is freedom from sin and growth in Christ even
to the level of sanctity, but it is also freedom from the many condi­
tions of poverty and dereliction, of social and cultural subjection, so
that the young mav become "upright citizens.”16
Today Evangelii Nuntiandi confirms this notion. The various ele­
ments in the process of evangelization ("presence, sharing the lives
and fortunes of fellowmen, renewal of mankind, witness, open
proclamation, commitment of the heart, entry into the community.
14 cf EN 19.
15 Address of Pope Paul to GC21 (n. 467-478).
16 cf EN 31.

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SALESIANS EVANGELIZERS OF THE YOUNG
21
reception of the signs, apostolic action”),17 far from being in conflict
and even mutually exclusive in fact complement and enrich one
another.18
We salesians, evangelizers of the young, accompany our work by 15
accepting as a necessary preliminary the evangelization of ourselves.
As individuals and as a community of believers we have a specific
charism in virtue of which we dedicate ourselves to education.19 Set
in the midst of the world we are often tempted by idols20 and we
know that we have an incessant need to listen to the word of God and
be converted to it to nourish the heart by fidelity to the command­
ments in his love and with motives of hope and trust.
We need to conform ourselves to Christ in Don Bosco’s spirit so that
like him we may be enabled to evangelize by educating.
To this end each of us, in the religious and educative community, 16
builds and cultivates, as far as lies in his power and with the help of
his brethren, his own humanity and talents so that the community
mav be renewed. It becomes the place where God is present and
communicates with us.
To this end we jovfully accept his initiative to consecrate us with the
love of the chaste, poor and obedient Christ, and we reply with the
joy and alacrity of our collaboration.
To this end, when we come to recognize his presence and the gift he
has given us, we love him, we give him praise and thanksgiving. But
precisely because we are sent by him to the young, we feel that our
prayer becomes also light and strength. We are enabled to discern
in the world the action of God in the events and life of youth, the
significance of our consecration for their salvation, and we feel the
urgent need for our collaboration.
The community develops this progressive self-evangelization 17
through the ministries which animate it, especially that of the rector.
And in turn the community itself becomes an animator by inserting
itself into the complexity of the social and ecclesial context of its
neighborhood and promoting collaboration, so as to make a full and
17 cf EN 21.
cf EN 24.
i’ cf SC 89.
20 cf EN 15.

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22
CHAPTER DOCUMENTS GC21
timely response to God who sends it, and to the young who await it.
To the extent in which this conversion is accepted, there will live in
the community the soul of the “preventive system,’’ which in addi­
tion to being a method of education is above all a spirituality; it is a
love freely given, inspired by the love of God which forestalls every
creature by his divine providence, accompanies him by his constant
presence and saves him by giving his life for him.
18 The GC21 intends to draw attention to some problems existing in the
life of the Congregation, as evidenced by the authoritative indication
of the Holy Father, the data and urgent requests sent in by provincial
chapters and individual confreres and felt by the Chapter members,
or arising from the Rector Major's report. As far as possible it
desires to evaluate their positive and negative aspects and give gui­
delines concerning points which seem to be of fundamental and
practical importance.
It refers back to the picture of common and accepted values (Con­
stitutions and ASGC) for the justification of certain attitudes it
adopts, and to give meaning to the commitment it calls for from the
confreres if they are to bear witness to the gospel and announce it to
the young.
19 Practical directives
a) Let the provinces decide on ways for promoting the knowledge and
assimilation of the revised Constitutions. Let them be accepted as the
concrete criterion of our identity and the basis for revision of life and future
planning at both personal and community level. Let them be made the
object of days of retreat, of formation workshops, and times of prayer, (cf
“Formation to salesian life" n. 240-342).
b) As a sign of unity and as an authoritative interpretation of our identity,
let particular esteem be shown for the ASGC, the Acts of the GC21, the
ASC, and the guidelines and directives provided by the Superiors. The
best ways of doing this shall be decided at provincial level.
c) Let a knowledge of salesian history and spirit be fostered through the
researches and publications of the Center of Salesian Studies, by the
publication of a critical edition of the Constitutions of our Society, by a
greater diffusion of salesian literature (translated and in popular form), with
the richest possible exchange of news and initiatives (Salesian Bulletin,
ANS, Provincial Newsletters), (cf "Formation to salesian life" n. 342; cf
also practical directive n. 105c of this document).

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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 bv the
pedagogy of God who loves every individual, "calls each one bv
name,”1 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 necessitv,
bv wav 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
emotions 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 youth2 21
and bid us be solid with them, to appreciate their values, to turn their
1 ASGC 34; ct 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 already possess.4 The ASGC describe in broad outline
the condition of vouth5 starting 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 bv 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 many of our works a diminution in the
number of this preferential group, and that we seem to be choosing
others who have less claim to our attention.
22 The reasons underlying these facts are obviously complex and at
times vary with the place in which the Congregation is called upon to
carry out its evangelizing activity.
We list some of them:
23 The socio-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 voung
deeply resent:
— the glorification and exploitation of the individual;
— the call for freedom, and its simultaneous repression in manv
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 growing drift towards anonymity and indifference;
’ Const 16.
4 Const 14.
5 ASGC 34-44.
» ASGC 31-33.

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SALESIANS EVANGELIZERS OF THE YOUNG
25
— the rapidity of communications and diffusion of information,
and the slowness of cultural and social reform;
— the search for unitv and world peace, and the persistent conflicts
in political, social, racial, religious and economic sectors;
— the exaltation of everything concerned with vouth, and at the
same time a cleavage at times between vouth 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 povertv. One notes the great hardship of manv young people
of the poor classes, cut off 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
fullv 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 wavs in
which Christian teaching has been formulated and its credibility.8
Local Christian communities find it difficult to communicate with
vouth, which feels itself different, occupied with new interests but
wanting to share responsibilitv.
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 svstematic and positive 26
studv of the reality of vouth 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
Verv many voung people, immersed in this vast process to the 27
growth of which they themselves in part contribute, are striving to
7 Cf GC 54.
» 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.
Thev 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
voung 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, thev can "become the first and immediate apostles of the
voung. ’
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 voung
people are maturing in their awareness of sharing and coresponsi-
bilitv; not only because they are in a numerical majority — bv the
year 2000 thev will form two thirds of humanitv — but because thev
are "harbingers of the future”;10 because the problems thev pose,
even though in a confused, clumsy and disconcerting manner, “will
probablv be tomorrow the problems of all”;11 and because thev tend
to become the active subjects of evangelization.12
28 Thev are sometimes openly critical of the institution itself and dis­
satisfied with the actual practice and religious experience thev find
in the ecclesial communitv. But thev also make themselves since­
rely available for research and comparison, with a marked pro­
pensity towards personal communication and dialog.13 Thev go
back to the puritv and root value of the gospel, and for this reason
thev question vigorouslv and sometimes inordinatelv 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 God15 which
urges them on to action to improve the world. They are resolute in
’ AA 12; EN 72.
10 Syn 1974. 1977, n. 3.
11 Syn 1974.
« Cf AA 3. Svn 1974.
u Cf Svn 1974.
14 Cf Svn 1974.
•5 Cf Svn 1974.

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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 social and
political fields.18
The salesian attitude
The recent studv of the Church and its appeals, and the reflection 29
made bv 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
studv or factory, of agriculture or employment. Special care will be
given to those bovs 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 continuitv 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.
« Cf GE 1; PP21.
17 Syn 1974.
■» RdC 138.
i’ 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 Holv Spirit, who is the principal agent”2 of evange­
lization. It was rooted historically and is realized now bv 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 by witness.”4
A studv 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.7 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 bv the charism of Don
Bosco and according to his Spirit: “We form a community of the
1 EN 7.
2 EN 75.
J EN 18.
< EN 21; cf 20, 41.
5 EN 60.
‘ EN 15.
7 EN 14.
* EN 15, 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
through our religious consecration the apostolic design of our
Founder.”9
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 mutually 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.”11 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
years will be of help to the communities as they strive to announce
and bear witness to the gospel among the young.
1. THE EVANGELIZED COMMUNITY
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, povertv and
obedience, the gift of urgent prayer for the coming of God’s king­
dom. Each community enjoys the fruit of the salesian charism and
spirit. Each community is ready bv its very life, more than bv 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
years opportunely suggest for our consideration.
The emphasis which the SGC put on the community as the integrat-
5 Const 2.
10 ASGC 115.
" ASGC 339.

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CHAPTER DOCUMENTS GC21
ing element of the salesian vocation12 shows 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 praver — in conjunction with the theme of
evangelization in and through the community.
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'5 becau­
se it is in a wav 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 bom 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 community 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 Finallv, by com­
munity we mean the whole Congregation20 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
11 Cf Const 3.
» Cf ASGC512.
"• Cf Jn 17,21-23.
15 Cf Jn 13, 35; 17, 21-23; At 4, 32-33; EN 77.
16 Const 80, 90.
” ET 34.
’» Cf ASGC 496 ff.
i’ Const 57; ASGC 512.
20 Const 56.

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SALESIANS EVANGELIZERS OF THE YOUNG
31
undergone a maturing process in both its 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 stvle of life and action as well as in the
implementation of coresponsibilitv.
In manv 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 community sense has been increased bv practices of
coresponsibilitv as prescribed bv 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 necessarv to sav a few words especially re­
garding individualism. The risk of individualism is very serious, and
it is always close at hand. We can measure its seriousness bv 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 stvle 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 freely 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 GC21
individual initiatives and activities arbitrarily taken up on one's
own;
— in the phenomenon of "flights of affection” which deprive the
communitv of the cordiality of brotherhood, of the typically sa-
lesian manifestations of gratitude, of the jov 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 bv means of vigilance and personal
determination. But the communitv, inspired bv proper authority,
can help bv using means 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 coresponsibilitv 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
tvpe of work, so as to. 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 todav, particularly to youth.
zi EN21.

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33
1.2 The gift of religious consecration and
evangelization
The openness to the gift of brotherhood gives rise to a further dis- 38
coverv. “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 readv practice of that pastoral charity which inspires our mis­
sion, essentiallv devoted to the needs of the voung.”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 voung.
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 atmosphere 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 RRM81.
23 Ibid 82.
24 Sch Precap 213.
a RRM 82.
26 Const 79.
3

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34
CHAPTER DOCUMENTS GC21
at its rich witness value both for individual persons and for the
communitv.
Against such a background it is necessary to state again "the specific
importance of the witness and proclamation of chastitv for us sale-
sians in the world of vouth," 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 chastitv, with a
will to bind oneself to others in a purified and qualified love, as
established bv the charity of Christ. This is an entirely virginal or
disinterested love, ready for sacrifice, free, all-embracing and
inspired bv 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
lhe world of vouth, who wish for unity and solidarity among men.
In addition it is a proof that all spirit of brotherhood 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. Poverty means 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
wav, when our lives are linked with and conditioned by the service
we render to poor vouth. 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 Seb Prccap 213.
28 Const 75.
29 RRM 108.

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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 thev 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 verv 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 society.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 possibilitv. 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."
Povertv means sharing all that we have, all that w'e 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
tely 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 in.
31 ET 19.
32 Sch Precap 211-212.
33 Cf Sch Precap 211.
34 RRM 116.

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CHAPTER DOCUMENTS GC21
“There is in our confreres a great availability to serve. This is true of
the vast majority of salesians even in cases of at times heroic obe­
dience... This goes to show an edifying availability born of love and
of faith. I take this opportunity to express the thanks of the whole
Congregation to these generous confreres. As long as there are such
men in our ranks, we can look with hope and confidence to tomor-
row. m 35
There are also some deficiencies—failings and crooked lines more in
practice than in theory. There is some evidence, in fact, of an
insensibility to cooperation and solidarity; a growing 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 of understanding in some
cases of the gospel meaning of authority and its relationship to
fraternal union.
To make our witness credible our life of faith must be seen as
obedience to God and a personal participation in the death and life
of Christ. And we must recognize our urgent need of mediation to
reach him, the mediation of the Church, of men, of brotherly union.
Finally, this must take place in the spirit and in the renewed ways of
common life and obedience, in dialog, in coresponsibility and in
mutual collaboration on all levels.
In the beginning there was some mention of superficiality. In the
case of obedience, as in chastity and poverty, it is necessary that the
communities deepen their experience of faith in the religious life,
through which the members "find in Christ the purpose of their
existence, and who regard their witness of the paschal mystery to the
world as their motive for the particular service they offer to their
brethren, especially poor and abandoned youth, according to the
charism of Don Bosco.”36
1.3 The gift of prayer and evangelization
42 The salesian community realizes that it exists only because it is a gift
of the grace of the Holy Spirit; and by prayer it adores, praises,
petitions and thanks the Lord.
It revives in this way the consciousness of its intimate and vital
relation with God and renders itself more adapted to its mission.
” RRM 122.
» ASGC511.
[

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SALESIANS EVANGELIZERS OF THE YOUNG
37
In this sense, prayer is "the very centre, indeed it is the true secret of
the renewal of our salcsian vocation today.”37 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 becomes 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 GC21 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. Thev 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-
V ASGC519.
“ ASGC 529.

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CHAPTER DOCUMENTS GC21
riences considered by them to be more authentic and meaningful.
Generally, no provision has been made in a satisfactory wav on 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 stvle of praver.
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: “Thev are the fruit of the Lord’s death
and resurrection”39 and they are enlivened bv his Word.
In the light of this paschal mystery the salesian communitv seeks to
combine its organized rhvthm of praver with its dailv routine of
activities in a "liturgy 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, th'anks and petitions the Divine Majesty, devoting itself with
greater generosity to its apostolic mission of bearing the love of God
to the voting. It seeks more efficacious wavs 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 continually calls to conversion, especiallv
through the sacrament of reconciliation. It gladly takes part in
youthful expressions of praver, encouraging creativity and the lively
sharing of personal and communal experiences in praver.
1.3.2 Planning the times for prayer
“It is necessary always to pray.” This injunction certainly includes
set times for praver 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
» Const 58.
w’ Const 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 prayer the community schedules times for
prayer. In this wav we visibly and concretely prove our claim that
God holds first place in our life and sends us on our mission for
youth.
1.3.3 Remaining faithful to salesian devotions
The salesian community 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 community 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 only 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
opportunitv for contact with God.
The salesians feel more keenly the need for an openness and for a
well-balanced spontaneity and creativity jn praver, whether perso­
nal or communal. This will ensure a greater authenticity and pre­
vent the danger of routine in praver. The riches of the liturgy and
the renewal within the Church offer excellent opportunities which
we can profit from. Thev can be blended with the salesian spirit and
become a genuine expression of our own charism.
“ Const 48.
41 Const 65.
« Cf EN 82.

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CHAPTER DOCUMENTS GC21
Let the salesians pledge themselves to personal praver in the firm
conviction of its necessity. Personal prayer should come before
common praver and is a good preparation for it. Through praver
the mutual exchange of gifts in charitv 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 coresponsibility.
And it finds in the services which occupy 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 carrv on the work of
evangelization. This is one of the points insistently made bv the
Congregation in its seif 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.
Bv "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 one’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 functions. It is expressed bv an
adult mentality and an advanced state of maturity.
In this sense "animation” seems to be closely linked with the ability
to motivate and with efficacious suggestion—in a word with per-
43 Cf n. 39 of present text.

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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 historv. We need inspiration to know
the proper response in this situation. If so, we will design a work of
wisdom which will indeed renew the apostolic activity 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 years 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 everv 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 vocations; the absence of unity and of a deep spiri­
tuality at community level;45 the lack or inadequate functioning of
some roles or structures within the community;46 and above all, a
certain emptving of the figure of the rector, accompanied bv a wea­
kening of personal and pastoral dialog, of spiritual direction, and of
« EN 44.
« Sch Precap 207-208.
46 Sch Precap 237-240.

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CHAPTER DOCUMENTS GC21
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 coresponsibilitv 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 communitv; and
— On the other hand to prepare animators and to intensify the
formative functions of the province, especially of the provincial
and his council.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.50
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 bv
more clearly delineating the figure and function of the rector, who is
the principal animator of the Community.51
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 the communitv, 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 function52 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 wav implies anv inequality in the common
47 Sch Precap 227-235.
48 Sch Precap 237-240.
« Sch Precap 241-244.
50 Sch Precap 227-235.
51 Sch Precap 227-237.
52 Const 54, 182.

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vocation but “a presiding over in charity,”53 with a special obligation
to service54 for the advantage of the unitv and corporate identity of
the whole community.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 every 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-
ponsibilitv 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 community.5’ 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."60
53 ASGC 502.
54 Cf Const 115.
55 ASGC 714-716.
56 AGC XIX, 32.
57 Ibid 32-33.
« Cf ASGC 526, 678, 644-646.
» ASGC 647.
« Reg 153.

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CHAPTER DOCUMENTS GC21
Todav 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 simplify 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 communitv spirit explicitv wished bv Don Bosco;62
— the salesian tradition according to which the communitv is
"guided in its apostolic task bv a member w'ho bv his sacerdotal
ordination and bv his pastoral experience is able to direct it
spiritually and orientate its mission”;63
— the practical sense, bv which an intelligent leeway is allowed to
those persons holding kev 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 our 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
authority.”64
2nd: He is the pastoral guide of the salesian mission in a threefold
function: as teacher of the Word, as sanctifier through the ministry
of the sacraments and as coordinator of apostolic activity. He holds
« Cf ASGC 78-84, 27-30.
« Cf ASGC 713-719.
65 Const 35; Cf also letter of Card Villot to GC21; Aubry, Direttore salesiano secondo la
nostra tradizione, pp. 59-124, in Contributo di Studio allo Schema III Roma 1977.
M Const 54.

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principal responsibility for the mission among the young and the
people entrusted to his communitv; 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 hears 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 salc-
sian spirit. Hence has arisen in no small measure the crisis which
the office of rector has undergone.
The GC21 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.
“ Reg 154.
“ Cf Const 182; Reg 183.
67 MB XIII 18.
66 MB XIII 256, D. Bosco al GC1, September 1877.
65 ASC 281,37.

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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.”70
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. Bv 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 affection 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
™ Const 182.
71 Cf Const 125 & Deer. SCRIS, Feb 1972.
72 Cf Cost 94.
” Cf Const 54, 93.

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47
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 prayer. In hearing any
report, listen attentively, but seek to weigh well all the facts before
passing judgment.”74
In this wav 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 monthlv dav of recollection; spiri­
tual reading, considered as an aspect of ongoing formation; the
conferences;76 the "good nights’’;77 the friendly talk with the supe­
rior;78 and 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 bv the
74 Ricordi confidenziali ai Direttori.
» Reg 154-155.
76 Reg 157.
77 Reg 43.
78 Const 96.
79 Cf Document on Formation.

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communitv, avoiding anv plea to be excused and inclination to pas-
sivitv. Onlv bv the active participation and by the sharing of res­
ponsibility by all the members, in fact, can the communitv be as­
sured of the lasting and effective inspiration needed for the accom­
plishment of the “rule of life” that all have professed.
Tn 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 organization 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.80 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,81 especially by means of the “friendly talk” which
has been presented, more than as a norm, as a simple and practical way of
fostering brotherly union and of strengthening one's vocation.
“ PO c II.
si ASGC 356.
“ Cf Reg 71(B).
4

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CHAPTER DOCUMENTS GC21
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
simplify the duties of the rector according to the norms given above. Let
him establish the areas of jurisdiction, as suggested above in order to
clarify the 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.”83
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 local level.”84 “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 solidaritv
with his confreres.”85
This is a valid statement also for the particular roles in animation
which ecclesial and educative directives prescribe for different
members within the communitv.
« ASGC 357.
m Const 34; ASGC 29.
85 ASGC 29, 84.

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It is our specific charism to lead and encourage the educative com­
munitv. “Besides ourselves, the parents, lay workers and the young
themselves arc active members, united in dialog and shared respon­
sibility at various levels.”86 Thus in varying environments87 we 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 only 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
community, considering them important means of implementing
and deepening our evangelical mission:
— the influence the salesian community 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 laymen 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 w'hole 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
» ASGC 357, 340, 750, 356, 395.
87 ASGC 377, 381, 386.
88 Const 39.
89 SC 61.
90 RRM 130-131.
91 Const 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 credibility. "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 activitv 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 Const 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’s report "We must recognize, especially today, not just from ne­
cessity but for reasons of sound pedagogy and in faithfulness to the
* Cf Const 20, 28, 33; ASGC 29, 283, 288, 293, 296, 318-320, 436, 506.
* RdC.
” Reg 30-31.

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CHAPTER DOCUMENTS GC21
Church, that we need laymen as conscientious and competent col­
laborators in our mission. In this way we will integrate the three
aspects of our work: education, pastoral guidance, and witnessing to
the gospel." *
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 w hich 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.
h) a clear understanding of the identity of purpose of our work of
education and pastoral mission. Both are to be accomplished in
corcsponsibility. "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 position, falls the responsibility of leadership in
preserving the salesian and pastoral identity of the educative com­
98 ASC 279, 42.
w SC 70.
SC 58.
101 SC 67.
102 SC 73.

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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 onlv 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 thev 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 bv the voung 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 GC21.
In this regard the provincial chapters104 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.
«» Cf Sch Precap 262.
><» Ibid 262a.

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CHAPTER DOCUMENTS GC21
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
— Every trained layman, in a community that educates in the faith,
affords a better and more effective organization 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 Ibid 262b.
107 ASGC 428.
10k RRM 243.
109 Sch Precap 263.
110 Message of Past Pupils to GC21.
111 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 they
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 moved 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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CHAPTER DOCUMENTS GC21
A presence important for our other lay collaborators
74 These men off er 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 salesmans 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
ity. Sometimes it is really impossible to accomplish what we wish.
But in the same wav 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
coresponsibilitv in our educative and pastoral work.117
115 ASGC 175.
116 ASGC p. xiii; Cf xviii-xix.
117 ASGC 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 lavwomen who, 76
though not belonging to the salesian family, share with the salesians
the responsibility 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 vouth 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 anv case for a new and needed apostolate. And lav
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 youth a wider arrav of models of the Christian life. They make it
possible for the salesians to give more time to spiritual guidance; and
they provide the opportunity 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 bv a laborer-employer point of view,
poorly devised and badly understood.
1,8 Cf Sch Precap 262.
Cf RRM 195.

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CHAPTER DOCUMENTS GC21
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 studv 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
anv 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.
do 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 initiatives.
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.

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PART 3
THE EDUCATIONAL PLAN
AND VOCATIONAL FRUITFULNESS
1. THE SALESIAN EDUCATIONAL AND PASTORAL PLAN
80 The evangelizing activity of the salcsian is not characterized solely in
terms of his charges and by the tvpical community manner in which
it is carried out, but also by the particular organization of its contents
and objectives and by the style of his work among vouth.
Therefore the Salesians of Don Bosco cannot adequately grasp the
meaning of their mission without sincerely reflecting on that educa­
tional and pastoral system which Don Bosco has left as a precious
legacy.
It is like a "central aspect in the salesian vouth apostolate,”
something that belongs to the very essence of our mission, "our style
of expressing pastoral charity."1 Actually we mav consider it a sort
of synthesis of what Don Bosco wanted to be, the nucleus of the
pedagogic-pastoral program or plan worked out bv him and en­
trusted particularly to the salesian family, the necessary focal point
of the forms and characteristics of our pastoral action.
This call to the "preventive system" becomes all the more urgent
today, when the members of the Congregation, scattered throughout
the world, confront very diverse cultural situations in which to wit­
ness and proclaim the Good News and yet wish to preserve through
the communitv effectiveness of their vocation, the vital bond with
their Founder and a unity of spirit.
We must remember, first of all, that the system does not indicate
only a set of contents to be transmitted or a series of methods or
procedures for communicating them. It is not pure pedagogy nor is
it solely catechesis. The "preventive system” as it has been lived bv
Don Bosco and bv his followers is always like a rich synthesis of
contents and of methods; of processes of human development and
1 RRM 183.

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also of evangelical proclaiming and of deepening of the Christian life.
In its goals, in its contents, and in its actual implementation it brings
to mind at once the three words bv which Don Bosco defined it:
reason, religion, kindness.
Therefore, in the work of verification the GC21 fell the need to
consider its degree of presence or effectiveness, and in some wav it
wanted to test its vitality, pointing up two fundamental features,
vitallv linked to each other in concrete evervdav action:
— The contents
— The style.
1.1 The contents of the salesian educational
and pastoral plan
1.1.1 The problem: a uniform and differentiated proposal
According to the insights of Don Bosco and the Congregation, con­ 81
firmed also bv Vatican Council II and bv more recent papal teaching,
particularly in Evangelii Nuntiandi, genuine evangelization takes
place within a plan that aims at the total development of man, at the
integral growth of the individual and of groups.
This plan is also radically open and positively oriented toward full
maturity in Christ: "As witnesses of Christ, the salesians cultivate the
Christian integral development of vouth and adults of the working
class.”2
Between evangelization, liberation and education therefore there is a
profound unitv and solidarity. Evangelii Nuntiandi3 proceeds along
this line. The 19th General Chapter had already spoken of “integral
salesian humanism.”4 Also the SGC took up this expression and
spoke of “Christian integral development” and of "christian liberat­
ing education.”5 It is the verv language of Don Bosco, who was fond
of summarizing the program of life proposed to bovs in simple but
meaningful formulas. He speaks of "good Christians and respect­
able citizens" ;6 he set his sights on the “health, wisdom and holiness”
2 ASGC 59-61.
’ EN 29-33.
4 GCXIX.pp. 182-183.
» ASGC 61.
6 MB 13,618.

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CHAPTER DOCUMENTS GC21
of his boys,7 and proposed a lifestyle consisting of “cheerfulness,
study, piety,”8
82 The GC21 does not close its eyes to the difficulties involved in car­
rying out this plan.
It realizes first of all the extreme cultural heterogeneity in which the
Congregation is performing its mission: countries with long-standing
Christian tradition and territories on the threshold of dechristianiza-
tion; regions in which the first proclaiming of the Good News has
need of consistent efforts at deepening the Christian experience and
the faith; immense subcontinents where educational and pastoral
action confronts deeply rooted non-christian religions, let alone the
extremely differentiated levels of economic development, of social
stratifications, of political regimes, of traditions.
Rendering even more difficult the Christian educational commit­
ment is the resistance put up by the boys themselves and the charges
in general, who live in environments that greatly condition them and
create in them attitudes of suspicion and hostility in the face of anv
proposal of values, especially if these values are linked to religion
and to religious institutions. Often it is a question of attitudes which
are found among the baptized, which are no less hard to overcome
than are the attitudes of boys who have been brought up in other
ideologies or religious systems, with rooted biases and hardened
prejudices.
These difficulties on the other hand cannot make us forget or
overlook the "new signs of restlessness for the Divine in the heart of
man.”’ Indeed, our educational proposal will be able to start from
the signs of renewal and from the profound drives that seem to
permeate the world of youth, especially “from their aspirations for
creativity, for justice, for freedom and for truth, as also from their
desire for shared ecclesial and civil responsibility, from their incli­
nation toward the love of God and their neighbor."10
83 All this must stimulate us even more to a vital reflection that will give
added vigor to salesian educational and evangelizing action.
Attention to and respect for the diversity of situations and persons
7 Epist. 2, 465.
8 Ilpastorello delleAlpi in Opere edite (The Little Shepherd of the Alps in Edited Works),
Vol. XV, pp. 332-333.
’ Syn. 77, No. 2.
10 Svn. 77, No. 3.

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must not betrav the plan of our Founder. It must remain an ideal
point of common reference for a full, Christian and salesian service
rendered to the total man; with moderation and sound judgment,
but also with courage and candor; without pushing the natural for­
ces but without allowing the times of grace and salvation to pass by
in vain.
Starting from a basic uniform plan will make it easier to engage in
genuine salesian creativity which, by means of the provincial and
local communities and personal responsibility, will be able to find
the proper criteria for programs of education, of human develop­
ment, and of undiluted and integral Christian formation in historic
fidelity to diverse situations and cultures."
1.1.2 The situation
It is not easy to make a verification of the educational and evange­ 84
lizing commitment of the salesians over the past six years, owing to
the complexity of the actual conditions in which the Congregation
carries on its activity and the varieties of the institutions that have to
be examined.
We can however bring out some general points.
The SGC has had a positive influence on the Congregation as regards
educational and evangelizing activity. Not entirely and not every­
where has this developed with equal diligence; many elements of
renewal are still at the early stage and are getting under way with
great difficulty, or they are still at the painful stage of research and
wishful thinking. But we have the impression of having set out on
the way to regrowth and of being at a more serene time of reflection
and of action.
In particular, we point to some trends that appear to be rich in hope:
the rediscovery of the value and relevance of Don Bosco’s pedago­
gical insights and of the salesian tradition; the increased sensitivity
to and greater interest in boys of the working classes and the cause of
justice in the world; a more pronounced commitment to evangeli­
zation and catechesis.
All this has led, if not everywhere and to an equal degree:
— to the creation of centers, organizations, teams, journals, aids for
investigating and carrying out the salesian educational and pa­
storal program;
11 EN 20,38-39.
5

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— to the felt need for a more serious and precise programming of
our salesian involvement, also through the drafting of educatio­
nal (“model”) plans around which to unify the educational action
not only of the salesians but also of the members of the salesian
family and of the laity engaged with us in the mission (parents,
teachers, animators, catechists...);
— to more lively and functional involvements especially in the area
of catechesis;
— to the creation of new agencies of spiritual activity such as de­
partments for education in the Faith, which have been set up in
some countries.
We can also note:
— a more intense and responsible taking part in the environmental
and cultural context;
— a closer participation in the local Church apostolate;
— a broader cooperation with the salesian family and the develop­
ment of the movement of Young Cooperators;
— growth in the understanding of prayer and the liturgical life;
— a more concerned attention to some sectors of evangelization
such as the mass media and Christian activity in things temporal;
— a marked, effective and fully recognized contribution in the sec­
tor of catechetical and liturgical activity.
85 In addition to an undeniable process of growth and to elements of
renewal, the provincial chapters note the presence of aspects still
missing, of resistance to change desired by the SGC, and the persi­
stence of superficial and negative attitudes.
In more than one case they report the absence of a concrete educa­
tional and pastoral plan based on community reflection open to the
changed situations of the time, compared with the lines of our tra­
dition. They note a certain neglect and ignorance of the basic ele­
ments of the preventive system of Don Bosco and an unbalanced
interpretation of the same. They note at times a falling off in the
force of witness and the lack of meaningful salesian experiences,
capable of arousing the interest of boys and their enthusiasm.
In some cases there is uncertainty over the exact purpose of our
pastoral action, so that some confreres are reluctant or hesitant to
come to grips with an explicit Christian proposal, even in respect of
the rhythms and themes of growth. Consequently there are not
always clear and precise ideas and judgments regarding certain

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main points of Don Bosco’s educational method: reception of the
sacraments (particularly regarding the sacrament of reconciliation),
Marian devotion, the simple piety of the people, the systematic and
integral teaching of religion applied to all ages, according to the
indications of the local Church.
Also noted is a poor understanding of the problems that the condi­
tion of youth and the working classes brings to the Christian expe­
rience; as for example the broad-gauged pluralism of cultural
models, difficulty with the language of youth and lower-class sub­
cultures, yearnings for participation and shared responsibility at all
levels, the thirst for equality and justice.
1.1.3 The causes
We are not considering here the causes linked to socio-political 86
conditions which hamper the full implementing of the salesian pa­
storal educational plan: evangelization cannot take place every­
where with full liberty of forms and expressions.
But even where we find great areas for action, there are causes which
limit and distort educational and evangelizing action. They can be
reduced to the following: an insufficient “mental awareness” of and
a halting openness to the needs of pedagogic and pastoral action
which have been indicated by the renewal; a certain narrowness in
cultural horizons and basic formation which makes it hard to per­
ceive the changes in society, the appeals sent up by the world of
youth and the working classes, the directions given by the Magiste-
rium. At the root of certain deficiencies and limitations in our action
it is not uncommon to find the prevailing presence of lay collabora­
tors, at times inadequately trained and made aware of our plan,
while the few salesians present are involved primarily in organiza­
tional and administrative tasks.
1.1.4 Frame of reference
An assessment of the current reality has a point of reference of the 87
highest authority in art. 2 of the Constitutions, which outlines the
mission of the salesians: “to realize through our religious consecra­
tion the apostolic design of our Founder: then in our own salesian
way we try to become the signs and bearers of the love of God for
voung people, especially those who are the poorest and most in
need.”1 It is a “total” and "creative service," which "invests all the
u Also: Const. 7, 17-33,40. Reg. 1-2; ASGC 88-89.

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true necessities and real needs of the boy in his body, in his mind, in
his heart." It is an "integral formation” which entails a generous
response to his manifold needs: “for culture, for lodging, for activi­
ties and living with others in his free time, for educational environ­
ments full of vitality.”13
At the peak we find "evangelizing and catechetical activity,” which
"is the basic dimension of our mission. As salesians, we are all and
at all times teachers of the Faith.’’14 “The salesian civilizes by
evangelizing and he evangelizes by civilizing.”15 Fundamental in
this regard are the texts of the SGC and especially the already men­
tioned documents 3 and 4, Evangelization and Catechesis16 and Pa­
storal Renewal of Salesian Action among Youth,17 which manifestly
harmonize with the encyclical Evangelii Nuntiandi, with the Second,
Third and Fourth Synods of Bishops (respectively on justice in the
world, evangelization and human development, catechesis in our
time), and the recent document on The Catholic Schools of the
Congregation for Catholic Education.
88 We recall at this point some objectives and elements essential to a
salesian pastoral educational action faithful to the plan of our
Founder and in dialog with the needs of our charges.
It will be the task of the provinces and of the local communities to
take these elements and apply them with proper adaptations to the
makeup of their own educational plans or projects at the level of the
Oratories, Youth Centers, Schools, and other salesian involvements
among the youth of the working classes.
The summarizing indication calls for a continual effort at rereading
and reinterpreting, in the light of Don Bosco’s thinking, the wealth of
documents of the Sacred Congregation of the Church, where all the
points indicated are found.
89 It might be well to attempt a classification by adopting as a criterion
what Don Bosco affirms: “This system is based above all on reason,
religion and on kindness."1* But more than just a basis for syste-
” ASGC 353; more analytically ASGC 354, 178-182, 256-258.
14 Const. 20.
•s ASGC 134,61.
i» ASGC 274-341.
n ASGC 342-399.
i« Op. sul Sist. Prev., 1887, in Opere Edite (Booklet on the Prev. Syst., 1887, in Edited
Works'), Vol. XXVIII, p. 424.

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mizing the contents, this basic principle indicates a triple joint
inspiration that penetrates and enlivens each and every aspect of the
educational and pastoral system of Don Bosco.
In fact, reason, religion and kindness should be the ingredients of the
entire rich legacy of human and religious values which guarantee the
genuine human, religious and Christian development of individuals,
according to the true theology of incarnation.
In terms of personal growth, we want to help the boy in particular to 90
build a sound and balanced humanity, fostering and promoting:
— a gradual maturing in freedom, in the assuming of his own per­
sonal and social responsibilities, in the clear perception of values;
— a carefree and positive relationship with persons and things that
will nurture and stimulate his creativity and reduce conflict and
tension;
— the capacity to maintain a dynamic-critical attitude in the face of
events, to be faithful to the values of tradition and be open to the
needs of history, so as to become capable of making consistent
personal decisions;
— a prudently given education in sex and in love that will help him
to understand their dynamics of growth, of giving and of en­
counter, within a plan of life;
— the quest and planning of his future in order to liberate and direct
toward a precise vocational choice the immense potential hidden
in the destiny of every boy, even in one less endowed as a human
being.
In terms of social growth, we want to help our charges have a heart
and mind open to the world and to the needs of others. To this end,
we are educating youth:
— to be available, to have a sense of solidarity, to dialog, to partici­
pate, to share responsibility;
— to become part of the community through the life and experience
of the group;
— to become involved in justice and the building of a more just and
human society.
1.1.5 A plan positively oriented toward Christ
A similar plan in its contents, in its goals, in its style, may also be 91
proposed and offered to those who do not share our vision of the
world and who do not share our faith. On the other hand, there are

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quite a few salesians who are active in environments that are extre­
mely secular or have not as yet been touched by the message of the
gospel.
Even in these cases, the educational system of Don Bosco proves
itself ingenious in its insights and endowed with the most diversified
possibilities. Applied with flexibility, gradualness and a sincere
respect for the human and religious values of the cultures and reli­
gions of our charges,19 it can yield abundant fruits on the educational
level, it can create friendship and promote affection from pupils and
past pupils, it unleashes great energies of good, and in more than a
few cases lays the foundations for an open path of conversion to the
Christian faith.
All this however does not preclude the salesian from finding for each
educational endeavor his inspiration and motivations in the gospel,
the light that illumines him and the goal which ultimatelv leads him
to Christ. The ultimate goal of every salesian educational action is to
make people aware of God as Father, to find his will at all times, and
cooperate with Jesus Christ for the coming of his Kingdom.20
The salesian plan therefore aims at another growth: the growth in
Christ within the Church. In our educational plan, “Christ is the
foundation: he reveals and promotes the new meaning of existence
and transforms it, empowering man to live in a divine manner, that is
to sav, to think, to wish and to act according to the Gospel, making
the Beatitudes his way of life.”21
A trulv religious and Christian course of action is developed in sale­
sian educational and pastoral action, in continuity with the com­
mitment to develop and promote the more specifically human va­
lues.
The two lines of action do not, in themselves, follow one another
chronologically, and still less are they divergent; they bear on two
essential aspects of man’s unique vocation as outlined in God’s plan.
92 On the Christian religious level, salesian action strives to teach an
aware and active faith,22 to revive hope, optimism (serving the Lord
in gladness),23 and the life of grace. It stimulates charity in a full
” Nostra Aetate, No. 2.
20 Cf Const. 21.
21 Scuola Cattolica (The Catholic School), Nos. 34, 35.
22 ASGC 63,64, 307-311.
25 Cf Apostolic Exhortation Gaudete in Domino.

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experience of life sustained by a lively catechesis and by concrete
and relevant preaching. It teaches one to discover and love the
Church as an efficient sign of communion and service to God and to
our brothers, and to see in the Pope the bond of unity and charity in
the Church. It permits one to live the experience of joyful and
youthful liturgical celebrations with an intense participation in the
Eucharist. It promotes a strong devotion to the Blessed Mother, the
Help of Christians, the Mother of grace, true model of a successfully
faithful life and of serene and victorious purity.24 It teaches and
stimulates a true life of prayer with particular care to use those forms
which are most accessible and closest to youthful and popular piety.25
Finally, we find always present as an objective, almost as a synthesis
and crowning of a progressive human and Christian maturity, the
vocational orientation with all its possible choices: lay, religious,
priestly. It is the most precious fruit of an accomplished evangeliz­
ing and educational process (Cf Vocational fruitfulness of our pasto­
ral activity n. 106-119).
In discussing the salesian educational plan, we must briefly reflect
on what Don Bosco considered “the columns of his educational
edifice”: the sacraments of reconciliation and the eucharist, and
devotion to the Blessed Mother.26
1.1.6 Sacramental and liturgical life
In rereading the three biographies of boys written by Don Bosco, and 93
considering the sacramental practice in the Oratory in the light of
present-day sensitivity and of the doctrine of Vatican Council II, it is
easy to grasp the wealth and topicality of some aspects and insistent
points of salesian pedagogy.
For the pedagogy of penance, the continuity between the style to
bring the boy closer to the educational process and that which he
succeeds in establishing at the sacramental moment is characteristic
of Don Bosco. It is the same paternity, friendship and trust which
awaken in the youth an awareness of the movements of grace and a
commitment to overcome sin.
24 Const. 65; cf Marialis Cultus.
25 EN 48.
“ Stella P„ Don Bosco nella religiosità... (Don Bosco in the History of Catholic Reli­
gion), Zurich 1969, 1“, p. 319.

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The sacramental encounter usually requires a prior educational un­
derstanding.27
Don Bosco used to rightly say that confession was the "key to edu­
cation,” because by personally involving the bov it invited him to
surpass himself. The regular frequency of the penitential encoun­
ter, the frank and serene dialogue, the resolution which promotes
constancy provide an opportunity of exceptional educational value.
We must not forget the different opportunities shown in the liturgy
or found in popular devotion or suggested by educational wisdom, to
offer to youth moments and community celebrations of penance
within a climate of joy and delight, as is befitting when remembering
one’s own salvation.
A second aspect which it is important to recall is the educational
value of the liturgical year. The full and conscious sharing in the
work of redemption is organized, in Don Bosco’s thought, around
the celebration of the liturgical year, that sets the pace for the life of
the youthful community, showing the road to spiritual growth and
the gradual commitment which one assumes in answering God’s
call. It is a concrete way of structuring an educational plan on the
mvsterv of Christ. At the center we always find the meeting with
Christ in the Eucharist.
All this within the framework of an efficient catechesis, that helps
the boys to consider liturgical celebrations as a "sacramental ex­
pression of the life of Christians and of their history and therefore
teaches them a continuity between the eucharist and the community
commitment, between the Mass and the liturgy of life, between
deliverance from evil petitioned in prayer and liberation practised in
society, between the liturgical peace gesture and true peace brought
to where one lives.”28
"To encourage,” “to provide the opportunity to profit from the sa­
craments,” "to emphasize the beauty, the greatness, the sanctity of
religion," “never to compel,” but to act in such a way as to ensure
that the youths “remain spontaneously attached to the sacraments,
draw near to them voluntarily, with pleasure and with profit”; these
are clear expressions of the preventive system that tell us of the
educational sensitivity and of the sacramental pedagogy of Don
Bosco.29
w Bosco, G., Scritti Spirituali a cura di J. Aubry (Spiritual Writings edited by J. Aubry),
p. 176, notes 5 and 6.
“ ASGC 324.
” ASGC 326.

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1.1.7 Marian devotion
Mary was particularly present in the evangelizing work of Don 94
Bosco, who saw in devotion to the Blessed Virgin an essential ele­
ment of Christian growth for his boys and his youths. He promoted
devotion to her and celebrated her feasts with solemnity, creating
around them a climate of serenity and joy and at the same time of
strong spiritual power. Devotion to Mary Help of Christians is at the
root of our origins and therefore also of our renewal.
The GC21, in a spirit of loyalty to Don Bosco and in the light of
Vatican Council II and of the Marialis Cultus of Paul VI, invites all
salesians to rediscover and to give full value to the presence of Marv
in their own lives and in educational action among youth.
The Blessed Mother fulfills above all the function of an educator.
Our Constitutions remind us that "the Blessed Virgin Mary plavs
her part in the education of these children of God.’’30 In the life of
our boys, she is not only the Mother that receives and understands
them but is also a sign of victory against sin and a help in their dailv
life-struggle. “We make her known and loved as the one who be­
lieved, and who is ever readv to help the Christians on their pilgri­
mage.’’31
A salesian is not satisfied with fostering for Marv "a strong filial
devotion,”32 but like Don Bosco sees Mary as the inspiration of his
educational work. Starting from his dream at nine years of age and
during his entire life, Don Bosco learned from her the fundamental
aspects of his system: a demeanor of gentleness and patience, of
serene and shining purity, of work and temperance.
In their work of educating youth in faith, the salesians, starting from
the holy scriptures and from the celebrations of the liturgical year,
will know how to reveal “Mary as a model of spiritual behavior with
which the Church celebrates and lives the divine mysteries,’’ especi­
ally in the celebration of the Eucharist; in other words the Blessed
Virgin hearing and receiving the Word of God with faith; the Blessed
Virgin in private and community prayer; the Virgin who for her faith
and obedience gives us the gift of Christ; the Virgin offering Christ to
the Father...33
30 Const. 21.
33 Const. 21.
32 Const. 65.
33 Marialis Cultus, 16-20.

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Starting from the insistent pleas and needs of the boys, like Don
Bosco thev will know how to present Mary as the model of Christian
life, because ‘‘she totally and responsibly obeyed the will of God;
because she received the word and put it into practice; because her
action was inspired by charity and by a spirit of service; because she
devoted her life to the worship of God, and made such worship her
way of life; because she was the first and most perfect follower of
Christ.”34 This also in view of a mature ecclesial awareness that
Marv promoted in God’s people.35
1.1.8 The priority commitment to catechesis
95 No solid sacramental practice and no devotion can replace in the
Church the processes of conversion and of itineraries of growth in
faith. There is an unbreakable bond between evangelization and the
sacraments: evangelization, as a catechesis, prepares one for the
sacrament and, as a liturgical preaching, accompanies its celebra­
tion.36
The primacy of evangelization and especially of catechesis was
strongly reemphasized by the official documents of the Church after
Vatican Council II, both at the universal Church level37 and at local
Church level,38 as well as in the SGC.39
Therefore, in accordance with what was stated in the 1977 Synod of
Bishops, the salesians will intensify their catechetical commitment
in all their works and activities, "so as to give it priority in their
pastoral action... being willing to devote all their efforts to the same
catechetical activity together with that of evangelization.”40
Catechesis of course presupposes an initial announcement-testimo­
ny of the salvific event of God in Christ and that first fundamental
faith option which constitutes the process of conversion. In this
context, the salesians, through catechesis and not only occasionally
but organically and systematically, intend to guide the educational
and pastoral communities to a more profound knowledge and a
complete experience of the message of salvation. It will be pre-
M Mariahs Cultus, 35, 21.
» LG 52-69.
« EN 44, 47.
37 Cf, e.g., General Catechetical Directory, 1971.
38 Cf National Directories.
3’ ASGC 274-341.
40 Syn. 77, No. 18 (Conclusion).

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sented as a joyful message to contemporary man, as a guiding light
for his life, as a solution to his problems through the numerous
mediations of Christian wisdom.
Within this field of activity the salesians, following in the footsteps of
Don Bosco who was vividly aware of the “needs of the times,” will
bear carefully in mind the situations of environments which have
been either onlv slightly or not at all evangelized, even if already
initiated to the sacramental life, and will give to catechesis that
missionary dimension which goes back to the principles and bases of
every true conversion. And they will, on the other hand, pav parti­
cular attention to all those forms which gradually lead to the pro­
motion of a full Christian maturity and increasingly greater com­
mitments in the civil and church community.
1.2 The style and the spirit of the salesian
educational and pastoral plan
The problem
Like Don Bosco, the salesian sees his educational and evangelizing 96
mission not only among and for youth and the working classes, but
with them and through them. This attentive and kindly presence
opens for us the world of young people and of the working classes
and leads us to become one with it in all the legitimate aspects of its
dynamic make-up.41 It is therefore natural that the most profound
requirements of evangelization and human development demand
the entire preventive system, not onlv in its contents but also in its
style. It should be understood in a broad and comprehensive man­
ner, and not only with a pedagogic and technical outlook. In fact in
the mind of Don Bosco and in the salesian tradition, the "preventive
system” tends to identify itself increasingly more with the "salesian
spirit": pedagogy, apostolate, spirituality which brings together in a
single dynamic experience both educators (as individuals and com­
munity) and pupils, contents and methods, with clearly characteriz­
ed attitudes and behaviors.42
41 Const. 16.
42 Cf Don Bosco’s letter to Bishop G. Caglierò, Aug. 6, 1886; and- to Fr. G. Costamagna,
Aug. 10, 1886, Epist. IV, 327-329 und 332-336.

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CHAPTER DOCUMENTS GC21
1.2.1 The verification
97 On this stvle therefore and on the close bond between it and the
salesian educational mission, the GC21 calls for an evaluation. This
is a condition of evangelizing authenticity and of real conformity to
Don Bosco. To lose sight of this style would mean to lose a funda­
mental feature of our salesian identity; “Let the preventive system
be our way of life"; “This must apply to the salesians among them­
selves, among the pupils and others, day students and boarders.”43
Various provincial chapters and the Report of the Rector Major44
invite us to this responsible reflection.
Some positive signs, which should be remembered, emerge from the
evaluation.
We note a certain revival of salesian studies on the preventive system
and of experiences which directly draw us to it.
In the varied and sometimes confusing succession of new ideologies
and educational practices, we note, within as well as outside the
salesian familv, a considerable demand for salesian pedagogy, which
finds fruitful application also within the family, the public schools,
vouth movements, and the various formative and pastoral institu­
tions of the Church.
The interest of the salesians for the preventive system has translated
itself not only into an increased number of meetings, conventions,
"dialogs,” of great ideal and practical usefulness,45 but also into the
birth of new youth movements and into a renewed and more incisive
presence in the educational enrichment of free time, of education, of
teaching, of catechesis, of the apostolate, with organizational and
active undertakings at both the national and international levels.
98 Nevertheless the obscuring, if not the total loss (at least in some
areas), of typical experiences of the preventive system, is also re­
ported: animating presence-assistance, living together with the
voung people, family atmosphere and style. Less time is spent
among boys and plain ordinary people, less preoccupation is felt for
them. The profound meaning of active salesian assistance appears
to be less deeply understood, partly because of a misconception of
youth’s independence and of non-directive guidance; less familv
43 Cf Letters quoted above, Epist. IV, 332 and 328.
44 Sch Precap. 253-258; RRM 183-185, 196.
« RRM 185.

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spirit is created, at the very time when youth groups and movements
favor primary and interpersonal relations; fewer undertakings are
being promoted to create the characteristic salesian educational
environment. Thus, in many circles many activities are either de­
valued or completely neglected, because they are wrongly consider­
ed unrelated to the substance of the actual educational and evange­
lical commitment: e.g. recreative or expressive activities such as the
theater, singing, music, etc. Add to this: a widespread ignorance of
the historical and scientific meaning of the system; an unsuccessful
adaptation to the variety of situations; an insufficient updating in the
light of the most reliable contributions of mankind’s modern scien­
ces; a dogmatic compliance with educational and apostolic methods
which are not compatible with the scope and features of salesian
apostolic service.46
1.2.2 The causes
They may sometimes be remote as, for example, the experience of 99
unilateral and mechanical practices of the preventive system which
identify "preventive” with "negative-protective,” "educational assi­
stance” with “disciplinary supervision,” “paternity” with “paterna­
lism,” "freedom” with "permissiveness," etc.
An explanation may also be found in the insufficient availabilitv of
documentation and specific literature in the vernacular. A more
radical cause perhaps is the decline of salesian religious identity and
vitality, which could not fail to involve the preventive system, if it is
true that in it Don Bosco “condensed all the spirituality of apostolic
action for his sons.”47
1.2.3 Frame of reference
A specific point of reference is provided by arts. 25 and 40 of the 100
Constitutions,48 which are an echo of stimulating chapter guideli­
nes.49 But for a more precise evaluation of the situation and of the
possibility of a full operational recovery, it seems appropriate to
summarize the "qualifying" elements of the system.
From all leaders in the field of educational and pastoral activity, an
* RRM 184.
« RRM 183.
48 Cf Const. 16 and Reg. 3.
« ASGC 349, 188 and 88-105; especially 360-365.

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attitude of research, meeting, presence, understanding, and dialog is
required;50 commitment to an ongoing education in adults, and cor­
dial readiness for development in the young,
101 In all educators, whether individuals or communities, some disposi­
tions and attitudes acquire fundamental importance:
— attention to the young as they really are, to their real needs, to
their current interests and to the life tasks that await them; a
liking for their world, the ability to welcome and to carry on a
dialog with them;
— a respect and fair consideration for the values of the young and
attention to the dynamic nature of their growth;
— the reasonableness of demands and rules, the creativity and fle­
xibility of proposals;51
— the determination to elicit prompt compliance to values, not by a
forced imposition but through ways of persuasion and love;
— the conviction, humanly and christianly encouraging, "that even
in the most wretched youth, there is some point accessible to
good; the first duty of the educator is to look for this good point,
this sensitive chord and to profit from it”;52
— the frankness of an integral Christian proposal, even if adapted to
differences in age, in cultural and spiritual level, in ability to listen
and to accept.
102 The preventive system further requires an intense and bright envi­
ronment of participation and of sincere friendly and brotherly rela­
tions; a family spirit of simplicity and frankness, in a climate of
optimism and joy “as a reflection of the grace of God and of inner
peace”;53 a communitv means of human and Christian growth, enli­
vened bv the loving and sympathetic, animating and activating pre­
sence of the educators ("assistance");54 a wise pedagogy of free time.
It therefore favors all the constructive forms of activity and of
associative living (the sodalities in Don Bosco’s mind were supposed
to be the "work of the boys"), and this also as a concrete initiation to
the community, civil and ecclesial commitment.55
» ASGC 360-365.
s' ASGC 362.
52 MB 5, 367.
5J Paul VI to the GC21 (n. 474).
s* ASGC 57, 363, 188; Const. 16.
55 Const. 46; ASGC 94, 321, 368.

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The apostolic commitment requires that the young become evange-
lizers of their own companions and friends. This enters here with
complete spontaneity and compliance and constitutes one of the
most successful insights of Don Bosco, a great inspirer of bov
apostles and a genial inventor of religious sodalities. In associative
living, boys find simultaneously an occasion to be leaders, a stimulus
to creativity and inventiveness, and the ground for truly missionarv
action.
Finally the system will really act as "preventive"; we intend in fact to
educate youth for the future, to anticipate the deeper needs of later
vears, through the gradual exercise and maturing of freedom. As far
as possible, we want to be “present” among the youth even following
the first period of formation.56 For this purpose the educators
"speak as loving fathers, serving as a guide at everv occasion; thev
give advice and corrections with kindness,”57 promoting the coope­
ration of the boys themselves, of the families and of all the available
constructive forces.58
These characteristic notes of our pastoral pedagogical legacv, wisely
administered and appropriately integrated in an explicit message,
from an indispensable and highly fruitful moment in the process of
bringing the young and the working classes closer to the wavs of
faith.
In this atmosphere the compliance with and communication of the
faith occurs not onlv through word and teaching but also through the
environment; through the actions, attitudes and moments that set
the pace of existence. Not only the salesian who educates and
teaches catechism is an educator and a catechist, but also the conf­
rere who shares his life with youth in moments of relaxation and
entertainment as well as of prayer and liturgical celebration. The
salesian evangelizes more by what he does than by what he says. He
gives witness both by his openness and availability to God and bv the
example of his sound, balanced, successful humanity.59 In this too
the salesian is faithful to the style of Don Bosco in whom the human
qualities, the gifts of nature and the efforts of the will blend harmo­
niously with the gifts of grace and the extraordinary charism of a
special vocation.
56 Op. sul Sist. Prev. in Opere Edite (Booklet on the Prev. Syst. in Edited Works), Vol.
XXVIII, p. 428.
57 Ibid., p. 424.
5« ASGC 321, 361-367.
” EN 30 ff.

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1.2.4 Lines of renewal
103 A general and definite rebirth of the educational and pastoral style of
Don Bosco is tied to a vast two-level commitment: practical-vital and
theoretical-reflective.
Every salesian, be he a teacher or a leader of youth groups, conscious
of the need of his presence in the group for educational purposes,
will accept the sacrifices connected with the commitment of active
salesian assistance.
This entails:
— paying particular attention to periodic personal contact with the
individual boys so as to promote in each of them the need and the
search for values;
— stimulating communitv cooperation among the boys at the more
strictlv religious moments of their encounters, in a way similar to
what is done for the organization of the group’s specific activity
(teaching, sports, social activities, etc.);
— taking every care to promote within the group expressions of
living faith: moments of prayer, readings and confrontation with
the Word of God, preparation for liturgical and sacramental ce­
lebrations...
In educational and pastoral practice, all salesians will commit
themselves to ensure that these elements of the preventive system
which seem to have undergone a more noticeable decline will be
urgently reactivated, with a watchful innovative sensitivity: presen­
ce-assistance, family atmosphere, education to faith and to the sense
of praver, the meaning of sacramental life, devotion to the sense of
prayer, the meaning of sacramental life, devotion to the Blessed
Mother, and love and loyaltv to the Church and to the Pope.
In the individual local activities, based on the principle of the edu­
cative community, suitable undertakings should be initiated to sti­
mulate and increase in their work the responsible cooperation of the
educators, of the teachers, of the parents, of the youths, and of the
technical and administrative staff: the council of the educative and
pastoral community, conferences, meetings.60
104 Hence the need for each community to prepare and update every
vear an educational and pastoral program, especially of an evange­
lizing nature, with particular regard to the concrete exigencies that
w See Assembly of the Confreres in Reg. 168 and in ASGC 710.

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have arisen from the social environment. This program should be
prepared together with the bovs, with the others for whom we work
and with the members of the salesian family. The program should
clearlv indicate the plan for the year, the goal that is to reached, the
main points around which will be placed the intermediate objectives
with the contents; it should also contain a concrete distribution of
assignments and responsibilities among the salesians and lay colla­
borators. Thus we will avoid individualisms and improvisations and
facilitate the lively participation of the entire community and the
availability of all sectors for the work of evangelization.
In these plans, besides the essential contents, which have been
summarilv indicated in the frame of reference61 there should also be
some of,the dimensions pointed out by many provincial chapters as
particularly required by the "needs of the times”: forming bovs for a
dynamic introduction into a pluralistic society; educating them to
work for justice and peace;62 forming them to assume civic, social
and political responsibilities; initiation to a progressive commitment
of concrete service;63 imparting to them the information and
know-how necessary to make a critical and constructive confronta­
tion with respect to the more important contemporary ideologies.
1.3 Practical directives
a) Every province (or group of provinces) will draw up an educational plan 105
suited to local conditions as a basis for programming and evaluating its
various works in line with the basic options made by the Congregation:
oratories, youth centers, day and boarding schools, residences for stu­
dents and artisans, parishes, missions, etc.
To foster unity within decentralization, the Department for the Youth Apo-
stolate, in the light of salesian experience and self-evaluation, will draw up
the broad outlines of this master plan (objectives, content, method, cha­
racteristics...) with due regard to the diversity of geographical and cultural
situations.
61 See Nos. 87-94.
62 Const. 19.
63 ASGC 68; cf 54, 61.
6

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CHAPTER DOCUMENTS GC21
b) The provincial, the provincial conferences and the regional Councillor,
will promote meetings, study days or weeks, discussions, exchanges of
educational and pastoral experiences, which will eventually be open also
to teachers and educators who do not belong to the salesian family, for the
purpose of spreading the knowledge of Don Bosco’s preventive system,
encouraging research into it, and furthering its updated implementations,
taking carefully into account the conditions of youth and working-class
people in the local environment, as well as the valid contributions of
modern anthropological and pedagogical sciences.
c) In the spirit of Perfectae Caritatis (n. 2), and in the conviction that it is
extremely important for our worldwide Congregation to constantly find its
unity and authenticity in the spirit of our Founder and in our common
striving to evangelize and promote the welfare of youth and working-class
people, the GC21 makes the following DECISION:
The Superior Council will establish as soon as possible a Salesian Histori­
cal Institute which, by means of methods that are most effective, both
ideally and technically, will make available to the salesian family, the
Church and the world of culture and social action, the documents of the
rich spiritual heritage bequeathed to us by Don Bosco and developed by
his followers, and will promote at all levels a deeper understanding, eluci­
dation and diffusion of that heritage. The whole Congregation will coo­
perate in implementing and continually strengthening this important
initiative by providing personnel and available means.

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2. VOCATIONAL FRUITFULNESS
OF OUR PASTORAL ACTIVITY
In the salesian perspective all educational and pastoral activity con- 106
tains as an essential objective a vocational dimension. As a matter
of fact, the discovery of one’s calling, the well-thought-out free
choice of a program of life, constitutes the crowning goal of any
process of human and Christian growth.
The gospel message which unites God’s people1 is a calling to com­
munity; and for every believer to welcome the Good News is to
accept a personal calling to take on the very mission of the Church
according to one’s particular vocation.2
The vocation apostolate will therefore be a ministry of evangeliza­
tion with a special stress on the help and assistance to be given all the
faithful to enable them to enter into God’s plan with their entire
being and personal free choicer
2.1 The fundamental problem and its aspects
The progressive decrease in the whole Church of the number of 107
priestly and religious vocations has awakened in the last decades an
ever deeper reflection which has contributed to a better focusing on
the true nature and importance of the problem.
In recent years the Salesian Congregation too has undergone the
same crisis, and the findings of the provincial chapters bear witness
to the fact that it cannot be considered as yet overcome. But for us
too the self-study already begun by the SGC has shed a new light on
the problem. We are indeed sadly aware of the scarcity of new
recruits, which at times might cause concern for the future of our
mission. But the light that comes to us from the reflection of the
whole Church4 helps us to see this scarcity and numerical crisis as
one of the signs through which God makes us aware of the essentials,
for only a Church totally given to service, mobilized in each of its
members according to the gift and vocation which the Spirit has
1 Cf EN 15.
2 Cf PO 6; EN 18; SGC 661-662.
3 Cf RdC 41, 43,131.
4 Cf RFIS; SDV; Ministeria quaedam.

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CHAPTER DOCUMENTS GC21
given to everyone, is capable of a serious dedication to evangeliza­
tion. The personal vocation of each Christian is therefore a vital
problem for the Church, the problem of formation in faith, the
problem of making oneself totally available for Christ. God is call­
ing today as yesterday, and he who has an open heart will know
whether God calls him to share more fully in his mission.
Hence it is not primarily a problem of numerical scarcity, but rather
a fundamental problem of evangelization itself which will endure, no
matter what the numerical situation of religious and priestly voca­
tions may be in the future.
2.2 The situation
108 To avoid a misguided appraisal of the state of the Congregation we
must note that, over the past fifty years, there have never been so
many studies, researches, workshops on the vocation apostolate as
in these last years. We must acknowledge likewise that there has
been a growth of consciousness and dedication in this regard.
Therefore we must not look unilaterally or too pessimistically at the
actual situation of scarcity, so as not to attribute to a lack of theore­
tical principles or goodwill situations which are due to other factors
as well.
It is evident from the Report of the Rector Major on the general state
of the Congregation5 and from the findings of the provincial chap­
ters that the vocation apostolate has made considerable progress: a
greater clarity of ideas, a more perceptive sensibility to the problem
and a greater dedication in the provinces (if not in all the confreres)
have been noted by almost all the provincial chapters.
Nevertheless some weak points undoubtedly remain and render our
action at the present historic moment still insufficient:
— some signs of loss of direction as regards our salesian identity in
the evangelization of youth;
— a missing or not so evident witness of evangelical life;
— lack of clarity vis-à-vis youth, in what concerns our mission
(persons to be benefited by our apostolate, the salesian educa­
tional perspective, types of work, etc.);
— lack of pastoral skills which often renders us incapable of reach­
ing out to youth in their personal differences (lack of a true
’ Cf RRM 205 ff.

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pedagogy, of vocational ministry, and of assimilation of guiding
principles, insufficient organization at the provincial level, etc.);
— absenteeism, weariness, discouragement, disappointment of
many confreres who perhaps look too exclusively at the human
side of the situation.
The situation of today’s youth: immersed in a changing culture,
confused and exploited by interested parties, facing a Church of
which they are unable to understand many aspects, thev are asking
us for a fuller and updated dedication that can respond to their need
for a direction in life, for truth and for Christ.
2.3 Frame of reference
Basing itself on the Second Vatican Council6 and later documents of 109
the Church,7 the SGC gave us in its documents and in the Constitu­
tions a framework of principles and directives within which the
Congregation can find a renewed course of action in the vocational
ministry.8
In one of his subsequent letters,9 the Rector Major encouraged the
Congregation to work more intensely along the lines traced out by
the SGC. On the same line of thought, a paper from our Department
for the Youth Apostolate—"Guide to the Care of Vocations"—helped
spur on reflection in the provinces.
The GC21 wishes to offer now to the confreres some guidelines for
renewal in this important aspect of our mission to youth, pointing
out goals .which it considers key points of fundamental value in
facing the present situation. It will at the same time give directives
for the attainment of these goals.
Fundamental goals are:
a) To pledge the Congregation, the provinces, the local communities 110
and each confrere to carry out their evangelizing mission by endea­
voring to bring out the personal calling, which God addresses to
every youth, to become a mediator of a gospel message that will reach
S
6 Cf especially OT 2; PO 6, 11; PC 4.
7 Cf SDV, RC, RFIS.
* Cf ASGC 50, 99, 250, 374, 382, 397, 576, 661-665; 692; Const. 12, 22, 107; Reg 72, 73.
’ Cf ASC No. 273.

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CHAPTER DOCUMENTS GC21
all persons in their individuality10 and help them "to develop their
own baptismal vocation in a daily life progressively inspired by and
attuned to the gospel.”11
b) To revitalize concretely (in our attitudes and apostolic initiatives)
one of the components of our salesian vocation: to offer our active
services to the Church in cultivating the vocation of those young
people whom the Lord calls to a priestly or religious vocation, to the
various ecclesial ministries and to a commitment as lay leaders.12
c) Since as a community and as individuals we are one of God’s gifts
to his Church, we must be aware of our responsibility to keep alive in
the Church the salesian charism in its many forms, actively coope­
rating with the Holy Spirit in fostering salesian vocations, whether
religious or lay.13
2.4 Lines of renewal
111 As a basis for a concrete methodology to reach the objectives listed
above, the GC21 believes we should introduce some options as gui­
delines for our endeavors to promote vocations:
1. To begin with those for whom our vocational guidance is intend­
ed.
2. To determine our fundamental pastoral choices.
3. To aim at a heightened vocation awareness without overlooking
organizational needs.
2. 4.1 To begin with those for whom our vocational
guidance is intended
All young people, whom the Lord in one way or another places in our
path, are looking to us for help in forming their personality and life
"according to the gospel.”
We must help them at every age in their efforts to discover and
develop their vocation: in boyhood, preadolescence, adolescence
and beyond, because each of these stages of life has its own phase of
growth and entails proportionate decisions which every young man
must learn and carry out in a responsible manner.
10 Cf EN 18.
n Const. 22; Cf ASGC 374; EN 24, 72.
it Cf Const. 12; MB XII, 87; ASGC 50, 374, 397; Const. (1966) 6.
u Cf Const. 107; ASGC 169.

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In fidelity to our salesian vocation14 it is imperative that we dedicate
ourselves seriously, through activities and adequate structures, to
follow up in their vocational development all young people who show
signs of a divine calling to a life of consecration, either priestly or
religious, and to a Christian lay commitment.
— Following the present course of the Church, we must take prac­
tical steps to foster vocations to the various ecclesial lay minis-
tries.15
— We will take special care of vocations to our Congregation and to
the entire Salesian Family (Daughters of Mary Help of Christians,
Don Bosco Volunteers, Cooperators, etc.).
— We must stress today the necessity of a special concern for the
vocations of brothers. This effort will help us to understand
better and express the true meaning of the salesian religious
vocation.16
— Missionary vocations have a privileged position in the salesian
vocation apostolate.
2.4.2 To determine our fundamental pastoral choices
a) To base our evangelizing, vocational endeavors on a deep 112
prayer-conversion'7 which makes it possible to rekindle the many
spiritual resources that each community possesses as a gift of the
Spirit. This should not be an occasional occurrence but the habitual
attitude of an ecclesial community ever in search of the will of God
and constantly purifying itself in order to be faithful to its calling, a
living witness first and foremost to the words of the Lord: “Ask the
harveSt-master to send workers to his harvest."18
b) To face the problem, beginning with the person of the salesian, his
community life and the evangelizing quality of his witness. The
authenticity of our Christian and salesian life is fundamental, and so
is the image of a Congregation which presents a "clear" salesian
identity (unambiguous in its evangelical motivations, in the persons
for whom it is intended and in its educational outlook), truly sensi­
tive to the needs and aspirations of youth, and expressing itself in
> < Cf Const. 22; ASGC 50.
15 Cf EN 73.
16 Cf ASGC 692 ff.
i’ Cf ASGC 540; ASC No. 273, pp. 32-39.
>' Lk. 10:2; Cf OT 2; SDV 12; RFIS 8,9a.

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CHAPTER DOCUMENTS GC21
jovful self-giving.19 The apostolic witness of each confrere will al­
ways be'the most powerful incentive and the most efficacious me­
diation to inspire youth to make a generous response to Christ.
c) To know and respect the spiritual nature of vocations. The mi­
nistry offered to preadolescents, adolescents, young adults and
adults in the formation of their Christian identity ought to show the
highest respect for the spiritual component of vocations (which we
should know first of all from personal experience). It is God’s
calling, it is the action of the Holy Spirit which reveals itself throug­
hout one’s life, within the unique situations of one's personal and
social historv.20
113 d) To commit ourselves in all pastoral activities, especially those on
behalf of youth, to include vocational guidance “explicitly" and '‘sy­
stematically” as an essential dimension of all our apostolate. In this
regard, we should not remain simplv on the level of abstract princi­
ples but should truly rethink the planning, programming and edu­
cational methodology of our schools, activities, groups... Let this be a
privileged vantage point in our catechesis and spiritual direction.21
It is a crossroads that should be given all due prominence for a true
renewal of our vocational ministry.
e) To have the courage to expose young people also to the most chal­
lenging vocations. To respect God's plan for each person entails
that, besides leading everyone to a knowledge of himself and of the
human and ecclesial situation of the community in the light of faith,
we should have the courage of total honesty and integrity to help him
be open, in generous availability, to all vocations in the Church; lay
commitment in the human situation, service in the various lay mi­
nistries of the Church, diaconal service, consecrated life, the mini­
sterial priesthood.22
A Christian youth may not refuse to consider the hypothesis of a
consecrated life and of the priesthood. Not to propose to him such
possibilities would limit rather than respect his liberty. Don Bosco
possessed the masterly art of highlighting the great needs of the
Church, spreading enthusiasm for the missionary ideal and, as Jesus
19 cf PC 24.
» Cf PO if; Sedes Sapientiae II-III; RFIS 5-6.
Cf ASGC 374, 382,419 e-f.
« Cf RFIS 7.

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did with the apostles, personally inviting young people to follow
God’s calling.
f) To act with an open ecclesial perspective. Every vocation is related
to the mission of Christ and of the Church to build the Kingdom of
God in the world of men through the ecclesial community. As
salesians and as Christians we work for the Church without any
narrow-minded exclusivism: we aim at the general good of the
Church. Whep dealing with vocations, this corresponds to one of
our definitive goals.23
The ecclesial dimension recalls also another important pastoral gui­
deline: “The duty of fostering vocations falls on the whole Christian
community.”24 We work within Christian communities from which
the Lord raises vocations for the various tasks needed for building
the community itself. In these communities we must be "anima­
tors” and Sensitize people to this problem. Parishes, families, edu­
cative communities, groups and movements must provide the envi­
ronment where vocations can blossom. This particular aspect
should be revitalized among all the members of the salesian family
bv involving them effectively in this apostolate.
2.4.3 To aim at a heightened vocation awareness without
overlooking organizational needs
In the provinces and in the local communities, a systematic plan of 114
sensitization for the work of Christian guidance of youth will be
directed first of all to the confreres and component groups of the
salesian family and the educative community, so that it will truly be a
community activity.
This requires, on both the provincial and local level, serious planning
(with appropriate follow-up) for a vocational guidance work clearly
articulated with the general program so as to make each of our
activities a true work of guidance.
In every province there must be someone responsible for vocation
promotion. It could be either one person or a group of persons who,
because of their salesian witness, preparation, and esteem among
the confreres, are in a position to be "animators” of the provincial
and local communities. More than persons "delegated to perform
» Cf Const. 12; Cf RFIS 7.
24 OT 2; RFIS 8.

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CHAPTER DOCUMENTS GC21
certain actions,” they should be channels of communication with
ecclesial bodies, supplying new ideas and information to the various
communities. The team that will eventually be formed should
include members from all the branches of the salesian familv (sale-
sian priests and brothers, Daughters of Mary Help of Christians, Don
Bosco Volunteers, cooperators).
An important function of those responsible for vocation promotion
is that of helping the provincial community develop and maintain an
attitude of praver and availability.
Because of his position as community leader, the rector is the first
one responsible for vocation promotion on the local level: in a climate
of faith and prayer let him periodicallv make a thorough study of the
vocation apostolate.
Let there be also one or more confreres who will keep the Christian
guidance dimension ever present in our activities and programming.
115 a) Some permanent elements that we must always and everywhere
bear in mind in our work:
— The family spirit, an atmosphere of liberty, friendliness, jov and
faith, so characteristic of Don Bosco’s pedagogy, ideally embo­
died in a salesian community which is cordial and open, especi­
ally to the young (Cf Salesian educational and pastoral plan).
— Personal rapport, whether primarily as a careful spiritual direc­
tion or at the general level of community living.25 "No vocation
can blossom without the kindlv interest of a priest” (Paul VI).26
— Vitalization of groups, the care of salesian youth movements and
associations as indispensable situations for the experience of
living together and for a vocational search.27
— Spiritual formation, at the very center of the whole personal
development, with special attention given to formation in perso­
nal prayer, liturgical and sacramental participation, Marian de­
votion.
— The unmistakably christian-apostolic lived experience of eccle­
sial responsibility (catechists, animators); knowledge and con­
cern for the problems and needs of the Church and the world,
especially the world of youth.28
25 Cf Const. 12.
26 From Pope Paul’s discourse to the World Congress for Vocations.
27 Cf ASGC 692.
“ Cf EN 72.

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— The possibility of an experiential knowledge of the salesian
charism and apostolate: on the level of lived experience, alwavs
and in all aspects of growth: on the more reflexive and systematic
level, and at the more advanced stages of vocational develop­
ment. Let formation "aids” be prepared for this purpose, mak­
ing use of Don Bosco’s life, boys' biographies written bv him,
lives of missionaries and outstanding salesians, etc.
b) Some ‘moments’ of spiritual "concentration” necessary to keep 116
alive the "vocational sense” in a person’s development.
Our understanding support should be constant but diversified and in
accordance with the interior experience of the young man’s voca­
tional development. He passes from an initial phase of availability
and search to one in which, after discarding many of life’s options,
he concentrates on one of them and tries to test it.
On this “continuum” some moments of particular intensity are
indispensable for serious reflection. The following stand out as
more significant and useful:
— spiritual retreats focused on the search for the will of God in one’s
life;
— prayer and reflection workshops, especially for an initiation to
the liturgy and meditation;
— "program of life” encounters for specific help in examining the
various options of the Christian vocation;
— Camps for guidance (search, quest, etc.) in diverse forms;
— moments of sharing with the salesian community (to be fostered
especially in the case of mature young men) in prayer, apostolic
work, meals, etc.
c) Some settings for our vocation apostolate.
— Our works are the privileged environment for these guidance 117
activities which represent a right for the youth directly confided
to us in schools, oratories, parishes, youth centers, etc. For us
they are therefore a duty and a commitment called for by our
mission.
— Vocation promotion should take place also outside our environ­
ments as long as it is truly a work of educational guidance over
and above the simple chance encounter. Vocations are expres­
sions of the Christian community which must be helped to re­
cognize itself as the Church.

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118 — For those young people in whom we have discovered the exi­
stence of greater sensitivity, availability and spiritual richness, a
differentiated and specialized care is indispensable.29
a) The methodological form of the "aspirantate” (which today is
wiselv divided into two phases, one of guidance and general search,
the other more clearly centered on the hypothesis of a salesian
vocation) is always valid and in certain situations even necessary.
But it is imperative that this, more than any other school, be a true
salesian environment in which Don Bosco's educational inspiration
be fully lived; that its educational objectives and goals be clear and
periodically evaluated; that it can count on a personnel which gives
to the young the witness of an authentic salesian life.30
b) The timely care of these youths can be undertaken also in other
ways: communities of vocational referral, vocation clubs, periodic
local and regional meetings, letting the young men live in some of
our communities, etc. The main thing is that the process of voca­
tional growth, reflection and verification be truly assured and guid­
ed.31
c) Today more than ever it is necessary to think, as Don Bosco did, of
environments in which we can foster the vocation of those who feel
the call to the priesthood or religious life at a more advanced age
(workers, university students, graduates, etc.).32
d) The aspirantate and other forms are not mutually exclusive. Let
every province carefully consider which form or forms are best
suited to its situation and then act accordingly. Let all be firm as to
what is the responsibility of the provincial community, and should
therefore not be left to the mercy of decisions made by single com­
munities or individual persons.
— In all the above-mentioned environments, it is of capital import­
ance to involve the young men's families, in this work of Christian
orientation to life, and to collaborate closely with them in order to
create an environment favorable to the development of voca­
tions.
— A unique role as a place of vocational guidance must be played by
our retreat centers and houses of prayer. Let them not be simply
” Cf OT 3; RFIS 11, 13; Const 12; Reg 73; SDV 14.
w Cf ASC No. 273, pp. 40 ff; 28-29; RFIS 12-17.
11 Cf OT 3; RFIS 18; ASC No. 273, p. 46.
« Cf Const (1966) 6; RFIS 19; ASGC 692 b.

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93
places where we give hospitality to groups that come to pray;
rather let them have if possible a team that works systematically
to impart spiritual guidance.
Practical directives
1. Let provinces prepare as soon as possible their detailed plan of action in 119
close association with the local Church and in accordance with the res­
pective guidance plan they have drawn up. An integral part of this plan
should be to cultivate in the confreres an increased awareness of what they
should do to foster vocations. Let this plan be forwarded to the Depart­
ment for the Youth Apostolate, so as to ensure an exchange of experiences
among all provinces.
2. On the level of provincial conferences or groups of provinces, let pro­
fessional training be given, with appropriate aids, to confreres who have
the responsibility of teaching religion. Their preparation should enable
them to make the necessary vocational dimension dynamically meaningful
in our catechesis.
3. During the next six years, let those provinces which have the necessary
means plan some concrete initiatives of vocational service to the local
Churches.33
4. Tofaciliate what is stated in Art. 72 of the Regulationsand in (a) of these
practical directives let the Department for the Youth Apostolate compile
and send to the provinces an outline of what is required for drawing up a
provincial plan of vocational apostolate.
“ Cf Const 12.

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PART 4
EVANGELIZATION:
SETTINGS AND METHODS
Introduction
120 The GC21 has reflected upon Evangelization: witness and preaching
from the viewpoint of an on going evaluation, concerning itself with
what has been achieved and what still remains to be done in our
effort to implement the SGC. This now brings us to concrete pa­
storal activity.
These constitute both the means and the areas of real life in which
we are to carry out our evangelizing activity; they express this par­
ticular dimension of our salesian mission in its widely diversified
ambients.
First we should recall the SGC’s fresh approach to this subject:
It clearly demands that we focus our main attention upon persons'
and upon a pastoral orientation in our task of education;2 we are to
view activities and structures as means of reaching those to whom
we have been sent and of helping them assume the task of their own
integrated development.
Timely still is the SGC’s statement:
“But these activities do not in fact always serve their overall purpose
sufficiently well... To remedy this we need to realize effectively that
our every activity, in community or personal, is justified only if it is
aimed, organized and carried out in view of the evangelization of the
young.”1
This GC21 therefore concentrates on several settings of our mission,
not in order to repeat by rote the SGC’s extensive teaching, but to
seek solutions, to find an orientation, an added thrust towards rene­
wal.
1 Cf Const 26.
2 Cf Const 27.
’ ASGC 344.

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In those settings which vary in different regions of the world and
which foster human. development as well as evangelization, e.g.
boarding institutions, hostels for students, workers, college men, the
GC21 re-affirms the directives given by the SGC and asks those
confreres who are involved in such areas, daily facing fresh and
trying problems, to direct their educational and pastoral efforts to­
wards an evangelization which will accord with Don Bosco’s style as
presented in this document.
1. THE ORATORY AND YOUTH CENTER:
settings for evangelization
As the Congregation’s “first and typical work" the Oratory has come 121
under repeated scrutiny and time and again has been proposed by
General Chapters1 and other authoritative documents of the Cong­
regation. The 19th and 20th General Chapters have specifically
reflected upon those factors, internal and external, which todav
affect the pastoral efficacy of the Oratory; they have encouraged
salesians to re-emphasize a renewal of existing oratories and the
creation of new ones, even if other kinds of work must be left aside.
After evaluating the evangelizing efficacy of the Oratory and Youth
Center from statistics compiled over the past six years, the GC21
would like to offer some directives towards finding methods better
suited to their function of evangelizing and advancing young peo­
ple's growth in faith.
1.1 Reality, terminology, pastoral planning
Like every other life activity, the Oratory changes and adapts itself, 122
taking on new forms.
As evidenced by a quick glance at the pastoral realities of the Cong­
regation, the terms “Oratory” and “Youth Center" have different
meanings in different regions, meanings which arise from one and
the same educational viewpoint and spirit but vary as regards the
persons they reach, their immediate objectives, and the methods
they use.
Both terms are vaguely defined in official texts,2 so that ambiguities
1 ASGC 192-272; 376-379 and references there indicated.
2 Const 28; Reg 5,7,24.

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arise, with the danger that when we speak of so varied and flexible a
pastoral work, words written or spoken take on opposing meanings,
expressive as they are of personal experience rather than objective
criteria.
Not everything said of the Youth Center is applicable to the Oratory
cither in matters of membership, group rapport or educational me­
thods. Salesian action in this field has so many names. The
so-called Oratory or Youth Center cannot be implemented in the
same way everywhere.
To bring some kind of clarity and make dialog and exchange of ideas
feasible, we will use the following terminology:
— bv Oratory we mean a setting created for boys, with membership
open to all having its own objectives and suitable means;
— Youth Center is a setting meant for young men, to meet their
needs; the emphasis is on group-relations; personal contacts are
fostered; our task, both human and Christian, embraces other
activities, such as athletics and games;
— Oratory-Youth Center is a complex setting adapted to both bovs
and voung men, in which methods and directions vary with the
age of the persons concerned.
1.2 The present situation
123 The SGC has indicated the following objective for Oratories and
Youth Centers: they are to aim at evangelizing and catechizing boys
and young men of a particular locality, mainly through an
open-ended organization of their leisure time.2'
This objective demands adequate and trained personnel as well as
an ordering of activities which will safeguard the objective itself.
Doubtless this calls for continuous adjustment and adaptation.
The past six years' evaluation cautions us that whenever salesians
have not kept in touch with young people, they have not initiated
changes to meet their requests and interests, and so they have failed
to show an effective presence.
Wherever we have lessened our efforts to help young people strive
for Christian ideals, those efforts have had to yield to a firm takeover,
brought on by real-life situations, bv programs made up entirely of
sports, games, and social activities, with no clear Christian orienta­
tion.
r Cf ASGC 376.

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These limitations arise neither solely nor mainly from personnel
assignments. Our approach to youth has been complicated today
bv a broadening variety of appeals to their leisure time which scatter
their attention into varied activities and circles. Probablv we too at a
time when our personnel has shrunk, have not taken a firm pastoral
stand in choosing personnel for this work so particularly salesian.
And matters have not been helped bv the crisis of catholic organi­
zations3 and bv the lack of an effective plan of action in manv
provinces.4
But regardless of these drawbacks, wherever Oratories and Youth
Centers have strenthened or recovered their integritv, wherever they
have devised means to reach the so-called “masses” or large num­
bers, groups and individuals, with formative programs for young
people; wherever they have honestlv presented the gospel message
with plans of education in the faith involving praver and an intense
sacramental life—in all these instances the distinguishing marks of
salesian pastoral work have stood out with extraordinary clarity, and
the gospel has then become a vivid presence.
1.3 Setting, program, style
The basic traits which identify these pastoral works and bind them 124
tightly to Don Bosco’s original intuitions are: personal rapport of
"friend” between salesian and youngster and the brotherly "pre­
sence” of the educator among the bovs: the creating of an environ­
ment to facilitate such a meeting; varied activities to fill leisure time;
a missionary “open-door” attitude to all lads who want to come in; a
welcome for everyone, but with a proper attention to individuals and
groups; a gradual education of the youth community for festal cele­
bration; a striving for firm group-life and unitv—all these elements
are meant to concur in forming a wholesome human and Christian
personality.
Some of these traits, such as the open-door policy for everyone, or
varied sport activities and trips, require that the educator be alert lest
thev become the dominant features, with consequent harm to the
voung people themselves.
’ RRM 203.
« RRM 201.

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1.4 The presence of girls
125 Our evaluation has shown a notable presence of girls in our Oratories
and Youth Centers in some regions of the world.5 This presence is
doubtless rooted in accepted cultures and social customs, and this
must be kept in mind.
In occasional instances we have noted shakv educational principles,
meagre grasp of the local church’s pastoral program and lack of
dialog with pastoral workers or religious institutions which have
educational traditions of their own, and work in the same areas.
The concept of a mixed Oratory is not contemplated bv the texts and
norms of the SGC,6 both because of the age of those who come to the
Oratorv and because an open-door policy would admit groups for
which indiscriminate mixing of the sexes would be unacceptable,
and which would normally require separation and diversified acti­
vities.
In regard to Youth Centers we cite the Regulations7 and the SGC;8
social exigencies and the need for an integrated education suggest
that "in some places and circumstances we should take on mixed
groups and activities, with all the reserve and responsibility they
entail."9 "This will be a reply to an educational need which requires
us to accept the complete voung person, immersed in his own world,
and raise him up in every respect."10 Specifically, "the activities of
truly educative mixed groups must tend to develop formative and
social interests.”11 “Provision must be made for the training and
maturing of the confreres, the collaboration of qualified lav people,
and for premises suitable for this kind of activity.”12
These directives maintain all their force.13 In particular cases, it is at
present required that the matter be brought up to the community
and to the local Church and that it be in accord with provincial
directives.14
’ Statistics of the Works of the Congtn. Rome 1977, p. 54; cf also RRM 171b, 172b, 197.
« Cf ASGC51d; Reg 7.
’ Reg 7.
s Cf ASGC 51,355, 356,378.
9 ASGC 355.
10 ASGC 355.
11 ASGC 355.
12 ASGC 355.
11 Cf also the indication given to the GC21 in the letter of Cardinal Villot (n. 000).
14 ASGC 356.

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1.5 Guidelines
1.5.1 Reaffirmation of the validity of the Oratory and the Youth 126
Center demands corresponding decisions to ensure needed person­
nel, trained and united with the community, receiving from it sup­
port, wholesome environment, and required means. The commun­
ity should guarantee a measure of stability so that the confrere in
charge may elicit from both youngsters and adults a response to
pastoral concern in a diversity of roles. This will obviate those
endless "emergency operations’’ which mean repeated fresh starts in
programs of education and catechesis. Most of all, we recognize the
need of salesian animators who can present our young people with a
real challenge. The risk we run is that our Oratories and Youth
Centers, which were begun to promote evangelization, will fail to
open new Christian horizons to our young people for lack of deeply
religious incentives.
1.5.2 We foresee the need on a provincial level of programming and
regularly evaluating the Oratory’s and the Youth Center’s work,
especially in educational projects, in organized religious activities,
and in adherence to the policies of the local Church.
1.5.3 If the Youth Center is to be valid, as a setting for promoting the
overall Christian growth of the young, it must be organized along
certain well defined lines, such as:
— division into groups, with an eve to the possibilities for formation
and apostolic action, in which an explicit education in the faith
can be developed;
— the formation of an educative community with the active and
responsible participation of the voung people, lay collaborators
(especially parents) and salesians as animators;
— a proper organization of different activities so as to meet the need
for spontaneitv, and the demands of creativity and leisure time,
so that the young people, inspired by Christian ideals, may be able
to take up apostolic and social work in the Center itself and in the
neighborhood;
— an earnest effort in a missionary spirit so to arrange matters as to
make effective contact with all the young people, especially those
who tend to remain at a distance.
1.5.4 But the prime mover in all these matters is the salesian himself.
The salesian in the Oratory and Youth Center is the good shepherd,
the evangelizer of youth; he belongs not to himself but to them; he
stays with them willingly and is the sign of God's love in their midst.

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CHARTER DOCUMENTS GC21
1.6 Practical directives
127 a) Every community should maintain its involvement with both the neigh­
borhood and the local Church, preserving, strengthening, and fostering
even new types of Oratories and Youth Centers as a typically salesian way
of promoting human and evangelical values. Salesian parishes ought to
see the Oratory and Youth Center as a distinctive element of their very own
and fully incorporate them in their apostolate.
b) Each Oratory and Youth Center should study and draw up its own plan
of education, eliciting the interest of all concerned and beginning with a
good, hard look at the local scene. This plan should be in harmony with
the overall scheme of the province.
c) Youth Centers must heed the norms of the SGC and confirmed by the
present GC21 regarding coeducational groups and activities. Those who
are in charge, as well as the community itself, must follow up on these
activities and evaluate the results; the provincial council should give fur­
ther directives if they are needed.
2. THE SCHOOL:
a setting for evangelization
128 Bv evangelization in and through the school we mean not merely
courses in certain scholastic and catechetical matters but in addition
an in-depth study of ecclesial and cultural problems, such as the
relation of evangelization to culture, culture to society, society to the
school. Furthermore, for us salesians it means a renewed look into
those traits which distinctly mark our presence on the school scene.
The GC21 does not intend to analyze or probe the above problems at
great depth but to ponder them a little so as to reach some practical
proposals and recommendations. An enlightened response to these
problems can help us to decide how we can meet them at a practical
level.1
1 Cf CS 2, 12-15, 24-31.

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SALESIANS EVANGELIZERS OF THE YOUNG
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2 .1 The situation
During these past six vears, as some of our schools have gone into 129
experimental programs, we have seen a noteworthy effort to direct
pastoral action towards the distinctive features of each school and of
modern vouth. Numerous salesians have been involved in this re­
newal; in many educative communities there have been concerted
and positive efforts to bring parents, lav teachers, and students into
closer collaboration. The salesian school is seen as a valid response
in education, sought by manv families; in not a few places the school
has become a center of social development, unifying entire neigh­
borhoods to reach common goals.
On the other hand, schools now feel new pressures; ever more com­
plex structures, reliance on systems which sometimes preclude
evangelical values, decreasing salesian personnel willing to work in
schools, salesians being shunted into posts of planning administra­
tion, and organizing; increasing enrollments, demands for co-edu-
cational schools, growing numbers of lay teachers who have little
notion of the preventive system; strained relations between culture
and evangelization, problems created bv new attitudes and plural­
ism. All these factors have caused confreres to think again about
schools, and in not a few cases thev remain confused.
Some feel that the school gives salesians little scope for evangeliza­
tion, either because manv social structures, dominated bv unfavor­
able civil laws, bar them from serving poor bovs who are their
priority, or because the salesian pastoral image, especially that of the
priest, is marred bv the disciplinarian and classroom image, or be­
cause a certain proportion of our students seem impervious to anv
gospel message or values.
2 .2 The Congregation reasserts the validity
of its school-presence
The GC21 realizes that the root of these problems is to be found in 130
the rapid and profound changes which have affected modern society
and that this requires of those working in this field a new approach
in order to make of the school an agent of change in society. We also
realize we cannot give too detailed directives, since the school scene
varies so much in its pastoral dimension from one culture to ano­
ther,2 and equally varied are the possibilities of evangelization.
* Ibid. 2.
L

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CHAPTER DOCUMENTS GC21
However, in the face of this complex situation the GC21, basing itself
on salesian traditions confirmed bv the SGC and of the recent dec­
laration of the Sacred Congregation for Catholic Education, sees the
school as a valid and unrestricted apostolate.
It will be well to correct some misconceptions which have arisen in
various circles, even in the local Churches; the Catholic school is not
something ancillary, to be shut down once an alternative is found.3
The Catholic school "is a privileged means of promoting the for­
mation of the whole man.”4 It gives a very definite view of the
world, of man, and of history; in evangelization it has a distinct
efficacy not found in other methods. Its aim is to assimilate culture
into a Christian vision of reality in an orderly and critical manner.5 It
is a factor in the transformation of society, a force in the total
liberation of the person. “Complete education necessarily includes
a religious dimension. Religion is an effective contribution to the
development of other aspects of a personality in the measure in
which it is integrated into general education.”6
The school offers countless opportunities to meet voung people and
establish a personal rapport with them; it makes for a communitv
whose cultural traits are enlightened and permeated bv faith-values.
Our pastoral efforts extend to parents and lav co-workers, thus
particularizing the gospel message in a single program of personal
development. It asserts the right to alternative education in a so­
ciety whose cultural leaders and whose monolithic school system
preclude this right of parents in the education of their children.7
Therefore, the GC21 urges confreres who serve youth in schools,
boarding institutions, and hostels to continue perseveringlv in their
work.
This message is meant also for those confreres who, in accordance
with a properly received mission, are now engaged in education and
evangelization in non-salesian school environments.
2
.3 Specific salesian presence in the school
131 Don Bosco’s pastoral style and his system of education have im-
* Ibid. 20.
4 Ibid. 8.
5 Ibid. 38-43.
* Ibid. 19.
7 Ibid. 8.

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printed definite features upon the schools he founded and those
which the Congregation subsequently has offered to youth. These
features depend primarily on the type of student and are marked by
a teacher-pupil rapport intended to foster closeness and trust, by a
climate of calm creativity, by an openness to its neighborhood which
promotes unity, and especially bv its objectives in which the Chri­
stian ideal of holiness is inseparably linked with human and social
development in both student and community. Throughout the hi­
story of the Congregation, these characteristics have produced verv
different kinds of schools and made them valuable: schools with
courses in the humanities and technologies, agricultural schools,
adult evening classes, remedial classes, etc.
Regardless of shifting social and scholastic situations, this educa­
tional stvle must continue to form Don Bosco's presence among
vouth. Therefore the salesian school of today must maintain certain
permanent characteristics.
2.3.1 It caters to the common people: this as regards students, local­
ity, persons it deals with, its tone and stvle, its special concerns, its
loving care for those who have nowhere else to go.
2.3.2 It fosters freedom and openness. The salesian school was born
free and keeps itself free even when asking help of others. It asserts
the rights of family and Church, especially if these rights have been
curtailed or trodden underfoot. It welcomes those who choose to go
the wav of total liberation; it teaches universal principles of free­
dom; it is an efficacious agent in the transformation of the local
environment.
2.3.3 The education project is centered on the student. The salesian
school takes a student as he is and where he is educationally. It
fosters his growth. In varied professional wavs it gets to know his
needs for physical development; it helps him face his problems and
take responsibility for the decisions he makes. It does not restrict
itself to the classroom, but combines study with training in art,
sports, cultural, religious, and social activities.
2.3.4 It aims at creating a youth community, it strives to form a
“family," as Don Bosco expressed it, in order to foster and strength­
en persona] relationships, esprit-de-corps, and friendship. It favors
creativity, an atmosphere of study, jov, and trust. Parents and
teachers share in this family too. In it students can group together
for goals which are formative and helpful.
The salesian school becomes a setting of evangelization in the
measure in which it succeeds in maintaining these standards.

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CHAPTER DOCUMENTS GC21
2.3.5 Teachers are to be found with their students, in whose interests
thev take active part. Thev not onlv teach but “assist," i.e. thev
recreate, work, studv, and prav with their students. Thev are glad to
stav with voung people and are able to share their problems. "Tea­
chers in the classrooms, brothers in the plavground.” (Don Bosco)
2.3.6 Connection with the world of work, because the school teaches
pupils a spiritual dimension of work, and maintains a cordial bond
with the working classes. In manv places it teaches the illiterate,
provides evening classes for working people, offers professional
training, and prepares voung apprentices to enter the labor market
with qualified skills.
2.3.7 It possesses and teaches gospel values: personal growth is fo­
stered with real respect; religion has its proper role, and a youngster
can approach God with jov; he can come to know and love Jesus
Christ, and advance along the path of faith to holiness.
2.3.8 It is vocation-conscious. It assists each student to grow in
God’s plan. It helps him mature in his vocation as lavman, religious,
or priest, according as God sows the seed of a vocation in voung
hearts.
The salesian school becomes a setting for evangelization to the ex­
tent in which it succeeds in realizing these characteristics.
2.4 Lines of action
132 The SGC" has pointed out some criteria and directives that are still
valid, and which the present Chapter endorses. The wealth of ex­
perience of these past six vears and the evaluation of the present
school scene suggest the following lines of action which the provin­
ces and the individual schools are invited to adopt and follow:
— Form an educative community, with salesians as animators and
with lav collaborators, parents, and students as members. How
it will function, at what level, and to what degree will depend on
the individual situation. It belongs to the salesians to guide the
process, so that the communitv mav be evangelized itself and
also bring its gospel values to others.
— Draw up a mutually agreed in-service program in Christian for­
mation for lav teachers and other collaborators in each school.
» Cf ASGC 381-385.

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SALESIANS EVANGELIZERS OF THE YOUNG
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— Expand and activate, with the entire educative communitv, a
program of education which stems fro.m the gospel and the
teachings of Don Bosco.
— Put into effect the personal relationships characteristic of the
preventive system. Helpful aids are: pedagogical guidance,
informal teacher get-togethers, individual instruction, group ac­
tivities, etc.
— Draw up a plan of education explicitly faith-oriented, abounding
in ideas, to be offered to the students in a climate of freedom and
wholesome pedagogy: catechesis, vouth liturgies, sacramental
encounters, praver groups and action groups, spiritual retreats,
exposure to apostolic initiative.
— As educators, salesian or lay, take an active share in educational
movements now at work in everv society for other projects in
education; join forces with those who peacefully strive for free
and equal schooling for all before the law.
— Insert our schools into the local Church’s pastoral action bv
following its directives, uniting with groups involved in school
pastoral work, and bv supporting organizations which campaign
for freedom in education.
— In our schools give clear preference to needv vouth, and make
honest efforts to relocate ourselves in areas of special poverty.
2.5 Implementation
The above indications will be meaningful onlv if the salesians at both 133
local and provincial level are clear about the objectives of this pa­
storal action and frequentlv review them, alwavs with the concrete
goal of Christian education in view.
2.5.1 On the local level we must begin with essentials:
— The salesian staff must reserve for itself those kev positions in
school administration and departments which will allow them to
instil a Christian spirit into the educative community.
— More studv must be centered on the role of Rector, Principal, and
those in charge of pastoral work in the school, so as to define
them within the provincial structure and thus facilitate changes
from one school to another.
— Every school should draw up handbooks for teachers, parents,
and students, containing policies which are to be followed; such
handbooks simplifv the making of periodic evaluations.

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CHAPTER DOCUMENTS GC21
— Every school community should annually draw up a calendar of
events and meetings, designed to overcome purelv bureaucratic
organization and create a “communitv environment permeated
bv the gospel spirit of freedom and love."
2.5.2 On the provincial level goals should be set, even though thev
mav be of a long range kind:
— Prepare personnel for the school apostolate. This is specialized
work which demands competence and talents that can be deve­
loped only bv lengthv training in education and pastoral skills.
— Coordinate at the level of the whole province our lav collabora­
tors and the parents of our students to make them aware of their
coresponsibilitv in education. Each school should have a sale-
sian charged with promoting the Christian formation of parents.
The one in charge of schools at provincial level has also the task
of promoting parent organizations. Wherever such a provincial
organization has been set up it has strengthened the sense of
belonging, opened the wav to a professional Christian formation,
and clarified the specific character of the salesian school in the
eves of the laitv.
— The section of the provincial office concerned with schools
should help the latter to draw up their educational plans and
should studv pastoral programs for the in-service formation of
lav teachers.
— The GC21 calls the attention of provincial councils to Regulation
12 and requests them not to consent to the opening of our schools
to girls without serious reasons. These reasons are to be sent to
the Superior Council.
2.6 Practical directives
134 a) Each province or provincial conference should make the Holy See's
declaration on the Catholic School and the documents of the local Church
the subject of study and reflection.
b) With the cooperation and the proposals of each community, the pro­
vince should develop a basic plan of salesian education to which each
school of the province can conform. Thus while each school maintains
and develops its own identity, unity will be promoted amongst them.
c) The Department for the Youth Apostolate, by means of a program of
study and meetings, should make known the Congregation's best expe­
riences in the scholastic field so as to promote apostolic initiatives
amongst the salesians.

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3. THE PARISH: Particular aspects
of the salesian evangelizing presence
“In the spirit of our Founder's apostolic charity,”1 salesians bring the
gospel to youth also through the work of the parish, seen as a setting
and a wav of evangelization; within the categories of our “action and
work,”2 it has a specific place of its own, delineated at length in the
SGCs 5th Document and synthetically expressed in art. 31 of the
Constitutions.
Repeated reference to this document of the SGC is indispensable; it
still retains all its force.
There are two main problems in this field: that of the number of
parishes which our confreres administer, and their salesian quality.
3.1 The problem of the number of our parishes
The first problem is the numerical growth of our parishes.3 The 135
Chapter has studied the statistics in making its evaluation of the
situation and to draw up necessarv guidelines for the future.
Salesians are called to work in widely varying situations:
In mission areas the parish is the end-point of our work because even
1 Const 31.
■ Cf Chap IV Const.
3 The following figures are taken from the records of the CENTRAL OFFICE FOR
PARISHES, at the Generalate:
At the death of Don Bosco (1888) there were 7 parishes; during Don Rua’s period of
office (1888-1910) 31 were added; during Don Albera’s period (1910-1922) thev
increased by 33; during that of Don Rinaldi (1922-1931) they went up by 54; in the
period 1932-38 (GC15) the increase was 40; from GC15 to GC16 (1947), an increase of
99; by the GC17 (1952) a further rise of 100; by the GC18 (1958) a further rise of 75; bv
the GC19 (1965) they had gone up by 152; by the SGC (1971) by another 150; and from
the SGC to the GC21 there was a further rise of 141.
The total now reaches 882.
To these some other figures have to be added, e.g. the missionary parishes (65), the
number of parishes of uncertain status (41), the parishes administered by individual
salesians not in the name of the Congregation (87), or administered temporarily (18).
Poland alone has 125 parishes; another 136 are in Central Europe: the reasons arc
obviously connected with the socio-political situation.
A final observation from the Central Office for Parishes: "It should be remembered
that the concept of ’parish’ is not the same everywhere." Examples are given of
differences between Europe, India, and missionary territories in general. This mav
explain the apparently excessive number of salesian parishes.

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if the Congregation expresses its presence bv specialized works for
vouth (Oratories, trade schools), it is clear that the ultimate aim, as
expressed also in our Constitutions, is "to plant the Church among
the people.”
We mav at times find ourselves in countries wholly destitute of clergy,
where Christianity has so deteriorated that to involve salesians, es­
pecially priests, with a limited group, such as the voung, would make
no sense unless thev concerned themselves with the Christian life of
the people and their environment bv taking over their missionary
and pastoral care. Such places are in a certain sense mission terri­
tory.3*
In some countries, because of particular concrete circumstances
bevond our control, the only pastoral action open to us is the parish.
This situation must be viewed realistically because through the
parish we can try to bring to life our other salesian works, making the
parish a center of service to the people of the area, and using the
entire salesian community to animate it.
In those regions which are pastorally well organized and thriving we
can set up an Oratory-Youth Center only bv accepting a parish.
We look upon the parish with interest because it helps us to reach
voung people in their natural environment, and to follow them
through all the phases of their development; it is easier to involve
parents and adults in the education of the voung; it facilitates a
natural participation in the local Church and the neighborhood; and
it makes for a more direct pastoral contact than is possible in anv
other apostolate.
136 The SGC, recognizing the situation as an accepted fact, and going
deeper into the concept of the salesian commitment in the parish,
ruled out the exceptional element of the parish apostolate, but at the
same time it underscored the priority which is to be observed in
everv new project and in every province: "Top prioritv is to be given
to the apostolate immediately directed towards vouth.”4
So clear a practical directive of the SGC cannot be ignored.
Today the GC21 asks further questions. It addresses itself to conf­
reres who labor in the parish apostolate5 and seek clarification of the
v Cf CD 35.
< ASGC402.
’ Confreres engaged full-time in parish work in 1977 were 2199, and part-time about
1400. It is difficult to define what exactly is meant by “part-time". Cf Sarti, Statisti­
cal Data, pp. 73-74.

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salesian authenticity of their pastoral efforts. It considers the de­
mands at present posed by local Churches and circumstances, and
those which will be posed in the near future.
Before taking on new obligations in the area of parishes, the criteria
of acceptance which provincial communities must adhere to must
be determined. These criteria require expression as "characteri­
stics” which a parish must realistically guarantee.
3.2 The salesian dimension of the parish
In its evaluation, the GC21, responding to the query of several pro- 137
vincial chapters and confreres and keeping the Rector Major's re­
port6 in mind, intends to clarify the meaning of "acting in a salesian
style ” in the parish apostolate. It addresses itself therefore to that
complex of decisions and attitudes which form the sign of the au­
thentic "salesian" presence and make up the typical salesian image,
what we know as the salesian identity.
The SGC had indicated one line of clarification: we live the parish
ministry “as a true salesian apostolate in the measure in which we
are faithful to our mission and actualize our Founder’s charism in
serving youth and the poor classes.”7
The GC21 cites some characteristics of this spirit:
3.2.1 The responsible agent of the salesian parish, that which gives it 138
life, is the religious community. The apostolic goal is to be realized
together. The entire salesian community is the sign and bearer of
our mission: "Our mission is entrusted in the first place to the com­
munity."8
“The chief characteristic of a salesian parish is that it be admini­
stered by a religious community which wants to live its specific
mission in the Church. We are characterized by what we are.”9
This calls for a religious life which, with its rhythm of prayer,10 its
6 RRM 171, 214-219.
7 ASGC400.
* Const 34.
’ ASGC 406.
io In the first Regulations for the parishes contained in the deliberations of the GC3
and GC4 and presented by Don Bosco in 1887, one reads for example: “Let the
parish priest be solicitous in fixing a suitable time for the daily meditation and
spiritual reading, and be sure that he is present regularly with his assistants. If
possible let it be done in church so that the parishioners may be edified" (Don
Bosco, Opéré Edite XXXVI, p. 259).

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CHAPTER DOCUMENTS GC21
brotherly communion, its shared responsibility of pastoral work, is
truly a “sign and witness, in the district in which thev work, of the
spiritual values based on the evangelical counsels”11 and the spirit of
the Beatitudes.
This communitv spirit gives rise to a vision of a unified and co-res-
ponsible service of evangelization; it produces that salesian style of
apostolic work and pastoral rapport which leads to the building up
of the parish into a community, a “family of God.”12 From this spirit
flows the parish community’s program of action, its choice of wavs
and means to respond best to local needs. Everv salesian thus feels
he is part of a witness which is both his own and his communitv’s.
139 3.2.2 The salesian parish exercises its priority of choice for boys and
young men, especially the most needv. Keeping in view' the com­
plete community, adults and voung people who depend upon each
other for human and Christian growth, it is a question of granting
privileged status within the salesian mission especially as regards
those to whom we have been sent and the service we are to render.
a) In connection with those for whom we work, the SGC’s practical
directives concerning the orientation of our mission apply also to our
parish apostolate: "This absolute priority of vouth work will mean
on the one hand that our activity on behalf of vouth will take up the
greater part of our time, efforts and personnel; and on the other, that
even in our work for adults, according to their needs, we shall still
maintain our primary preoccupation for the young.”13
This means that the salesian concerns himself primarily with boys and
especially the most needy, and through them he reaches the parents.
Furthermore, he brings boys into various parish activities, so that
they may be an inducement to adults to play a courageous and
responsible part in the work of the parish community, with the same
preference for the voung and poor.
b) The salesian parish builds up parish communitv with special
emphasis on vouth. The local Church has of course unifying pasto­
ral dimensions which the parish accepts, but the salesian charism
values the vouth dimension as an element of renewal, growth, and
vitality for the whole parish community.
" ASGC 407.
12 Cf ASGC 417-518.
'» ASGC 180.

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Within the centralized pastoral effort of the diocese with which we
must alwavs be in harmony and which we must support14 we offer
our specialized skills and humble witness bv inserting the young into
the life of the local Church and thus broadening the scope of their
activities.
This document of the GC21 has already reflected more particularly
on the Oratorv-Youth Center and deepened a characteristic concept
of salesian action in the parish.15
Here we re-affirm that the Oratory Youth Ministry is for us salesians
"a necessary and irreplaceable element" of our presence in the pa­
rish16 and that “special concern for the care of youth and the teach­
ing of Christian doctrine are our first concerns.”17
3.2.3 The salesian parish evangelizes in the spirit and style of our 140
educational and pastoral project.
At its beginning our Congregation was "a simple catechism lesson."
Preaching the gospel and catechizing are fundamental to our mis­
sion.18 Such a pastoral commitment obliges us to overcome past
habits and fatigue; it keeps us in an attitude of openness, not res­
tricted to the care of the elite but reaching to all.
Under this aspect, the salesian parish:
a) implements a systematic catechesis, beginning with that of bapt­
ism, which introduces families to the Christian education of their
children, and provides an opportunity to reach adults and bring its
influence to bear on both family and parish. It involves not only
parents but shares its responsibility with the laitv. As it prepares the
faithful for the sacraments it aims at creating an atmosphere in
which faith can grow and so helps the entire community to mature
through devout and serene attention to the word of God, through
communitv feastdays and through common prayer marked bv jov
and simplicity. It links everything with the phases of the liturgical
year, with constant reference and application to the youth of the
parish at every stage of their growth.
b) does not separate evangelization from human development.
14 ASGC 416.
15 Cf ASGC 432.
16 AGC19 130.
17 Reg 24.
18 Const 20.

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CHAPTER DOCUMENTS GC21
Along the lines traced bv Don Bosco it reaches out to all to serve
ail19 in union and sympathy20 living out its evangelization and pro­
motion of human values in a single movement of love.
The unique mission to which we have been called tends realistically
“to blend the heavenly with the earthly city,” and requires us as
salesians "to communicate divine life while we render mankind’s
family and its history more human.”21
c) promotes the development of individual vocations, assessing the
gifts of individuals and directing them for the benefit of the whole
Church. In so doing the salesian community acts out one characte­
ristic of Don Bosco's life; the wav he relied on people’s individual
talents for help and his confidence in their personal gifts and char-
isms. The communitv in fact fully accepts conciliar teaching on the
laity’s role in the Church’s mission, as it entrusts them with various
ministries.
“Within the inner Church community, the laity's action is so neces-
sarv that the Bishop's own apostolate cannot be fully achieved wi­
thout it.”22 This attitude is most helpful for the growth of the sale­
sian family and of new groups of salesian cooperators. Don Bosco
wrote; "It shall be one of the concerns of the parish priest to favor
Catholic associations, especially that of the salesian cooperators.”23
Such clear insistence certainly does help the spiritual gifts of each
one’s vocation to blossom. Young people can more easily develop
their choice of a life which is apostolic, religious, and priestly.24
141 3.2.4 The salesian parish is for the common people. The reasons are;
— its location: preferably in populous urban areas;
— its style of operation: its closeness to people, its care not to
become a ghetto community, closed to all but a few; its stress on
liturgy and feasts in which parishioners can feel at home with
naturalness and simplicity; its sensitive regard for popular devo­
tions which it respectfully directs with the teaching of the gos­
pel;25
>
’ Cf Const 7.
20 Cf Const 16.
21 ASGC 60, which quotes GC 40.
22 AA 10.
23 Don Bosco, Op Ed. XXVI, p. 263.
24 Cf Const 12 and Part 3B (Vocational Fruitfulness) (000).
« Cf EN 48.

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— its openness to its neighborhood: with partiality to none, it shares
the ordinary people’s concerns, their joys and sorrow, their di­
sappointments and hopes.
Conclusion
We suggest a re-reading of the Acts of the Third and Fourth General
Chapters, presented bv Don Bosco himself in 1887: "The sick, the
voung, the children are to be the parish priest’s special concern. The
best loved parish priest is the one whom children and the poor can
approach.”26 And he goes on: "To preserve the Congregation’s spi­
rit, the salesian parish priest will not fail to be an apostle among the
people entrusted to his care bv God, bv sanctifying himself he will
gain many souls for Heaven.”27
3 .3 Practical directives
a) Let each parish promote and verify its particular salesian features, 142
along the lines indicated (in this document), within the context of the local
Church and in harmony with provincial organizations.
b) Let each province, in its plan of redimensioning, consider the possibility
of giving back to the diocese any parish which, on account of changed
conditions, no longer offers opportunity for a typical salesian apostolate:
either because it is not attached to a salesian community, or because it
does not allow for priority to youth, or because it is not located in a
populous area.
c) No new parishes are to be accepted unless they meet the requirements
set out in this document.
d) The confreres destined for parish work should be given specific training
which should emphasize and develop the values of our salesian style of
living and working. Not only are they to be individually concerned with
their continuing education, but they must periodically be given a chance to
update their theological and pastoral studies.
“ Don Bosco, Op. Ed. XXVI, p. 263.
27 Ibid. p. 265.
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4. THE MISSIONS
143 The overall theme of the GC21, the ecclesial thrust generated over
the past few years especially bv Evangelii Nuntiandi, and the enthu­
siastic interest aroused throughout the Congregation in the cente­
nary vear of the salesian missions have given us cause for reflection
and self-examination on the topic of the missions.
Such a reflection must necessarilv refer back to the SGC, which drew
up a document on "salesian missionary action,”1 wrote into the
Constitutions and Regulations some important articles on our mis­
sionary activity2 and set up a corresponding Department for the
Missions.3
The present document has specific objectives, determined and de­
fined bv the general studv theme and bv the GC21 itself, which is a
Chapter of verification. Our purpose is to highlight the more signi­
ficant points of the past six vears and to probe certain elements at
greater depth so as to come up with effective approaches which will
guide our missionary endeavors for the next few vears.
It is not the intention therefore to deal with the many aspects of our
salesian presence in the missions, nor to trace, even from a salesian
perspective, anv general sketch of missionary pastoral action.
This General Chapter, which for the first time since the centenary of
the missions, sees the meeting of representatives from the entire
Salesian Congregation, feels the needful dutv of giving praise and
thanks to God for the wonders he has achieved through the sons of
Don Bosco, sustained at everv moment bv Marv Help of Christians.
It wishes also to express lively and sincere admiration and thanks to
the thousands of Salesians and Daughters of Marv Help of Chri­
stians who in these one hundred vears have written manv a glorious
page in the history of both our Congregations and have left us a
heritage of courage, apostolic boldness, pastoral creativeness, un­
tiring work, suffering, and even martyrdom. This is a priceless
heirloom, a force which drives us on to new achievements.
1 ASGC 472-480.
- Const 15,24, 142; Reg 15-20.
* Const 142.

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4.1 The situation
It is not easy to compress such a complex of varied issues into a few 144
lines, but it mav help to highlight some particularly significant fea­
tures.4
First among them are those which bespeak vitality and the effica­
cious desire for an energetic renewal.
The centenary celebrations have touched off a variety of activities at
world-wide, provincial and local levels, which have interested and
often involved the whole salesian familv: congresses, assemblies and
svmposia, specific projects, etc. Within this context, even though it
goes bevond it, the publication of studies and works on the salesian
missions deserves special mention, particularly the publications of
the Study Center for Salesian Missionary History, and the docu­
mentary films on salesian missionary life and action.
Organizationally the period has seen the progressive structural de­
velopment of the Department for the Missions.
But the most consoling and prominent achievements have been in
the area of solidaritv and of personnel: a solidarity and vitality
reflected in the very significant number of confreres (about 270) who
have gone to the missions over these past five vears, and of those
who, having volunteered their services for five vears since 1965, have
for the most part elected to remain on. This solidaritv is highlighted
in a special wav bv the contribution of personnel from some mis­
sionary provinces to others, a fact of rich ecclesial dimensions which
opens new vistas for the future. The twinning of provinces should
also be remembered in this connection.
These efforts are additional to the apostolic zeal and pastoral crea-
tivitv of confreres and communities in mission lands. Another po­
sitive element which promises well for the entire Congregation, is the
notable increase of vocations in some mission territories, e.g. in
some countries of Asia, where the percentage of native personnel is
now predominant (77%).
Significant too, though thev are not numerous, is the presence of
voung lavmen who are working as active missionaries in some con­
tinents.
Noteworthy efforts are being made at the Center and at local levels
4 Sources of this verification: RRM 248-277; Report of Department for Missions
1972-1977, 42 p.

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CHAPTER DOCUMENTS GC21
to train missionaries, to have some confreres obtain degrees in mis­
sion studies, and to organize teams which will be readv to face
seriously the actual challenge of the mission apostolate.
Manv other concrete examples of solidarity must not be forgotten,
e.g. financial support afforded bv mission procures by special foun­
dations, or bv sporadic efforts of other kinds.
These features become all the more significant when we remember
that thev coincide with a period in history when the Congregation
has been undergoing a crisis as grave as it was painful. That our
missionarv endeavor has kept alive is a sign of vitality and of hope
which make their impact felt throughout the work of the Congrega­
tion.
145 Briefly but objectively we must now look back at negative aspects
which slow down our mission action. In some parts of the Congre­
gation mission concern leaves much to be desired and is a long wav
from arousing a real interest in the voung people with whom we
work.
We do not have enough qualified salesians who can give our reflec­
tion and our mission action a scholarly orientation.
Because manv missionaries are either isolated or engaged in work
which is either personal or too heavy, thev do not have the chance of
an ongoing formation, and all too few are the privileged moments of
praver and reflection which thev can enjov.
In some cases, certainly not due to any bad will, the mission work is
organized in a wav which reveals a lack of cultural preparation and
an inadequate acquaintance with pastoral programs and missionarv
procedures.
There is little or no "salesian movement for lav missionaries”: the
Congregation has not made any great effort in this direction. To
make matters worse, in not a few countries complications have
arisen from outside the Congregation which block or gravely impede
freedom of action and initiative.
4.2 Frame of reference
146 The results of the evaluation and reflection at the level of the whole
Congregation, with our Missions' Centenary as a point of departure,
bring to light certain elements which are closely allied to a new
missionarv consciousness and go in part bevond our salesian envi­
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4.2.1 Missions: situations and missionary style
It is a fact todav that in countries traditionally Christian vast sections
of the populace, and especially voung people, live in a dechristia­
nized environment and badlv need an initial or at least a renewed
evangelization. A situation of this kind calls for a changed notion of
"mission geography.” All countries can todav be considered "mis­
sion territorv.’’ Hence evangelization of any sort takes on a missio­
nary significance.
This wider view of "mission," this broadening of evangelization to
include the entire action of the Church must not lessen the proper
meaning of that specific missionary presence which the Church from
its verv origins has always seen as a pressing vocation.
A half-hearted openness to new peoples mav one day be judged bv
historians as insensitivity. Bv keeping to itself christianitv onlv
lessens its own internal fruitfulness.
"At a time when there are not lacking those who think and even sav
that... the time of the missions is now past,” writes Paul VI in Evan-
gelii Nuntiandi, “the Church keeps her missionary spirit alive and
even wishes to intensify it,” because “she feels responsible before
entire peoples. She has no rest so long as she has not done her best
to proclaim the good news of Jesus the Savior."6
In the light of these affirmations, our reflections will be restricted to
missionary action in its specific sense.
4.2.2 Missions and our salesian mission
The place of missionary action in salesian life has been clearly stated
bv the SGC and cited by the Rector Major on the occasion of the
centenary.7 Briefly, they remind us that this specific meaning of
missionary action constitutes "an essential element, indispensable to
and characteristic of our Congregation.”8 "The missions are not a
work... to be listed with our other works... Neither are they an area of
activity which comprise a certain number of works... In salesian
tradition the missions are to be rated... as a privileged setting for the
fulfilment of the salesian mission, and the associated spirit.”’
5 EN51.53.
* EN 53, 51-52.
’ ASC 267.
’ ASC 267, p. 13.
’ ASC 267, p. 20.

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CHAPTER DOCUMENTS GC21
4.2.3 Missionary work and salesian style
Salesian service and stvle seem to fit perfectly the demands of the
mission apostolate.
Experience has shown some points of contact which deserve our
deeper consideration; among them: an intimate bond between
evangelization and human development; preference for poor vouth
and the common people; ability to adapt and create; catechetical
concern and simple, direct pietv; a living presence especially attuned
to human and religious values of local cultures; an easv human
approach, marked by evangelical optimism, which arouses a sym­
pathetic response and draws people to our own ideas.
4.2.4 Important aspects of missionary work today
To put their mission work into a contemporary framework salesians
will have to take a new look at the meaning of "mission,” and what it
involves. Among other things this requires:
— an integration of human values with evangelization of local cult­
ures with pastoral action;
— greater insistence on the reality of the local Church, and hence
more energetic support and a great unity and coresponsibilitv
with it;
— a determined effort to put mission action on a valid scientific
basis so as to integrate its various components;
— the channelling of mission action towards more needy areas and
those which are in a more sensitive and critical position for the
world’s future;
— the involvement of the laitv in either direct missionary activity or
in supporting roles so that in the mission regions themselves the
evangelized become evangelizers.
4.2.5 Missionary animation
A revival of missionary spirit and mission action at the level of the
entire Church, and for us at the level of the Congregation, requires
that we face up to the basic problem of sensitizing and animating
local and provincial communities to a more deliberate missionary
consciousness, to renewing our service in content and method, to a
missionary commitment which, to preserve credibility, must at one
and the same time be directed to the community itself and beyond it.
Art. 16 of the Regulations entrusts the prime responsibility in this
regard to the provincial and his council.

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The GC21, reaffirming what was said bv the SGC, calls attention to
the multiple services which can be rendered bv advisory boards,
mission procures, or missionary centers, set up on a provincial or
inter-provincial level: thev keep interest high among confreres and
all members of the salesian family; to arouse missionarv vocations;
to maintain contact with confreres who have left the province for the
missions; to cooperate with the Central Mission Office, with dioce­
ses, and other religious Institutes; thev promote projects and solicit
funds from government, church, and private agencies, etc.
4.3 Practical directives
The GC21 endorses the validity of what was laid down by the SGC, espe- 147
cially in what concerns animating mission action and the ongoing forma­
tion of mission personnel. It establishes the following lines of action for
the orientation and renewal of our missionary activity for the next few
years:
a) The launching of missionary activity calls for concrete objectives and
demands the adoption of strategy which is directed to those countries
where missionary activity is most urgent. Therefore as we enter the se­
cond century of our missionary presence, recalling Don Bosco’s prophetic
wish,u without excluding the possibility of developing mission action in
other needy and promising regions, the salesians will apply themselves to
an appreciable stepping up of their presence in Africa.
b) Let every province commit itself to the stressing of lay participation,
especially within the salesian family, in direct missionary work. Tothisend
let them willingly prepare adequate, helpful aids, using also the technical
services of other organizations, and keep themselves posted on similar
projects of other missionary Institutes. The Department for the Missions,
in cooperation with the Department for the Salesian Family and that of the
Youth Apostolate will collaborate in the same sense on a world-wide level.
c) The present status of our missionary apostolate, the importance and
extent of our commitment demand that we face up to the mission problem
on the basis of serious scientific studies. For this purpose let a chair of
missiology be set up at the UPS; let arrangements be made so that every
missionary province may have some confrere qualified in this field.
io Const 142; Reg 15-20; ASGC 480; Cf also doc on "Formation to salesian life”.
h MB XVI, p. 254.

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d) A missionary evangelizes before all else by his witness. To make this
witness all the more telling, each missionary will try to be faithful to his
duties within hie religious community. By willingly taking part in work­
shops and updating courses, he will derive benefit for his spiritual growth,
improve in brotherly intercourse, and gain in pastoral experience. Let it be
the task of both province and local communities to afford confreres time
and opportunity for this kind of reflection and updating, especially for
privileged moments of prayer, which will help them to renew their under­
standing of their mission in the light of God’s word.
5. MASS MEDIA: Means of evangelization
5.1 Relevance of the Mass Media
148 The SGC has expressed some views on the relevance of the mass
media in ASGC, 443-445. It must be added that the mass media,
because of the impact produced bv the union of highly refined
technologv with sophisticated imagery, has taken on and actually
plavs a decisive role in shaping culture, social life, and mores.
Rather than just a vehicle or multiple means of communication, it is
a dynamic and complex reality which has a vast and disproportio­
nate power to convince, a power which enhances its message for
good or for ill.
The mass media become over more a massive educating influence,
shaping and begetting cultures. Thev elaborate and broadcast ac­
cumulated evidence which underlie new life styles and new criteria
of judgment. The incisive force and ever growing penetration of the
mass media have turned them into a real, authentic alternative edu­
cational process for entire sections of peoples of the globe, especially
for the voung and the poor.
5.2 The mass media and evangelization
149 "Our century is characterized by the mass media or means of social
communication, and the first proclamation, catechesis or the further
deepening of faith cannot do without these means... The Church
would feel guilty before the Lord if she did not utilize these powerful
means that human skill is dailv rendering more perfect. It is
through them that she proclaims 'from the housetops’ the message of

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which she is the depositary. In them she finds a modern and effec­
tive version of the pulpit. Thanks to them she succeeds in speaking
to the multitudes.”1
5.3 Don Bosco’s views
In his own dav Don Bosco considered the press, the publication of
good books and magazines, stage plavs for youth, music and song
not onlv as means for the service of educational pastoral works, such
as oratories, hostels, schools, missions, but also as "original apostolic
endeavors” directed of their very nature to the mission Divine Pro­
vidence gave him for vouth.2
Even at that time he was convinced that the voung and the masses
would be the most eager consumers and the first victims of a mass
communication which could be manipulated at the will and service
of others. This is what he meant bv asserting that the good press
was one of the Congregation’s principal aims.3
5.4 The situation
The Rector Major’s Report, that of the Department for the Adult 150
Apostolate, and the pre-capitular documents of the GC21, on the
basis of actual experiences, have singled out some elements of
growth and renewed commitment in this field.
The Congregation’s efforts in this regard have taken two directions:
5 .4.1 A more mature, effective use of the mass media as a multiple
means of salesian "communication.” There has been an undeniable
growth in the following sectors:
— the diffusion of salesian news meant for use both within the
Congregation and the salesian family and beyond it (provincial
newsletters, ANS, Salesian Bulletins, documentaries, audio and
video cassettes, filmstrips);
— mass media for use in our apostolic and educative vouth work,
oratories, schools, etc.; in parishes and mission centers (cinema,
closed circuit TV and radio); multi-media (audio-visuals; stage
plavs, music).
1 EN 45; cf CP 13; Synod 1977, 9.
2 Cf Epist. IV, 318; Report of Don Bosco to the Holy See 1877.
3 ASGC451.

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5 .4.2 The second direction in which the commitment of the Congre­
gation has been extended is to the production of these materials, of
multi-media aids, mass media programs in the service of the gospel,
meant "to increase almost indefinitelv the area in which the Word of
God is heard; thev enable the Good News to reach millions of
people.”4 In this regard we list some works which seem to be
privileged moments of creation, special spots of genius which have
helped us realize our mission to the voung and to the common
people:
— publishing centers have produced and spread books, auxiliary
aids, youth magazines;
— broadcasts and telecasts;
— research centers to produce programs of audio-visuals (records,
cassettes, video-cassettes, films, filmstrips, posters, etc.), radio
and TV. This is essentially salesian pastoral work.
We cite also the efforts made these past years to organize these
centers on an inter-provincial, national, or regional level; also editing
initiatives to strengthen and broaden their efficiency, while elimi­
nating useless duplication of personnel and materials.
151 Documents and reports reveal the following weaknesses:
— in the training of salesians in communication arts: lack of overall
plans, of programs, of personnel who are qualified to train sale­
sians in the systematic use of the mass media;
— in the diffusion of salesian information: lack of "an authoritative
stable and secure orientation” for our bulletins and salesian
newsletters;6 lack of correspondents who feed news to the Cen­
ter;7
— in the use of mass media in evangelization: disjointed individual
initiatives not adequately supported by the community; lack of
coordination of effort between centers of production and distri­
bution centers; on provincial and national levels, lack of struct­
ures which will encourage and coordinate efforts with the Center;
limited cooperation with Church organizations in the mass
media.
< EN 45.
s Cf Sch Precap 185,187c.
<
■ Cf RRM 239c.
7 RRM 239d.

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But the weakest and most sensitive area is the distressing lack of
confreres or teams of salesians who can utilize the mass media both
in substance and stvle for the adequate evangelization of modern
man. Teams who can plan, research, try pilot programs, and deve­
lop the mass media on a serious scientific basis, arc either insuffi­
cient or entirely lacking.
Underlying this situation of course is the problem of shortage of
personnel. But there is also a lack of foresight. We have been
concerned with the provision of instruments and the setting up of
structures and with the necessary technical and mechanical training,
but we have not been equally concerned about the preparation of
personnel to give these means cultural substance by research and
planning.
5.5 Lines of action
The central structures (Salesian Family, Departments, and Secreta­ 152
riate) and provincial organizations should concern themselves, each
at its proper level, with the training of salesians in social communi­
cations.
This calls for basic programs in our different stages of formation and
for specialized training for those confreres who are going to be in
charge of this aspect of formation. Assigning confreres to specialize
in social communications does not mean that we are dispersing our
apostolic forces; we rather strengthen their effectiveness and mul­
tiply them.
Another line of renewal is to introduce the multimedia language of
communication into our pastoral work.
Audio-visual aids, the art of the theatre, creative projects (painting,
design, graphic arts) music and song, are not to be seen as comple­
mentary skills, helpful aids to be used only on occasion; thev con­
stitute a true language which must not be disregarded or underesti­
mated in our dialog with the new generations of youth; because the
latter appear to take most willingly to these forms of communica­
tion.
Experience proves that the use of these new means of communica­
tion is verv effective and productive not onlv in school and in art
courses but also in our endeavors to catechize and educate to praver
and liturgv.
To avoid duplicating expense and labor, it will be good for provinces
and regions to consider pooling their work. This will enable pro-

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vincial conferences, various groups, and provincial communities as
a whole to apply their best potential to create and consolidate spe­
cific aspects of the mass media in different countries, in agreement
with the bishops’ programs and joined in one organic whole to
produce multimedia material which will be adapted and helpful to
voung people (radio-TV, publications, joint vouth productions, ci­
nema and TV program centers, etc.).
To sensitize our various apostolates to this new "language” and to
change their attitudes, our schools, vouth centers and parishes
should promote courses for systematic training in critical approa­
ches to the mass media’s cultural and news programs; and greater
use should be made of the mass media as an ordinary means of
educational communication. In particular, more creative use of
audio-visuals and dramatizations should be made in teaching and in
catechesis.
More emphatically the mass media should concentrate on develop­
ing rapport between culture and evangelization.
To hasten and intensify our contribution to a more adequate social
communication, we should initiate courses of career training for
voung men who are oriented towards the mass media as a profes­
sion.
5.6 Practical directives
153 a) In dependence on the Department for the Salesian Family, the Secre­
tariate for Social Communications should be concerned to coordinate,
develop, and animate mass media in the Congregation, it should set up an
organization which can adequately sustain the various departments and
second their efforts to render those services expected of it. The secreta­
riate should organize, at opportune levels, regular meetings to discuss
programs, collaboration, and evaluation of various salesian activities in the
field of social communication.
b) To promote scientific research, study, and analysis of common salesian
problems in social communication, the Central Office should create a
central consulting body of experts, salesians and others.
c) On a provincial (or provincial conference) level, some confreres should
be appointed as coordinators, animators, and consultants in the field of

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mass media, in agreement with the Central Office, for the training of others
in social communication as a service to our mission of evangelization and
to salesian information projects.
d) To make it easier for confreres to use primary sources of salesian
spirituality and original documents, the study of Italian should be encou­
raged as a language of unity and communication within the salesian family.
6. NEW MODES OF SALESIAN PRESENCE
FOR EVANGELIZATION
At the close of its reflection on the general theme: WITNESSING AND 154
PROCLAIMING THE GOSPEL, TWO ESSENTIALS OF SALESIAN LIFE AMONG
THE YOUNG, the GC21 realizes that it has touched upon many pro­
blems of our communities.
Throughout this document, which set out to be a calm and realistic
evaluation of salesian life and activity especially during the past six
years, we keep reverting to the term renewal as a measure of the
past and a vision of the future. It could not be otherwise since the
GC20, characterized as "special” and desired bv the Council, “has
put the whole Congregation in a state of renewal.”1
We would like to conclude with a further reflection on this theme
which highlights the dynamic aspect of renewal in fidelity.
Hence we now speak of NEW MODES OF SALESIAN PRESENCE, using
this terminology to mean varied initiatives, both on a personal and
interior level and also on an organizational and structural level, with
their impact on the spirit and mode of action.
6.1 ’’New salesian presence”
In analvzing our pastoral action among vouth, the SGC affirmed: 155
"The salesian mission in manv areas has unfortunatelv not been able
to find that NEW presence which a changing world demands."2
1 ASC283, p. 16.
2 ASGC 393.

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CHAPTER DOCUMENTS GC21
This is not an isolated statement. With reference to so central an
issue of the GC21 as the SALESIAN EDUCATIONAL PROJECT we recall
another assertion of the SGC: “With voung people of todav, the
preventive system means that a new kind of presence is needed. Our
educative efficiency is linked up with a renewed fidelity to the pre­
ventive system of Don Bosco.”3
It is important, and in some wavs essential, to meet this pressing
demand of the Congregation.
“Realizing that a reallv efficacious renewal is often enough the result
of initiatives of particular groups of people, the General Chapter
encourages opportune experiments in new forms of witness and
service among the very poor according to the missionary spirit of
Don Bosco, and the readiness to offer our help wherever there is
more urgent need."4
Reviewing the orientation given bv the SGC we find some meaning­
ful guidelines:
6.1.1 a relaunching of the SPIRIT OF INITIATIVE
This is not a new discovery of the present day.
The first generation of salesians learned enterprise and boldness at
the school of Don Bosco.
The history of salesian expansion throughout the world clearly pro­
ves the effectiveness of our Founder’s teaching.
Father Albera asserts: “To the spirit of personal initiative we must
join due submission to one’s superior; it is precisely this spirit which
gives our Society a pleasing modernity which makes it possible for us
to achieve the good demanded bv the needs of time and place.”5
More incisively Father Rinaldi states: "This supple adaptability to all
forms of good which endlessly arise within humanity is the very spirit
of our Constitutions: the dav a variation to this spirit is introduced
our Pious Society will be doomed. The approval of 1874 has cano­
nized this principle, and our Pious Societv has begun to belong to all
times as it has gradually spread everywhere. But this incessant
growth has created the need of modifying our Constitutions.”6
’ ASGC 188.
4 ASGC 619.
« ASC 2 (1921), 4.
» ASC 3(1923), 21.

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In perfect agreement with the above is Father Caviglia’s view of
salesian historv: "To this we owe the fact....that the persons he chose
to open new foundations, while they attended to the spirit of the
Institute, were able to give each foundation an imprint of its own as
demanded bv the particular conditions of place, and to appear—no
small merit this—as so manv founders themselves of works which
were powerfully efficacious in different wavs.
"Anyone who has a grasp of life and of historv will appreciate the
real genius and wisdom it takes to conceive and actuate such a
principle.”7
6.1.2 an appreciation of the intuition and sensitivity
of certain confreres
“An efficacious renewal is often the result of initiatives of particular
groups of people,” affirms the SGC.
We are dealing here, we think, with an availability to the Spirit of
God who calls and impels; and also with a sensitivity to the cry of
bovs and of voung men who call out in expectation.
6.1.3 a concern about working according to Don Bosco’s
MISSIONARY SPIRIT
This ensures the "corporate identity” of our religious action "in spirit
and in form.”9 For an initiative to be labeled salesian it is not
enough that it call itself new, apostolicallv valid, and enterprising.
There are some criteria to be verified.
First and foremost, the style of both life and action must be commu­
nal. “To live and w'ork together is for us salesians a fundamental
need if we are trulv to fulfil our vocation.”10
It is often enough a tiresome task to involve an entire provincial
community in the process of renewal; but according to God’s plan
this is the guarantee of success of our apostolic enterprise and our
salesian calling.
A second criterion, intimately connected with the community aspect
of our mission, is that of the "received mandate."
7 A. Caviglia, Don Bosco, Profilo Storico, SEI Torino, 1934, pp. 169-170.
* Cf Address of Paul VI to GC21 (n. 000).
’ Rector Major’s intervention in the assembly, 30.1.1978.
10 Const 50.

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CHAPTER DOCUMENTS GC21
Pastoral charitv demands a hierarchical communion.
It is not onlv the letter of obedience that has juridical value: "our
superiors and community (are) the day to dav interpreters of God’s
will.”"
156 6.2 Realizing a ’’new salesian presence”
6.2.1 There is a new SALESIAN PRESENCE which directly touches the
heart of the confreres, and it is onlv their holiness that will express it
from time to time as thev generously respond to the grace of the
Spirit and relive the charism of their salesian vocation. Bv an
interior self-renewal the confrere renews the Congregation.
To this end the GC21 calls upon all the confreres to reconsider the
SGC’s statement: “In order to work out this necessary discernment
and renewal historians are not sufficient, nor theologians, nor poli­
ticians, nor organizers: we need 'spiritual' men, men of faith; sensi­
tive to the things of God and ready to work with courageous obe­
dience as our Founder did. True fidelity to Don Bosco consists not
in copying him exteriorly but in imitating his fidelity to the Holy
Spirit.”12
157 6.2.2 There is a NEW SALESIAN presence which is linked to the work
and action of the confreres, of provincial and local communities,
carried out in the chosen apostolates of the past, known to us as
TRADITIONAL WORKS AND ACTIVITIES.
In its reflection on the settings for and the means of evangelization,
this document has tried to bring out some practical guidelines to
revitalize those initiatives which are in danger of being rendered
meaningless and futile bv time, bv changes in social, cultural and
ecclesial conditions, and bv the wear and tear on the confreres.
Thev encourage a true renewal, even if it is difficult at times. The
RRM explains: “Often... the concept of a new presence has been
11 Const91. The Conciliar Document, Presbyterorum Ordinis, to which we can rightly
refer, states: "This obedience leads to the more mature freedom of God’s sons. Of
its nature it demands that in the fulfilment of their duty priests lovingly and
prudently look for new avenues for the greater good of the Church. At the same
time it demands that they confidently propose their plans and urgently make
known the needs of the flock committed to them, while remaining ready to submit
to the judgement of those who exercise the chief responsibility for governing the
Church of God.” No. 15.
12 ASGC 18.

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impoverished and viewed in one sense onlv, i.e. with regard to a
single ‘model’. It would seem for example that we have not high­
lighted in the spirit of the SGC a new salesian presence in our
traditional works, such as setting up a real ‘pilot’ school, creating a
new pastoral image to give us a presence different from that in a
school or in a vouth center, etc.’’13
This renewal however is not to be one of mere method, pastoral
action or workability. It must rise to the level of communitv.
“We must therefore renew our communities, big and small, so that
thev mav be ‘constantly’ animated bv the spirit of the gospel, nou­
rished bv praver and distinguished bv a generous mortification of
the old man, bv the discipline necessarv for forming the new man, bv
the fruitfulness of the sacrifice of the Cross.”14
6.2.3 There is a NEW SALESIAN PRESENCE which is the fruit of pastoral 158
creativity for the benefit of young people; it fills in the gaps which
have as vet not been carefullv studied. We cite some instances of
such gaps:
a) the spiritual needs of voung people in urban areas—indifferent,
or alienated from Church and faith;
b) a care to promote human and Christian development among the
voung and people in general who are rejected or excluded, both in
the so called developing nations and in those areas which have
become industrialized;15
c) the promotion of youth movements, while at the same time as­
sisting voungsters in their search and desire for bonds of unitv which
go bevond the confines of their own environment.
Our Constitutions provide a fine statement on these situations and
demands: “We must use the pastoral inventiveness of Don Bosco,
adapting those works which alreadv exist to changed requirements
and creating new ones which correspond better to the needs of the
present dav.”16
Services arising from these demands will be offered:
— in some cases bv individual confreres or groups of confreres, full
» RRM 175.
M ET 41.
15 Cf the Conclusions of the Congress: "Salesians and human and Christian promotion
in marginal areas," Rome, Casa Generalizia, 19-24 February, 1977.
14 Const 27.
9

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CHAPTER DOCUMENTS GC21
or part time, who operate from a community whose main work is
different;
— in other cases by communities specially set up for the purpose,
generally with a smaller number of confreres, and always with
the intention “to help and educate young people, especially the
very poor, who can be effectively reached only in their own
surroundings.”17
The salesian service which the community renders will be offered
either directly to the institutions of the local Church or to those
initiatives which are promoted by our own institutions to meet local
needs.18
Realistically we cannot avoid the complex of problems emerging
from such "pastoral inventiveness.” Difficulties generally center on
a few knottv points, among which the following are the most signi­
ficant:
— an uneasy rapport between such a new mode of presence and the
original work, involving contradictions and tensions of various
kinds, which make it hard to define the meaning of the new
presence and disturb the balance between the demands of our
religious life and those of our apostolic service;
— an uneasy relationship between the new salesian presence and
the provincial community, which must be attributed to some
extent to the lack of timelv communication and understanding
regarding certain choices of work, and also to what may seem to
be an escape on the part of some confreres from tasks they had
previously assumed in the province.
159 6.2.4 There is a NEW SALESIAN PRESENCE which, in the terminologv of
the ASGC, we call SMALL COMMUNITIES.
Within a diversity of forms adapted to place and need, the SGC
identified the following as their fundamental characteristics:19
— a search for a better insertion of our salesian life among those to
whom we are sent, so as to be closer to them in lifestvle and
habitation;
— less structured services, more flexible and better adapted to the
area’s specific needs;
17 Const 30.
18 Cf ASGC 81, 82.
io Cf ASGC 510, 515.

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SALES1ANS EVANGEL1ZERS OF THE YOUNG
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— the experimental nature of such a project arising from the "in­
tense communion among its members, but more particularly the
call to insert itself into special types of life and work.”20
6.3 The GC21’s evaluation of one of the new modes
of presence: that of small communities
Among the so-called new modes of salesian presence, the small
communities have aroused deepest concern during the past six years
in some parts of the Congregation. Hence we center our attention
on them so as to take note of both positive and negative elements.21
6 .3.1 Positively, in some provinces small communities have given 160
rise to a more alert and realistic attention to peripheral voung peo­
ple, segregated from society, and to a search for a strategy to meet
their real needs in surroundings which are pastorallv isolated and
unapproachable.
Thev have sometimes opened up new' fields of apostolic action to
voung people among whom we work, helping to involve them in the
Christian apostolate. Thev have also given some confreres the pos­
sibility of reawakening a feeling of personal involvement, corespon-
sibilitv and poverty.22
Thev have helped to excite interest in the Faith and in the meaning of
life in places which were strangers, and sometimes hostile, to the
Church’s presence; they have involved both juveniles and adults in
progressive Christian growth even to the point of witness and service
in the areas in which they live.
6 .3.2 Among the negative aspects we cite those which have contri­
buted in greater measure to the failure of some experiments. Some
defects and errors are more evident in "small communities”, even
though thev may not be lacking in others:
— shortcomings in common life, underscored bv the immediate
needs of communitv living; or insistence on ideologies w'hich are
unacceptable from a religious or ecclesial point of view;23
20 ASGC 510.
21 We have used: a) RRM, especially 135-136, 175; b) Sarti, Statistical Data, pp. 138,
139; c) Material of provincial chapters gathered by Gruppo di maggio vol. 2, 4.
22 Cf Gruppo di maggio, Scheme 5.
23 RRM 135.

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CHAPTER DOCUMENTS GC21
— difficulties experienced in returning to ordinary communities;
— problems in the exercise of authority, and sometimes the com­
plete lack of it, due in part to the absence of clear indications in
the matter;
— projects which have not been well thought out and sometimes
lead to dispersion;
— an irregular pattern of common praver, often caused bv wide
variety in apostolic tasks;24
— an attitude of confrontation in matters of authority and its
norms;
— a search for forms of community life, not contemplated bv the
Constitutions, which will include also non-religious.
161 6.3.3 The frame of reference proposed bv the GC21 endorses the
indications given bv the SGC:
— sincere communion with the province and its center, both at the
beginning of the project and during its progress;
— an apostolic plan, realistic in its goals and drawn up in communal
dialog with the provincial and his council, in line with the requi­
rements of the local Church;
— the selection of competent personnel, adequate in number and
excluding young confreres in the first phase of formation;
— provincial organizations are to determine the manner in which
authority is to be exercised;25
— a program of prayer and meetings, in accordance with the Con­
stitutions and Regulations, which will give rise to “a union bet­
ween the demands of common life and those of the apostolate,
two distinct but indivisible facets of apostolic charitv;26
— a “new presence” is not to be sought for the purpose of experi­
menting with new forms of religious communitv life, but to offer
services which otherwise could not be provided;27
24 RRM 135.
« CfASGC515.
26 ASGC 508.
27 This phrase is to be read in the context of the document: "New modes of salesian
presence” and is understood by the Technical Group in the light of what is said in:
n. 160 last 2 lines: "Amongst the negative aspects...
— a search for forms of community life, not contemplated by the Constitutions,
which will include also non-religious.”

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— the provincial and his council should hold frequent fraternal
meetings with the confreres as a sign of unitv and support, and
should periodically evaluate their commitment and work as a
help to the members;
— the confreres should be al wavs readv to return to normal salesian
communities.28
Conclusion
The last word is still the same: renewal and self-renewal for the sake
of evangelization.
"Deep understanding of present tendencies and of the needs of the
modern world should cause vour own sources of energv to spring up
with renewed vigour and freshness. It is a sublime task in the
measure that it is a difficult one.”29
Conclusion: DON BOSCO MODEL
AND LIVING PRESENCE
Everv work of evangelization is carried out through some encounter
"in which the individual’s conscience is touched bv the special words
another addresses to him.’’30
Don Bosco was chosen bv God to encounter youth most in need. 162
God gave him a humanity particularly suited to this end, and with
added gifts of grace he rendered him still more capable of evange­
lizing them and transmitting to them his own life.
Pope Paul VI describes him as "a marvellous synthesis of human
talents and supernatural gifts, a genius recognized bv modern pe-
dagogv and catechesis, but above all a genius of holiness."31
n. 155 "There are some criteria to be verified. First and foremost, the style of both
life and action must be communal. ‘To live and work together is for us salesians a
fundamental need if we are truly to fulfil our vocation’.” (Const 50)
n. 155 “A second criterion, intimately joined to the community aspect of our
mission, is that of the “received mandate. "
28 Cf ASGC515.
ET51.
» EN 46.
11 Discourse of the Holy Father to GC21.

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CHAPTER DOCUMENTS GC21
163 We salesians are called to participate in his apostolic project. For
this purpose it has been given to us to know him, and we are led to
love him as our Father and Founder. For us he is not just a memory
of the past, but a charismatic and living presence, active and
stretching out to the future.
In him we reach a better understanding of ourselves and we find the
true sense of what it means to belong to the Congregation, which
"came into being not onlv bv human agency but bv the providence of
God.” 32
He gives a sense of unity to all the individual elements of our salesian
life, from the interior life to our fraternal unitv, to our shared res­
ponsibility, to the planning of our apostolic work.
164 From those same deep roots has been born, we think, also this
document and its message.
The Church, Don Bosco and youth itself call us to be evangelizers in
the salesian manner:
— to be salesians in order to be evangelizers;
— to be evangelizers in order to be salesians;
— to meet the young as they are, in the reality of their personality
and where they are, in their actual situation, at the present day;
— to effect their evangelization and to provoke a concrete response
to it in the life of the young, through the salesian educational and
pastoral project, with its style and spirit and with all that it
implies and contains, in the varied settings of our work.
165 These commitments are an indication and interpretation of the hi­
storical moment through which we are passing. We feel them as
something inherent in our life and in our vocation which is in process
of renewal. They are important and decisive, and in the context of
evangelization they represent a deepening and in a certain sense
something new, as regards the work of the SGC.
God calls us in Don Bosco to take on these obligations and we reply
to him with salesian jov. “Yes, with joy... because joy is an absolute
need for the voung as well as being a reflection of the grace of God
and interior serenity.”33
52 Const 1.
’* Discourse of the Holy Father to GC21.

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DOCUMENT 2
THE SALESIAN
BROTHER
A ”lay-religious” vocation
at the service of the salesian mission

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SUMMARY
n.
INTRODUCTION .................................................................................................. 166-170
1. The Brother in the Salesian Community ...........................................
1.1 Basic characteristics of the vocational identity of the brother ..........
1.2 Apostolic activity of the brother ................ .........................
1.3 Spiritual life of the brother.........................................................................
1.4 Sharing the life and government of the Congregation ........................
1.5 Essential mutual relationship between brother and priest ................
171-196
172-180
181-185
186-191
192-193
194-196
2. The Salesian Congregation and the Brother ................................... 197-198
3. The service of the salesian Superior and the Brother ...............
3.1 The problem .................................................................................................
3.2 Considerations and deliberations of the SGC ........................................
3.3 The World Congress of Brothers and the Provincial Chapters 1977
3.4 TheGC21 .......................................................................................................
199-205
199
200
201-202
203-205
4. Practical directives ................................................................................. 206-211

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THE SALESIAN BROTHER
a "lay religious” vocation
in the service of the salesian mission
Introduction
Don Bosco’s large heart would have loved to save the entire world; 166
for this reason he was constantly in search of fellow workers who
would help him realize his apostolic dream. His first helpers were
the bovs themselves; then later came priests, clerics, and lavmen.
Some of these became his salesian “priests, clerics, and lavmen,’’
considered and constituted as such in the first handwritten draft of
our Rules (1858-60).'
To the salesian brother Don Bosco entrusted a vast gamut of activity:
a specific means of sanctification in the discharge of a great variety
of services to the communitv; administrative and managerial res­
ponsibility of certain departments; educational and apostolic pro­
jects; work of evangelization in mission territories. He saw the
necessity of their enriching presence in the Congregation, as sharers
in the apostolic activity of the community through their perform­
ance of tasks more suited to lavmen than to priests, and through
their abilitv to bring a Christian presence and an evangelizing activity
to those places where it was either impossible or inopportune for the
priest to be.2
The first century in the life of the Congregation gives evidence of a
progressive, if not alwavs easy, realization of Don Bosco's intuitive
perception, in a varietv of expressions that are both rich and pro­
found.
The GC19 (1965), aware of the new insights and of the new expecta- 167
tions of the Conciliar Church, undertook among other things an
in-depth studv of the identity of the brother, underscoring its novel
and original character. It called to mind the fact that the salesian
brother represents "a constitutive element of the Salesian Societv,
। MB V 937.
J MB XII, 152, 823; XIV, 394,783; XVI, 312-314.

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CHAPTER DOCUMENTS GC2I
which without the brother would not be the society established bv
Don Bosco.”3 That Chapter promoted a fuller incorporation of the
brother in the life of the Congregation.4 It took steps to initiate a
more comprehensive formation of the brother,5 "leaving to compe­
tent committees the task of continuing the study of the specific
nature of the brother along spiritual, juridical, historical and apo­
stolic lines, for the purpose of formulating a clear definition of the
spiritual identitv of our lav confrere.”6
168 The SGC (1971), convened to re-define the total identitv of the
Congregation in its renewed context, considered the brother as a
component element of the religious communitv entrusted with the
salesian mission. Speaking of the people responsible for our apo-
stolate, it stressed the complementary function and fraternal
co-responsibilitv of all the members of the Society, for the purpose
of attaining our established pastoral goals. It then outlined the
identitv of the brother, his divine call to a special vocation, his share
in all forms of educational, pastoral, and salesian apostolate not
directlv linked with the priestlv ministry, and his integral and irre­
placeable role in a successful common mission.7 It drew up a
number of practical directives and concluded with the statement:
"The most important basic work to be done is to sensitize and form
the mentalitv of the whole Congregation with respect to the salesian
brother.”8 To that end it called for the convening of congresses at
the provincial, regional, and world level.9
169 The World Congress of the Salesian Brother, which was held in
Rome from August 31 to September 7, 1975, addressed itself to the
following topics: the identitv of the brother along historical, theolo­
gical, and juridical lines; his apostolic activity; his formation; the
presentation of the lav religious vocation to the youth of our own
ago.
From this Congress there arose, together with noteworthy doctrinal
documents, some unresolved questions10 which were taken up bv
1 ASC 244, p. 65.
4 ASC 244, p. 69.
’ ASC 244, p. 71-72.
‘ ASC 244, p. 70.
Const 34; ASGC 145-149.
8 ASGC 184.
’ ASGC 184.
10 AWCSB p. 545-554.

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139
many provincial chapters a year later in preparation for the GC21.
These chapters in turn asked the GC21 to gather together and
collate all in-depth studies and research papers of recent years in an
effort to resolve the questions that still remain unresolved.11
Perhaps the present vocation crisis, which is more serious for bro­
thers than for priests, and the occasional conflicts in community life
that appear here and there, are caused at least in part bv an incom­
plete knowledge and a consequent inadequate appreciation of the
brother. "In contrast with the priest’s crisis which results from a
weakened and deformed identitv, the brother’s crisis is caused bv a
total ignorance of his identitv or at least bv an inadequate apprecia­
tion of the brother’s vocation, which is sometimes misrepresented
and falsified. This tvpe of ignorance is often found in salesian
priests, and sometimes even in the brothers themselves.”12
The GC21 wants in the first place to affirm the total validity of the lav 170
religious vocation in all the dimensions envisioned bv Don Bosco
and in those necessitated bv todav’s salesian mission.
In the second place, it would like to respond at least in part to the
legitimate expectations of the Congregation bv producing a state­
ment based on the findings of the SGC and within the context of
Vatican II theologv. This document would not pretend to exhaust
the argument, but rather to continue the rethinking that has already
been initiated and encourage further explorations along the lines
opened up bv the Council in the field of theologv of the religious life
in general and of the lay religious life in particular.
Our present work thus falls in line with the general theme of the
GC21: "witnessing and proclaiming the gospel," because the brother
is an indispensable component of the salesian community, evange­
lized and evangelizing, and as such he is called to be alwavs and
everywhere an authentic witness and a faithful evangelizer.
1. THE SALESIAN BROTHER IN THE CONTEXT
OF THE SALESIAN COMMUNITY
In his zeal to save the young, Don Bosco associated to himself not 171
merely willing and isolated workers, but also others more attuned to
ii Sch Precap 349-351.
n AWCSBp. 607.
L

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CHAPTER DOCUMENTS GC21
his spirit, more committed to his ideals, whom he gathered into a
religious congregation, under the guidance of the Holv Spirit. Thus
it will not be so much the individuals who will perpetuate his ideals
as his communities, "formed of priests and lavmen,” closelv united
to each other bv deep brotherly ties.13 For this reason, the clear
precise dimension of each salesian can only be studied and evaluat­
ed adequately in the context of a brotherly and apostolic commun­
ity.
When considering the vocational identity of the brother, it is there­
fore necessary to begin with this basic fact: he is a member of the
salesian community. And it behooves us to keep this ever present
during the course of the study. He lives, he unfolds his personality,
he witnesses his vocation in the context of the community. In it he
reveals to himself and to others the true identity of his vocation.
1.1 Basic characteristics of the vocational
identity of the brother
172 At a first comprehensive glance, it is clear that the brother is neither
"a cleric”4 nor simplv "a layman.”!5 He is rather a baptized Chri­
stian, called bv God to give himself wholly to him in Christ, and thus
to serve him as a “lav religious” in the Salesian Congregation. In it
and in union with the salesian priest, he realizes, under the inspira­
tion of Don Bosco, the specific mission of promoting the integral
Christian education of the voung, especially the poorest of them.16 It
will be profitable now to examine in some detail the principal ele­
ments of this definition.
1.1.1 A complete and meaningful salesian vocation
173 Our Constitutions state: “The Christian who enters the Society as a
brother answers a divine call of a special kind; that of living a lav
religious consecration, for the unfolding of the salesian mission.’’17
This vocation is a realitv that is:
— concrete. God does not call one to be a salesian in a general sort
of wav but makes it understood, at times only gradually, that
•’ AWCSB p. 88-89; Const mss MB V, 937.
Cf LG III, especially 28.
15 Cf LG 31.
16 Cf Const 2-7, 9-10, 17-20, 40.
17 Const 37.

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such a call is to realize Don Bosco’s idea of the lav religious;
— complete in itself. In the Congregation there are not two diffe­
rent degrees of membership. The brother shares all the elements
that constitute a salesian vocation: apostolate of the voung, fra­
ternal-apostolic communion, religious consecration, salesian
spirit.18 As a consequence, he belongs to the mission of the
Societv bv his own right, not bv one that is derived;19
— innovative. The brother is “a genial creation of the large heart of
Don Bosco, inspired bv Marv Help of Christians." (Fr. Rinaldi)20
This vocation is therefore a "specific” vocation different from
others: both in the Church, because it is at the service of the
salesian mission, and in the salesian familv, because it is in the
nature of a lav religious living in a communitv having specific
forms bestowed bv the Founder;
— meaningful. It encompasses all facets of human life and offers
the possibility for the full development of one’s personality.
1.1.2 Grafted on a Christian vocation
The vocation of the brother is an evolution of the consecration 174
effected bv the sacraments of baptism and confirmation, through
which he lives in the light of the Christian values of the people of God.
Sanctified and sent by the Father for the salvation of the world, he
partakes of the mission and activity of Christ, prophet, priest, and
shepherd, and thus inserts himself in the mission of the Church, to
witness and proclaim the gospel.
In his calling to be a salesian lav religious, the brother shares also in
all fundamental Christian orientations such as consciousness of our
common dignitv as children of God and brothers in Christ, of our
common responsibility in the task of building up his Mvstical Body,
and of our common call to sanctity; evangelical freedom, the gift of
the Spirit; a vivid sense of belonging to the local Church, presided
over bv the bishop; a sense of renewed presence in societv; Christian
solidaritv especially with the poor; sensitivity and openness to "the
signs of the times"; creative involvement in contemporarv pro­
blems.21
18 Cf PC 10.
” Cf Const 3.
20 Cf ASC 40 p. 572.
21 Cf AWCSBpp. 116-126.

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1.1.3 At the service of the salesian mission
175 Don Bosco believed that to fullv realize his mission of promoting
human and Christian values among poor and abandoned vouth, the
contribution of the lav religious was indispensable.
The vocation of the brother makes him share in the salesian mission
entrusted to the community and makes him responsible with the
other members for its actualization. Everv brother "receives a part
of the salesian mission to accomplish in so far as he is a member, and
therefore in intimate solidarity with his confreres and superiors;
thus everv service in the community, even if not directly connected
with the apostolate, shares in this mission and is a service and a
witness with this ecclesial dimension.”22
1.1.4 Lived and realized in community
176 Don Bosco's apostolic initiative is community-oriented. For this
reason the brother received his salesian calling from God in view of
his incorporation into the community, and lives within it with the full
consciousness of his shared dignity as a brother, just as Don Bosco
willed it and our salesian traditions have repeatedly sanctioned.23
Faith and charity uphold this structure of salesian fraternity, which
has as its principal trait the family spirit. This spirit engenders in the
community a certain “climate of shared affection based chiefly on
mutual esteem and confidence and leading on to fraternal rapport
and sharing of all thev possess bv the confreres.”24 The brother
forms part of the praving community, listens to the Word of God,
shares in the sacraments of the eucharist and of reconciliation.
He contributes in a responsible wav to the planning, execution, and
evaluation of all community apostolic programs. He lives in con­
stant fidelitv to his specific vocation and becomes, together with his
confreres, a sign of that new and permanent brotherhood establish­
ed bv Christ.
1.1.5 Through profession of the evangelical counsels
177 The brother is aware that the obligation of personal sanctification
and the mission entrusted to him are superior to his human forces.
“ Cf ASGC 29.
« Cf AGC19 p. 65-67; ASGC 146.
« ASGC 499.

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At the same time he is convinced that the Lord, who has called him,
will enable him to fulfill the one and the other, through the special
consecration that sustains his life and activitv. Under the action of
the Holv Spirit he responds to the divine call bv offering him his
whole being and action for the salvation of youth.
He gives expression to this commitment through the vows, bv which
he witnesses his wav of being a disciple of Christ and proclaims the
new Christian life and future resurrection.
The brother finds moreover in his religious profession a deep bond
with the salesian mission and community life. In the vows he finds
the guarantee of true authenticity and supernatural efficacy for his
mission, a source of fraternity and pastoral charitv, of enthusiasm
and apostolic dynamism. The vows render him always available to
others and effective in his work. They bind him to a full living of the
gospel which he has to witness and communicate to the voung.26
1.1.6 Lay in character
The lay dimension is the concrete form in which the brother lives and 178
operates as a salesian religious. This is his specific characteristic, a
noteworthy and essential value of his identity. This lay aspect then
is not to be taken in a negative sense. Neither is it to be understood
simplv as a service or a function. It is rather the sum total of the
values that constitute a lav Christian, conditioned bv the salesian
religious consecration.
This is how the SGC outlined the lay dimension of the brother: "With
the characteristics proper to religious life he lives his vocation as a
member of the laity, seeking the Kingdom of God by engaging in
temporal affairs and by ordering them according to the plan of God.
He exercises his baptismal priesthood, prophetic witness and
kinglv service, and in this way truly shares in the life and mission of
Christ in the Church. With the intensity that derives from his spe­
cific consecration and by mandate of the Church, and not merely as
a private individual, he fulfils the mission of spreading the gospel
and of sanctifying in a non-sacramental manner. His works of
charity are undertaken with greater dedication within a Congrega­
tion devoted to the integral education of youth, especially those in
need. Finally, as regards the Christian renewal of the temporal
» Cf LG 44 & Const 3.
26 Cf Const 68-72; ASGC 106, 117-125.

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CHAPTER DOCUMENTS GC21
order, since he has renounced worldliness he exercises this form of
apostolate as a religious in a most efficacious manner, educating
vouth to the Christian renewal of work and to other human values."27
This lav dimension permeates the entire life of the brother: his
salesian mission, his life in community, his apostolic activity, his
religious profession, his life of prayer, and his spiritual life—all of
which are lived bv him in his capacity of a salesian religious layman.
In this wav his entire existence focuses itself into a life of witness to
the salesian ideal, with respect to his priest confreres, the people who
are in his care, and the various branches of the salesian family. All
this gives to the salesian community a characteristic of its own, as
envisioned bv Don Bosco: the enriching presence of a lav dimension,
which makes it possible to meet the world in a wav that is aposto-
licallv more efficacious.28
179 Because of his religious consecration the brother differs from secu­
lar priests and lavmen. Because he is a salesian religious he differs
from other religious belonging to other religious families or secular
institutes and from other branches of the salesian family. Because
he is a lav salesian he differs from the salesian priest. This diffe­
rence is not one of rank but of charism, which must not disappear
into a generic salesian concept that disregards concrete differences,
nor be cut off from the complementary dimension of the salesian
priesthood. In our Congregation, "the brother retains his characte­
ristic lav dimension in a close integrating rapport with the priestly
dimension of the salesian priest.”29 We run into a difficulty when in
underlining the common elements of the brother and priest, we
affirm merely that "we are all salesians.” In this wav we seem to
imply that the lav character and the priestly character are onlv
accidental or secondarv elements. On the other hand, if we consider
the brother and the priest apart from the bonds of union that unite
them vitally to each other, we run the risk of falling into a separatist
vision, or worse still into a class distinction of salesian life.
This charismatic diversity postulates an earnest effort to put in pro­
per perspective the specific elements of the brother’s identitv, during
the initial important stages of formation.30 So also the program of
vocation recruitment should present the salesian vocation in its two
27 ASGC 149.
“ Cf AWCSB p. 147-154, 574-576.
” Cf AWCSB p. 574.
Cf Reg 92; GC21 Doc. on Formation, n. 263.

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components; the lav aspect and the priestiv aspect.31
We must admit that a study of the identity of the brother presents 180
special difficulty even today because of the lack of extensive re­
search on the general topic of the laity. For instance, we have no
studies on the lav vocation in the Church, on the Christian layman in
the local Christian community, on the lav dimension of the religious
life, on the charism of authoritv in religious life with respect to its lav
members, etc. For this reason the task of deepening such an un­
derstanding is left to our confreres during the coming years. We
shall have to explore the meaning of the lav dimension in the life and
behavior of the salesian communitv and of the brothers themselves,
bringing out its enriching influence. This study will have to be
carried out in the context of our salesian tradition and in keeping
with current developments in theology.
1.2 The apostolic activity of the salesian brother
Bv reason of his sacramental character of baptism and confirmation 181
and his special vocation, the brother shares in the salesian mission
within the Church. As such he has the duty and the right as an
educator and evangelizing member of the salesian community to
engage in its apostolic activity, which is prophetic, sanctifying, and
renewing in respect of the temporal order.
Since he will bring a lay-religious dimension to the mission entrusted
to the community, it follows that there exists a lav contribution
which only he can make to the human and Christian promotional
services through which the salesian mission is unfolded.
This contribution lies in the exercise of those tvpicallv lav functions
and services that further the development of the salesian mission. It
consists in performing all kind of tasks within the structure of the
apostolic community, thus sharing in its mission. It finds expres­
sion in his willingness to assume the various educative, pastoral, and
missionary roles not directly linked to the priestly character, giving
to them his own specific imprint of educator in the faith.32
The whole gamut of activities entered upon bv the brother, whether 182
catechetical, missionary, evangelical, pedagogical, cultural, admi­
nistrative, clerical, domestic... all have an educational and pastoral
31 Cf GC21 Doc. "Salesians evangelizers of the voung” 111.
32 Cf Const 37; ASGC 149; AWCSB pp. 134-141, 148-154, 185-186, 555-557, 641-642.
10

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CHAPTER DOCUMENTS GC21
value with respect to the salesian apostolic community. They con­
tribute to the witness that the community gives of unity, cohesion,
fraternity, and Christ-centeredness.33
In the same context and in reply to several provincial chapters that
have raised the issue,34 we have to consider the important question of
the apostolic dimension of the work entrusted to the brother and of
his educational involvement in the school scene, avoiding the pitfall
of entrusting him with onlv the professional training of the students.
Wherever possible it will be necessary to widen the sphere of the
brother’s activity, remembering that he too has to be an educator in
the faith. He will thus be able to bring together in a more unified
wav the goals of human advancement and Christian formation
through his effective educational influence. His horizon will be
expanded in view of the possibilities of a wider range of salesian
service to the voung.35
The GC21 accepts and makes its own the invitation of Pope Paul VI:
“The laity can also feel themselves called, or can be called by others,
to collaborate with the bishops in fostering the vital growth of the
ecclesial communitv bv exercising a wide range of ministries, ac­
cording to the grace and gifts the Lord chooses to bestow upon
them.”36 The Chapter hopes that the brother, properlv prepared,
will be able to exercise those ministries "not linked to sacred or­
ders”37 that the evangelizing action of the salesian community will
require.
The brother therefore can quality for all educative and pastoral
assignments proper to a salesian, provided they are not connected
with a service that requires priestly ordination.38 This means that in
a salesian community there are no zones or activities that are the
exclusive preserve either of the brother or the priest, with the sole
exception of those ministries and roles that are specifically priestly
or lay. The specific contribution of each will consist rather in ful­
filling the various salesian assignments or service roles with a style,
spirit and dimension that is either lay or priestly; thus our common
mission will gain both in richness and efficacy.
u Cf Const 37; ASGC 29.
w Cf Sch Precap 367-371, 400.
» Cf AWCSB pp. 338-342, 555-557.
» EN 73.
” EN 73.
“ Cf Const 37.

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If however we consider the nature of certain activities and the so­ 183
cio-cultural milieu in which they are earned out, it can be that some
of them are more evident and significant signs of the brother’s
identity. Considering the importance and the incidence of the
working classes in many countries for instance, it is clear that acti­
vities connected with this area will certainly be the most significant
apostolic field of action for the brother in these regions, even if not
exclusively so.39
With his usual sensitivity to the needs of the times, Don Bosco had
already emphasized that one of the distinguishing tasks of the bro­
ther was to inject Christian values in the world of labor, from which
he himself had reaped virtues, some of which are still valid today; for
instance, the spirit of competition, strict self-discipline, the sound
and enriching apologetical value of a religious workingman in the
face of a public opinion that is particularly sensitive to the meaning
of human labor.
But today work cannot be reduced to this concept alone. It is a new
and vast phenomenon that makes all social categories interdepen­
dent and interrelated, that determines the characteristics of a special
group, creates new cultural models, forges a new type of man. It is a
powerful factor in the development of the total human personality.
With the expression "the world of labor” we intend to refer not so
much to the material aspect of work as to the quality that makes it an
agent for cultural and social change.
The brother’s different forms of presence in the field of labor will be 184
significant and effective on two conditions:
— He should never forget that he is always and everywhere a sale-
sian educator. His main objective should be to focus the diffe­
rent elements of that social reality that we call "work" towards
those values, individual and collective, that refer to the person of
the worker, so as to open up to him the possibility of finding the
full and total fulfillment of his personality in adherence to the
Faith.
— He should be faithful to his identity as " a lay salesian religious."
This implies many obligations:
He will know how to capitalize on the many positive values
present in the world of labor (such as the spirit of brotherhood,
solidarity, and community, combined with respect for the perso-
” Cf AWCSB pp. 322-338.

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nalitv of the individual), and at the same time he will know how to
point out the evils that threaten him (a materialistic concept of
life, resistance to spiritual realities, individualism, envy, senti­
ments of hostility, temptation to violence).
* He will know how to defend and promote the good of the
workingman. As a religious wholly oriented towards Christ, who
is the foundation and the summit of all human values, he will be
able to identify the dangers that beset these values and help
people to overcome them.
* Bv reason of the concern that he shows and the love that he
unceasingly gives to others, he will be able to bear witness to a
profound and universal brotherhood that dispels all forms of
egoism, exploitation, and self-interest.
* He will reveal the Kingdom of God, already present in the
world and in the history of man, and in this wav proclaim the
Kingdom that is to come.
Technical schools, youth centers for the working classes, Christian
associations of young workers are some of the valid structures wi­
thin which the educational efforts of the brother can run parallel to
185 the practical instruction he gives.
Finally, the brother is eminently suited to inspire cooperators and
past pupils who have gone into the labor market, in their human and
Christian formation and in their apostolic activities.
1.3 Some points about the spiritual life of the
salesian brother
186 Bv spiritual life we here mean a practical wav of perceiving, experi­
menting, maturing and living Christian and salesian ideals of sanct­
ity. The brother is called to live and bear witness in the salesian
community to an experience of faith and of Church with respect to
his particular vocation and state of life. This too belongs to his
vocational identitv.
Salesian spirituality' does not exist as an abstract entity, but is em­
bodied concretely in the life of laymen, religious, and priests. The
brother perceives and lives it as a lav religious, with a view to being
the promoter of an apostolate that is typically lav.42
41 Cf ASGC 744, 750.
42 Cf AWCSB pp. 154-157, 186, 189 191; Spirituality dell'azione, Midali, Rome 1977pp.
278-282.

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In keeping with the basic principles of salesian spirituality, the bro- 187
ther cultivates a living and personal union with Christ, the apostle of
the Father, who calls everyone to be saved. He knows that he shares
Christ's preferential love for poor and abandoned children. He is
aware of being God’s helper, as a humble and vet necessary and
efficacious instrument. He has a deep sense of belonging, to the
Church and to the salesian community. In his life and in his beha­
vior he is attuned to the person, the style, and the spirit of Don Bosco,
his founder and model. He is conscious moreover that these attitu­
des proceed from the Holy Spirit, whom he received in baptism and
confirmation. It is this same Holy Spirit that continually gives life
and meaning to his particular vocation and orients it to the glorv of
the Father and the salvation of the young who are poor and needy.
This spiritual experience has a certain personal character and the­
refore cannot easily be communicated. However, it would certainly
be beneficial in this regard to make a collection of examples given by
brothers who have had an intense life of prayer and union with God,
an extraordinary love for work, a lively sense of belonging to the
Congregation, and an ardent attachment to Don Bosco.
Here it is possible to list certain component elements of the brother's 188
spiritual life, drawn from the whole range of his salesian experience:
— Jov is a positive and enriching value in the religious life of the lav
salesian, that contributes significantly and essentially to the
identity of the Congregation. The brother regards his vocation as
God’s gift and his life as the joyful, free, and personal response
that he makes to God; it is the raison d’être of his existence, his
only path to personal sanctity.43
— Together with his brother priests, he lives a life of family intima­
cy, work, and prayer. A characteristic of his spirituality must be
this experience of deep interpersonal relationship with the sale­
sian priest. This conveys to him a vibrant sense of the Church as
a family in which all of us are children of the same Father and
equally responsible, albeit with differing ministries and roles that
enrich and complete each other. Hence flows the awareness of
his responsibility, the indispensable nature of his contribution,
and at the same time the need he has of others.44
« Cf Const 37.4.
» Cf Const 2, 34.

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189 — The special characteristics of “the world of labor,” often a field of
apostolic activity for the brother, enable him to experience in a
concrete wav certain values of the salesian spirit, such as a cer­
tain practical sense, a sense of urgency, a spirit of initiative and
creativity, an abilitv to check back periodically and to adapt
himself to different circumstances.45
— The lay orientation of the brother and the type of work in which
he is often involved enable him to enjoy “a new and close pre­
sence” with the young and with lay people. He can thus put into
practice in a very particular way “the salesian style of relation­
ships”: openness and cordiality, simplicity, delicate familiarity,
progressive development of the social graces characteristic of lav
people.44
— Generally speaking, the brother is in a position to enjoy the
special trait of salesian optimism, because of his involvement in
the creative world of technology and art. He is thus enabled to
appreciate material values,47 to admire the creative power which
God entrusts to man, and to rejoice in the achievements of
human science.
190 — The brother is a religious who has the holy ambition of trans­
forming all his actions, from the lowest to the most brilliant, into
an oblation to God, for his greater honor and glory and for his
Kingdom. Thus his life is dominated bv a special “filial and
priestly enthusiasm, and becomes a liturgy for the sole glory of
the Father.”48
— Vatican II states that religious profession enables one to conform
to “the type of virginal and humble life that Christ the Lord
elected for himself and that his Virgin Mother also chose.”49 The
same Council presents Mary to the laity as "the perfect model of
their spiritual and apostolic life.”50 In this context devotion to
Marv most holv becomes for the brother a personal and enrich­
ing experience.
191 When the spiritual life of the salesian leads him, in imitation of Don
Bosco, to practise charity to an heroic degree, then we can say that
45 Cf Const 43.
* Cf Const 45; AA 4i, 29c.
47 Cf Const 47.
« Cf Const 67,70.
49 Cf LG 46b; PC 25.
» Cf AA 4.

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he has reached the summit and becomes a source of enrichment for
the entire Congregation. The GC21 finds reason to believe that this
gift has been granted to several salesian brothers. Each one of us
knows some confrere who has attained this fullness in different
places and under varied circumstances, sometimes in the most
hidden and self-sacrificing ways. Many have found a place in the
annals of the Congregation. Some of them, martyrs for the faith or
heroes of charity, have become candidates for canonization. All
these instances give further evidence of the charismatic richness
found in the salesian lav vocation.
1.4 Sharing the life and government of the
Congregation
As a member of the Salesian Congregation the brother finds himself 192
in a relationship of corporate responsibility arising from his special
salesian vocation, in which he lives as a brother among brothers.
The whole of salesian tradition testifies to the rich and varied con­
tribution made bv the brother to the life of the community, with
instances of direct responsibility in the structures of authority at all
levels:
— At the local level he assumes various roles of responsibility, both
in the religious and the educational community: principal,
craftsmaster, technical director, financial administrator... mem­
ber of the council.51
— At the provincial level, he shares in all the leadership functions of
the province—standing committees, secretariates, can be a
member of the provincial council and a delegate to the provincial
chapter.53
— At the world level, he can be a member of the General Chapter,54
and form part of the Superior Council of the Congregation.55
The brother thus makes his responsible and effective contribution to
the life of the community.56 Living in harmony, sharing authority
and responsibility according to the principles of subsidiarity and
Const 185-189.
52
Const 171-176.
Const 179.
54 Const 156.
55 Const 146.
» Cf Const 34.

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decentralization, he plavs his part in the animation of the commu-
nitv's apostolate.57 His authority is exercised always "in the name
and in imitation of Christ, according to the spirit of Don Bosco, as a
service rendered to brothers to discern and fulfil the will of the
Father.”58
193 The GC21 notes that brothers are present in a large number of local
councils, and form part of about one half of the provincial councils.
Their presence at the provincial chapters held in 1977 was rather
sparse and very few were elected as delegates to the General Chap­
ter. In this regard, both the World Congress of Brothers and the
provincial chapters of 197760 requested that the representation of
brothers in councils, and more especially chapters be assured and
made more effective.
Considering the nature and finality of Provincial and of General
Chapters,61 the request that a realistic and significant presence of
brothers be guaranteed would seem to be well founded, so that the
Congregation mav not be deprived of the valid contribution of lav
salesian experience at a moment of reflection, evaluation and deci­
sion so important for our life and mission.
It is not here a question of ensuring the presence of a particular
group or class of confreres, nor even of responding to a sociological
need. We arc dealing instead with a charismatic reality, to which we
are not vet perhaps sufficiently sensitized. Through a significant
representation of the brother at the Provincial and General Chapters,
we want to ensure the presence at these assemblies of the two
dimensions, priestlv and lay, that make up our Congregation.
If the presence of the lav dimension is found to be very inadequate, it
seems imperative to provide a remedy to the situation in the best
possible way. Rather than multiply juridical norms, the GC21 thinks
it best to leave the solution of this problem to the salesian sensibility
of the confreres.
sr Cf Const 126, 127.
Const 125.
w AWCSB p. 552, proposal 7.
*" Sch Precap 372-374.
61 Const 177, 151.

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1 .5 Essential mutual relationship between the
salesian brother and the salesian priest
In an opening statement we said that Don Bosco’s expressed will was 194
that our salesian communities should comprise priests and lavmen.
As a consequence of this the brother should be able to live his
salesian vocation in its many enriching aspects that we have pre­
sented above, not in isolation, but in brotherly relationship with the
salesian priest. "In our Congregation," says Father Ricceri, “the
brother lives his distinctive lav characteristic in a close integrating
rapport with the priestlv character of the salesian priest. The lav
character of the brother is not something apart and independent... It
exists in a wonderful symbiosis with the priestlv character of the
salesian priest. In our communities both of these qualitative ele­
ments are mutually complementary and result in a unique spiritual­
ity of action that characterizes a salesian community in the Church...
In the same wav the priestlv character does not exist alone and
independent... The lav function and the priestlv function are
interrelated in our Congregation. We are dealing here with a special
charismatic phenomenon that needs to be studied at greater depth.
This is the living realitv that we are thinking about; we are a com­
munity of priests and laymen that in a vital exchange share the
wealth of their vocational differences and in a deep spiritual bond
share a common pastoral mission directed primarilv to the young
and the poor.”62
A relationship of this sort does not mean subordination or opposi­
tion, nor does it mean the loss or fusion of one’s individuating
characteristics. On the contrary, it is a mark that distinguishes our
salesian apostolic communities and their members.
In this wav the presence of the brother enriches the community. It 195
reminds the priest members of the values inherent in the lav reli­
gious vocation and recalls them constantly to an active collaboration
with lay people. Effectively it achieves the ideal of Don Bosco, who
wanted to influence the young through a deep experience of priests
working together with lay people in the same religious community.
“This presence serves to remind the salesian priest... of an apostolic
goal and ideal that is complex in its reality, because it goes bevond
priestly and catechetical activity in the strict sense.”63
“ AWCSB pp. 574-577.
61 Fr Ricceri, Cf AWCSB p. 575.

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To the voung it presents the values of the lav religious vocation as an
alternative to the priestly religious vocation. To those who do not
feel themselves called to the religious life, it offers a more immediate
model of the Christian life, of sanctified work, and of the lay aposto-
late. It offers the community a particular tvpe of incarnation in the
world and a particular presence in the Church.
196 Since they are closely related to each other in the internal affairs of
the community, the brother and the salesian priest mutually cha­
racterize and influence each other. It is not possible to define
adequately the identity of the brother without reference to the
identity of the salesian priest and viceversa. The crisis of identity or
the changed perspective of the one involve and affect the other to
some extent. Their spiritual strengths enrich each other, and the
poverty of spiritual life, whether lav or priestly, has a negative effect
on both.
For the salesian community to remain faithful to its original project
and for its members to develop faithfully their own characteristic
physiognomy, priests and brothers must know and be deeply open
with each other in the contemplation of God’s gift. “Thus it will be
possible to realize this wonderful exchange, in which each one re­
mains himself but is oriented toward the other, and both toward the
ones to whom we have been sent. A priest who does not regard his
brother in this light, or who belittles his real presence and prophetic
mission, is a priest who does not have a full grasp of his own identity.
This same uneasiness should likewise disturb the conscience of the
brother in his desire for brotherhood, since he has freely committed
himself to a life of communion. He should be disturbed when he
sees priests who do not feel themselves stirred by the presence of the
Lord... and who cheapen their ministry with various forms of cleri­
calisms, worldliness, and vain spiritual banalities.”64
Regarding this mutual relationship the Rector Major, Fr. Egidio
Vigand, has stated, "I believe it will be a very useful thing if the
experts continue to deepen our understanding of this peculiar type
of fusion and organic complementarity which exists between the
ministerial priesthood and the lay consecration in our salesian life.”65
The Congregation therefore must continue its reflection on the
manner in which the lay and priestly dimension of the brother and
the salesian priest relate to and complete each other in the internal
structure of the one salesian apostolic community.
w AWCSB pp. 307-308.
65 GC21: Intervention in the assembly, 24 January 1978, n. 235.

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2. THE SALESIAN CONGREGATION AND THE
SALESIAN BROTHER
Up to now we have been dealing almost exclusively with the personal 197
vocation of the brother. Now we would like to broaden our dis­
course to the level of the whole Congregation.
From what has already been said, it is clear that the brother is an
enrichment for our Society; he represents one of its essential and
indispensable dimensions. The special religious vocation of a lav
salesian affects the global tone of the Congregation, and together
with the priestly dimension defines its identity.
The theme of the brother “touches the very nature of the Congrega­
tion. To ask what is the brother is the same thing as asking, What is
the nature of the Congregation, its mission, its spirit? Because the
Congregation that Don Bosco willed and founded cannot be thought
of as other than an apostolic communitv of consecrated laymen and
clerics. If vou look closely, the problems of the brother are the same
as the problems of the Congregation. They are our most real and
most essential problems.”66
The Congregation therefore must keep faithful to the charismatic 198
nature that Don Bosco gave it. This must be not just a theoretical or
doctrinal fidelity, but one that is concrete and historical. In other
words, it must not merely be said that it is both clerical and lav but it
must really be so, in a clear, visible manner, as demonstrated in its
attitude, in its life and external manifestations. A Salesian Congre­
gation without the presence of lav members would no longer be the
Congregation willed by Don Bosco. It would become historically
unfaithful, even if in its official documents it continued to proclaim
that it is composed of clerics and laymen.
Perhaps it should also be added that when in some provinces the
proportion of brothers to priests in seriously compromised, then in
those places at least we no longer give a complete and exact witness
of what we are charismaticallv.
The GC21 declares with Father Ricceri that "the rediscovery and the
reactivation of the brother will indeed mean a greater fidelity to the
ideal of Don Bosco and a deepening of our community reality as
salesians.”67
“ Fr Ricceri, ASC 272, pp. 63-65; AWCSB p. 588, 590-591.
« ASC 272, p. 65; AWCSB p. 591.

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3. THE SERVICE OF THE SALESIAN SUPERIOR
AND THE SALESIAN BROTHER
3.1 The problem
199 After a century of peaceful and universal acceptance of the tradition
that in our salesian communities the one who is called upon to lead
and inspire the others should possess the priestly character,68 the
question has now been raised in the Congregation, more in some
regions than others, whether the brother may exercise the service of
superior.
Several questions are raised. Why cannot the brother lead the sa­
lesian community? Cannot the salesian community fulfill the same
mission even if it is animated by a brother? Why not eliminate from
the Constitutions whatever savors of distinction between the brother
and salesian priest?
This question arises primarily from the fact that the brotherly
equality of our members does not seem to be fully achieved as long
as anv distinction on this point remains in our particular Code. No
development of the salesian lay vocation seems attainable, and no
proper presentation of this vocation to the youth of today seems
possible unless and until this distinction is taken out of our Consti­
tutions. Other considerations are drawn from a renewed sensibility
and from the new position assumed by the laity in the Church,
especially after Vatican II. These questions are posed with a sincere
desire of interpreting "the will of our Founder for our dav and age."69
It is evident that we are not dealing merely with a juridical or socio­
logical question; nor is it a problem that arises from a consideration
of religious life in general. It is question of a specific religious
ecclesial problem that can be termed “salesian.” It is concerned
with a particular mode of life, as found in the salesian community as
started and structured bv Don Bosco, and lived and approved bv the
Church, with a view to the fulfilment of the concrete mission that the
Holv Spirit entrusted to our Father and Founder.70
68 “It is an undeniable fact that the rector in our Congregation has always been a
priest." Address of the RM, Fr E Vigano, 24 Jan. 1978, n. 214.
w Cf Contributo di Studio to Scheme III, n. 579-592, especially 579, 580, 584; Cf also
Sch Precap 318.
70 Cf Fr Ricceri, Closing address WCSB in AWCSB pp. 576-577 n. 3.3. '

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3.2 The considerations and the deliberations of the SGC
This question was deeplv felt bv the SGC (1971), which had the 200
assignment of reflecting on the identity of the Salesian Congrega­
tion, with a view to the revision of the Constitutions themselves.71
Thanks to the careful preparation made it was possible to grasp the
question with all its motivations and implications.72
The problem of the priesthood as a condition for the office of sale­
sian superior was studied specifically in the treatise “Those res­
ponsible for our mission."73 It was discussed in depth, because it
was realized that we were touching a point that concerned the verv
roots of our spirit and of our salesian life, both with regard to the
internal government of the community and with regard to the pa­
storal method proper to our mission.
The SGC concluded its study with the decision that became part of
the new text of the Constitutions: “It is our tradition that the salesian
community be guided in its apostolic task by a member who bv his
sacerdotal ordination and bv his pastoral experience is able to direct
it spiritually and orientate its mission.’’74
The postcapitular program for helping in the application of the
capitular deliberations included among other things Congresses for
the Brothers, for the purpose of studying the documents that re­
ferred to them,75 clarifying their identity and suggesting practical
applications of what was discussed in the Chapter.76
3.3 The World Congress of Brothers and the
Provincial Chapters of 1977
The authoritative answer of the SGC did not end the question. It 201
continued to be deeplv felt in various parts of the Congregation.
The World Congress of Brothers was held in Rome (1975) in a climate
of true salesian spirit.77 Besides the in-depth study of several themes
touching the identity of the brother, his apostolic activity, and his
” Cf ESH; PC 2,3.
2 Cf “What salesians think of their Congregation today" (1969) vol IV, Chap VI pp.
134-143.
” Cf Sch Precap 319.
7« Const 35.
75 Cf ASGC 763, 4b.
7» Cf ASGC 184,4a.
77 Cf Address Fr Ricceri AWCSB pp. 569-571 n. 1.

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CHAPTER DOCUMENTS GC21
formation,78 there emerged the psychological question of what was
them termed “juridical equality."79
In his closing address the Rector Major, Fr. Luigi Ricceri, whilst
manifesting his intention to have this topic of such vast importance
studied further,80 declared: “The conscience of the Congregation has
for the present answered this question through the formal delibera­
tions of the SGC, during which this problem was studied in depth
and an answer given through the Constitutions.”81
He then emphasized the point that for an eventual change in this
matter it would be necessary to determine whether we were here
dealing with an essential or non-essential element of our charism.
He recalled the three conditions that have to be verified when we
want to shed light on this or any other point that touches on the
original charism of the Congregation:
— the explicit and verifiable will of the Founder
— the relation of the particular point in question to our specific
mission
— the formal pronouncement of the Church.82
202 Accepting these criteria, it must be admitted that the studies made
thus far, especially during the past few years, do not support the
possibility of a change in this matter along the lines suggested.
In preparation for the GC21, a certain number of provincial chapters
returned to the same argument. Some asked that we should elimi­
nate from the Constitutions every juridical inequality between the
salesian brother and the salesian priest; others confirmed the deci­
sion of the SGC; still others requested a yet deeper study of so
important a problem.34
The arguments put forth, both with respect to keeping the status quo
and in favor of making a change, do not make any substantial
addition to the arguments already expressed by the SGC and by the
World Congress of Brothers.^
78 Cf Sch Pi ecap n. 334-340.
” Cf Address Fr Ricccri, AWCSB p. 573 n. 3.3; Sch Precap n. 342; Cf “Proposals and
motions of WCSB” n. 4, AWCSB pp. 548-551.
w Cf Address Fr Ricceri. AWCSB p. 573, n. 3.2.
81 Fr Ricceri, AWCSB p. 578, n. 3.3.5.
82 Cf Address Fr Ricccri, AWCSB p. 579 n. 3.3.6.
*’ Cf Studies presented to WCSB in AWCSB.
84 Cf Sch Precap n. 47-53.
85 Cf Sch Precap n. 48, 49, 51: Contribution to Scheme III (1977), n. 578-601. “The
reasons available are substantially those taken into consideration already bv the
SGC.” Ibid. 603.

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3 .4 The 21st General Chapter
The GC21, in the light of the proposals of the provincial chapters and 203
the resolutions of the World Congress of Brothers, decided in favor
of a further reflection on this topic. At the beginning of the Chapter,
the Cardinal Secretary of State, in the name of Pope Paul VI, sent to
the Rector Major, Fr. Luigi Ricceri, a letter "of exhortation and
orientation for the Chapter members.” In it Cardinal Villot refers
directly to this question with the following words:
"Finally, filled with hope at the sight of the flourishing development
of the Salesian Family and its organization, the Vicar of Christ ex­
pressed the desire that the Institute may remain faithful to the
essential elements that give it its identity, even with regard to the
figure and function of the Rector, so that the latter, enhanced bv the
charism of his priestlv ordination, may be able to guide with ecclesial
wisdom the increasing varietv of groups whose aim is to lead a
committed life under the leadership and in the spirit of St. John
Bosco.”
The significance of this message was underlined first by the outgoing 204
Rector Major, Fr. Luigi Ricceri, and later bv the incoming Rector
Major, Fr. Egidio Vigano, who said in part:
"This letter introduced a very clear orientation for the work of our
Chapter. It is an additional source of light for us to see more clearly
and securely. As Father Ricceri stated in answering some questions
on the subject, ‘They are the words of a Father inviting us to study
with serenity, with thoroughness and with fine salesian sensitivity
the problems of the Chapter, particularly those which bear on the
living identitv of the Society. They are the words of our guide in the
process of discernment in which we are all engaged in deeds and not
just in words, and they are the highest and richest guarantee we have
of the authentic identity of our vocation.”86
The GC21, conscious of its responsibility, has studied at length the 205
reality of the salesian brother and has amply delineated the figure
of the salesian superior, to emphasize especially the latter's role of
spiritual guide of the community and the pastoral guide of our
salesian mission.87
W Cf n. 221.
87 Cf "Salesians evangelizers of the young" n. 46-57.

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CHAPTER DOCUMENTS GC21
Therefore in an attitude of veneration and special adhesion for the
successor of Peter,88 the supreme Superior of our Society, and ac­
cepting his teaching with docility,89 mindful also of the way of
thinking of Don Bosco who said that the word of the Pope must be
our Rule alwavs and in everything,90 after prayer, reflection and a
sincere seeking of the Lord’s will, the Chapter has decided to main­
tain, in accordance with the Pope's wish the salesian tradition codi­
fied by the SGC in art. 35 of the Constitutions: that the salesian
community be guided in its apostolic task by a member who by his
priestlv ordination and by his pastoral experience is able to direct it
spiritually and orientate its mission.
The GC21 entrusts all salesians with the duty of making every effort
to increase their awareness of the true and deep salesian brother­
hood that Don Bosco wanted to be the form and spirit of our com­
munities.
4. Practical directives
206 We salesians must pay special attention to the acceptance and proper
assessment of the richness of the vocational identity of the brother, and its
essential significance for the life and mission of the Congregation.
a) Therefore let every province draw up an efficacious program to ensure
that all confreres, priests and brothers, deepen their understanding of the
true sense of the consecrated life of the brother and his specific community
commitment. Retreats and on-going formation courses can be very op­
portune occasions for this purpose.
207 b) To promote an accurate knowledge of the brother within the salesian
set-up, to foster his spiritual life and aid vocational work in his connection,
the Department for Formation shall arrange for further study of the newer
aspects of this vocation, and for the publication of biographies of salesian
brothers.
208 c) So that the equality and diversity inherent in the identities of the salesian
priest and brother may be accepted as one of the riches of the salesian
community and become a reality of daily life, each salesian must both
88 Cf Const 44.
89 Cf Const 128.
MB VI, 494.

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accept these facts internally and manifest externally through certain basic
attitudes: a root conviction about their fundamental equality and respective
diversities; family spirit; fraternal co-responsibility; the joyful recognition of
the mutual need of the one group for the other; complementarity and
generous solidarity; the practical recognition of a proper though relative
autonomy and responsibility of each group.
d) The presence of the brother in a salesian community touches deeply the 209
identity of the Congregation itself. In the next six years the provinces must
feel the urgent need of intensifying the seeking of brother vocations. Let
the apostolic presence of brothers amongst young people be intensified,
so that they may provide a significant and evident witness amongst the
young people concerned.
e) A meaningful presence of brothers in councils and chapters is primarily 210
a service given to the salesian community of the specific charism of con­
secrated lay life. For this reason in proposing members for provincial
councils and electing delegates to provincial chapters, the confreres
should keep in mind the advantages of having also brothers present.
f) In electing delegates of the province for a General Chapter, the mem­
bers of the provincial chapter should keep in mind the possibility they have
of choosing delegates amongst the brothers especially when the province
has the right to send more than one delegate.
g) To bear faithful witness in the Church and the world to the charismatic 211
gift received by Don Bosco the Congregation at every level must present an
accurate official image of a religious community of priests and laymen, and
ensure that neither figure is privileged with respect to the other.
n

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Intervention of the Rector Major
Fr Egidio Vigand on
’SHARING IN THE LIFE AND
GOVERNMENT OF THE CONGREGATION”
For convenience and because of its special character, this address of the Rector Major
given on 24th January 1978, is inserted here after Document 2 instead of in the Appendix.
I feel I have an obligation in conscience to intervene on the theme we were
asked to reflect on over the past few days, i.e. “sharing in the life and
government of the Congregation,” and on the letter received from the Holy
Father on the subject.
The fact that I am speaking to you on the 24th of the month, the Feast of
Saint Francis de Sales, our Patron, is partly coincidence but not altogether
so; there was also an element of personal choice.
1. THE SIGNIFICANCE OF MY INTERVENTION
212 I feel compelled to intervene because of the nature of the Rector Major’s
role, through which I have been entrusted with the clear responsibility for
conducting this General Chapter (cf Const. Art. 155) and with the guidance
of the Congregation for the next six years (cf Const. Art. 129ff).
I have no intention of involving either the Presidency or the Central Coor­
dinating Committee. I assume full responsibility and am speaking as Rec­
tor Major, after prayer and reflection, after discussion and assessment with
the person you appointed as my "closest collaborator” (cf Const. Art. 138),
the Vicar General, Fr. Cajetan S'crivo.
I am intervening with particular seriousness, therefore: I hope I shall be
both clear and precise because the point at issue goes right to the roots of
our salesian spirit and life-style and is directly related, in consequence, to
our future renewal, to the unity of our Congregation, to the identity of its
members, and to the animation of the whole salesian family.
Evidently I am speaking at a particular and well-defined moment in history
i.e. the GC21 and in view of my mandate as Rector Major for the next six
years; it is normal for concrete aspects of life and the realism of government
to be clearly defined, but the important thing to note is that precisely at this
historical juncture I feel it my duty to have recourse, simply and in this
1 amily context, to the practical exercise of the supreme ministry of unity and
guidance which is proper to the Rector Major.

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2. WHERE THE PROBLEM REALLY LIES
Allow me to go straight to the heart of the problem. We are all in complete 213
agreement, I hope, on the importance of the salesian brother and of the
need for his advancement. But strictly speaking, this is not the problem
which is causing tension among us: the real issue is a different one, even
though it is linked with this.
Even before the SGC the following question was raised: when we consider
the constituent elements of the salesian project, is the service of authority
substantially linked to the ministry of the priesthood or not?
At that time the question covered the problem of authority in the Congre­
gation at all levels (Rector, Provincial, Rector Major); today the problem
area has been limited for us to that of the Rector. For the proper presen­
tation of this argument, direct consideration must necessarily be given to
the kind of authoritv that must animate and serve the salesian community.
In the Congregation no member has the right to accede to the function of
authority (in the elections of the 15th December, last month, the thought of
rights never crossed my mind when I heard the names read out; 1 just
trembled with fear). Rather it is the community which according to the
particular and specific character of our Institute has the right to be served
by the appropriate authority; it is the members taken together in commu­
nion who have the right to be guided and animated by a certain specific kind
of authority.
Now it is an undeniable fact that the rector in our Congregation has always 214
been a priest; it is equally clear that the rector always figured among the
prime concerns of Don Bosco, of all his successors and of all the General
Chapters, and was always considered of central importance.
The problem therefore presents us with the possibility of a qualitative
change in the life of the salesian community. It would be foolish to conceal
or to play down this fact: before making a qualitative change, one must have
a clear and in-depth knowledge of the values at issue, of the motives
advanced and of the consequences that will follow, together with the rela­
tive advantages and disadvantages.
The proposal for a possible and "radical about-turn” in this field stemmed 215
from different ways of envisaging the function of authority in the salesian
community:
— some argued that the pastoral charity of the salesian community should,
on account of the constitutive elements of the salesian project, be guided
and nourished by a type of authority that is enriched by the graces of the
priestly ministry, a ministry which was powerfully probed by Vatican II
and then given fresh relevance in the Church in reply to the signs of the
times and in view of a new epoch in history;
— others however took the view that the style and activity of the salesian
community must adapt to the signs of the times as seen in the process of

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secularization and socialization, and in the light of Conciliar Ecclesiolo-
gy of the People of God, in which context can be seen emerging for
religious life the equality values of baptism, and for the Church the
importance of the laity. Following this line, the kind of salesian au­
thority needed in this new age should no longer be necessarily linked
with the priestly ministry.
The arguments for both sides were already accumulated in the course of the
SGC. They were of various kinds: religious-ecclesiological, socio-cultural,
psychological, those that were more concerned with the future and those
that were more concerned with our past salesian history. In the various
discussion encounters that have followed the SGC, more or less the same
arguments have been heard over and over again, without any further sub­
stantial progress but with the loss at times of serenity in dialogue.
3. A SPECIFIC PROBLEM OF THE
"SALESIANS OF DON BOSCO”
216 it will be clear by now that we are not dealing with a “generic’’ problem on
the theology of the priesthood or on the theology of religious life, but with a
highly individuated, concrete “charismatic experience”: that of the Society
ol St. Francis de Sales which was begun by Don Bosco in whose spirit it has
grown.
It is to this solid bedrock of living reality that we must descend if our
arguments arc to have any validity.
What arc the elements that go to make up our Institute’s "own special
character”? When is some specific element considered to belong “substan­
tially” to this special character as part of the foundation core?
The adverb “substantially," excuse the parenthesis, is to be taken "techni­
cally" here, with a meaning similar to that which it bears in theology in
reference to the "substance" of a sacrament, which depends more on the
free determining will of the Founder than on any ideological requirements
or generic abstract arguments. The issue before us is not a doctrinal pro­
blem about metaphysical values but a clear-cut practical issue which is
historical and pedagogical, and which cannot be deduced in any way from
the nature of things but solely from the will of the Founder who determined
the shape of his particular pastoral project of pedagogy.
In religious life there are many Institutes, but each has its own constitutive
project in accordance with a truly wonderful pluriformity of charisms.
Indeed, the religious state is "not intermediary between the clerical and lay
condition” but derives from both, as a special gift for the whole Church (LG
43); on account of this there exists in religious life a whole range of types of
authority, which go from the constitutional inclusion of the priestly ministry
to its non-relevance, to its impossibility and indeed even to its positive
exclusion.
All this helps us to situate the problem, but does not yet resolve it.

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4. THE SOLUTION GIVEN BY THE SPECIAL
GENERAL CHAPTER
In our case, after the issue had been raised, we had a clear statement of the 217
official position from the SGC, which because of its nature as a "Special”
General Chapter, was called upon to deal with the issue of identity in all its
essential elements. (Cf Pre-Capit. Scheme 1st Comm - A,4b ‘'Peculiar form
of the Congregation of the salesian religious” pp. 109-151. There pages
served as a basis for discussion and approval of the solution taken by the
Chapter Members).
The solution of the Special General Chapter is an official and authoritative
answer: it was given with the knowledge, preparation, discussion, qualified
approval and explicit formulation that are proper to the supreme authority
of the Congregation in a Special General Chapter, entrusted by the Holy See
and by all the confreres with the mandate to study and decide whether the
figure and function of the rector in the Congregation, by constitutive tradi­
tion, required the functions and charisms of the priestly ministry.
The substance of the answer given by the Chapter is codified in the text of
Art. 35 of the new Constitutions, in which it is stated that according to our
tradition, the community must be guided by a superior whose function is
enhanced by the special graces of priestly ordination.
Furthermore, the SGC planned a whole process of renewal, in w'hich the
analysis of the situation and the promotion of the figure of the salesian
brother featured clearly. The ultimate expression in this programme of
activities was the World Congress of Salesian Brothers.
From the beginning, prior to the SGC, the presentation of this problem was 218
couched by many in terms of a direct connection with the promotion of the
brother—as if his missing "juridical equality” were the most significant
aspect of it all; the outcome was that, for various reasons (on which it
would be profitable to dwell), discussions, uncertainties and research car­
ried on. We find all of these, collected in an orderly fashion, in the Acts of
the World Congress of Salesian Brothers; some of them were taken up and
expanded bv various provincial chapters in some proposals sent to this 21st
G.C. (see Pre-Capitular Documents).
How are we to understand, and what meaning are we to give to this persi­
stence of the problem after the SGC?
— First of all we must acknowledge its existence, because it does represent
a concrete phenomenon that has to be dealt with. We are all equally
responsible for the life and vitality of our communities. We have indeed
to find a common point of fraternal unity and a dimension of growth,
which will help us to overcome all difficulties and to see more clearly, for
the love of Don Bosco.
— Then we have to admit that objectively we are dealing with a limited
situation, peculiar to well-defined areas and groups of confreres who put

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forward a "proposal” without the guarantee of a solution. As one of you
has already pointed out, a World Congress is not an ordinary and even
less a special General Chapter. No doubt it has more than a negligible
weight of indicative and research value, but one cannot attribute to it a
value of solution and directive with the authority of a constitutional
bodv.
219 In his concluding talk to the World Congress of Salesian Brothers the Rector
Major, Father Ricceri, underlined the delicate nature of this problem and
slated discreetly "It seems to me that we are dealing here with something
that touches the very essence of our organization as a religious commun­
ity... In the presence of a possible doubt, whether or not any one element
belonged to the essence of our Congregation, we could not proceed with the
change only for the reason that a change is possible.” II we acted other-wi­
se, in the specific case of the rector, without grave reasons and objective
proofs, "we would run the risk of renouncing an explicit choice of our
Founder, with the inevitable consequence of depriving our Congregation
and the whole salesian family of one of its essential values. And by doing
this, we would in time make less trulv salesian the members of our family
and therefore the verv figure of the salesian brother that we want to pro­
mote” (Acts WCSB - English Edition pp. 457-458).
220 Where does one find the criteria to establish whether an element belongs to
the essence or not of our salesian charism? In the same talk of Fr. Ricceri,
three necessary conditions are indicated:
a) the explicit and verifiable will of the Founder;
b) the approval and formal declaration bv the Hierarchy;
c) the harmonization of such an clement with the methodology of the
preventive system in the practical realization of our mission (Acts WCSB,
English Edition p. 458).
In these last years various studies, more or less enlightening, have been
made in this threefold direction; it is certainly possible to go even deeper
into this subject, and it is desirable that more than one scholar will under­
take to do so with love and expertise.
5. THE EXPLICIT DIRECTION OF THE POPE
ON THE FIGURE OF THE RECTOR
221 At the beginning of this 21st General Chapter, the Holy Father intervened
personally with a letter sent to us by Cardinal Villot, and solemnly read on
the day of the official opening of the Chapter. The Pope’s direction is clear
in its expression: "The Vicar of Christ expresses the desire that the Institute
may remain faithful to the essential elements that give it its identity, even with
regard to the figure and function of the Rector, so that the latter, enhanced by

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his priestly ordination, may be able to guide with ecclesial wisdom the
increasing variety of groups whose aim is to lead a committed life under the
leadership and in the spirit of St. John Bosco. ”
Obviously this letter introduced a very clear orientation for the work of our
Chapter; it is an additional source of light for us to see more clearly and
securely, as Fr. Ricceri stated in answering some questions on the subject:
"They are the words of a Father inviting us to study with serenity, with
thoroughness and with fine salesian sensitivity, the problems of the Chap­
ter, particularly those which bear on the living identity of the Society. Thev
are the words of our guide in the process of discernment in which we are all
engaged, in deeds and not just in words, and they are the highest and richest
guarantee we have of the authentic identitv of our vocation.”
I would like to point out moreover that when the letter deals with the subject
of the rector, to the clear and precise terms is added a more deliberate and
authoritative tone; in fact the terms “Vicar of Christ” and “fidelity" preci­
sely to "an essential element” are used.
6. FURTHER DEVELOPMENTS IN THE CHAPTER
How was the Pope's intervention to be taken into account by the Chapter as 222
far as its work was concerned?
One proposal was that in the final Chapter Documents due prominence and
importance should be given both to its specific statements and to its impli­
cations.
For the moment I confine myself to an application to the situation we have
reached in our discussion of this scheme.
The Commission’s line of approach was to present in the last part of its
document a synthesis of the two well known positions, and a provisional
text was drawn up which was intended exclusively for the Chapter members
(Cf GC21 424/4.0.28). It contains the affirmation (No. 131): "The only path
that can lead to a possible change is that of spiritual discernment by the
assembly.” Once such a discernment has been carried out by the GC21, it is
for the Holy See to judge of the genuineness and proper application of our
eharism (LG 12, Const 151-153). For this reason it was proposed to put four
preliminary questions to the assembly for decision.
The Presidency of the 4th Commission discussed with the Coordinating
Committee the significance of such a concept of 'discernment’ with the
object of initiating a debate in the general assembly on the two opposing
positions as being equally tenable and with the further intention of sub­
mitting the conclusion (if it should prove to be negative) to the Holy See for
a definitive judgement.
The Co-ordinating Committee were unanimously of the opinion that if this
method were to be used, the assembly should first be informed. They

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thought that Cardinal Villot’s letter did not call for any request on our part
tor further clarification, but required our immediate and complete accept­
ance; any other reaction would have been incomprehensible to the majoritv
of the confreres both inside and outside the General Chapter.
The discussion continued in this sense until agreement was reached on the
three preliminary questions put to the vote on Tuesday 10th January. The
result of the voting indicated the path to be followed and the 4th Commis­
sion revised their text in this sense.
7. SOME REFLECTIONS ON THE AUTHORITY TO BE
GIVEN TO THE LETTER
223 Everyone is well aware of the great extent to which a critical and herme­
neutic capacity has developed in recent years, even in the Church; within
proper limits this promotes in us a more reasonable and adult life of faith,
but if it is exaggerated or distorted, it leads to a destruction of vital values
which are central to the Christian vocation itself.
If a process of hermeneutic analysis were to lead someone to formulate
some such question as: "But what is the value of a letter like this, and what
kind of adhesion does it calls for, prompted as it was bv a verv limited and
confined set of circumstances?", he would at the same time have to be
prepared to answer the related question; "And what specific authority does
the GC21 have in connection with this problem, and what would be the
genuinely salesian attitude it should adopt?’’ A General Chapter, clearly
aware of its objectives and its limitations, cannot in fact be anything other
than an expression of fidelity to Don Bosco because, as I have already said,
the authoritv of a Chapter is indeed confined and determined bv circumst­
ances.
An official letter from the Secretariate of State, sent through the Cardinal
Secretary Villot, is an authoritative statement of the Holy Father’s judge­
ment on the problem of the figure and function of the rector which was to be
considered in the GC2I.
224 The authoritative nature of this statement can be illustrated by the example
of the intervention of the Pope in connection with an analogous problem in
the last General Congregation of the Jesuits. On 3rd December 1974 the
Secretary of State, the same Cardinal Villot, sent a letter to the Jesuit
General who was presiding over their 31st General Congregation. The letter
discreetly expressed the mind of the Holy Father in the following words: "It
is the desire of his Holiness that you should be informed that such an
innovation would seem to present difficulties grave enough to impede the
necessary approbation on the part of the Holy See.”
During the retreat, Fr. Luiz Gonzalez told us of what happened subse­
quently. When the Pope heard of the Chapter discussions and voting on the
problem he had referred to, he called for an objective report on the matter.

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Then on 15th February he sent a further letter to the Father General, this
time signed personally by himself, in which he reaffirmed "what our Car­
dinal Secretary of State wrote to you under o’ur direction on the 3rd De­
cember last: ...no innovation can be introduced." And after an assurance
that he was "not influenced by any minor considerations or by a grief which
is ignorant of the problems involved” but by love for the Society itself which
must remain faithful to its Founder and thus produce a great increase in the
fruitfulness of the ever more difficult work in the future, he went on: "With
this in view, we express the doubts we arc feeling because of certain attitu­
des and tendencies which are emerging as the Congregation continues to
hold its sessions. Will the Church be able to trust the Society as it has done in
the past? What will be the attitude of the ecclesiastical hierarchy towards
the Society? How will the hierarchy be able, without fear, to entrust the
Societv with crucial and delicate tasks?... The times is decisive for the
Society of Jesus, for its future, and also for all religious families. We arc
thinking of the innumerable repercussions which, God forbid, a way of
proceeding contrary to what we have outlined might have on the Socictv
itself and even on the Church."
As we know, the eventual result was positive, and on the 7th March in an
allocution to the Father General and his Assistants, the Holy Father insisted
once again on the importance of fidelity to the ‘Formula of the Institute,'
which is the guarantee of the identitv of the Societv and assures the fruit­
fulness of its apostolate.
This episode, not unlike our own in its early stages, and similar interventions 225
with other Congregations, makes clear the objective weight the Holy Sec
attaches to this kind of letter and to the discreet literary style in which the
Pope’s thought is expressed. It makes us realise too that the problem of the
rector, seen bv some only at the level of the promotion of the salesian
brother, must be viewed against a much wider ecclesial background. A
whole delicate confrontation is involved in fact between religious life and
todav’s secularization process with its dangerous tendency to degenerate in
some ways into straight secularism, with ecclesiologv being eroded bv so­
ciological ideas. This fact, I think, is making it imperative for the Holv Sec
to view certain phenomena and ideological tendencies with reserve in so far
as they impair, for instance, the values of the ministerial priesthood. In
judging a problem like our own, the Holy See has the advantage of a much
wider outlook and more comprehensive information.
8. CONFIRMATION AND NOT AN IMPOSITION
On the other hand, the Holv Father's letter certainly confirms and illumines 226
what the supreme authority of our own Congregation had specifically laid
down in the SGC. This is not a point of fact that can be passed over, but it
must give an objective bias to anv dispassionate reading. There have even
been those who have seen in this intervention a providential gesture that

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goes a long way towards righting the disorientation felt in the Congregation
bv the Decree (“a thorn in the heart of Don Rua”) issued by the Holy See at
the beginning of the century concerning the priestly ministry of the rector.
1 cannot let this opportunity go by without reading together with you a
confidential page written by Don Rinaldi on this delicate theme:
“1 was not able to forsee how things would work out,” says Don Rinaldi.
"When the order was first given, Don Rua told me that Rome would most
likely bear in mind all that Don Bosco had done. The blow, to anyone who
evaluated it at that time, seemed indeed a very serious one. One had to be a
superior before and after that event to understand the effects of this dispo­
sition. It was to be feared that rectors would become administrators, pure
and simple. It was at that time that the practice began of situating the
rector’s office near the front door so that he could deal the more easily with
visitors, a task previously left to the prefect. The figure of the rector, little by
little, began to undergo a change. Despite all this, 1 did not think that Rome
would change its mind. Seeing how delicate the step was that Don Rua was
considering taking, more than once I advised against it, as it seemed most
unlikelv that Rome would retract the order. The move was entirely his: he
wanted to write to Rome. If he remained silent, he felt he would be
unfaithful to that solemn promise he made to the dying Don Bosco: that he
would be the faithful guardian of all the traditions. He declared : I cannot
betray that solemn oath. Let Rome judge and decide. We will always stand
bv the Church and what the Pope commands us to do. He wrote. Rome
replied within a few davs. Don Rua summoned the Chapter (Council)
together and, first of all, read the reply: it was a formal condemnation. All
the Chapter Members sat stunned. Don Rua however, having read the
letter, put it aside solemnly. He was completely master of himself as if
nothing had happened, whilst the Chapter Members tried to recover from
the shock.” (Don Filippo Rinaldi by Don Ceria SEI 1932, pp. 172-173)
227 From this precious pagc'taken from Don Rinaldi, we may easily deduce two
things:
—- that it was clear to Don Rua that it was the Founder’s wish that the rector
be a father in the priestly ministry;
— that such was the attachment to the Holy See in the spirit of Don Bosco
that his first successor, in spite of a solemn promise, accepted a change
in this important element when it was explicity ordered by the Holv See.
9, A GENUINELY SALESIAN ATTITUDE
228 But what is the witness, the exterior homage of reflection in faith and the
specific attitude of sincere and operative conformity that the General
Chapter must offer to our confreres and to the whole salesian family?
From the first days of the Chapter, I meditated personally about this ques­
tion and at times discussed it with others. I feel there is need of a discovery

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of a vital assumption and a global intention of what mav be called "salesian
hermeneutics” that precedes and directs the critical capacity and reflexive
analvsis; it is an attitude of virtue, a natural inclination of our own particular
spirit. It was something so strongly lived by Don Bosco and we have seen it
preached so often that faith in Peter's ministry is one of the columns of the
salesian spiritual triad: the centrality of the Eucharist, the Marian aspect of
our apostolic spirituality, and the ccclesial realitv of a conscious and active
adherence to the Pope.
We know that Don Bosco did not easily give wav to this or that Curial 229
Monsignor, or even to this or that individual Bishop when the very nature
of his Congregation was in question. But he was eminenll v d<>cile and even
heroic when the explicit thought, desire or need of the Pope came into
question. He considered him as the Founder because of his direct partici­
pation in the very beginnings of the Institute. Writing to Pius IX on the 1st
March 1873 in fact he affirmed: "The Salesian Society which you, most Holy
Father, founded, directed and consolidated by deed and advice."
Don Lemoyne, in the Apostolic Process stated that "the respect that Don
Bosco had for the Pope was the result of a love that was a very part of his
passionate love for Jesus Christ.”
As for Don Rua, as can be seen bv what I read a short while ago, we know
how much the Decree of the Holv See caused him to suffer and how he
reacted as a perfect salesian. I would like to read with you some of the
salient points from a confidential letter of his, sent to all the rectors to
communicate to them the line of action thev should take:
“Up till now, according to the norms and deliberations of our General
Chapters, we have tried to keep to a path best suited to our circumstances:
now he who has been charged bv God to teach all people, together with their
teachers, has let us know that we must change our mode of acting; and we,
gratefully and respectfully, with complete and willing obedience, must put
into practice what has been ordered, thus imitating our good Father Don
Bosco who always showed such a deep veneration and obedience to anv
directives whatsoever of the Holy See...
"We look upon this as a disposition of a loving Providence; that Christ
himself has deigned to speak to us through his Vicar; and we will study ways
and means of carrying out these orders with the utmost fidelity. The date of
this Decree—the 6th July, the Octave of the Feast of the Apostles Peter and
Paul—must remind us that it was St. Peter who, by means of his Successor
Leo XIII gloriously reigning, has given us this precious document.”
And then there is the episode of Don Rinaldi’s unsuccessful confession: 230
“One day, to give an example, after this new arrangement, I went to Don
Rua as usual to make mv confession, and had the door closed in mv face”
(Don Filippo Rinaldi: Ceria p. 172).
Of Don Ricaldone, I have heard quoted a sentence which he uttered after 231
losing a petition he had presented to the Roman Curia, on behalf of the

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CHAPTER DOCUMENTS GC21
Cottolengo Institute: "Even if the Pope ever considered it his duty to sup­
press our Congregation; I would be entirely docile to his order.” It is a
paradoxical wav of expressing what Don Bosco himself had said with a
sense of deep faith: "If our Rules, if our Congregation were not to be a
means of giving greater glorv to God, I would be absolutelv happv should
the Lord allow such difficulties, that neither the former nor the latter could
be approved" (MB VI, 72).
In this Congregation, we are sons of formidable believers: Providence urges
us today to learn how to imitate them.
232 And so it is against this typically salesian background that we are being
asked to make, both personally and in groups, a true spiritual discernment
so as not to appear that we are either timid children incapable of making up
our minds or of studying in depth, or the sort of critics who do not have a
vital treasure to defend and develop.
Our straightforward witness—simple, virile and serenely objective in the
face of a problem and wisely cognisant of the authoritative mediation of the
Vicar of Christ—will have more influence on our identity, on the unity of the
Congregation and the renewal of the whole salesian family than any reti­
cence or hiding behind subtle disquisitions.
10. THE WORKING PLAN FOR THE NEXT SIX YEARS
233 But let us come down to something more explicit and concrete.
It seems to me that the assembly is very much in agreement about reaching
a practical solution—an unequivocal and clear compliance with the wishes
of the Holv Father.
It is necessary however to find a way of manifesting this attitude not only to
our confreres but to the whole Church which is watching us, as Cardinal
Pironio reminded us.
Ours must be a gesture that gives public testimony both to the practical
spirituality that we have inherited from Don Bosco and to that mature
salesian reflection to which we have been led by an adult faith inspired by
our SGC.
234 In a special way it must be clearly shown that this GC21 is going to orientate
all initiatives of animation and government at all levels over the next six
vears according to guidelines worked out in the light and with the help of
this papal directive which, in practical terms, merely confirms what has
been our praiseworthy tradition tested over the past hundred years.
This must not be undertaken on a mere juridical level but must be a
practical and global undertaking in all activities of our life and apostolate.
We are indeed convinced that by means of these directives of the Magi-
sterium we have received a special grace of the Spirit which assures us of a
kind of "biological infallibilitv,” as Cardinal Journet put it; that is the

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certainty that we are treading the right wav of salvation and growth, without
fear of being led astray down a mistaken path. Our work must be concen­
tration on the renewal of the figure and function of the rector:
— The Congregation asks for this; cf prccapitular schemes Nos. 245-247.
— The renewed salesian evangelizing presence demands it both in view of
those for whom we work, and for the mutual complementarity and
communion of our members (cf the theme “Salcsians, evangclizers of
the young" n. 1-165).
— The Pope's letter is both light and encouragement for us to do so.
If this 21 st General Chapter goes down in history with no other qualification
than that of being the “Chapter of the Rector,” bringing him back to his
original role, its influence on the future growth of the Congregation will
indeed be a notable one.
11. WHAT OF THE SALESIAN BROTHER?
I have stated from the outset that I intended to refer directlv to the problem 235
which has brought a certain tension to the assembly. Though there arc
differing sentiments and thinking on the subject among us, we are all fully
and totally alike in our enthusiasm and preoccupation about the salesian
brother.
I think the GC21 has achieved a good deal in the matter. The results of our
work and vicissitudes seem to me especially strong:
— The Chapter has clarified the importance and influence of the lav com­
ponent in our common educational-pastoral plan.
— It has affirmed and investigated the complementarity of the ministerial
and lay dimension of the apostolic salesian community.
— It has measured, with the help of the Pope, the proportions of the
mixture of one and the other: not a haphazard complementarity arising
by chance, nor one marked by tension, but an objectively organic com­
plementarity which signifies for all alike moving together under the
pastoral leadership of one who serves the community with the gifts of a
ministrv which allows itself to be realised truly “in the person of Christ.”
(Cf PO 2)
I think it very useful that scholars continue to investigate this special orga­
nic complementarity between the ministerial priesthood and the lay quality
of our consecration as salesians.
12. OUR PROGRAM OF ACTION
Our planning for the future, our practical directives for the next six years 236
cannot be reduced to some sort of doctrinal research. They must lead us to
commitment and action.

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The following questions touch the very heart of all our problems: How can
we find wavs of being trulv present as salesians in the new cultural situa­
tions which are emerging? How can we truly be effective while at the same
time remaining faithful to our community life style? What tvpes of activities
should we choose so as to be faithful to the original apostolic thrust of our
Congregation? Where do we look for our beneficiaries, and how do we
evangelize them? How should we put the preventive system into practice in
our own dav? How can we succeed in stirring up vocations among the
voung? ...We should be united in courageously facing these problems in a
practical wav.
237 During the coming six years, let us by all means strive to correct on the one
hand the defects relating to the salesian brother which are linked to a
cultural and ecclesiastical era which has seen its day; on the other hand, we
must make every effort to avoid the very real dangers of a socio-cultural and
religious outlook which is subtlv out of line and man-centred. But our
program must not stop there, for it could be too negative and incomplete
and would tend to lead us to useless arguments and debates.
We must above all be positive and creative, though humble in our planning,
as we strive for the growth of the Kingdom of God among needy youth. We
find our origins, in fact, in Don Bosco’s generous "practice of charity to­
wards his neighbour." The work of the GC21 and the Message of the Holy
Father contain for us three very clear objectives:
1. The preaching of the gospel to the voung in our own specific salesian
stvlc. In terms of this task the Pope reminds us: "The social and ecclesia­
stical needs of our modern times seem to correspond more than ever to the
genius of the apostolate of the sons of St. John Bosco, which caters with
special interest and dedication to boys and young men."
2. The personal and communal witness of our 'sequela Christi’. This we
accomplish by striving to gain a deeper knowledge and understanding of the
Constitutions of our Society, and by trying to live by them, emphasizing our
religious spirit as the Pope suggests.
3. The animation of the salesian community, by stressing realistically and
with careful planning what the salesian rector should be and what his main
duties are. All this is to be done in agreement with our original spirit and in
fidelity to what the Pope indicated in his letter.
238 With regard to this third objective, I should like to say that I was deeply
struck by the similarity between what many confreres are saying today and
what Father Rinaldi, the 3rd Successor of St. John Bosco, said 50 years ago.
We consider Fr. Rinaldi as “a bridge between the first and second genera­
tion of salesians; the last Rector Major who lived on familiar terms with Don
Bosco and knew his mind well" (E. Valentini, Don Rinaldi, Maestro di
pedagogia e di spiritualità salesiana, Turin-Crocetta 1965, p. 3).
The pre-capitular documents, after enumerating the outstanding problems
in terms of the animation of local communities, present among the sug­

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gested solutions the topic which should receive the most emphasis. There
we read:
“The ministry of animating the community (the role of the rector) could
very well become one of the key points of the GC21’.’ (p. 158 No. 246).
The text goes on the specify which aspects of the role of the rector should be
clarified, and how the rectors should be prepared for their mission (cf No.
247).
Fifty years ago, in addition to what I have already quoted above, Father
Rinaldi had this to say in a conference: “When the Decree of the Holy See
came out... under the pretext of avoiding every possible abuse, the salesians
went beyond what the Decree actually called for... My dear provincials and
rectors, I beg of vou in the name of the love of Our Lord and Saviour Jesus
Christ, to reawaken in yourselves and around you the tradition of spiritual
fatherliness, which is unfortunately disappearing, with incalculable damage
to the souls of the voung and to our verv salesian spirit" (E. Valentini, o.c.
pp. 76-77).
CONCLUSION
I said at the beginning that this date, the 24th of the month, was a happy 239
coincidence and also a date which I chose on purpose. I wanted to speak to
you under the special protection of Mary Help of Christians, and in the
festive spirit occasioned by the Feast of St. Francis de Sales, upon whom,
among the variety of charisms in the Church, our salesian vocation is
modelled.
In 1887, on the occasion of the Golden Jubilee of Pope Leo XIII’s ordination
to the priesthood, Don Bosco was invited to write an article as part of a
booklet to be published in honour of the Holy Father.
Those were the last months of the life of our holy Founder. I mention this
because the fact tends to give his words the force of a last will and testa­
ment.
Don Bosco wrote a brief article, describing how devoted to the Pope St.
Francis de Sales was. The conclusion of this article was a fatherly and
practical exhortation to his own salesians:
“It is my express wish that the members of the humble Congregation of St.
Francis de Sales never depart from the loyalty which this great Saint, our
Patron, had towards the Holy See. They should accept promptly, respect­
fully, and with simplicity of mind and heart, not only the decisions of the
Pope which regard matters of doctrine or discipline, but even in matters
which are open to discussion they should always accept his opinion even as
a private teacher rather than accept the opinion of some theologian or
teacher of the world.” (M.B. 18, 277)

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The thought of our Founder and Father is clear. Maybe it would not be the
kind of advice to give to somebodv who has to do scientific research for a
doctoral thesis, but it is indeed a precious practical guideline for anyone
who works and plans in the spiritual atmosphere of his brand of holiness.
We arc the heirs of great believers!
Mav St. Francis de Sales obtain for this GC21 the grace of being able to plan
wisely for the next six years, as in the salesian spirit we follow the same path
of faith and apostolic activity trod by our "forefathers."
Thank You!

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DOCUMENT 3
FORMATION
TO
SALESIAN LIFE
12

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SUMMARY
Introduction .........................................................................................................
n.
240
Part 1 UNITY OF FORMATION ................................................................
1. Premises ...............................................................................................
l.l Unity of formation in contents ..............................................................
1.2 Unity of formation in the community ..................................................
1.3 Unity of formation in decentralization ................................................
2. Situation ...............................................................................................
2.1 Unity of f ormation in contents ...............................................................
2.2 Unity of formation in the community ...................................
2.3 Unity of formation in decentralization ................................................
3. Deliberations ........................................................................................
241-250
242-246
244
245
246
247-250
247
248-249
250
251-261
Part 2 PHASES OF FORMATION ............................................................
Premises ....................................................................................................
1. Continuity and equality of basic formation ........................................
2. Aspects of the formation process ..........................................................
262-306
262-264
262-263
264
1. Period of maturation in vocation up to perpetual profession .......
1.1 Immediate preparation for novitiate ....................................................
1.2 Novitiate .....................................................................................................
1.3 Period of temporary vows .......................................................................
1.3.1 Immediate postnovitiate ....................................................
1.3.2 Tirocinium ................................................................................................
1.3.3 Immediate preparation for perpetual profession ..............................
2, Specific preparation of the salesian priest and brother .................
2.1 Formation of the salesian priest .............................................................
2.2 Formation of the salesian brother .........................................................
265-291
265-270
271-277
278-291
279-284
285-289
290-291
292-306
292-298
299-306

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Part 3 ONGOING FORMATION .................................................................
1. Present situation ..................................................................................
2. Lines of reflection ................................................................................
2.1 Concept of ongoing formation ................................................................
2.2 Reasons ........................................................................................................
2.3 The subject ..................................................................................................
2.4 Objectives ....................................................................................................
2.5 Areas of ongoing formation ......................................................................
3. Practical directives ...............................................................................
3.1 Criteria of organization . .................
3.2 Responsibility at various levels . .........................
3.3 Structures .........................
3.4 Lines of action .............................................................................................
307-342
307
308-313
308
309-310
311
312
313
314-342
314-317
318-320
321-325
326-342

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FORMATION
TO SALESIAN LIFE
INTRODUCTION
240 Taking as a whole the evaluation done by the provincial chapters
especially regarding the central theme on evangelization, the urgen­
cy of special attention to formation has arisen. For this reason the
GC21 has deemed it well to examine formation to ascertain with
accuracy how and to what degree the desired renewal proposed by
the SGC has been achieved,1 and to take the necessary and oppor­
tune measures so that this renewal may proceed with security and
new impetus.
The GC21 therefore, given its practical and evaluative character,
rather than bring forth doctrinal formulations on formation—alrea­
dy sufficiently expressed in the SGC—intends to examine the urgent
problems which have arisen in the application of the Constitutions,
the renewed Regulations, and the ASGC.
Weighing the proposals received from the provinces, examining the
Report of the Rector Major on the State of the Congregation, study­
ing the official documents of the Department for Formation, it ap­
pears with a certain clarity, that the points which have received
specification and practical suggestions may be clustered about these
three areas:
— unity of formation in this phase of decentralization;
— the role and characteristic of each phase of the formative pro­
cess;
— ongoing formation of salesians.
In this study on formation, the Chapter intends to treat both the
formation of the salesian' priest and that of the salesian brother
under the aspects where this formation is the same and also under
those where it is diverse.
1 Cf ASC 283, p. 5.

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PART 1
UNITY OF FORMATION
The principal problems regarding the general aspects of salesian 241
formation converge significantly in the theme of unity in relation­
ship to content, the formative community, and decentralization? It
should be noted that unity of formation is the condition, instrument,
and guarantee of the unitv of the Congregation? The GC21 there­
fore, in its effort to verify, intends to give this issue special attention
not in the totality of its aspects, but in those which have greater need
of attention and care; the subject (of salesian formation) marks a
point of convergence in much of the expectation in the Congregation
today?
Decentralization as willed by the SGC preserves all its value. To
emphasize unity therefore does not indicate forgetfulness of decen­
tralization. Unity is in fact realized today in decentralization, and a
genuine process of decentralization implies an explicit and concrete
obligation of unity.5 Logically, this principle is valid also for for­
mation.
1. PREMISES
This Chapter observes that all formation tends to the development of 242
the vocational identity of salesians. It emphasizes further that for­
mation implants the roots of unity in that vocational identity. Aside
from legitimate socio-cultural differences, it constitutes the essential
unity and most profound reality of the Congregation.6
This essential unity or salesian vocational identity finds its chief lines
traced in the following elements:
2 Cf Sch Precap 444-447; 460-463; 482-487; RRM 143-144; RDF p. 13.
3 Cf Const 99; ASGC 659.
1 Cf Sch Precap 445-447, 428; RRM 143; RDF p. 15.
s Cf ASC 272, p. 6.
‘ ASC 272, p. 6.

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CHAPTER DOCUMENTS GC21
— The living presence among us of the Lord and his Spirit which
moves us today to reactualize that continuing gift begun in Don
Bosco;7
— The mission entrusted to us by the Church;8
— The contents of “salesian spirit" ;9
— An original plan of evangelical life;10
— A specific priestly and lay salesian identity;11
— A special community dimension in the family spirit;12
— A mode of apostolic presence: “The preventive system.”13
These aspects in their turn are harmoniously unified in the mission
which the Holy Spirit has given us through Don Bosco. In reality
this mission specifies the task we have in the Church. It makes us
sharers in the same mission of Christ, Apostle of the Father.14
Unity of formation stands in strict relationship with the phases of
formation and continuing formation. In fact it represents the pro­
found reality underlying the continuity of the various phases of
formation and the whole harmonious process of continuing forma­
tion.
243 Al the same time we affirm that unity of formation and the principle
of continuing formation enrich one another. Nonetheless, in this
part of our presentation we direct our attention principally to the
initial phases of formation, since these reflect the problems placed in
relief by the provincial chapters, and also because they offer special
formative characteristics which do not recur.
1.1 Unity of formation in contents
244 We, the Salesians of Don Bosco form a community which realizes
one single vocation in priestly and lay form.15 The nature of this
vocation, specified by the values of religious consecration, the fra-
’ ASGC 1-22.
« ASGC 23-57.
’ ASGC 85-105.
10 ASGC 106-127.
u Const 36-37; ASGC 140-150.
12 ASC 272. p. 10; ASGC 84,481-503.
>3 Const 25; ASGC 58-84,93, 360, 365.
14 Cf Const 2-3, 49, 4; ASGC 26; Sch Precap 459.
15 Cf Const 2.

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ternal community and the apostolic mission, determines the cha­
racteristic and unified orientation of our formation within the
bounds of its contents.16
Human maturation and intellectual and professional preparation,
deepening of the religious life, and a gradual insertion into the apo-
stolate are factors which formation harmonizes as a vital unitv,
giving them life in the light of the person of Christ, the model who
inspires us.17
The gospel of Christ, therefore, seen in the style and in the spirit of
Don Bosco, constitutes salesianity. It represents the unifying ele­
ment of the contents of our identity which permits us to prepare and
form ourselves as authentic salesian educators and pastors.18
1.2 Unity of formation in the community
A formative community is truly such19 when it incarnates our sale­ 245
sian identity in the reality of persons. Unity of the formative com­
munity is therefore a necessary factor for the communication of the
values of the vital unity of our vocation. In fact it is the life of the
community united in Christ through the Spirit20 which forms.
The local formative community is in strict relationship with the
provincial community, which is itself "formative.”21 Formation, in
effect, is the “result of the harmonious action of all the confreres,
both of the local and of the provincial community.”22
Vocational identity in built on the one hand through the contribution
of all the members of the formative community and on the other
through the diversity of their functions.23 The dynamic flow of
personal maturation through community growth in the values of
salesianity24 merits special attention. Such growth becomes poss­
ible through that homelike climate of enriching communication
characteristic of the salesian spirit.25
16 Cf Const 3, 100.
n Cf Const 101.
is Cf Const 41, 49, 101; ASGC 661-672.
19 Cf requirements for formation communitv in n. 251 and in Reg 73(b).
20 Cf Const 99, 104; ASGC 680a; Reg 78.
»' CfReg89.
22 ASGC 672.
23 Cf Const 54.
29 Cf Const 52.
25 Cf Const 50, 53.

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CHAPTER DOCUMENTS GC21
Unity of formation is assured in the community when as a "family
united in mutual trust and in the marshalling of its powers,”26 it has a
harmonious formation team of priests and brothers and a serene,
constructive rapport between the team and those in formation.27
The rector has principal responsibility as the animator and unifier
of formation in this community.
The GC21 reaffirms the determining role of the personal and com­
munity participation of those in formation in building the formative
community,29 and at the same time the Chapter also emphasizes the
indispensable function of those who form and the special need of
their influence. In reality, the best descriptions of our salesian
identity would amount to nothing if this were not given testimony in
practice bv the principal animators of the formative community.
1.3 Unity of formation in decentralization
246 Decentralization as the adequate distribution of responsibility for
governing at various levels30 is the concretization in the area of
structures of the fundamental principle of subsidiarity and pluri-
formitv.31
In the structures of salesian formation decentralization has assigned
new and important responsibilities within the local,32 provincial,33
and interprovincial spheres.34
Local structures of formation, because they are decentralized, can
adapt more easily to the diverse cultures of the distinct regions.
Thus they serve the pluriformity of modes of living the one salesian
vocation.35
But decentralized structures must contribute to the unity of forma­
tion. It is in fact a case of making the salesians in every region grow
in the single and united salesian vocation: modes of cultural ex­
pression are pluriform, but the salesian plan of life is one.36
J* Cf Const 105.
27 Cf ASGC 683-686.
» Cf ASGC 678.
« Cf ASGC 680,683.
» Cf Const 127.
« Cf ASGC 137, 139,706.
» Cf Reg 85.
“ Cf Const 106.
« Cf Reg 130,2.
« Cf ASGC 139,665.
“ Cf ASGC 272, p. 11 ; ASC 276, p. 66.

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2. SITUATION
2.1 Unity of formation in contents
The rapid changes which have come about in the Church and in 247
culture in recent years are reflected inevitably in the area of forma­
tion. The Congregation, after the SGC, has made a notable effort to
find new solutions which will guarantee the wholeness of the con­
tents of formation in view of the unity of the salesian vocation. It is
not difficult nonetheless to understand that the results have not vet
reached desired levels.
One of the most felt problems referred to by numerous provincial
chapters37 is without doubt the weakening and at times even the
absence of contents typically salesian in formation. This lack, ac­
centuated at times by the need for structures of formation suitable to
the exigencies of diverse places and cultures, has produced a sense
of excessive genericism, sometimes risking the loss of salesian
identity.
In particular the following weaknesses result:
— a partial forgetfulness of the sources of salesian spiritualitv;
— studies, besides suffering an insufficient substance and syste­
matization, often are not unified under a salesian dimension;
— salesian pedagogical and catechetical preparation is poor, with
repercussions in our apostolic undertakings;
— the formative surroundings are negatively influenced by the ge­
neral weakness of sacramental life and the life of prayer;38
— specific contents for the formation of the salesian priest and of
the salesian brother are missing;
— the theology of religious life is insufficiently known.
2.2 Unity of formation in the community
The precapitular schemes, the report of the Rector Major and of the 248
Department for Formation, and also the reflections of the GC21
itself, show that in this period of the past six years there has been an
attempt in different places to create formative communities along
the lines foreseen by the SGC and the Constitutions and Regulations.
37 Cf Sch Precap 483.
’» Cf RRM 80.

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CHAPTER DOCUMENTS GC21
In these communities a team of formation personnel has been de­
termined. There has also been a growth of coresponsibility, of
dialog, and of fraternal life. An adequate opening and a suitable
flexibility have been possible to realize. A thirst for salesianity has
arisen. In most cases these formative communities have given, in
the midst of the provinces, top rate witness.
249 Nonetheless, the evaluation points also to negative signs. “Too
often the impetus is not given to constitute authentic and specific
formative communities with clarity of scope, a sufficient number of
formation personnel, and adequate means of formation."39 This
often arises from an inadequate interpretation of Constitutions art,
105 and art. 81 of the Regulations.
The difficulty of finding confreres suited to the task of working in
formation is common throughout the Congregation. It is not rare to
see teachers who forget their formative responsibilities. In certain
other cases we see them involved in real crises or indulging in placing
ideologies before faith. The training or retraining of formation
personnel is not always given priority in provincial planning.40
On the other hand, in some places, due to an inexact understanding
of the family spirit and of the meaning of participation, the need for
those who form and that of authority have been called in question.41
The subject becomes even more sensitive when it refers to the rector
in his capacity of advancing true spiritual direction. In general "a
tragic lack of masters and guides of the spirit is noted"42 with serious
repercussions even in the initial phases of formation.43
Finally, the lack of due rapport between the life of the local forma­
tive community and that of the provincial community creates at
times a dangerous disorientation at the moment of passage from one
to another.
The absence of salesian brothers among the formation personnel in
the formative communities must also be lamented.
J’ RDF p. 14.
40 RDF p. 14.
4i RDF p. 14.
42 RDF p. 15.
« Cf ASGC 678c.

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2.3 Unity of formation in decentralization
At provincial level,
250
one notes an incipient assumption of local responsibility, but in
various provinces priority is not given to this sector as appears from
the unfinished or unsatisfactorv Formation Directories and, as a
consequence, from the fragmentary and unstable initiatives at the
level of new structures, programs, and development of formation
personnel.
At interprovincial level,
aside from interesting initiatives of collaboration, one may also find
difficulties between the various provinces in settling together pro­
blems of formation which they cannot handle separately. At times
intermediate structures such as provincial conferences or boards of
trustees have not functioned, as for example, a collegial svstem of
collaboration between an interprovincial studentate and the pro­
vinces which support it.
At world level,
one is aware of the need for greater clarification of the role of the
Department for Formation and the necessity of more specific gui­
delines particularly as regards studies.44
In summary, the evaluation of these years reveals in various places a
certain void or non-assumption of responsibility at different levels
through a lack of sufficient knowledge, time, suitable persons,
means and clear norms.
3. DELIBERATIONS
3.1 During these six years the importance of the formative communities 251
demands that the provincial and his council give preferential treatment to
their institution or renewal. Therefore a community to be formative should
be expressly structured for that purpose, and there ought to be:
— a specifically trained rector and formation team,
44 Cf RDFp. 11.

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— true spiritual direction,
— an atmosphere of coresponsibility with diversity of roles and the clarity
of formative aims,
— salesian life-style in study and work with periodic planning, review, and
evaluation,
— and finally, a special sensitivity to the province.
252 3.2 The provincial and his council shall provide that the rectors of the
formation communities have a specific and periodic updating to help them
fulfill their sensitive and necessary duty of community and personal spiri­
tual direction in the manner envisioned by the SGC.45
253 3.3 Every province shall constitute its own provincial formation commis­
sion. Its specific duties shall be indicated by the provincial Formation
Directory.
254 3.4 The Councillor for Formation, in dialog with the respective regional
Councillors and provincials, shall encourage in the provinces an ever
greater coresponsibility and active participation in the analysis of the ac­
tual situation of the formation communities and shall coordinate a series of
advisories calculated to insure a timely realization of the capitular deci­
sions.
255 3.5 The Department for Formation shall be so structured that it may be a
more efficacious instrument at the service of unity of formation. This may
be obtained through the organization of a team competent in the various
sectors of formation.
256 3.6 The Rector Major with his Council through the Councillor for Forma­
tion shall see to the creation at the UPS of a suitable center for the prepa­
ration of future formation personnel and the re-training of those presently
serving. Further, in agreement with the regional groups, he shall promote
brief courses and meetings for a greater contact with the problems of every
zone.
257 3.7 To deepen those elements which perfect the unity of the salesian
vocation, publications on salesian spirituality and their translation into
various languages shall be brought out by the Department for Formation.
« Cf ASGC 678a, c.

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3.8 Ratio Fundamentalis Institutionis Salesianae
258
Many of the problems touched on above can be more easily resolved
through a global and harmonious view of formation. Therefore, the Rector
Major with his Council through the Department for Formation shall elabo­
rate and promulgate as soon as possible for the whole Congregation, the
Ratio Fundamentalis Institutionis Salesianae.
— The Ratio shall set forth in an organic manner the whole of the princi­
ples and norms on formation which are found in the Constitutions and
Regulations, in the ASGC and in the deliberations of this GC21; in
addition, those other elements valid for the whole Congregation which
have been set forth in the various Church and salesian documents
issued after the SGC.
— It shall emphasize in a special manner the importance and necessity of
the integral development of the various aspects of formation: human
maturation, intellectual and professional preparation, religious and
apostolic life, all within the unity of the salesian vocation.
— The Ratio shall give very special attention to salesian spiritual deve­
lopment during the whole formation process. In this sector it shall
indicate the features and proper identity of the salesian priest, brother
and deacon.
— A Ratio Studiorum shall form a part of the document taken as the totality 259
of those general norms regarding intellectual formation in the Congre­
gation. This Ratio should ensure the principal elements of a curricu­
lum for salesians (priests and brothers) whether for basic formation or
for specific priestly or lay formation. Finally, it should indicate the
organic contents of salesianity for the various phases of the formation
process.
— The Ratio shall take into consideration necessary previous pastoral 260
experience for formation personnel46 and gradual proportioned apo­
stolic activity for those in formation, emphasizing the indispensable
value during such training of the guiding presence of formation per­
sonnel. Ordinarily salesian works shall be chosen for these apostolic
activities.
3.9 The provincial Formation Directory
261
Every province, as soon as the Ratio is published, shall elaborate or revise
its own provincial Formation Directory observing the norms found in that
Ratio."
* Cf ASGC 679.
« Cf Const 106.

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PART 2
THE PHASES OF FORMATION
PREMISES
1. Continuity and equality of basic formation
262 In its study of the phases of formation the GC21 has always kept in
mind two concepts of the SGC: the continuity of the formation
process and the equality of basic formation (for lav and clerical
salesians) with the necessary distinctions.
1.1 Continuity of the formation process
Though in its method this examination is divided into parts, the
oneness and the continuity of the formation process is a premise
which must alwavs be held present all along the arc of formation.
Formation does not end with the finish of initial formation, but
continues and endures throughout one’s life in terms of ongoing
formation. In fact, "the formation process ought to be unified and
continuous in its various phases. Every phase should be the conti­
nuation of the one which precedes it and a preparation for the
following. ’’ * This continuity of growth presupposes the principle of
gradual development in the diverse aspects of the formation process.
The unified and at the same time complex character of the formation
process demands that in every phase harmonized as one vital whole,
the various aspects of salesian formation should be present: human
and Christian maturation, intellectual preparation, the deepening of
the salesian religious life, and insertion into apostolic work.49 How­
ever, emphasis on these aspects must be different according to the
specific character of each phase:
— human and Christian maturation in preparation for the novitiate;
— deepening of the salesian religious life during the novitiate;
— intellectual preparation in the immediate post-novitiate;
« ASGC 691.
48 Cf Const 101.

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— insertion into apostolic work during the tirocinium ;
— the priestly dimension during theological studies for candidates
to the priesthood.
1.2 Equal basic formation
"Brothers and future priests receive equal basic formation with a 263
curriculum of equivalent level.”50 This means that the period of
salesian formation up to perpetual profession has the same phases,
with similar objectives, contents, and duration for all the members
according to their own specific lay or priestly vocation, the specific
functions of their apostolate, and their personal gifts and aptitudes.51
2. Aspects of the formation process
The formation process in its various phases has these two aspects: 264
— maturation in vocation up to perpetual profession, alike for all
salesians according to one’s lay or priestly state;
— specific preparation of the salesian brother and of the salesian
priest.
These two aspects, although different, are not separable from the
totality of formation. At no moment do we have a "generic” sale­
sian. However, of necessity for the sake of clarity, we speak in this
first instance of the general and common aspects of salesian forma­
tion and in a later moment of the specific aspects of the formation of
the salesian priest and of the salesian brother.
1. The period of maturation in vocation up to the
perpetual profession
1.1 Immediate preparation for novitiate.
1.2 Novitiate.
1.3 Period of temporary vows.
1.3.1 Immediate post-novitiate.
1.3.2 Tirocinium.
1.3.3 Immediate preparation for perpetual profession.
2. Specific preparation of the salesian
2.1 Priest
2.2 Brother
m Const 103.
” Cf Const 103.

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1. THE PERIOD OF MATURATION IN VOCATION
UP TO PERPETUAL PROFESSION
1.1 Immediate preparation for novitiate
265 Premises
We do not have a canonical postulancy with juridico-structural as­
pects. But the Constitutions present the immediate preparation for
novitiate as one of those phases "necessary both for the candidate
and the community,"52 and they indicate in succinct form the ob­
jectives, method to be followed, the atmosphere and the place.53
Therefore we prefer to call this phase "immediate preparation for
novitiate.”
The SGC has not established any fixed or single structure for this
period, allowing the provinces to decide the manner of realizing it
“according to the needs of the places and in conformity with the
directives of the Church and of the Congregation.”54 A later docu­
ment55 has better explained the nature, objectives, and modality of
immediate preparation for novitiate, leaving the concrete programs
to the Formation Directories of each province.
Situation
266 "In a good number of provinces the prenovitiate is already well
established and is bearing good fruit.”56 But in some places its
necessity has not been well understood.57 It may be said that the
prenovitiate is not yet well programmed and realized as a phase of
formation in all provinces.
Deliberations
267 The GC21 emphasizes the necessity of a period of immediate preparation
for novitiate and offers the following directives:
a) The objectives singled out in article 109 of the Constitutions indicate, in
52 Const 108.
53 Const 109.
M Const 106.
55 ASC 276 p. 68-73.
* RRM 147.
” Cf RRM 147.

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general, an atmosphere and method "to mature," “to discern one’s own
vocation,” “to deepen one's awareness” and “to decide" wisely and freely
to become a salesian religious.“ Only when the candidate has made his
option for the salesian life has he begun his immediate preparation for the
novitiate.
b) The structuring of this phase, though flexible and diverse according to 268
place and circumstance,” ought to offer the candidate the chance to
deepen his own vocational choice through:
— a more profound knowledge of himself;
— spiritual direction;
— openness to the word of God, sacramental life and prayer;
— a general knowledge of Don Bosco and of the Salesian Society;
— an experience of community life;
— salesian apostolic experience.
c) During this period the human and Christian maturity of the candidate in 269
particular should be evaluated to ascertain whether he has reached the
level necessary to begin his novitiate well.“ A constant understanding of
those in charge of formation at this stage with those of the novitiate,
especially with the Master of Novices, will make this evaluation easier.
d) Immediate preparation for novitiate customarily shall last one year and 270
shall not ordinarily be less than six months. The concrete modality of this
period shall be established by the Formation Directory of eacn province.
1.2 NOVITIATE
Premises
The novitiate marks the beginning of the salesian religious expe- 271
rience.61 It has therefore a most important function with regard to
the unitv and development of the salesian vocation in its origins.62
» Cf ASC 276 p. 70: 1.3.1.
w Cf Const 110; ASC 276 p. 70-72; 1.3.1 - 1.3.6.
w Cf Reg 73(C).
Cf Const 111; RC 13,1.
« ASC 276,2.3.1.
13

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Its organization is of the greatest importance. The diversity of the
types of salesian novitiate due to the varying number of novices and
different cultural and pastoral contexts prevents taking a uniform
stance on organizing the novitiate.63 But there is a fundamental
criterion: The environment and structures of the novitiate must be
capable of supporting authentic formation, i.e. of attaining the pur­
poses and fulfilling the contents of the novitiate.64
Situation
272 "In general information on the novitiates is positive.’’65 The small
number of novices66 and the impossibility of counting on a large
enough and sufficiently qualified formation team has in some places
hindered the creation of an environment suitable to attaining the
objectives of this phase. In such cases interprovincial novitiates
present evident advantages.67 In these, however, problems regard­
ing the coresponsibilitv of the concerned provinces must be resolv­
ed. In recent vears because of the growing complexity of religious,
apostolic, and cultural life, the necessity of specific training for the
Master has become evident.
Deliberations
273 Tho ideal to be placed before the novices is to serve Christ in youth, in
community and totally, according to our spirit. This ideal we find in the two
fundamental books of our thought and life: the gospel and the Constitu­
tions.“ So that this phase may be truly efficacious, the GC21 believes it
opportune to deliberate:
a) Characteristics of the novitiate
274 All the elements of novitiate life shall be aimed at initiating the novices to
the awareness and practice of the salesian religious life. The novice, with
the help of the community and especially of the Master, interiorizes the
salesian values and acquires a mentality of faith rendering him capable of
discerning the will of God about his vocation.
“ Cf ASC 276, 2.3.3; Const 106.
M ASC 276, 2.3.3.
“ RRM 148.
« RRM 149.
•’ RRM 148.
« Cf ASC 276, 2.2.2; Const 101.

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Those aspects more directly intellectual and pastorally practical must be
arranged so as to deepen and enlighten his salesian spiritual experience.'"’
Since our Society is an Institute dedicated to apostolic activity, "formation
in the novitiate ought to take into greater account the necessity of prepar­
ing the novices even from the beginning and more directly for the type of
life or activity which must be their own in the future, and it ought thus teach
them to realize little by little in their own lives the conditions of that har­
monious unity which links together contemplation and apostolic action.”70
A more precise specification of the scope and of the criteria for the choice
of apostolic experience during the novitiate is to be found in the ASC 276.71
b) Contents of the novitiate
The same ASC 276,72 also contains a formulation of the essential contents 275
of this phase. Teaching and assimilation of these contents is to be ac­
complished at two constantly integrated levels: study-reflection and prac­
tice-experience.
c) Training Masters of Novices
In the next three years the provinces shall train in salesian spirituality those 276
confreres who possessing sufficient practical-apostolic-salesian expe­
rience71 are destined to exercise the role of Master of Novices.
It is important that the Master of Novices be open to the spiritual and
cultural values which the novices bring to the novitiate.
d) Interprovincial novitiates
When for the sake of greater formative effect an interprovincial novitiate is 277
deemed best, the responsibility of each province over its own novices shall
be manifested:
— in participation of the concerned provinces through suitable personnel;
— in the relations of the novice with the provincial of origin;
— in the role of the provincial of origin in the eventual dismissal of a
novice.
Concerned provinces, through mutual agreement, will establish norms to
regulate their coresponsibility.
w Cf ASC 276, 2.2.1.2.
™ RC 5.
7i ASC 276, p. 79-81.
7i Cf ASC 276, 2.2.2.1 - 2.2.2.5.
73 Cf ASGC 684a.

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1.3 PERIOD OF TEMPORARY VOWS
278 The objectives of formation after the novitiate in view of perpetual
profession are to develop the different facets of the salesian vocation
and to continue the process of maturation of the young confrere.74
These objectives need further explanation according to the various
emphases of the different periods which make up this phase; that is,
the immediate postnovitiate, tirocinium, and immediate preparation
for perpetual profession.
1.3.1 The immediate postnovitiate
Premises
279 The novitiate as the initiation to salesian life is certainly a funda­
mental phase.75 But it needs to be complemented and further de­
veloped.76 The immediate postnovitiate is the first complementary
phase. Coherence and continuity between the work accomplished
during the novitiate and after it is indispensable77 so as to avoid a
sudden and unsettling change of life-style which may cause a 're-
lease-of-tension’ in vocational growth.’» For this reason the imme­
diate postnovitiate is a sensitive and important moment for the
religious-^alesian maturation of the young confreres.
Situation
280 Taking the situation as a whole, the reality for diverse reasons ap­
pears quite varied, somewhat confused, and in some cases not well
initiated.79 Often religious-salesian formation presents deficiencies
due to the lack of programs, time, organization, suitable communi­
ties, or men qualified to give doctrinal instruction. Spiritual direc­
tion, so important in this period, is little practised. In many places a
serious program of studies is absent. The nature and objectives of
this phase80 have not been clear, and for this reason thev have not
been well understood bv manv.
74 Ct Const 114.
75 Cf RC 4.
™ Cf ASGC 69L
Cf ASC 276, 3.2.2.
78 Cf ASC 276. 3.3.3.
” RRM 153.
so Cf Const 114; Reg 81.

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Deliberations
a) Objectives of the immediate postnovitiate
281
The GC21 specifies that the immediate postnovitiate is a time of maturation
and development:
— in faith, through a gradual integration of faith-and-life, faith-and-cult-
ure81 accomplished especially by means of community reflection and
spiritual direction;82
— in the salesian-religious-apostolic vocation learned by the young conf­
reres through an adequate catechetical and pedagogical training, both
theoretical and practical, centered in Don Bosco, educator, and the
preventive system, especially in view of the tirocinium;8’
— in intellectual and cultural formation, including a fundamental intro­
duction to the world of culture (understanding of man, the world, God).
To this end the systematic study of philosophy is indispensable“ giv­
ing an answer to today’s problems and not dissociated from the culture
proper to each region.
b) The formation community in this phase
It is of vital importance that for this phase an explicitly formative community 282
and a valid salesian environment be constituted. Two types of structure
are possible:
— the studentate, i.e. a formation community with its own center of stu­
dies;
— a formation community for young confreres who do their studies else­
where.
Preference shall be given to the studentate according to the norm of Article
81 of the Regulations.
In cases deemed necessary, the Rector Major with his Council may permit
those in formation to be integrated in an active community as they do their
studies elsewhere.
c) Study centers
The sensitive process of cultural and religious synthesis during this period 283
demands a wise choice of a center of studies whose program is compatible
»■ Cf ASGC 677, 689.
sz Cf ASGC 678.
83 Cf Reg 88; ASGC 675, 676.
« Cf RF 59.

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CHAPTER DOCUMENTS GC21
with and suitable to development of one’s vocation, giving preference to
Salesian centers of study, at interprovincial level if necessary.
284 d) The provincial Formation Directory
The provincial Formation Directory must indicate concrete directions for
this phase of formation: suitable place, suitable community, length (not
less than two years), program of studies, apostolic activity.
1.3.2 Tirocinium
285 Premises
The tirocinium is "a vital and intense encounter with salesian action”
through “an experience educative and pastoral in nature" wherein
the young salesian "exercises himself in the salesian mission and in
the spirit of the preventive system in order to seek the maturation of
his own attitudes, interests and responsibilities.”85
So that this vital experience may become formative, the salesian in
practical training must find “in the community and especially in the
rector an attitude of understanding, stimulus, and support.”86 He
ought to do his practical training normally in groups.87
Situation
286 If well initiated this period of practice may develop among the most
beautiful and positive in the Salesian way of life.88 Often however
practical training is reduced to a period of excessive work in support
of an activity or foundation to the detriment of the religious and
spiritual formation of young salesians.89 At times the communities
to which they are sent are not suitable and an absence of guidance
and spiritual direction is frequent.
«5 Cf Const 116; Reg 88.
« ASGC 696.
87 Cf ASGC 696.
88 RRM 154.
” RRM 155.

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Deliberations
a) Suitable communities
287
Communities suitable tor practical training:
— shall be communities capable of positive influence, possessing a co­
herent, dynamic, fraternal and family life-style wherein the person in
practical training my feel at ease as a responsible member;
— shall be communities in which the young salesian may have the op­
portunity to give his own original contribution in the certainty of being
positively accepted;
— shall have a rector and confreres able to understand, follow-up, help,
and evaluate the experience of the confrere in training;
— shall offer the confrere in training pastoral work proportionate to his
preparation and his capabilities and the chance for community reflec­
tion and spiritual direction to help him attain that personal integration
between his intense activity and the spiritual values of religious life” in
the union of contemplation and action so characteristic of salesian
spirituality.
b) Salesian assistance
The period of practical training is the one most suitable for formation 288
concretely to salesian assistance understood as an active and fraternal
presence among youth/1 This is one of the most important duties for the
salesians of a community where the confrere is doing his practical training,
and they fulfill this duty especially through their witness.
c) The provincial Formation Directory
The provincial Formation Directory shall determine clearly regarding this 289
period:
— the type of work most suitable;
— the method to be used for a periodic evaluation of the confrere in
practical training to help him in his experience;
— periodic formation encounters at local and provincial levels.
w Cf "Il tirocinio pratico, resoconto di una consulta” I, 2-3, p. 3; II, 2, p. 5.
’I Cf Const 16,25.

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1.3.3 Immediate preparation for perpetual profession
290 Premises
Perpetual profession is the goal of all this period of vocational ma­
turation, and therefore the whole arc of formation prepares for it.
However, since it is the culminating point of religious consecration,
perpetual profession should be preceded bv a suitable period of
immediate preparation.’2
Situation
Often this period of immediate and more explicit preparation for
perpetual profession has been neglected.
Deliberations
291 The provincial Directory of Formation shall determine:
— the manner of performing a periodic evaluation for the temporary pro­
fessed;
— a suitable time for reflection to help them reach a mature definitive
choice;
— a program for immediate preparation for perpetual profession including
the precise manner (form, content, duration).
2. SPECIFIC PREPARATION OF THE SALESIAN
PRIEST AND BROTHER
2.1 Formation of the salesian priest
292 In establishing that brothers and future salesian priests receive equal
basic formation, the Constitutions have not forgotten the necessary
distinctions determined by the specific nature of their vocations and
bv their functions in our apostolate.93 One of these specific elements
for the salesian priest is his sacerdotal ministrv. Specific priestly
formation, with a program already established in broad outline bv
« ASGC 698d.
’J Cf Const 103.

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the Church, is further spelled out by the -Congregation*4 for the
salesian candidate to priestly life. This specific element ought to be
present all through the formative process according to the nature of
the various phases, though it receives special care at the time of
theological studies.
The Constitutions95 and the SGC96 indicate certain characteristics of
the salesian priest which provide guidelines for his formation.
Situation
There is at this time in the Congregation a variety of situations with 293
regard to priestly formation: theological studentates, groups of
theology students who attend non-salesian centers of studv (Catholic
universities, inter-religious centers, seminaries...) and even, here and
there, voung confreres placed in no particular house and without
special care.97
Studentates, certainly not crowded as thev once were, offer a good
service, even granting their usual faults. The tensions of the past
years are for the most part relieved, and the good trend evident in
such institutes depends in great part on the teaching and formation
personnel who work there.98
The situation of the numerous groups of students who attend salesian
or non-salesian centers varies greatlv from group to group and from
place to place. Where there are good men in charge of formation
(who often teach at the study-centers as well) one mav sav that the
situation is in general satisfactory. In this case, several positive
features mav be noted: contact with students of other Congregations
arouses in our own a more lively sense of belonging to our Society
and communicates the richness of our own spirituality to the others;
candidates may develop a broader vision of the local Church and the
real world. But at times the center is deficient, or those in charge of
the group are not suitable; or the community to which the group is
attached does not contribute for a variety of reasons to the forma­
tion of these voung men.99
« Cf ASGC 660.
w Const 35, 36.
96 ASGC 141-144.
” RRM 159.
98 RRM 160.
” RRM 161.

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CHAPTER DOCUMENTS GC21
Certain problems arise from the situation:
— an absence of a specifically salesian priestly formation: some
confreres feel that they are priests in general; others come out
unable to see the specific priestly character of their salesian
life;'00
— an absence of seriousness and pastoral and salesian quality of
studies;
— difficulty in rapport between the formative community and the
center of studies.101
Deliberations
294 a) Characteristics of the sacerdotal formation of the
salesian priest
Convinced of the need to emphasize the specifically salesian quality of our
candidates to the priesthood, the GC21 indicates for the "Ratio Institutio-
nis" the following contents. It confides them first of all to those in charge
of formation and to confreres responsible as a subject to be explored and
constantly meditated upon:
— emphasize the figure of Christ, the Shepherd; the salesian, as was Don
Bosco, is witness to him for needy youth, especially through the
preaching of the gospel and the administration of the sacraments, in
particular the Eucharist and Penance;102
— deepen the ecclesial sense of unity and communion with the Church, in
particular with the Pope and the Bishops, accepting the magisterium
with docility and helping youth and the faithful to accept its teach­
ings;'“
— live the priestly ministry within and from within the local and provincial
community'"4 in reciprocal complementarity with the salesian brother;
— cultivate the capacity of discerning the will of God in events and per­
sons, preparing the candidate to provide leadership and spiritual di­
rection, especially to the young;
'"° Cf Sch Precap 477, 479.
101 Cf Sch Precap 480.
1(12 Cf Const 36, 41.
™ Cf Const 44, 128.
104 Cf Const 34.

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— develop special sensibility of the salesian spirit, of the catechetical,105
vocational,'“6 and Marian107 dimensions of our priestly ministry;
— create the understanding that for the candidate the priesthood is a
specific dimension of his salesian vocation, present in all his activities,
making him, as Don Bosco, always and everywhere a priest.
b) Theological-pastoral Formation
295
There must be a serious theological-pastoral formation including those
studies prescribed by the Church,™ lasting a minimum of four years, ar­
ranged and developed according to our specific vocational objectives. In
particular, studies on salesianity shall be provided, referring explicitly to
the figure of Don Bosco, priest. Duties and other studies which draw one
away from the specific task of this period of formation are not permitted.
c) Pastoral experience
A careful pastoral experience, programmed and duly evaluated, including 296
the guiding presence of those in charge of formation, shall prepare the
salesian to be a priest:
— in the midst of youth at the service of the mission of the provincial
community;
— incarnated in his social and ecclesial context;
— capable of assuming responsibility for leadership in the salesian fami­
ly."0
d) Formation community and study center
297
The norms established for the immediate post-novitiate regarding kinds of
structures possible"1 are valid also for this phase. Relations between the
formative community and the centers of study shall be carefully determined
in every case so as to insure the specific needs of each.
105 Cf Const 20.
R* Cf Const 29, 107.
107 Cf Const 65.
'°» Cf Const 36.
IW ¿J “Theological formation of future priests," letter of Sac. Cong, for Cath. Educ.
1976.
li» Cf Const 5.
111 Cf this document nn. 282, 283.

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CHAPTER DOCUMENTS GC21
e) Identity of the salesian priest
298 The GC21 recognizes that exploring the identity of the salesian priest along
the lines of the Constitutions (articles 35-36) and of the ASGC (141-144) will
make simpler the task of formation of the salesian priest. It asks the
Department for Formation to continue to study this point in the coming
years.
2.2 Formation of the salesian brother
Premises
299 The specific nature of the salesian brother within the common sale­
sian religious vocation demands that the consecrated lay state be
further studied in the area of basic formation. Therefore, even
though what has been affirmed in this document under the phases of
formation in nn, 262-291 is fully valid for the salesian brother, we
believe it necessary to sav a word on his specific formation.
While the Congregation is called upon to develop the formation
program already established in broad outline by the Church for the
candidate to priestlv life, "for the brothers it is a matter very often of
building up, or of even creating that formation procedure that will
guarantee the harmonious and complete development of their
human and religious personality in view of the educational and
apostolic mission to which they are called within the Congrega­
tion.”"2
The GC19,113 the SGC114 and the Department for Formation115 have
already established norms and guidelines to this end. The World
Congress of Salesian Brothers116 has studied the matter deeplv, cla­
rifying and enriching it.
All formation receives its specific orientation from the nature of the
salesian vocation.117 It is necessary therefore to keep in mind all that
is indicated in the document on the salesian brother of the GC21—on
his identity and his apostolic activity.
We must bear in mind the urgent need of an adequate and up-dated
1,2 ASGC 660.
113 Cf ASC 244, p. 71-75.
¡a Cf ASGC 660,688, 692d, 701b.
tis Cf "Salesian Formation,” Rome, 1973, p. 28-35.
116 Cf AWCSB p. 375-478 and 558-562.
1,7 Cf Const 100.

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formation for the salesian brother.118 The formation of the brother
ought to be considered a problem of absolute prioritv.
Situation
Notwithstanding the guidelines of the SGC and of other later docu- 300
ments, the 1977 provincial chapters recognize that we are still a long
wav from an adequate preparation of the brother.
There have been initiatives of various kinds and some promising
results. Several of the provinces were interested in this problem
during their chapters and have approved different programs for the
formation of the salesian brother, but on the whole one perceives an
insufficient cultural and pastoral preparation, inadequate for to­
day’s religious and apostolic requirements119 and for the new duties
which the Congregation confides to the brother.
After the novitiate there have been difficulties not only in providing
adequate technical and professional formation, but also religious,
apostolic, and salesian.120 In truth, the brother is called to be first
and foremost an educator and a salesian apostle.
In general new concrete experiences are still lacking in the Congre­
gation, and also perhaps, programs, contents, times and methods of
formation which can give direction to and serve as a base for the
various provincial Formation Directories.121 The great diversity of
roles of the brother in the salesian community and also the scarcitv
of vocations make it difficult to build a formation program and to
bring it to realization.122
Deliberations
a) The formation program
The concrete possibilities of living the consecrated lay state in the Cong- 301
regation are many and varied. This pluriformity demands that the provin­
cial Formation Directories shall set forth a serious formation program, but
one which is flexible and adjustable recognizing both the special nature of
the various responsibilities of the candidate and his actual possibilities.
,IS Cf AWCSB p. 19.
119 Sch Precap 382.
120 RRM 158.
121 AWCSB p. 559, prop 19; Sch Precap 405.
122 Cf RRM 158.

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When the age or cultural preparation of the salesian brother requires it, the
provincial with his council may adjust the common program suggested
here to the particular situations.
b) Some characteristics of the lay formation of the
salesian brother
302 The GC21 points out some specific elements of the brother’s formation to
bear in mind in every phase and constantly to integrate at a twofold le­
vel—study-reflection and practice-experience:
— a salesian religious formation which will help him to grasp and to ever
better guarantee the meaning and value of the consecrated lay state in
the Salesian Congregation. In the progressive deepening of salesian
spirituality, one must be sure to develop above all, the specific traits of
the consecrated lay state123 and the brother’s reciprocal complemen­
tarity with the salesian priest within the salesian community;124
— a formation which tends to make of the brother a sa/esian lay educa­
tor.'^ Therefore it is necessary to offer every brother, according to his
duties, an adequate pedagogical, cultural, and salesian preparation;126
— a theological and catechetical formation sufficient to sound the mean­
ing of one’s own religious and apostolic vocation, to better understand
the presence of God in the realities of the world in which one is placed,
and to give witness to and proclaim that presence through coherent life
and action;127
— a technical and professional preparation which will give him within his
own possibilities and the educative and pastoral character of his vo­
cation a competence at least equal to that of the layman who exercises
the same profession in civil society;128
— a socio-political education which prepares him for some specific edu­
cational activity, in particular in the working world.12’
c) The immediate postnovitiate
303 It is desirable that clerics and brothers lead a common life in the same
Ui Cf n. 186-191.
im Cf this document n. 294.
us Cf Reg 92.
ns Cf ASGC 688.
Cf ASGC 688, 701b.
128 AWCSB p. 560, prop 19,3b.
'» Cf AWCSB p. 560, prop 19.3a.

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formation community130 where they may gain an appreciation of the two
forms of the single salesian vocation.
It is best that technical-professional studies be accompanied by philoso­
phical-pedagogical, and catechetical preparation necessary for the apo-
stolate of the brothers and proportionate to their varying situations.
d) Advanced formation
Upon completion of the apostolic and formative experience of practical 304
training, the salesian brother who pursues advanced studies should find
both the necessary means and the way facilitated.131 The choice of a
center of study and of a community environment particularly rich in sale­
sian experience and in the opportunity for reflection on one’s vocation is
very important.
This formation should be accompanied or should be immediately followed
by theological and salesian studies proportionate to the technical and
scientific studies completed132 so as to help the brother in the progressive
maturation of his religious and apostolic life.133
e) Those responsible for formation
To be faithful to our founding charism, those in charge of formation should 305
seek to know, to present, and to make better appreciated our salesian
identity in the two-fold dimension of our salesian religious vocation: lay and
priestly.134 That this may be achieved above all during the time of forma­
tion:
— whenever possible the brother should be present in the formation
structure, not merely through cultural and technical formation duties,
but above all through responsibilities of formation to the religious and
salesian life. Therefore, during the next six years there shall be special
care taken to prepare brothers capable of playing a suitable role in
such a formation team;
— the salesian priest who takes part in the formation process of the
brother should keep in mind the lay characteristics of this specific
vocation so as to know how to effectively understand, promote and
130 Cf this document n. 281-284.
131 CfReg82.
Cf ASGC 688.
131 Cf "Studies and intellectual formation of the salesian,” Rome, 5.8.77, n. 94-95.
i« Cf ASGC 184.3.

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CHAPTER DOCUMENTS GC21
nurture the call which God gives a young man to follow Christ in the
consecrated salesian lay state.
306 f) The post-capitular program
In the next years the provincial with his council, through the provincial
formation committee, shall set up with special care the various elements of
a formation program for the salesian brother. These shall be integrated in
the provincial Formation Directory.

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PART 3
ONGOING FORMATION
1. THE PRESENT SITUATION
The present-day speed of socio-cultural transformation reveals 307
forms of educational and apostolic inadequacy in some salesians
and wear and tear on their consecrated life which demonstrate the
urgent necessity of personal and community renewal.
As a response to this urgency, and in application of the deliberations
of the SGC,136 the Superior Council, the provinces, the provincial
conferences and the local communities have realized a certain
number of initiatives in ongoing formation.137
Some of these initiatives and experiences can be considered suc­
cessful; others have had less satisfying results.
Some causes for these déficiences are: a lack of development in the
wav of thinking about the subject on the part of salesians and com­
munities which still retain a static idea of formation, and are still
bound to forms of work which leave them interiorly empty; a certain
misunderstanding through which ongoing formation is viewed only
as cultural updating; insufficient and limited courses; the lack of
time for frequenting and for assimilating them; the lack of animators
and experts.
For this reason the GC21 considers it necessary to restate this argu­
ment systematically.
135 RRM 71, 177. ‘’Salesian Formation,” document of Formation Dept. 1973, n. 646.
156 ASGC 690f, 701: Const 118; Reg 93, 94; "Salesian Formation" n. 313.
RRM 70, 164, 165, 166; many Acts of Prov Chaps ’77; RDF 3,13; 4,2; 5,3.
RRM 165, 166.
RRM 70, 166; RDF 5,3.
14

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2. LINES OF REFLECTION
CHAPTER DOCUMENTS GC21
2.1 The concept of ongoing formation
308 Formation is not, or at least is not only, a determined formation
structure nor just a momentary step in life. Indeed it is not ex­
hausted through necessary courses of requalification and of theolo­
gical, pastoral, and professional updating.
Nor is it a later phase of initial formation which indeed if presuppo­
ses.
Ongoing formation is an organizing principle which inspires and
orientates formation along the whole arc of life. Formation and
personal culture are today conceived more as an indefinite capacity
to learn in relation to life than an acquisition of notions. Ongoing
formation therefore implies;
— an essential continuity throughout one’s whole life of the forma­
tive process, of the growth and constructive entry into society of
the person;
— an attitude of permanent conversion in discernment of the voice
of the "Spirit which renews the face of the earth”;
— a personal and community undertaking aimed at constantly re­
newing one’s own dynamic and creative fidelity in the current
phase of history according to the ideal of Don Bosco, and at
approaching youth with an adequate present-dav educational
plan.140
Inasmuch as this is first of all a personal attitude and a general
community undertaking, it must not remain a pure state of mind. It
involves each individual salesian and the community, and it beco­
mes a concrete entity in specific personal and community actions, in
supporting structures, in a climate of salesian animation and of lively
community participation.
2.2 Reasons
309 Ongoing formation is necessary for various reasons:
— the dynamic and developing character of the human personality
presents a constant opening up, whether on the level of doctrinal
synthesis or of the plan of life;
™ ASGC 659; Const 118.

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— the Christian life is by its nature a continuous growth in Christ and
in watchful attention paid to the Spirit present in the events of
history, which we have to decipher and which await from us a
response of faith. The Church is itself in a continuing state of
renewal;
— the salesian vocation directed to youth, i.e. to the part of hu­
manity which more than every other part is always new and
difficult to anticipate, and demands constantly renewed creativ­
ity and dynamism.
But todav it is for us particularly urgent for the following reasons: 310
— the ever accelerated pace of transformations of the world in
which we live influences us in an often disturbing way, and the
present questions which demand adequate answers are directed
toward us personally;
— under the surge of technical progress, the speed and continuity of
information have led to a society and a pluralistic culture in
which a constant critical comparison with the foundation of
one’s chosen plan of life is indispensable;
— these very transformations urge us to continuous renewal so as to
maintain an understandable witness and an efficient apostolic
service;
— the formation tasks assigned by the SGC to the entire provincial
community impose on it the urgency of a spiritual and apostolic
recharging, and of a doctrinal updating which renders it truly
formative.
2.3 The subject
The subject of continuing formation is first of all the person of the 311
salesian. Nothing will take the place of his duty done freely and with
conviction. No one will be able to run the course of renewal for him.
The subject of continuing education is moreover the salesian com­
munity inasmuch as it is the educator of its members, but also
inasmuch as it too needs ongoing formation in fidelity to Don Bosco
and of discernment of the Spirit.
The salesian community is the subject of ongoing formation in its
essential educational relationship towards youth. It is this relation­
ship which acts as a stimulus to renewal, including spiritual renewal,
and which offers reasons, criteria of evaluation and indications for
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2.4 Objectives
312 Objectives of continuing formation are therefore: the renewal of
each confrere, the reactualization of his salesian vocation, of his
apostolic efficiency, and of his human maturity (an open and critical
mind, a sense of responsibility, the ability to communicate and to
dialogue, to give one’s self, to be creative, etc.).
Ongoing formation proposes to us moreover the renewal of the
community itself in its fraternal union, in its capacity of proclaiming
and witnessing, in its organic insertion in a unified apostolate.
2.5 Areas of ongoing formation
313 Ongoing formation as an endeavor of vital growth involves all as­
pects of the personality of the salesian, and therefore:
— his spirituality amidst a deepening of faith directed towards
continuous conversion and towards the search for fullness in his
vocation;
— his salesian identity, hence the religious-apostolic plan of Don
Bosco and his pedagogical pastoral method;141
— his theological-pastoral environment, the community dynamics,
the present youth situation;
— his professionalism, the new efficient methodologies and the
reshaping of mentalities which these imply.
3. PRACTICAL DIRECTIVES
314 3.1 Criteria of Organization
The initiatives, structures and programs for actuating ongoing formation
give rise to the following criteria:
3.1.1 Unity and decentralization according to the
norms of the Constitutions'41
The formative and salesian quality of the initiatives of ongoing formation
should be guaranteed with the assistance, the orientation, and the oppor-
'« ASGC670.
>« Const 106.

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tune decisions of the Superior Council. It will be their task to approve the
creation of interprovincial and interregional centers.
The regions and provinces respectively should program execution and
local adaptation, and they should assume responsibility according to the
current demands of a given situation with due concern for the charismatic
patrimony of unity.
3.1.2 Continuity and gradual development1*3
Ongoing formation of the salesian ought to develop without interruption, 315
without a break in continuity or the negation of the formation already
received. This should be clearly manifest through the doctrinal content of
spiritual life it teaches through its method and language and its didac­
tic-pedagogical forms, without being reduced to a pure repetition or am­
plification of the initial program of formation.
3.1.3 Its practical and vital character'**
The protagonist of ongoing formation is a subject placed in a concrete 316
situation of life. His difficulties, his possibilities of growth, his tasks, are all
conditioned by his situation. The programming and method of ongoing
formation should take this into account, and the goals aimed at should
refer especially to that situation.
3.1.4 “Salesianita"'*5
The salesian vocation should be the unifying and essential theme of on- 317
going formation, and it should occupy a relevant place within the totality of
the contents and prospectives of such formation.
3.2 Responsibility at various levels
3. 2.1 The salesian
Each confrere, responsible for his own growth and for that of the com- 318
munity in which he lives and works, through a wisely chosen program of life
should strengthen or if necessary rebuild his ability and habit of systematic
reading and of study in the areas proper to his mission, and also his
disposition to personal prayer, meditation, spiritual direction, and the use
of the rite of penance.1*
143 ASGC 660,691.
144 ASGC 671.
145 ASGC 660; Const 100.
144 ASGC 659.

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CHAPTER DOCUMENTS GC21
In this duty he will be assisted fraternally by the Congregation through
those responsible. They will accompany him in the ordinary duty of growth
and will provide indispensable initiatives.
3.
2.2 In the ordinary initiatives, the following have a special responsibilit
319 a) The rector
Since the local community is the ordinary place of continuing formation,
the person of the rector, his testimony, his action, his mentality have a
decisive importance. His task of religious and pastoral animation and of
spiritual direction are to be given preference over all other responsibilities
in the working out of his service.147
b) The provincial
It is his task to animate religious life, and to care for the integral and
permanent formation of the confreres.148
For this reason:
— let him support by personal contactthe task of renewal of the confreres;
— let him program with his council the activities and initiatives which
regard the ongoing formation of the confreres and the training of those
who do the educating and animating, especially the rectors;1W
— let him look to the accomplishing of such programs, keeping watch
particularly over ordinary local community life.150
c) Animators and formation personnel
Ongoing formation requires of those persons prepared for this function, at
least at the interprovincial level, the possibility of dedicating themselves full
time to this work.
d) Qualified salesian personnel
Qualified salesian personnel should hold this service to the confreres as a
matter of priority over other occasional additional tasks.
320 3.2.3 Extraordinary initiatives and animation on a wider scale.
a) The Regional Councillors
They are responsible with the provincials concerned for the realization of
'« ASGC 672; Const 182: Reg 153, 155, 157.
,,w Const 168.
ASGC 690f.
iso Reg 93.

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interprovincial programs of ongoing formation. They should encourage a
greater collaboration and coordination between provinces for ongoing
formation.
b) The Councillor for Formation
He is responsible for and cares for the continuing and integral formation of
the salesian.151 In agreement with the respective Regional Councillor, he
seeks from the provinces the programming and actualization of practical
means for the ongoing formation of the confreres. Let him have special
care for the good running of centers for ongoing formation and for houses
of spirituality.
c) The Rector Major
As father and center of unity, he promotes a continuous and renewed
fidelity to the salesian vocation.152 This implies, among other things, the
duty of animating the confreres in their ongoing formation. This he satis­
factorily accomplishes through his ordinary government, his teaching of­
fice (talks and circular letters), his contacts, visits, and his meetings with
groups of persons.153
3.3 Structures
3.3.1 In the normative documents on salesian formation (Ratio Institutio- 321
nis, Ratio Studiorum, Provincial Directories) there should be a section on
ongoing formation. The section on initial formation should assume on­
going formation as an organizing and orientating principle.
3.3.2 The provincial formation committee also sets programs for the con- 322
tinuing formation of salesians, and seeks their realization in dependence
on the provincial and his council.
3.3.3 Regions, language groups, or provincial conferences should have, if 323
possible and convenient, their center for ongoing formation. Interprovin­
cial initiatives which develop in them are the responsibility of the provin­
cials of the area or of the conference concerned, the Regional Councillor,
or the Councillor for Formation.
isi Const 139.
i52 ASGC 714,719; Const 129.
i« ASGC 701.

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CHAPTER DOCUMENTS GC21
324 3.3.4 The “Salesianum” at Rome should have as one of its specific tasks
that of preparing directors and animators for the other regional centers.
325 3.3.5 For courses of ongoing formation of the confreres we can also take
advantage of interreligious centers, especially when participation in the
pastoral work of the local church would counsel it, and when the presence
of salesians in such an arrangement would entail an enriching exchange
with other religious.
3.4 Lines of action
326 3.4.1 At local level
a) We should give preference to the local community as the place for
ongoing formation, avoiding every dichotomy or a sense of discontinuity
between profitable pauses and community life. The life of fraternal union
and of apostolic work is a continuous occasion of personal development.
The community supports this process giving value and enrichment to all
times, means, and community aspects which bring us to a greater under­
standing and deepening of our vocation.154
Among these we list the following:
— times of community prayer, of shared meditation, of reflection on the
gospel and on renewal of one's life; the monthly and quarterly recol­
lection days;
— moments of participation and coresponsibility (council, assembly,
meetings) and of community communication;
— occasions of salesian enrichment, as the talk with the rector, the con­
ferences,155 the good nights;
— communication with the provincial community and with the Congrega­
tion through letters read in common and commented upon, through
provincial communications, through directives of the Rector Major;
— participation in things of interest to the Church through personal and
community acquaintance with her guidelines.
327 b) The local communities should schedule their activities in such a way as
to ensure that the confreres participate in times of prayer and of community
reflection, as well as have "the time necessary for personal and continuous
updating.”154
154 Const 100.
155 Cf Reg 157.
154 Reg 93.

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FORMATION TO SALES1AN LIFE
217
c) The community must encourage this task of the confrere through fitting 328
means: occasions of exchange on a level of studies, participation in con­
ferences and pastoral encounters, correspondence with the proposals on
formation of the local church, study and systematic exercise in communi­
cation (training in communication), a functional and up-to-date library, a
section of the house reserved for the use of the community so as to favor a
climate of recollection, prayer, and personal work.157
d) The local community should also encourage the formation of its conf- 329
reres by means of encounters for reflection and religious experiences with
the young and those others who are the object of our mission.
3.4.2 At provincial level
a) Let the provincials and delegates in presenting these capitular docu- 330
ments place in evidence the importance of ongoing formation. The pro­
vincial formation committee should then continue the work with suitable
reminders.
b) Ordinary means and occasions on the provincial level are meetings of 331
rectors, economers, pastoral animators, and other confreres. In these
meetings, besides dealing with the administrative and organizational as­
pects of things, concern should be shown for the religious life and spiritual
and doctrinal programs for the salesians.
c) The annual retreats have particular efficacy in promoting personal 332
growth and province-wide union. They gain in value through previous
preparation of the confreres, updating of the forms of retreat, and the
updating also of the animators.
d) Let the province also promote short encounters, according to its pos- 333
sibilities, to foster ongoing formation (e.g. on biblical, catechetical or pa­
storal themes, and on religious life, salesianity, etc.).
e) The province will take particular care of members who are in the early 334
years of their priestly ministry: as well as the ordinary pastoral care, it will
provide for further preparation in those matters which are peculiarly ne­
cessary for the salesian priest: catechetics, pastoral work for youth, etc.
Similar provision will be made for brothers in the early years of their full
involvement in pastoral work.
157 Reg 39.

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CHAPTER DOCUMENTS GC21
335 f) After their perpetual profession, let all salesians be offered periodically a
period of reasonable length for the renewal of their pastoral and religious
life. Let the provinces keep this in mind when drawing up their programs.
Let each confrere respond generously to this requirement of formation for
his own good as well as that of the community.
336 g) In the coming six years let priority be given to the theme of "salesianita ”
and to the study of the Constitutions.
337 h) In the next three years let each province or group of provinces provide
for the preparation of experts in salesianity, making use of the services
offered by the UPS.
338 i) Ongoing formation will entail the reshaping of our works and activities as
a matter of controlled growth. TheGC21 emphasizes the need to apply the
criteria for reshaping set out by the SGC also to the need for providing for
the ongoing formation of the confreres.
3.4.3 At regional and world level
339 a) In the next three years let lengthy courses be provided at the “Salesia-
num,” Rome, for directors and animators of regional centers for ongoing
formation.
340 b) Periodically the Superior Council will organize projects to provide the
specific qualification needed by provincials to enable them to fulfil their
role of animators of the provincial communities.
341 c) The necessary qualification of rectors will be achieved through
interprovincial initiatives, promoted at least every three years and coordi­
nated by the provincial conference or by the Regional Councillor with the
provincials concerned.
342 d) Provincial conferences or linguistic groups must see to the provision of
an adequate and up-to-date salesian bibliography in the vernacular. In
addition it is hoped that study groups will be formed at regional level, which
will be able to provide in due course salesian publications and other ser­
vices.

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DOCUMENT 4
OPERA PAS
AND
PONTIFICAL
SALESIAN
UNIVERSITY

23 Pages 221-230

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23.1 Page 221

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SUMMARY
PRELIMINARY ...................................................................................................
n.
343-345
1. Lines of verification ...........................................................................
1.1 Main undisputed facts........ .............................
1.2 Positive aspects ..............................................
1.3 Problematic aspects ...................................................................................
346-352
346-347
348-350
351-352
2. Practical directives ............................................................................... 353-370
2.1 Ecclésial and salesian clarity of goals .................................................. 354
2.2 Special attention to the world of youth and the working classes ... 355
2.3 Suitable programs .......... ................................................................... ..
356
2.4 Beneficiaries designated in the objectives and programs
of the UPS .......................................................................................... 357
2.5 Particular responsibility of the salesians ............................................... 358
2.6 Objectives and programs ......................................................................... 359
2.7 Restructuring in the field of didactic organization ............................ 360
2.8 Non-academic courses ............................................................................. 361
2.9 Exchanges ................................................................................................... 362
2.10 Teaching staff ............................................................................................. 363-365
2.11 Financial aspect ......................................................................................... 366
2.12 Salesian and formation communities ..................................................... 367-369
2.13 Modifications to the Statutes .............................................................
370

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OPERA PAS
AND SALESIAN
PONTIFICAL UNIVERSITY (UPS)
PRELIMINARIES
1. In accordance with the mandate of the SGC (ASGC, 705, i) the 343
Superior Council presented the GC21 members with a summary of
the evaluation of the performance of the PAS-UPS for the vears
1972-1977, and stressed the feasibility for the Chapter to "propose
practical guidelines for the attainment of the specific goal of this
University, in view of which the Congregation supports and develops
it.” The GC21 has taken up this task in a responsible manner, within
the framework of the verification of the life of the Congregation and
its plans of action for the forthcoming years. Its intervention was
also an expression of fraternal solidaritv with the confreres at that
highest salesian academic center who have been called to carry out
the mission of the Society in a particularly meaningful manner.1
Keeping in mind that at the SGC the term PAS comprised both the
present Opera PAS and the UPS, the GC21 turned its attention to the
entire religious and academic organization taken together. It con­
sidered it its dutv however to show a preferential concern for the
UPS in view of "an overall positive appraisal of the restructuring of
the Opera PAS and of the progress made in the implementation of
the AGC guidelines,” such as were reported in the Superior Council
Report (concl. b), while "it remains to carry out the delicate task of a
unified restructuring in the academic field.”2
1 Const 2.
2 For an exact understanding of this document it should be kept in mind that what
was once called PAS today comprises:
a. The Salesian Pontifical University (UPS), i.e. the academic center of studies
made up of 5 Faculties (Theology, Canon Law, Philosophy, Educational Science,
Classical and Christian Literature).
h. The Delegation of the Opera PAS, or more simply Opera PAS, i.e. a selected
group of confreres organized in communities in the Roman section of the Piazza
dell’Ateneo Salesiano 1, for the specific purpose of carrying on the mission of our

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CHAPTER DOCUMENTS GC21
344 2. In fulfilling its task of evaluation and orientation, the GC21
members had an ample documentation at their disposal. In partic­
ular thev had available:
2.1 the practical directives of the SGC referring to the PAS (702-5);
2.2 the letter of the Rector Major, Grand Chancellor, to the Rector of
the UPS, dated Jan. 10, 1977;
2.3 the Report of the Superior Council on restructuring the PAS,
2972-77(GC21 1/6.7 Rome, Dec. 1, 1977); in particular:
a. the conclusions of the postcapitular commission,
h. the subsequent deliberations of the Superior Council and some
changes already made,
c. the data relative to the canonical visitation of Fr. Egidio Vigand
and to the first capitular assembly of the Gesu Maestro Community,
d. the information on the setting up of the special Delegation of the
Opera PAS and its present structure,
e. the results and deliberations of the 1976-77 Chapter of the Dele­
gation,
f. all the studies (still incomplete) on the academic restructuring of
the UPS;
2.4 the precapitular schemes, nn 466-467;
2.5 a summary made by a studv group consisting of capitulars (GC21
UPS group).
Congregation through the Pontifical Salesian University. It is governed by a Supe­
rior, delegated by the Rector Major, with specific powers, analogous to those of a
provincial. A special “Delegation Statute" regulates the details of community life
and work so that there is a harmonious relationship with the academic statutes.
c. Within the Delegation are found:
— The communities of the personnel permanently attached to the UPS: two in
number,j.e. the “Gesù Maestro" Community and the “St. Dominic Savio" Com­
munity.
— Residential communities for salesian students at the UPS: today two in number,
i.c. the "St. John Bosco” Community, and the "Blessed Michael Rua" Community.
These two arc communities for confreres not in the period of initial formation.
d. The young confreres who are students of the first cycle of philosophy and
theology come to the University from formation communities which are indf pen­
dent of the Opera PAS Delegation.

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OPERA PAS AND PONTIFICAL SALESIAN UNIVERSITY
223
3. The process of study and evaluation and the related proposals 345
helped to achieve the following objectives:
3.1 to make an overall check of the PAS-UPS activity during the last
5-year period (1972-1977);
3.2 to focus, to improve and to bring up to date the practical dir­
ectives of the SGC in view of future tasks.
1. LINES OF VERIFICATION
The GC21 points out that the SGC struck a responsive chord also in
the PAS-UPS, with the realization of good results in many areas,
despite the fact that a number of problems still remain open; the
latter seem capable of solution in the near future.
Before pointing out some positive or problematic aspects, the GC21,
taking into account the history of the PAS-UPS and its institutional
goals as a whole, takes certain fundamental data for granted;
1.1 Main undisputed facts
1.1.1 The legitimate function of the UPS within the framework of the 346
salesian reality, at the service of the Congregation and as a qualified
expression of its mission in the Church, with its specific cultural and
formational potential.
1.1.2 The existence of communities of confreres, who are expressly
charged with the realization of the salesian mission within the UPS.
1.1.3 The structure of the UPS with its 5 Faculties and respective
activities within the Church, which are basic to its title of Salesian
Pontifical University, in harmony with the meaning given to it in the
Motu Proprio Magisterium Vitae of Pope Paul VI (May 24, 1973) and
with the declaration of the SGC.3
1.1.4 The immediate consequences flowing from these facts, as al- 347
readv stated in several documents, and fundamentally in the ASGC,
are:
a. commitment to service to the Church and in the Church, in fidel­
ity to tradition and the Magisterium,4
3 ASGC 702.
4 ASGC 702 B.

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CHAPTER DOCUMENTS GC21
b. specific high-prioritv institutional service to the Salesian Congre­
gation and to its mission,5
c. openness also to external students, ecclesiastical and lav,6
d. serious didactic and scientific universitv level, with relative aca­
demic autonomv, and the special traits of a scientific institution of
the highest level, as set down in the Statutes,7
e. a role of particular significance and responsibilitv, as regards
salesian characteristics, of the Faculty of Educational Science, both
with respect to its eminently pedagogical and catechetical contents
and its methodology (didactic and formational aspects). The latter
appear also from the letter of the Rector Major of Jan. 10, 1977 n. 21,
and from the Motu Proprio which conferred the title of University on
the Athenaeum and determined its special insertion in the life of the
Church: "The Pontifical Salesian Athenaeum exists and works ef­
fectively throughout the world to promote at universitv level the
formation of those who in turn must form others, according to the
spirit of the Founder, which is expressed in the so-called 'preventive
svstcm’ and which with divine inspiration draws its genuine nature
and strength from the gospel.”
1.2 Positive aspects
348 1.2.1 The setting up of the Opera PAS as a Delegation (June, 1975)
after a laborious and lengthv process which began at the time of the
suppression of the Province (October 1972), with communities of
salesians working in a stable manner, directlv or indirectly, for the
UPS.
1.2.2 Insertion in the Delegation and reorganization of appropriate
residential communities for salesian students who have completed
the period of initial formation.
349 1.2.3 A deeper consciousness of the ecclesial and salesian universitv
character of the UPS and recognition of its activities in accordance
with the guidelines of the SGC and the new Statutes. In particular:
a. revision and 'ad experimentum’ approval of the new Statutes
(Sept. 4, 1973) drawn up in harmonv with the 'Normae Quaedam’
and the new status of the PAS as a universitv;
' ASGC 702 C.
* ASGC 702 A.
’ ASUPS 1-3 & 6; ASGC 702 A.

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OPERA PAS AND PONTIFICAL SALESIAN UNIVERSITY
225
b. elaboration by the Faculties of their objectives and programs in
accordance with the new curriculum division into cvcles; and acti­
vation of the various collegial assemblies decreed bv the Statutes;
c. special salesian vitality and effectiveness of the sectors of spiri­
tuality and catechetics, as stated in the Rector Major’s report;8
d. a perceptible increase in the student enrollment, especially sale-
sians, in the second cycle of the Faculty of Theology, while the
attendance of both ecclesiastical and lay students in the Facultv of
Educational Sciences and of salesians in the catechetics sector re­
mains satisfactory (though it is somewhat less satisfactory ia the
area of pedagogical methodology and school pedagogy);
e. a first restructuring of the various Institutes and Centers, reorga­
nization of the Don Bosco Study Center and setting up of the Sale­
sian Missions History Center (Centro Studi di Storia Missioni Sale-
siane) (both centers have special regulations to guarantee their spe­
cial relationship with the Superior Council);
f. improvement of economic and financial administration with reg­
ular yearly budgets and reports, rigorously checked bv the Admin­
istrative Council, the UPS Academic Council and the General
Administration Council of the 'Opera PAS’;
g. consolidation and growth of the salesian centers of theological
studies (Messina, Verona, Cremisan-Bethlehem, Benediktbeuern,
Barcelona, Salamanca, San Paolo-Brazil, Guatemala) affiliated to
the Faculty of Theology (to which is annexed as one of its sections
the theological study-center of Crocetta-Turin), and consequent
upon directives from the Sacred Congregation for Catholic Educa­
tion of centers affiliated to the Faculty of Philosophy (Benedikt-
beyem, Guatemala, Los Teques - Venezuela);
h. increased publishing activity (first through the PAS-Verlag in
Zurich and now through the PAS-Editrice in Rome), with marked
emphasis on theological, philosophical, religious, pedagogical and
salesian matters;
i direct involvement or participation of the Faculties and professo­
rial staff in meetings, study days and weeks and courses in on-going
formation.
1.2.4 Discussion and in-depth study of problems related to a better 350
functioning of the academic structures set up in the wake of the new
8 RRM 168.
15

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CHAPTER DOCUMENTS GC2I
Statutes. Such work was carried out by the UPS in constant dialog
with the members of the Superior Council and has already produced
feasible solutions (which are waiting for the directives that will be
contained in the forthcoming Constitution of the Church on eccle­
siastical studies, for their implementation).
Among the positive results of such collaboration may be noted:
a. a declared readiness for inter-faculty collaboration;
b. the commonlv acknowledged usefulness of a departmental di­
dactic organization aiming at making effective the collegial forma­
tive, responsibility of the Faculties and the elimination of needless
duplication in teaching and of courses of lesser importance as re­
gards their contents;
c. the advanced state of elaboration of several problems, already
nearing the stage of actual solution as indicated in the practical
directives.
1.3 Problematic aspects
351 There remain still some knotty issues which need practical consid­
eration not only by the GC21 but bv all who are responsible for the
specific formational effectiveness of the UPS.
1.3.1 Activation of objectives and areas of specialization without
adequate mutual coordination and with insufficiently motivated di­
visions (e.g. the two specializations in catechetics; the different
options on youth pastoral work, catechetics, pedagogical method­
ology).
1.3.2 A not entirely satisfactory pedagogical characterization of the
program of the psychology of education (courses, practical work,
dissertations for the licentiate and doctorate); and an uncertain
educational and pastoral goal in the teaching and research in the
field of human sciences (biology, psychology, sociology).
1.3.3 Proliferation of Institutes and Centers, and inadequate inser­
tion of some of them in the academic structure (UPS and its Facul­
ties).
1.3.4 Lack of unity of formation, caused by insufficient correlation
between material, courses and final objectives; the rigid concept of
Faculty autonomy, not yet overcome bv a growing exchange of
courses and professors; this inevitably causes noticeable differences
in mental attitudes among the respective students.

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OPERA PAS AND PONTIFICAL SALESIAN UNIVERSITY
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1.3.5 Difficulties in finding, preparing and qualifying salesian 352
teaching and technical personnel, with negative consequences as
regards reasonable mobility and the feasibility of collaboration and
exchanges with other salesian study centers.
1.3.6 Scarce enrollment of salesian students in some Faculties and
non-utilization of some typical pedagogical courses, such as peda­
gogical methodology and school pedagogy.
1.3.7 Serious economic difficulties, resolved in the past only by sac­
rifices borne bv all those connected with the PAS-UPS and bv the
Economer General’s Department.
2. PRACTICAL DIRECTIVES
The GC21 considers it opportune to make its contribution to 353
overcoming difficulties and enhancing present efforts to increase
the vitality of the UPS and its effective credibility by formulating
some practical directives.
In this collaboration with the UPS, the GC21 agrees with the objec­
tives laid down at the inception of the highest center of studies of the
Congregation, and understands its history. These objectives and
history were already authoritatively set out by the Rector Major and
Grand Chancellor, Fr. Aloysius Ricceri in his letter to the Rector of
theUPSof Jan. 10, 1977.
The following precise practical guidelines are designed to enable the
rich potential of the UPS to reach still higher levels for the benefit of
the Salesian Congregation and for the spreading of its specific mis­
sion in the Church.
2.1 Ecclesial and salesian clarity of goals
For a better practical understanding of the place held by the UPS in 354
the Congregation and the Church, and keeping in mind that some
perplexities and uncertainties have arisen even in recent years within
and without the UPS, the GC21 intends to reaffirm the clearly eccle­
sial and salesian character which it must constantly exhibit.
On this vital point the GC21 calls for a constant and coherent imple­
mentation of the General Statutes (in particular art. 2) and those of
each Faculty.
This implies among other things:

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CHAPTER DOCUMENTS GC21
2.1.1 working constantly and faithfully in the light of the Church’s
Magisterium and in harmony with the salesian Constitutions, with
due respect to the differences demanded bv the methodological
autonomy of the various sciences;
2.1.2 fostering a particular sensitivity for Christian and salesian
community life, in w'hich and for which the UPS exists and func­
tions, and which ought to guide its choice of areas of work;
2.1.3 promoting an open-ended dialog between human and reli­
gious-theological sciences, already commonly found in all Catholic
universities, and particularly necessary in ecclesiastical universities.
This dialog will be strengthened by the specially deep salesian
understanding of faith lived in the world of youth and the working
classes, as Pope Pius XI remarked: "Spread abroad the gospel mes­
sage bv means of a living and real contribution through the channels
of catechesis, pedagogy, psychology, and sociology” integrated with
“the direct and personal apostolate in the world of the young, with
particular attention and dedication to the poor, the needy, and the
sociallv deprived.”9
Such salesian and ecclesial clarity, which is demanded of every
Faculty, is even more necessary for that of Educational Science, for
it marks out our University in a special manner in the Church;10 and
it was set up, in accordance with the express wish of Fr. Peter
Ricaldone, “for the purpose of preparing... salesian confreres in an
ever better way for their high mission of educators according to the
‘preventive system’ bequeathed to us by our holy Founder as a
“precious heritage” and “for the purpose of enhancing and spread­
ing Catholic pedagogical principles.” “It is superfluous to add,” said
Fr. Ricaldone, indicating the extent of our commitment, "that cate-
chetics will always have absolute pride of place both in the Institute
of Pedagogy and in the houses of formation."11
355 2.2 Special attention to the world of youth and the
working classes
The salesian service rendered by our University to the Church will
therefore fully reflect the content and the style of the mission of the
’ Paul VI to members of GC21, Jan. 26, 1978; n. 475.
111 RCS conclusion.
11 ACS 106, Aug. 25, 1941.

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OPERA PAS AND PONTIFICAL SALESIAN UNIVERSITY
229
Congregation itself according to our Constitutions and what is con­
cisely stated in art. 2 of the General Statutes:
“To the effort of promoting scientific progress the UPS will add
pastoral solicitude in dealing with the problems of youth and their
education, having in mind the spirit and teaching of Don Bosco."12
In effect, “the pivotal point of the entire work is the organic setting
up of a University aimed at a specialized service of our mission to
vouth and to the working classes throughout the world. ’’13
2.3 Suitable programs
It follows that the UPS must program its courses with these goals in 356
view; in other words, it must keep in mind the specific tvpe of service
which the Congregation wants to render.
This clear and determining criterion should be a constant guide in
the choice of activities, in the setting up of courses, in the scientific
and personal formation offered. Moreover, to further stress this
ideal clarity of programs and services, the GC21 hopes that the UPS
Faculties will see to it that courses on significant aspects of sale-
sianity be included among those offered to salesian students.
2.4 The beneficiaries designated in the objectives and
programs of the UPS
Those for whom the courses are intended, be they clergy or religious 357
or lay people and whether they are members of the salesian family or
not, are all those who accept the specific characteristics of the Uni­
versity i.e. that it is Pontifical and Salesian. But chief among them
are salesians in preparation for special services which they will have
to render in their own provinces.
2.5 Particular responsibility of the salesians
All this naturally puts a special obligation on the UPS, but it involves 358
the entire Congregation as well.
2.5.1 On the one hand, the existence of the UPS is justified by its
capacity to render an effective service in the first place in and to the
12 To be integrated with art 1,2 of Statutes of Faculty of Theology; art 1 of Statutes of
Faculty of Canon Law; art 1,2 of Statutes of Faculty of Educational Science.
13 LGC conclusion; ASGC 703; Sch Precap 198.

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CHAPTER DOCUMENTS GC21
Congregation. Hence the need that salesian students be not absent
from it, especially in those philosophical, pedagogical, theological
and pastoral disciplines which pertain more closely to the salesian
vocation and mission. Even though the UPS does not exhaust its
purpose merely through its teaching activity, this is nevertheless its
most visible raison-d’etre, capable of directing and stimulating all its
other forms of cultural apostolate.
2.5.2 On the other hand, its university structure is not independent;
it exists and. functions, in the final analysis, bv the will of the Con­
gregation which is responsible for running it. It is therefore the
concern of the Congregation through its deliberative organs (Gene­
ral Chapter, Rector Major, Superior Council) to exercise an influence
on the nature of its programs and services according to the needs of
the provinces and also according to the desire to develop through the
UPS this or that aspect of the salesian mission in the Church and in
the world in harmony with its institutional and constitutional tasks.
359 2.6 Objectives and programs
With regard to the UPS teaching organization, the GC21, while it
acknowledges the good results achieved thus far, wishes that:
2.6.1 the type and the number of licentiates, doctorates, and diplo­
mas to be conferred by the Faculties in the immediate future be
jointly decided by the University and the Superior Council as soon as
possible. On this matter the opinion of provincials would be ap­
preciated ;
2.6.2 the internal structural organization be similarly decided, so as
to clearly define the duties of professorial staff and others and so
make effective planning possible, as regards the qualification of
personnel, the economic sector, etc.;
2.6.3 the complete ordinances of each Faculty and of the University
as a whole be drawn up and approved according to the norms of the
Statutes.
360 2.7 Restructuring in the field of didactic organization
It is likewise the conviction of the GC21 that the UPS will achieve still
better results and a better unification of course-content and scientif­
ic, ecclesial and salesian inspiration, if it can achieve as soon as
possible a more rational organization of programming and teaching.
The following are high-priority requirements:

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OPERA PAS AND PONTIFICAL SALESIAN UNIVERSITY
231
2.7.1 The principle of interdisciplinary and inter-departmental or­
ganization should be made effective also on the structural and stat­
utory level. While the Faculties will remain the academic organ­
isms for programming and administration, a more comprehensive
control will guarantee the unity of formation.
2.7.2 The matter to be taught should be accurately selected, so as to
be truly suited to the goals to be achieved by each group of students
according to their own legitimate requirements. It will thus also be
possible to maintain a relative distinction between a professor’s field
of scientific research which mav not completely coincide with his
teaching activity, and the matters actually taught, which are
addressed to specific students of different cultural and formation
levels, who are at varying points in academic cycles and have
well-defined objectives.
2.7.3 The various teaching cycles, all equally necessary for the life of
the University, should be preserved with their specific character,
objectives and formative aspects. In fact the first cycle too has its
precise overall function, essential not only for the students’ organic
cultural development, but also for the unity of the intellectual for­
mation itself.
2.7.4 The enrollment in the first cycle of confreres who on account of
their religious and intellectual qualities seem to be particularly suit­
ed for specific tasks in the Congregation should be encouraged. To
them the UPS will be able to offer a solid foundation in their forma­
tion and education in view of their eventual specialization, while at
the same time suitable formative communities will contribute to
their overall maturation.14
2.8 Non-academic courses
As provided in the Statutes and the Ordinances of the University, 361
alongside the academic curricula, the UPS will offer shorter courses
aimed at the qualification or requalification of salesians, particularly
those involved in the active life.
Courses of special interest for the Congregation would be:
— Annual or biennial courses in spirituality and pedagogy.
— Annual updating courses in ecclesiastical, pastoral and educa­
tional sciences.
14 RCS 12 d.

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CHAPTER DOCUMENTS GC21
— Concentrated courses for special groups: Rectors, Masters of
Novices, confreres directly in charge of salesian formation, par­
ish priests, provincial secretaries, animators, catechists, teach­
ers, etc...
— Annual or summer courses on salesianity, possibly linked with
language courses in Italian.
— Correspondence courses (also with academic credit) either at the
UPS or in various regions of the Congregation could be offered in
the future.
2.9 Exchanges
362 Moreover, in accordance with the decisions of the SGC nn 703-704,
the UPS with its qualified personnel, recently improved quantitati­
vely and qualitatively, u ill intensify its collaboration with the prov­
inces and study centers in the areas of research and formation,
affiliations, exchange of professors, animation work, assessment of
books and scientific institutions, liaison with past pupils and friends.
The “Opera PAS” and the UPS will be actively available for periodic
meetings with the regional superiors and provincials for the ex­
change of information and the evaluation of issues of common
interest.
2.10 Teaching staff
363 Aware of their special responsibilitv in the field of formation and this
not onlv on cultural and scientific levels, the teachers will pay great
attention to the university dimension of their salesian vocation and
to their solidarity with the life of thFCongregation and of the Church.
In view of this they will be able to increase their scientific compe­
tence and their respective specialization, in a spirit of initiative and
sincere faithfulness to their tasks in the University.
364 The GC21 emphasizes some aspects of this issue which seem more
pressing:
a. For the nomination of an associate professor the following con­
ditions specifying the dispositions of art. 22,2 of the Statutes should
be included in the Ordinances:
— a period of experience in some specifically salesian activity,
— the publication of some scientific work, carried out under the
guidance of a professor.

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OPERA PAS AND PONTIFICAL SALESIAN UNIVERSITY
233
b. The direct responsibility of the Congregation for the entire life of
the UPS requires that it be established in the Statutes (or in the
Ordinances) that the College of Professors be made up of salesians
onlv. Others mav collaborate as visiting professors.15
c. The religious character of the salesian professor should be made
more explicit in the Statutes (or in the Ordinances) so as to make it
clear that he is still at the disposal of his Superiors for other tasks in
the Congregation.
d. The salesian professors at the UPS will not take up assignments of 365
a prolonged and permanent character in other civil or ecclesiastical
universities, or in other non-salesian organizations, without the pre­
vious and explicit consent of the Grand Chancellor. The same au­
thorization is required before a UPS professor enters his name in a
competition for a university chair or the like. This rule will be
inserted in the Statutes (or in the Ordinances).
e. The competent authorities will take prompt action towards a
progressive and thorough internationalization of the teaching staff
and other personnel assigned to the UPS - Opera PAS.
2.11 Financial aspect
While expressing sincere appreciation for the joint efforts of the 366
Economer General’s Department and the confreres working in the
Opera PAS, the GC21 hopes that new wavs and means of financing
will be studied to help meet recurring difficulties with relative se­
curity, and to involve more deeply the Delegation of the Opera PAS
and the Congregation in general. In particular, the GC21 recom­
mends that in cooperation with the entire salesian family and other
benefactors, scholarship funds be set up for students, especially
salesians, who come from provinces in economic difficulties.
2.12 Salesian communities and formation communities
Due to their different composition and location the UPS staff and 367
students communities cannot all be organized in the same manner.
The GC21 wishes however to make the following suggestions:
a. The Staff communities should be so organized as not onlv to
15 SGUPS 20,4.

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CHAPTER DOCUMENTS GC21
provide the essentials of the salesian community for all, as required
by the Constitutions and the Regulations, but also to promote effec­
tively that “clearly salesian and ecclesial character" and that syn­
thesis of life and learning, which make it possible for all who work at
the PAS-UPS to live their specific scientific and formative mission to
the full.
368 h. Particularly important for the preparation of well-trained salesian
personnel are the communities for salesian students, both those
inserted in the Delegation and those separate from it.16
Organized as true formation communities, they will promote, with
safe and modern criteria, the education, i.e., the total growth of the
person in all directions. Studv, aided bv the teaching at the
UPS—well qualified as it is from a scientific, ecclesiastical and sale­
sian standpoint—and by other integrative activities, is an element of
decisive importance.
The religious superiors of these communities are responsible, to­
gether with the UPS teaching staff, for the complete formation of
the students with regard not only to their academic progress but
also to the maturation of their whole human, ecclesial, and salesian
personality, and for their ecclesiastical formation in the case of
candidates for sacred orders.
These superiors moreover can and must send to the competent
authorities and through the proper channels, their observations,
positive or negative, on the influence that the teaching at the UPS as
a whole or in some particular respect exercises on the formation of
the students; and the authorities at the UPS can express similar
judgements on the maturity, adequacy and diligence of the subjects
sent there for study and formation.
369 c. In the next few vears the Superior Council, through the competent
provincials, will see to it that the formation communities of salesian
students existing outside the Opera PAS be well organized, and will
promote their internationalization both with regard to students and
those in charge of formation.
2.13 Modifications of the Statutes
370 Let the Superior Council study, in collaboration with the competent
organs of the Opera PAS and the UPS, those modifications of the
“ RCS lc, Ue, 12d.

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OPERA PAS AND PONTIFICAL SALESIAN UNIVERSITY
235
Statutes which in harmony with the guidelines of the Church con­
cerning ecclesiastical Universities, may be deemed opportune and
necessary to increase the scientific, ecclesial and salesian effective­
ness of the work of the UPS.
a. Of particular urgency seem to be those modifications which con­
cern some of the issues indicated in this document, and precisely the
practical directives nn. 6a,b,c; 7a; 10b,c,d.
b. Moreover, in order to promote a more efficacious operational
communication between the UPS and the Opera PAS, the ways in
which the Delegate of the Rector Major could be meaningfully
inserted into the structures of the UPS should be studied.
c. Lastly, for a more harmonious functioning of the UPS, an atten­
tive revision and definition of the different areas of responsibility
and competence, and of the forms of participation bv the students in
the collegial organs of government and management should be
made.

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DOCUMENT 5
REVISION
OF THE
CONSTITUTIONS
AND REGULATIONS

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SUMMARY
1. Declaration of GC21 .............................................................................
2. Modifications to articles of Constitutions .......................................
2.1 Chap. V: Art. 39 .............................................................................................
2.2 Chap. IX: Art. 74 ...........................................................................................
2.3 Chap. XII: Art. 94 .........................................................................................
2.4 Chap. XIII: Arts. 103B, 105 .........................................................................
2.5 Chap. XIV: Art. 115 .....................................................................................
26 Chap. XVII: Arts. 139, 140, 141, 156, 164, 164B, 164C, 164D .................
2.7 Chap. XVIII: Art. 179 ...................................................................................
2.8 Chap. XIX: Art. 186 ....................................................................................
2.9 Chap. XX: Arts. 195, 196 .............................................................................
3. Modifications to articles of Regulations .............................................
3.1 Chap. I: Art. 1 ........................................................
3.2 Chap. II: Arts. 8, 9, 10, 14, 14B ...................................................................
3.3 Chap. V: Art. 28 .............................................................................................
3.4 Chap. VIII: Art. 46 ........................................................................
3.5 Chap. X: Art. 57 .............................................................................................
3.6 Chap. XB: Art. 71B .....................................................................................
3.7 Chap. XI: Arts. 73B, 73C, 81, 88B, 93, 93B ...............................................
3.8 Chap. XII: Art. 96 .........................................................................................
4. Deliberations ..............................................................................................
n.
371-386
387-418
387-388
389-390
391-392
393-395
396-397
398-111
412-413
414-415
416-418
419-445
419-420
421-428
429-430
431-432
433-434
435-436
437-443
444-445
446

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1. DECLARATION OF THE GC21
The GC21, in conformity with the Motu Proprio “Ecclesiae Sanctae",' 371
undertook a general revision of the Constitutions, which had been
approved "ad experimentum” for a six-year period by the SGC.2
The work of revision began with the evaluation of the observations
and suggestions sent in by the provincial chapters and confreres and
with the remarks contained in the Report of the Rector Major, which
reflect the experience of the past six years. Most of the observations
of the provincial chapters and of the confreres expressed requests
for clarification of certain concepts or more precise terminology;
they also suggested stylistic improvements in the text of the Consti­
tutions. A limited number of proposals were made concerning more
fundamental aspects of certain texts and the Chapter has examined
these suggestions attentively.
The Chapter kept in mind past experience as well as the guiding
norms of "Ecclesiae Sanctae”: theological principles for the adap­
tation of the text to the directives of Vatican II, historical salesian
principles for evaluating fidelity to our Founder's spirit and to our
salesian traditions, juridical principles to ensure the clarity of the
norms, “necessary to define the character, aims, and means em­
ployed by the Institute.”3
The GC21 found that the renewed Constitutions as a whole had been 372
received by the Congregation with a spirit of faith and with the will to
live them, as a gift of the Holy Spirit who makes Don Bosco’s spirit
present and active in our time.
On the other hand, a scrutiny of the past six years brings to light
some negative points: some provincial chapters observe that the new
Constitutions are not yet sufficiently known; they have not been
1 Cf ES II, 12-14.
2 Cf Declaration of SGC, Const 1972, p. 11.
» Cf ES II, 12b.

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CHAPTER DOCUMENTS GC21
studied and thoroughly examined by all the confreres; above all,
they have not yet been fully assimilated and consequently expe­
rienced as a measure of attachment to Don Bosco and to our salesian
vocation. The causes of these deficiencies are identified by the
provincial chapters themselves - viz., the considerable changes made
in the text of the Constitutions by the SGC and the brief period of
time for experimentation.
373 The GC21 finds on the one hand that the Constitutions drawn up bv
the SGC comply with Church doctrine and with our Founder’s spirit,
though some improvements must admittedly be made in the text; on
the other hand the Chapter wishes to offer the confreres more time
for a deeper examination and greater assimilation of the Constitu­
tions. Consequently, the GC21 decides to confirm the present text of
the salesian Constitutions, extending the approval “ad experimen-
tum ” for a further six years.
At the present time the text will be modified only to the extent that
changes are deemed necessarv to clarify or complete it, or to fill
some legal lacuna. The modifications will serve to interpret the text
more clearly.
374 In compliance with the Motu Proprio "Ecclesiae Sanctae," cited
above, the next Ordinary General Chapter will edit the text of the
Constitutions to be presented to the Holy See for definitive approval.
This GC21 consigns to that Chapter—through the Superior Coun­
cil—its working papers, produced on the basis of the observations
made bv the provincial chapters of 1977 and by individual confreres,
so that thev may betaken into consideration in the definitive revision
of the Constitutions.
375 A similar decision was made regarding the General Regulations, ap­
proved by the SGC. The GC21 confirms their force of law for the
whole Congregation after making only those changes deemed nec­
essary or opportune.
376 As it presents these deliberations to the Congregation, the GC21
wishes to clarify the proper character of the Constitutions and Gen­
eral Regulations and to underscore their spiritual characteristics
and binding force.

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
241
THE SALESIAN CONSTITUTIONS, which the SGC presented in 377
renewed form, in compliance with the norms of the Church,4 con­
stitute the salesian "Rule of Life.”5 In them shines forth as the
"supreme norm” “the gospel lived according to Don Bosco’s spirit,”6
and in them are enshrined "the spiritual riches of salesian tradition
and the basic norms for the life of our Society.”7
The Constitutions proceed first of all from the gospel, since they
present a way of following Christ, which is rooted in the gospel and
expressed in a particular manner of life, a gift of the Holy Spirit to
the Church through her Founder.
The Constitutions come to us from our Founder, inasmuch as thev
are a concrete description of the spiritual features of his apostolic
plan and contain the essential elements of his charism. For us
salesians they recall Don Bosco, who left us in writing: "If you have
loved me in the past, continue to love me in the future through the
exact observance of our Constitutions.”8
The Constitutions proceed moreover from our Congregation’s dy­
namic and living fidelity to her mission in history. Consequently
they also contain norms apt to determine the spirit and aims of our
Founder, as well as the sound traditions which make up the spiritual
heritage of our Institute.9
For these reasons the Constitutions are approved by the Apostolic 378
See, which guarantees the authentic expression of the Founder’s
charism in the text of the Constitutions and its usefulness in the
service of the Church. This approval makes the Constitutions real
laws of the Church; the obligation in conscience to observe them
derives however not from a positive prescription of the Church but
from the bond freely assumed by the confrere at his profession as his
personal response to the Lord's call.10
Living the Constitutions therefore is for every salesian an act of faith
in Jesus Christ and in his gospel, a pledge of fidelity to a vocation
received as a gift in the Church, a "path that leads to love.”11
4 CfPC, 2; ES II, 12-14.
5 Cf Presentation of R.M. Const 1972, p. 5 seq.
6 Cf Const 101.
7 Cf Const 200.
8 Cf MB XVII, 258-273.
’ CfPC, 2b; ES II, 12b.
10 Cf Const 200.
11 Cf Foreword to Const 1972.
16

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CHAPTER DOCUMENTS GC21
379 Approval "ad experimentum” subtracts nothing from the binding
force of the Constitutions. The Apostolic See in fact, in granting to
the General Chapter in these particular circumstances the power
directly to promulgate the Constitutions, approves the text, authen­
ticates their value as a spiritual guide, and reserves to itself only their
critical evaluation at the end of the experimental stage.
This second six-year period of trial granted to the Congregation by
the Church offers every confrere and every community a special
opportunity to study the Constitutions and a motive to-practise them
with greater diligence, so that they may see the concrete situations of
their own life in the light of the spirit of Don Bosco, living in the
Constitutions. The Holy See’s final approval will then be a more
efficacious confirmation of the living experience of the Congrega­
tion.
380 From the Constitutions, which define the essential elements of the
salesian plan of life, derive all the other norms which the General
Chapters and the competent authorities establish for the life of the
Congregation and for the constant renewal of salesian activity.
The GC21 wishes to indicate briefly the principal classes of these
norms.
381 a) THE GENERAL REGULATIONS represent the collection of
prescriptions which apply the general principles of the "Rule of Life"
in a manner adapted to changeable situations. Thus they contain
the concrete, practical applications of the Constitutions to matters of
universal import and are consequently valid throughout the Con­
gregation.12
The Regulations are more detailed and circumstantial than the
Constitutions. The Church has established that they be enacted by
the highest authority in the Congregation (the General Chapter) and
they can be appropriately modified and adapted, always however in
harmony with the Constitutions but without the need of subsequent
approval by the Holy See.
Juridically the Regulations form with the Constitutions a single body
of binding norms. They both have legal value, even though their
binding force may differ because of their specific content or because
of the explicit dispositions of the legislator.
12 Cf Presentation of R.M. Const 1972, 6.

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
24 J
b) Besides the General Regulations, the General Chapter may ap- 382
prove—as practical applications of the Constitutions—Decrees or
Deliberations and Practical Directives.
By Decrees or Deliberations are meant provisions of a juridical
nature regarding a well-defined matter. Decrees or Deliberations
may be issued to effect changes in articles of the Constitutions or to
establish practical norms of action. The binding force of a Decree or
Deliberation flows from the authority of the General Chapter which
approves it. Whenever a General Chapter decides to change a text
of the Constitutions the change must be approved bv the Holy See.
Practical directives may be described as practical norms of action. 383
They are based on the supposition that they will provide directions
for specific activities over a fixed period of time.
Generally speaking, practical directives:
— either imply that intermediary authorities (provincial chapter,
provincials with their councils, provincial conferences...) will lay
down special norms;
— or thev establish the best path to follow in fulfilling requirements
of the Constitutions or Regulations during a special period and in
particular circumstances;
— or they present solutions for situations which emerge, for exam­
ple, from adapting norms to the post-conciliar renewal.
c) Finally, the Constitutions or the General Chapter, according to the 384
principle of subsidiarity or of decentralization,13 may explicitly con­
sign the application of general norms to provincial regulations or
provincial directories.14
Provincial Regulations or Provincial Directories are particular laws
within the ambit of the general legislation of the Congregation.
They are enacted by provincial chapters15 but must be approved bv
the higher authority of the Congregation16 as a guarantee of their
directive character and have binding force only after such approval.
Provincial regulations or provincial directories are binding only in
the provinces concerned and must always be a practical application
of the general legislation of the Congregation.
13 Cf Const 127.
14 Cf Const 123; Const 177,4.
15 Cf Const 177,4.
16 Cf Const 178.

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CHAPTER DOCUMENTS GC21
385 While the GC21 confirms the present text of the Constitutions and
General Regulations, with the aforementioned juridical clarifica­
tions, it directs the attention of the confreres to the Acts of the
Special General Chapter, as the path to renewal.
The SGC was indeed a special moment of grace for the Salesian
Congregation, which was called to look at itself in the light of its
origins and of the expectations of the Second Vatican Council. The
doctrinal guidelines of the SGC and the practical directives having
no time limit retain their value for the Congregation as the founda­
tion of, and a commentary on, the renewed Constitutions, of which
they are an authoritative interpretation, a stimulus and a guide for
the realization of the salesian mission in our times.
386 But aside from every juridical norm, the GC21 is aware of the need
for the laws of the Congregation, especially the Constitutions, to be
transformed into life if they are to be a criterion of vocational
identity.
The GC21 therefore appeals to every salesian to continue during the
next six years in the endeavor to gain a deeper knowledge and a
greater assimilation of the Constitutions, by accepting the directives
of the Chapter.
To this end this Chapter calls to mind personal and community
attitudes, which are vital if the Constitutions, a text of spiritual life,
are to become effective. These attitudes are especially knowledge
and love, which lead to a living attachment.
A diligent and constant effort to attain a profound knowledge of the
values contained in the Constitutions is the first condition if we are
freely to undertake our religious obligations; hence the importance
of an attentive personal and community study of the Constitutions.
Useful to this end may be the time allotted to personal and com­
munity reading and meditation, monthly days of recollection, spiri­
tual retreats, and renewal programs in the salesian spirit.
Deeper knowledge of the Constitutions will lead the salesian to ap­
preciate them more as the patrimony of his spiritual family, the fruit
of the Holy Spirit's special action in our regard, and Don Bosco’s
living bequest to us. Such an appreciation and love for the Consti­
tutions will grow through appreciation and love for the Constitutions
will grow through appreciation and love for the gospel; for the
Constitutions are nothing other than the way in which our vocations
calls us to meditate on and live the gospel.
Genuine esteem and love for the Constitutions will flourish in our
active adherence to and our observance of them—"not... a formal­

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
245
istic, could observance as an end in itself," but as "the essential
instrument for sanctification, a bond of union, and a safe and rich
fulfillment of the mission received from Providence.”17
May Mary Help of Christians and Don Bosco, our Founder and
Father, bless our efforts and help us be faithful, that we may expe­
rience personal growth and that our Society may develop for an ever
better service to youth.
17 Cf Presentation of R.M. Const 1972, 8.

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CHAPTER DOCUMENTS GC21
2. MODIFICATIONS TO THE ARTICLES OF
THE CONSTITUTIONS
CONSTITUTIONS, FIRST PART:
OUR APOSTOLIC MISSION
2.1 CHAPTER V: Joint responsibility for the mission
art. 39
387 Some of the provincial chapters emphasize in various ways:
a. the increased importance of the role of the laity in all the aspects
and apostolic sectors of the Church, according to the indications of
II Vatican Council;
b. the increased presence of the laity in various salesian activities;
on the one hand this leads to their being more closely associated with
our mission, and on the other hand indicates clearly the mutual
enrichment resulting from the reciprocal collaboration.
From these two premises there follows the necessity of giving to the
lay people directly associated with our mission the possibility of
acquiring an adequately deep knowledge of the salesian spirit and
the practice of the preventive system.
For this reason the GC21, in the light of the debate on the participa­
tion of lay people in the mission of evangelization (cf the document
"Salcsians, evangelizers of the young” n. 69-79) proposes a modifi­
cation to art. 39 of the Constitutions, so as to give greater emphasis to
the responsibility of salesians to our lay collaborators.
former text
modified text
388 Lay people often play a direct Lay people often play a direct part
part in our educative and pasto­ in our educative and pastoral work.
ral work. They make a special They make a special contribution
contribution to the formation of to the formation of youth and to the
vouth and also to the prepara­ preparation of committed Chris­
tion of a committed laity for our tians for our work in the parishes or
own work either in the parish or on the missions. Our relationship
on the missions. Our relation- with them should be one of mutual

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
247
ship with them should be one of
mutual confidence and lovaltv.
We offer them the witness of
the Christian life and we give
them the spiritual help they ex­
pect.
We also need in our youth work
to bring into being an “educative
communitv" in which parents,
the first and most important of
educators, and the boys them­
selves join together with us in
real dialog, being also prepared
to accept the joint responsibilitv.
In our family atmosphere such a
community becomes a living ex­
perience of the Church and a
demonstration of God's purpose
for us.
confidence and loyalty; they parti­
cipate in our apostolic work and
bring to it their own experience.
On our part we offer them the
possibility of a deeper knowledge
and understanding of the salesian
spirit through the practice of the
preventive system. We also give
them the gospel witness of our lives
and the spiritual help they expect of
us.
We also try to realize in our youth
work the “educative community” in
which parents, the first and most
important of educators, and the
boys themselves join with us in real
dialog and acceptance of joint re­
sponsibility.
In our family atmosphere such a
community becomes a living expe­
rience of the Church and a dem­
onstration of God’s purpose for us.
CONSTITUTIONS, THIRD PART: OUR CONSECRATION
2.2 CHAPTER IX: The Salesian’s Religious Consecration
art. 74: Formula of profession
Some provincial chapters suggested drawing up two profession for- 389
mulas, one for temporary and the other for perpetual profession.
The General Chapter is of the opinion that the profession formula
should remain basically one and the same for all, both in conformity
with salesian tradition and also to emphasize the basic sameness of
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CHAPTER DOCUMENTS GC21
even temporary profession is already directed towards a definitive
commitment.
Nevertheless a modification to the present text is proposed, with the
introduction of a phrase to be added by those making temporary
profession to express their intention to proceed later to a definitive
act of consecration.
former text
modified text
390 To this end,
having full confidence in Marv
Help of Christians, in St. Francis
of Sales and in St. John Bosco,
To this end,
having full confidence in Mary Help
of Christians, in St. Francis of Sales
and in St. John Bosco,
and in the presence of... who
takes the place of the Rector
Major of the Salesian Society, I
make the vow for... years (or for­
ever) to be chaste, poor and
obedient, according to the way
of life of the gospel traced out in
the salesian Constitutions.
and in the presence of... who takes
the place of the Rector Major of the
Salesian Society,
—(for the temporarily professed)
although it is my intention to offer
myself to God for the whole of my
life, nevertheless in accordance
with what the Church prescribes,
I make the vow for... years to live
chaste, poor and obedient, accord­
ing to the way of life of the gospel
traced out in the salesian Constitu­
tions.
Mav the grace of God and the
help of mv salesian brothers at
all times keep me faithful.
May the grace of God...
—(for the perpetually professed)
I make the vow forever to live cha­
ste, poor and obedient, according
to the way of life of the gospel
traced out in the salesian Constitu­
tions.
May the grace of God...

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
249
2.3 Chapter XII: Our obedience
art. 94: Community aspect of obedience
391
In this article of the Constitutions is presented obedience in the
community, understood as a common search for the will of God,
under the guidance of the superior, and as an obligation of shared
responsibility in our apostolic operations.
Accepting the proposals of the provincial chapters it is desired to
define more clearly:
a. the role of the superior, who performs the service of authority
within the community as animator of the dialog and participation
which leads, as far as is possible, to a convergence of opinions and
union of wills, and so inspires fidelity in an action for which all share
the responsibility (ASGC, 646);
b. the process of community obedience in the phases of research,
decision and execution, as described in ASGC, 634-637.
In this way both the importance of shared responsibility and the
service of authority are made more evident, (cf. also the document
"Salesians, evangelizers of youth”: the animation of the communitv,
n. 46-57).
former text
modified text
In a community we all obey, In the community, in order to fulfil 392
even though we have different the mission entrusted to us, we all
tasks to perform. In matters of obey, even though we have diffe­
importance we join together to rent tasks to perform.
seek God's will by fraternal and
patient discussion. In many
cases the decision emerges from
the convergence of views. The
superior listens to the members
and gives due weight to their
opinions; it is he then who
makes the decision, if this is re­
quired of him.
In matters of importance we join to­
gether to seek God’s will by frater­
nal and patient discussion and with
a keen sense of shared responsi­
bility. The superior exercises the
service of authority, listening to the
confreres, encouraging all to make
their contribution, and fostering a
union of wills In faith and charity.
He brings to a close the period of
common searching taking the ap­
propriate decisions which will
normally emerge from a conver­
gence of opinions.

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CHAPTER DOCUMENTS GC21
We all commit ourselves to col­
laborate actively and sincerely in
carrying out these decisions,
even when they may not coin­
cide with our own point of view.
It is in listening to the word of
God, and in celebrating the Eu­
charist that we express and
renew our common commit­
ment to the divine will.
We therefore all commit ourselves
to collaborate actively and sincere­
ly in carrying out these decisions,
even when they may not coincide
with our own point of view.
It is in listening to the word of God
and in celebrating the Eucharist
that we express and renew our
common commitment to the divine
will.
CONSTITUTIONS, FOURTH PART: FORMATION
2.4 Chapter XIII: General aspects
393 The verification of the specific theme of formation indicated the
need to modify art. 105 of the Constitutions in order to define more
precisely the character of the “formation community" as the normal
setting for formation; and the desirability of introducing a new
article into the Constitutions to emphasize the importance of intel­
lectual formation.
The reasons for these modifications and the enrichment they bring
arc expressed in greater detail in the document "SALESIAN FOR­
MATION” approved by this General Chapter.
394 art. 103B (new): Intellectual formation
Our salesian vocation orientates and characterizes the intellectual for­
mation of the members at all levels In a way that is unique and original.
The program of studies takes Into account the needs of serious scientific
reflection, as well as the religious and apostolic dimension of our way of
life.
former text
modified text
395 Formation has various aspects Formation has various aspects and
and the phases through which it the phases through which it passes

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REVCIS1ON OF THE CONSTITUTIONS AND REGULATIONS
251
passes should be given in houses
specially designed for the pur­
pose, although other suitable
communities can be chosen.
All these communities should be
conspicuous for their salesian
spirit; let all their members form
a family united in mutual trust
and common endeavor.
Each community, with the
openness characteristic of Don
Bosco’s stvle of education, will
be attuned to the needs of the
times and to the new cultural
trends, paying special attention
to the aspirations of the young
for a more personal and more
responsible lifelived in true broth­
erhood.
Each member in training is
invited to assume gradually the
responsibility for his own for­
mation and to give due value to
the various phases of his life.
should ordinarily be realized In for­
mation communities.
These communities should be
conspicuous for their salesian spir­
it; let all their members form a fam­
ily united in mutual trust and com­
mon endeavor.
Each community, with the open­
ness characteristic of Don Bosco’s
style of education, will be attuned to
the needs of the times and to the
new cultural trends, paying special
attention to the aspirations of the
young for a more personal and
more responsible life lived in true
brotherhood.
Each member in training is invited
to assume gradually the responsi­
bility for his own formation and to
give due value to the various pha­
ses of his life.
2.5 CHAPTER XIV: Phases of Formation
art. 115
The GC21 has examined the proposals of various provincial chapters 396
asking for a modification of art. 115 so as to permit the first vows to
be made ordinarily for a period of three years; the text drawn up by
the SGC does admit of such a possibility, but considers it an excep­
tion to the ordinary norm of annual vows.
Keeping in mind that, after the trial of a novitiate made with serious
diligence, if the candidate proves sufficiently mature and certain in
his vocation it is fitting that he should commit himself in a more
stable manner in his choice of religious life, the GC21 makes the
decision to modify art. 115, leaving the possibility of making the first

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CHAPTER DOCUMENTS GC2I
vows for a period of three years or for one year only. After the first
three years, temporary vows will ordinarily be triennial.
former text
modified text
397 During the first three vears of During the first three years of this
this period the vows are nor­ period the vows may be either
mally made for one year at a triennial or annual. After this the
time. After this the temporary temporary vows should ordinarily
vows should preferably be trien­ be triennial.
nial.
CONSTITUTIONS, FIFTH PART: ORGANIZATION
OF OUR SOCIETY
2.6 Chapter XVII: Structures of Government at World
and Regional level
art. 139: The Councillor for Formation
398 The formulation of art. 139 of the Constitutions, which describes the
duties of the Councillor for Formation appears poor in content, and
is drawn up in a manner which is rather generic and repetitive in
form.
In particular the present version omits important elements of the
historically characteristic figure of the Spiritual Director General (cf.
first Constitutions, chap. IX, art. 7-9; Const. 1966 art. 71 and 74).
The GC21 presents a new article in which are condensed the tradi­
tional contents of former Constitutions in this connection, and ex­
plicit reference is made to the important sector of intellectual for­
mation (cf. also the new art. 103B).
The experience of the past six years is much better expressed in the
new version.
former text
modified text
399 The Councillor for Formation The Councillor for Formation has
has the care and responsibility the care and responsibility for the

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253
for the initial and on-going for­
mation of the members, especi­
ally during the period of forma­
tion.
integral and ongoing formation of
all the members. He gives partic­
ular attention to the period of Initial
formation, the planning of studies,
and all that concerns the spiritual
growth of the members In their sa­
lesian vocation.
art. 140: The Councillor for the Youth Apostolate
On the basis of observations received from the provincial chapters 400
and following the debate in the Chapter, the GC21 recognizes the
desirability of confiding the care of the salesian commitment in the
parishes to the Councillor for the Youth Apostolate, together with the
animation of salesian action among the young.
According to the new text the parishes form part of our apostolic
activity, but without prejudice to the priority of our mission for
youth (cf. Const. 31): this means that parishes confided to us must
always be characterized by their salesian spirit and by the priority
given to work amongst the young, without of course neglecting the
other areas of pastoral activity.
The principle motives which suggested the advisability of assigning
the care of salesian parishes to the Councillor for the Youth Aposto­
late are the following:
a) The necessity and importance of community pastoral work is
emphasized: the whole ecclesial community in fact, comprising
young and old, is both the object and subject, the recipients and the
doers of pastoral work.
b) The specific nature of our work for youth, which has to be real­
ized in the parishes, is better guaranteed when one and the same
Councillor is responsible for both.
<? ) The strict bond which should unite all our different forms of
pastoral work in the ecclesial community is made more evident:
oratories, youth centers, schools, parishes.
d) Finally, this transfer simplifies the present very complex and
heterogeneous systematization of the sector called in the past
"Adult Apostolate." (cf. RRM213)
On the other hand the designation "Councillor for the Youth Apos­
tolate” has been retained, in order to express the priority of salesian
action for the young, even in the parishes.

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CHAPTER DOCUMENTS GC21
former text
modified text
401 The Councillor for the Youth The Councillor for the Youth Apo­
Apostolate has the task of fur­ stolate furthers, coordinates and
thering, inspiring and coordinat­ directs, according to the spirit of
ing the salesian pastoral care of Don Bosco, salesian work among
youth. To this end it is for him the young at international level;
to organize studies and pro­ this may be done by promoting
grams of action at international studies, projects and experimenta­
level.
tion. In addition he promotes our
commitment in parishes to ensure
an efficacious salesian pastoral
approach.
402 art. 141: The Councillor for the Salesian Family
Some of the provincial chapters put forward the proposal that art.
141 of the Constitutions be revised with a view to the appointment of
a Councillor for the Salesian Family.
It is well known that the salesian family, a charismatic reality func­
tioning in the Church through the intuition of Don Bosco, was re­
discovered by the SGC in its historical-pastoral-dynamic dimension
(cf. ASGC, 151-177, 727-745), and inserted as a spiritual fact in the
Constitutions: "In it we have the special responsibility of preserving
unity of spirit and of encouraging those friendly contacts which lead
to enrichment and a more fruitful apostolate.” (Const. 5)
The verification of the last six years has revealed the need for a
deepening of this reality on the part of the Congregation, stimulated
and coordinated by the Superior Council, and at the same time the
necessity for union with other groups of the salesian family without
prejudice to the autonomy of each.
Keeping in mind that art. 141 of the Constitutions drawn up by the
SGC had already foreseen for the Councillor concerned certain
obligations with respect to the salesian family, it has been decided to
make more explicit the task of sensitizing and animating the Con­
gregation for the role it has to play in the family.
This also meets the requests of those branches of the salesian family
who expect from our Congregation inspiration and mutual help.
To the same Councillor has been left the task of promoting the

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
255
salesian commitment in the sector of the mass media. On him
depends the Secretariate for social communication, because of the
particular role which has been given to the Department. Neverthe­
less this Secretariate will not be working exclusively within the sale­
sian family, but will also be at the service of all the other sectors of
Formation, Youth Apostolate and the Missions.
former text
modified text
The Councillor for the Adult The Councillor for the Salesian Fa- 403
Apostolate promotes the world­ mily has the task of sensitizing and
wide salesian work in parishes animating the Congregation for the
and in the area of the mass role entrusted to it in the salesian
media. In addition he has care family in accordance with art. 5.
and organization of the Coope­ He promotes the organization of
rators, Past Pupils and of liaison the Cooperators and Past Pupils.
with other movements of sale­ He also fosters salesian activity in
sian inspiration.
the area of the mass media.
art. 156
The GC21 has made a detailed study of the norms which define the 404
participation of ex-officio and elected members of the General
Chapter, examining the observations and proposals submitted in this
connection by the provincial chapters and individual confreres.
It is considered necessary to make some additions to art. 156 of the
Constitutions, filling certain gaps of a juridical character and detail­
ing more exactly the participation of elected members to the GC.
The modifications approved concern:
1. The participation in the GC of a delegate for every vice-province.
This is a question of filling a juridical gap, in so far as the confreres
of a vice-province have the right to elect their own representative to
the GC.
2. The participation in the GC of a delegate for every delegation
depending directly on the Rector Major. Also in this case there is
question of the right of confreres to elect their own representative to
the GC. For the delegations with a significantly large number of
members, the possibility is provided for the superiors of such dele­
gations attending the GC as members by right.

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CHAPTER DOCUMENTS GC2I
3. A clarification concerning passive voice in elections to the G.C. Art.
156, revised by the SGC, does not in fact specify that those who can
be elected to the GC are limited to the perpetually professed confre­
res of the province concerned. This has to be made clear in ac­
cordance with the norms of canon law and in harmony with what is
laid down in art. 179,7 of the Constitutions for the provincial chapter.
tofmer text
modified text
405 The following have the right to The following have the right to at­
attend the General Chapter with tend the General Chapter with de­
deliberative vote:
liberative vote:
1. The Rector Major
1. The Rector Major
2. The Rector Majors emeriti
2. The Rector Majors emeriti
3. The members of the Superior
Council, those not confirmed in
office as well as new members
from the time of their election
3. The members of the Superior
Council, those not confirmed in of­
fice as well as the new members
from the time of their election
4. The Procurator General of the 4. The Procurator General of the
Society
Society
5. The Moderator of the General 5. The Moderator of the General
Chapter
Chapter
6. The provincials, or if thev are
seriously impeded, bv permis­
sion of the Rector Major their
vice-provincials; the superiors of
vice-provinces
6. The provincials, or if they are
seriously impeded, by permission of
the Rector Major, their vice-provin­
cials; the superiors of vice-provin­
ces; the superiors of delegations
depending directly on the Rector
Major with at least 125 members
7. A delegate of each province
with less than 250 professed
members; two delegates for the
provinces of 250 or more pro­
fessed members.
7. A delegate for each province
with less than 250 professed mem­
bers, two delegates for the provin­
ces of 250 or more professed mem­
bers, a delegate for every vice-pro­
vince and a delegate for every de­
legation depending directly on the
Rector Major, all elected from the
perpetually professed members of
the circumscription concerned.

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
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art. 164
In this article a juridical lack of precision is corrected, in so far as the 406
term "delegated authority” is not correct. In actual fact the superior
of a vice-province governs in the name of the Rector Major with
"ordinary vicarious authority.”
former text
modified text
At the head of each vice-provin­ At the head of each vice-province 407
ce there is a superior, chosen in there is a superior, chosen in the
the same way as for a provincial. same way as for a provincial. He
He remains in office for six remains in office for six years and
years and he governs in the he governs with the ordinary vicar­
name of and with the delegated ious authority of the Rector Major.
authority of the Rector Major.
art. 164B.C.D. (new)
The GC21 takes note of the fact that there are in existence in the 408
Congregation some delegations depending directly on the Rector
Major, but which find no mention in the text of the Constitutions
which so far contemplate only delegations depending on a provin­
cial. An addition to the text is therefore needed to accommodate
this new juridical circumscription.
A delegation depending directly on the Rector Major is formed of
one or more communities, and is constituted on the basis of special
reasons of a geographical, political or religious nature. It differs
from a province or a vice-province in so far as it has a superior who
does not govern with ordinary authority, either proper or vicarious,
but with powers delegated by the Rector Major.
The unity of the delegation arises from the particular scope of the
constituent communities, or from the state of emergency in which
the communities are existing, or from other particular reasons.
The special dispositions which regulate the functioning of a delega­
tion are established by the Rector Major in the document of erection,
or in some other document for the purpose.
The GC21 therefore makes the decision to insert into the Constitu­
tions the following new articles: one to define the delegation in
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CHAPTER DOCUMENTS GC21
general as a juridical circumscription (and to introduce the suc­
ceeding constitutional articles on delegations at various levels) (art.
164B); two for the delegations depending directlv on the Rector
Major (art. 164 C,D).
409 1 64 B: The delegation is constituted by one or more communities in par­
ticular circumstances, with at its head a superior who governs it with
powers delegated by the Rector Major or by the provincial.
410 164C: When special reasons make It necessary, the Rector Major, with
the consent of his Council, can constitute a delegation, formed by one or
more communities, depending directly on himself.
411 164D: The superior of the delegation, nominated by the Rector Major with
the consent of his Council, exercises those powers which the Rector
Major shall judge opportune to delegate to him.
2.7 CHAPTER XVIII: Structures of Government at
Provincial level
art. 179
412 Amongst the proposals coming from the provincial chapters and
taken into consideration was one which asks for the application to
the provincial chapter of what the Constitutions, in art. 156,6, pres­
cribe for the case when a provincial is unable for grave reasons to
attend the General Chapter.
The GC21 recognizes in the proposal an opportune addition to art.
179.5, opening the possibility of a substitute for rectors who are
unable for grave reasons to attend the provincial chapter.
former text
modified text
413 The following take part in the The following take part in the pro­
provincial chapter with a delibe­ vincial chapter with a deliberative
rative vote:
vote:
5. The rectors of each canonic­
ally erected community
5. The rectors of each canonically
erected community, or if they are
seriously impeded, their vice-rec-
tors, with the previous approval of
the provincial.

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2.8 Chapter XIX: Structures of Government at local level
art. 186
The GC21 recognizes the desirability of including the bursar among 414
the fixed members of the council of the community.
This follows from the fact that the bursar is the only other confrere at
local level, other than the vice-rector, whose office is described in the
Constitutions (art. 192) whilst the other offices in the local commu­
nities are determined by the provincial chapter (art. 193).
This allows the General Chapter to prescribe at world level the pre­
sence of the bursar in the council of the community, by analogy with
councils at other levels.
former text
modified text
The following are members of
the council:
1. the vice-rector
2. the members responsible for
the principal spheres of activ­
ity...
The following are members of the 415
council:
1. the vice-rector and the bursar;
2. the members responsible for the
principal spheres of activity...
2.9 CHAPTER XX: Administration of temporal goods
art. 195, 196
In the verification of the articles of the Constitutions concerning the 416
administration of temporal goods, the General Chapter, on the basis
also of the RRM (282), takes note that there have been erroneous
interpretations of art. 195 and art. 196.
To render more precise the content of these articles, the GC21 has
proceeded to a reformulation of them, by means of which:
a) the fundamental principle expressed in art. 195 is more clearly
emphasized, i.e. that temporal goods are kept in the Congregation
only to the extent in which they are directly useful for educative and
pastoral activity excluding every kind of interest-bearing invest­
ment;

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CHAPTER DOCUMENTS GC21
b) for this reason the cases of "student burses, legacies for masses,
life annuities and charitable foundations" are transferred to the
following art. 196, because there is question of true economic ope­
rations involving extraordinary administration with burdens at­
tached, even though for charitable purposes, and therefore subject
to the normal need for authorization, and also because they are not
to be considered exceptions to the forbidden interest-bearing in­
vestments;
c) further, in art. 196 for greater clarity:
— the operations of "acquiring and alienating” with the further
qualification "to which onerous or gratuitous terms are at­
tached" have been added to state explicitly what is already implied
in law by these two words, i.e. by "acquiring" is meant both
buying against payment or receiving as a gift, and by "alienating”
is meant both selling against payment or disposing of as a gift;
— the operations "to mortgage, rent or exchange” have also been
added because they are analogous to the preceding, they invest
the property, are regulated by the Code, and hence of their very
nature require authorization;
— finally apart from the fact that the addition of the word “accept”
is merely the correction of a printer’s error, there have been
appropriately eliminated, in connection with accepting legacies
and bequests, the words "to which obligations and burdens are
attached" because this limitation is not in the spirit of the article.
former texf
modified fexf
417 195. The Salesian Society ... .
................... for our works.
The acquiring and keeping of
real estate with the sole object of
producing income is forbidden,
as also every kind of permanent
interest-bearing investment ex­
cept in the case of student bur­
ses, legacies for masses, life an­
nuities, and charitable founda­
tions.
195. The Salesian Society ...........
for our works.
The acquiring and keeping of real
estate with the sole object of pro­
ducing income is forbidden, as also
every kind of permanent
interest-bearing investment.
418 196. To dispose of or acquire 196. To dispose of or acquire real
real estate, to contract loans, estate to which are attached oner-

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
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with or without mortgage, to
construct new buildings, demol­
ish existing ones or to bring
about notable changes, to estab­
lish annuities, accept legacies
and bequests to which obliga­
tions and burdens are attached,
the authorization of the Rector
Major and his Council are nec­
essary.
When such authorization is ap­
plied for the application must be
accompanied by adequate doc­
umentation, together with the
statement of the opinion of the
provincial and his council in the
case of a request concerning the
province, and also by that of the
local rector and house council
where a local community is con­
cerned.
ous or gratuitous terms, to mortga­
ge, rent and exchange real es­
tate, to contract loans with or wi­
thout mortgage, to accept legacies
and bequests, establish annuities,
student burses, legacies for Mas­
ses or particular legacies and cha­
ritable foundations, to construct
new buildings, demolish existing
ones or to bring about notable
changes, the authorization of the
Rector Major and his Council are
necessary.
When such authorization is applied
for the application must be accom­
panied by adequate documenta­
tion, together with the statement of
the opinion of the provincial and his
council in the case of a request
concerning the province, and also
by that of the local rector and com­
munity council where a local com­
munity is concerned.
3. MODIFICATIONS TO THE ARTICLES OF THE
REGULATIONS
3.1 CHAPTER I: Evangelization and Catechesis
art. 1 (Commitment to evangelization and catechesis)
The GC21 has made a partial revision of this art 1 of the Regulations 419
for the following reasons:
a) to express better the subjects of the various obligations which in
the former version were laid in general on the provincial community,
and thus to render the article more concrete and practical;
b) to express more adequately the obligation of "evangelization and
catechesis’’ carried out by our communities.

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former text
modified text
420 The provincial community has
for its purpose to inspire, coor­
dinate and guide apostolic works
to spread the gospel and the
Christian faith. It therefore en-
couragesanunceasingreapprais-
al of the catechetical work done
bv the community, and reshapes
its activities...
The provincial community has the
task of inspiring, coordinating and
guiding the work of evangelization,
especially through its normal
channels of government and ani­
mation. It therefore encourages a
constant reappraisal of the cate­
chetical aspect of evangelization,
carried out by the individual com­
munities, and reshapes...
3.2 Chapter II: Pastoral work for youth
art. 8,9,10 (Our schools)
421 In the verification carried out bv the GC21 the importance of the
renewal of salesian schools for the fulfilment of our mission as
evangelizers of the young has been emphasized (cf. document: "Sa-
lesians, evangelizers of the young” n. 128-134).
On the other hand an analysis of the articles of the regulations
concerning the school has revealed a certain povertv of content and
some lack of precision in the expressions used.
For this reason it has been considered opportune to revise the text of
the regulations concerned, with the purpose especially of making
more evident some aspects of the salesian style in scholastic activity.
art. 8
former text
modified text
422 Salesian schools, of whatever
kind or purpose, must provide
an education which promotes
the development of the whole
person in a Christian context.
To this end intellectual, profes­
sional, or technical training
should be integrated with
extra-mural activities.
Salesian schools, of whatever kind,
purpose or level, must provide an
education which fosters the total
Christian development of the young
person in the socio-cultural milieu
in which he lives. In the work of
education carried on in a salesian
style, which leads to a growth in the
faith, our schools strive for a har-

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263
monious balance between intel­
lectual and technical training and
extra-curricular activities.
art. 9
former text
modified text
To make pastoral care valid and Our scholastic involvement should 423
effective our schools should be be based on solid cultural values
distinguished for their high cul­ and on recognized technical and
tural values and recognized teaching ability. It should be lived
technical and teaching capacity. out in a community atmosphere of
Thev should be conducted in a freedom and charity, which reflects
community atmosphere of free­ the gospel. This leads to a social
dom and charity reflecting the and missionary awareness towards
gospel. They should also be the poor and to the formation of
open to the neighborhood for committed young Christians.
social activity, further education
for the poorer classes and for the
formation of committed Chris­
tians among the young.
art. 10
former text
modified text
To ensure a continued updating Salesians should encourage within 424
of our schools, salesians should their own respective school com­
encourage within the “educative munities an ongoing dialog con­
community” a constant dialog cerning the human and Christian
concerning the Christian and values to be fostered and the voca­
human values we foster and the tional guidance offered, and how
care we have for vocations and they are related within the social
its relationship with the sur­ context.
rounding area.
This dialog will ensure that our
schools are always ready for that
constant renewal required of every
salesian educational enterprise.

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art. 14 (Service outside our works)
425 The verification of the work carried out by the confreres in non-sa-
lesian structures, in the sense of art. 30 of the Constitutions has
indicated the need to emphasize on the one hand the coresponsibil­
ity and fraternal participation of the community which sends them
on such activities, and on the other the need for them to be really
inserted into the salesian community.
For this reason an addition to art. 14 of the Regulations is approved:
farmer text
modified text
426 For the activity contemplated in
art. 30 of the Constitutions the
salesian community concerned
must obtain the consent of the
provincial and his council, due
regard being paid to the require­
ments of common life and the
work of the community.
Members assigned to such activi­
ties should make sure that they re­
main a real part of the salesian
community, which in its turn will
show a fraternal and coresponsible
interest in their apostolic work.
art. 14 B (New article on lay collaborators)
427 On the basis of the more general reasons given for the improvement
of art. 39 of the Constitutions (cf. n. 387), the GC21 notes the need of
expressing in an article of the Regulations the commitment of the
salesians to the promotion of shared responsibility with the lay col­
laborators, and to ensure for them an adequate formation to the
salesian spirit (cf. also document “Salesians, evangelizers of the
young” n. 69-79).
428 “Lay people chosen to collaborate In our work should be made aware that
they share in the salesian pastoral plan of education. By making use of

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
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the most suitable means, the community will assure them of an adequate
formation in the salesian spirit.”
3.3 Chapter V: The mass media
art. 28
The GC21 has endorsed the importance of the mass media in the 429
service of the evangelizing mission of the salesian community.
In this perspective the reformulated art. 28 of the Regulations is
designed to render the norms it contains more concrete and practi­
cal with a view to renewal.
former text
modified text
In carrying out their apostolate The provincial with his council 430
salesians should lend their sup­ shall determine the mode of our
port and skills in the fields of pastoral presence in the field of the
journalism, cinema, radio and mass media, either by preparing
television. For this they should confreres to lend their support and
receive adequate training.
skills in the fields of journalism, ci­
nema, radio and television, or even
by organizing such services our­
selves.
3.4 Chapter VIII: Prayer
art. 46
The GC21, after examining art. 46 of the Regulations and recalling 431
the interpretation given during the past six years by the Superior
Council, makes the decision to modify the text for the following
reasons:
1. To promote among the confreres a common spiritual culture.
2. To make it easier for the rector to fulfil the task indicated in art.
127 of the Regulations.
Spiritual reading, made in common, can be a helpful instrument for
growth in salesianity and the building up of the community.

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266
CHAPTER DOCUMENTS GC21
former text
modified text
432 Each dav there shall be spiritual
reading of some duration. The
wav of doing this shall be fixed
bv the Provincial Chapter.
Each day there shall be spiritual
reading of some duration made in
common.
3.5 Chapter X: Poverty
art. 57
433 A juridical lacuna was discovered in this article: the confrere who
cedes the administration of his goods, either before or after profes­
sion, to some person outside the Congregation must inform the
provincial of the goods he has reserved as his own property and of
their condition both at the time of ceding their administration and
periodically afterwards. The lack of this information is the source at
times of serious trouble, especiallv in the case of sickness or sudden
death of a confrere.
The article has therefore been clarified bv the integration of two
additions to the text.
former text
modified text
434 Before his profession the novice
shall cede, for the entire period
of his vows, the administration
of the goods he possesses to
whomsoever he chooses, and
freelv dispose of their use and
proceeds.
Before his profession the novice
shall cede, for the entire period of
his vows, the administration of the
goods he possesses to whomso­
ever he chooses and freely dispose
of their use and proceeds, but
under the express condition that he
will not be involved in the respon­
sibility for managing the same.
Subsequently, with permission
of the provincial, he can alter
these arrangements if there is
good reason so to do, and he can
also perform those acts with re­
gard to poverty which the civil
law prescribes.
Subsequently, with permission of
the provincial, he can alter these
arrangements if there is good rea­
son so to do and he can also per­
form those acts with regard to pov­
erty which the civil law prescribes.

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REVC1S10N OF THE CONSTITUTIONS AND REGULATIONS
267
All this applies also to those
goods which may come into his
possession after he has taken his
vows.
All this applies also to those goods
which may come into his posses­
sion after he has taken his vows.
Moreover he will from time to time
inform the provincial of the goods
of which he retains the ownership,
and of their condition.
3.6 CHAPTER XB: Obedience
art. 71B (new)
In the course of the verification carried out by this GC21 emphasis 435
has been laid more than once on the importance of the talk with the
superior, mentioned in art. 96 of the Constitutions.
Attention has been drawn to:
— the usefulness of this talk in connection with the animation of the
community and the exercise of shared responsibility;
— the duty of the rector to be always available to receive and listen
to the confreres; this is directly linked with the priority amongst the
rector’s duties in what concerns the ministry of unitv and the care of
the salesian identity (cf. document "Salesians, evangelizers of the
voung”: animation of the communitv n. 46-57);
— the responsibility of every confrere to have a meeting with his
superior for his own good and that of the community.
For these reasons the following article of the Regulations is approv­
ed:
“Let the rector consider as one of his principal duties that of being always 436
available to serve the community, particularly in receiving and listening to
the confreres.
This friendly talk is a privileged moment of dialog; it helps greatly towards
the spiritual growth of the individual confreres and of the community.
In an atmosphere of mutual trust every confrere should frequently see his
rector, to let him know the state of his health, how his apostolate is
proceeding, the difficulties he is facing In his religious life and in fraternal
charity, and of all that may contribute to the welfare of the Individual
members and of the community.”

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268
CHAPTER DOCUMENTS GC21
3.7 Chapter XI: Formation
437 V arious aspects of the verification on formation in the Congregation
during the last six years have led the GC21 to modify some articles of
the Regulations and to introduce an occasional new article to em­
phasize important aspects of salesian formation.
The following modifications and additions to the text are therefore
presented. They are in harmony with the motivations and guide­
lines found in the document on SALESIAN FORMATION.
art. 73 B (formation communities)
438 “Formation communities are communities expressly set up for the pur­
poses of formation, with a rector and a team of confreres specifically
prepared for the work of formation, above all as regards spiritual direction.
Those responsible for formation and those being formed create In a life
lived in community an atmosphere of coresponsibility in the diversity of
their respective roles. With a clear vision of the aims of formation they
periodically plan and evaluate their work.”
art. 73 C
439 “Before the novitiate all candidates must have a period of specific prepa­
ration.
Under ordinary circumstances this period should not be less than six
months and should be passed in a salesian community.
The details for this are laid down In the directory of the province.”
art. 81
/ormer text
modified text
440 After the novitiate every mem­ Immediately after the novitiate,
ber whether destined to the every member, whether destined
priesthood or not, must continue for the priesthood or not, must
his formation in a suitable sale­ continue his formation for at least a
sian community, preferably a two year period in a formation
studentate.
community, preferably a studenta­
te.
During this period the general During this period the general phil­
philosophical, theological and osophical and pedagogical training

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
269
pedagogical training shall be
given. Technical, scientific or
professional training can also be
begun or continued with specific
qualifications in view.
shall be given, with an introduction
to theology. Technical, scientific
or professional training can also be
begun or continued with specific
qualifications in view.
art. 88 B
“The members who are preparing for the priesthood must receive, over a 441
minimum period of four years, a more Intense and specifically priestly
formation in a formation community, preferably a studentate.
During this period they shall attend seriously to theological studies, pref-
ferably in salesian centers.
They must not undertake duties or other studies that will interfere with the
specific purpose of this formative period.”
art. 93 Ongoing formation
former text
modified text
The work of the members should The work of the members should be 442
be organized in such a way that organized in such a way that they
they have sufficient time at their have sufficient time at their disposal
disposal for keeping themselves for keeping themselves up to date.
up to date. The possibility of
spending a longer period in spir­
itual and pastoral renewal
should be granted to those who
desire it.
art. 93 B
“Periodically after their perpetual profession all salesians should be 443
given the possibility of spending an appropriate period of time for the
renewal of their pastoral and religious life. In their planning, provinces
should take this need into account. Each confrere should generously
respond to this need of ongoing formation for his own good and that of the
community.”

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CHAPTER DOCUMENTS GC21
3.8 Chapter XII: Structures of government at
world level
art. 96
444 In art. 127 of the Regulations, drawn up by the SGC, it is laid down
that the extraordinary six-yearly visitation of the provinces shall be
carried out bv the Regional Councillor.
The experience of the past six years has brought to light some diffi­
culties in connection with this practice:
— on the one hand, the practical impossibility—for some vast and
complex regions—for the Regional Councillor himself to be able
to make with proper care the extraordinary visitation of all the
provinces of the Region;
— on the other hand, the danger that the Regional Councillor mav
be too absorbed in the juridical obligations of the visitation, and
so lose his proper physiognomy, which is essentially one of union,
of coordination, of animation according to the indications of the
GC19 and of the Constitutions.
It seems that a real distinction should be made between the figure of
the Regional Councillor and that of the Extraordinary Visitor. Per
se the canonical visitation can be made by other members of the
Superior Council or for that matter by " non-Councillors," entrusted
with the task by the Rector Major in accordance with art. 96 of the
Regulations.
For these reasons the GC21 makes the decision that the contents of
art. 127 of the Regulations concerning the extraordinary visitation
shall be duly adapted and integrated with art. 96 of the Regulations
which deals in general with the faculty of the Rector Major to make
personally or through others visitations of the provinces and local
communities.
Art. 96 of the Regulations is therefore amplified as follows:
former text
modified text
445 Personally or through others, the
Rector Major mav visit each and
every province and local com­
munity. Whenever the need
arises he mav arrange for other
visits, beyond those contemplat­
ed in art. 127.
Personally or through others, the
Rector Major may visit each and
every province and local commun­
ity. Whenever the need arises he
may arrange for other visits.
In particular he will arrange, during
his six year term of office, for an

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REVCISION OF THE CONSTITUTIONS AND REGULATIONS
271
extraordinary visitation of every
province. This may be carried out,
as he thinks fit, either by the Re­
gional Councillor or by another vis­
itor delegated by the Rector Major
with all the powers of jurisdiction
required by the nature of the visit
itself.
4. DELIBERATIONS
4.1 Delegate of the Rector Major for Poland
The GC21, after noting the deliberations by which in 1971 the SGC 446
decided that the two provinces of Poland should be confided to a
Delegate of the Rector Major because of the particular situation of
that country, and in view of the fact that the same situation still
continues at the present day, deliberates as follows:
1. To confide the two provinces of Poland to a personal Delegate of the
Rector Major, so as better to provide for the good of the provinces con­
cerned and their linkage with the Rector Major and his Council;
2. That the Delegate will have such power and duties as the Rector Major
may wish to bestow on him, and he will be consulted by the Superior
Council when there Is question of specific problems of the Polish prov­
inces.
4.2 Constitution of the Region of Asia
The GC21, having considered the difficulties stemming from the
great geographical extension of the so-called "English-speaking”
region and the notable differences between its component prov­
inces, in order the better to provide for the good of the provinces
concerned, and to assure a more adequate link between the prov­
inces and the Rector Major and his Council on the basis of the duties
assigned to the Regional Councillors by art. 144 of the Constitutions,

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CHAPTER DOCUMENTS GC21
makes the decision to divide the former "English-speaking" group
into two groups constituted as follows:
Asian Region comprising the Provinces of
Bombay - Calcutta - Gauhati - Madras - Hong Kong - Philippines - Japan -
Thailand
and the Delegations of
Vietnam - South Korea
English-speaking Region comprising the Provinces of
Australia - Great Britain - Ireland and South Africa - USA East - USA West.

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CHAPTER
DELIBERATION
Confirmation of the decisions of the SGC
concerning the Faculty granted by the
M.P. Ecclesiae Sanctae II 1,7
18

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CONFIRMATION OF THE DECISIONS OF THE S.G.C.
CONCERNING THE FACULTY GRANTED BY THE
M.P. ECCLESIAE SANCTAE, II, 1,7
447 The Special General Chapter made the following decisions concern­
ing the faculty granted bv the Motu Proprio "Ecclesiae Sanctae” (II,
1,7).
I. Faculty given by the M.P. Ecclesiae Sanctae II, 1,7
1) The Motu Proprio Ecclesiae Sanctae’, II, 1,6 gives the S.G.C. "the
right to alter, temporarily, certain prescriptions... by way of experi­
ment, provided that the purpose, nature and character of the insti­
tute are safeguarded. Experiments which run counter to common
law—and they should be embarked upon with prudence—will be
readilv authorized by the Holy See as the need arises. Such experi­
ments may be continued until the next ordinary General Chapter
which will be empowered to grant a further prolongation, but not
bevond the date of the subsequent Chapter.”
2) And no. 7 of the same document adds: "The same faculty is
granted to the General Council for the space of time between the said
Chapters, according to the norms which they themselves shall de­
cide."
3) The object of this faculty obviously embraces the prescriptions of
the old Constitutions which have been incorporated into the new
Constitutions and Regulations, as well as experiments contrary to
common law, which have been prudently undertaken with the au­
thorization of the Holy See.
In this matter the SPECIAL GENERAL CHAPTER HAS DECIDED
THAT THE EXERCISE OF THE POWER GIVEN BY THE M.P.
"ECCLESIAE SANCTAE”, II, 1,7 NEEDS A DECISION OF THE
SUPERIOR COUNCIL. APPROVED BY AT LEAST 2/3 OF THE
MEMBERS.

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DELIBERATION
275
II. Special powers delegated by the SGC
As far as the other chapter deliberations are concerned, the S.G.C.
AUTHORIZES THE SUPERIOR COUNCIL (under the same condi­
tions as above: 2/3 majority) TO MAKE GOOD ANY EVENTUAL
SERIOUS GAPS IN THE TEXT OF THE NEW CONSTITUTIONS
AND REGULATIONS, FOLLOWING THE SPIRIT OF THE WORK
OF RENEWAL UNDERTAKEN BY THE PRESENT SPECIAL GE­
NERAL CHAPTER. (ASGC nn. 765-766)
The 21st General Chapter reconfirms these decisions of the SGC and
prolongs the faculties referred to in the above paragraphs until the
next ordinary General Chapter.
The constitutional facultv, bv which the Rector Major can “for
practical purposes" interpret the Constitutions, remains valid.

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