XIX GENERAL CHAPTER
OF THE SALESIAN SOCIETY
THE SALESIAN COADJUTOR
The 19th General Chapter proposed a renewed and deeper understanding
of the Salesian coadjutorship, more especially with regard to the following
points:
1. The nature of this state, and its place in our Society. 2. The furthering
of coadjutor vocations. 3, The formation of coadjutors.
CHAPTER
THE NATURE OF THE COADJUTORSHIP
Foreword. In accordance with the universal belief within the Congregation, and bearing in mind the many suggestions sent to it, the 19th General Chapter recognizes and reaffirms the absolute equality of the clerical and the lay confreres within the Congregation.
a) The coadjutorship is an essential part of the Salesian Society.
Without coadjutors we would not be the Congregation that Don Bosco wished.
For him, and in the tradition of the Society, the coadjutor is not what-
is generally meant by the term `lay-brother´, meaning a religious
I. Constitutions, article 12.
of inferior rank, but is a Salesian with all the rights this entails,
and therefore a member of the Congregation in the very fullest sense.
Don Rinaldi writes : "Coadjutors are not mere helpers, within
the community, but religious, just as truly as are the priests of the
Society. They also are educators and masters, playing an important
retie in our work for society."´
By his religious profession, the coadjutor takes upon himself knowingly
and willingly those identical, fundamental rights, duties and responsibilities
assumed by the clerics.´
Therefore in our Constitutions, and in our family tradition, the coadjutor
does not hold a secondary place, but an essential place in the Congregation.
He is an essential factor in the work of the Salesian Society,´ and
this not only on the human and religious planes, but also as regards
work and apostolate. lust as much as the cleric,
the coadjutor is a religious, consecrated to God, a witness, a worker,
an educator...
Although his priesthood is that which is common to all the faithful,
essentially different from the ministerial priesthood among the People
of God,´ as a religious the coadjutor is in no way different from his
confreres who are priests. Religious profession in our Society is one
and the same same for all, and it is to he lived in perfect harmony
and equality.
As religious, the coadjutors and clerics together form but one family
- the Congregation - and using the same means, they are
bound to seek the same ends,´ whether personal (sanctification and perfection),
communal (in life and work), or apostolic (in the saving
mission of the Church).
As a Salesian, the coadjutor lives and works inspired by the same principles,
employing the same means, following the same methods. tending towards
the saute goal in his spiritual and apostolic life.
1. Constitutions, chapter 1; Constitution De Ecriesiu, chapter 6. 2.
"Acts of Superior Chapter," 1930, page 915. 3. "Acts
of Superior Chapter," 1921, page 206.
1. " Acts of Superior Chapter," 1927, page 621. 5. Constitution
De Ecclesia, article 10. 6. Constitution De Ecclesia, article 44. 7.
Constitution Dr Ecclesia, articles 43-44.
b)The coadjutor therefore ought to correspond generously with the
hopes of the Church, in the spirit of renewal after the Council, and
with the demands of the religious life in the Salesian Society regarding
piety, observance, and the activities obedience apportioned to him.
He ought to follow with generosity the ideals set out by St. John Bosco
and our traditions, and correspond to the demands of the times, now
more than ever in need of the apostolate of the lay
religious.
c) The position of the coadjutor:
Juridically.
We have authoritative statements by Rector Majors, and the opinions
of recognized scholars, on which to base our judgement regarding the
juridical position of the coadjutor.
Dnn Rinaldi writes that Don Bosco considered the coadjutor, "perfectly
a religious, although not possessing the priestly character, since evangelical
perfection is not the monopoly of any particular
dignity.""The coadjutor is neither the second, nor the right
arm of the
priests, but, as their confreres he is their equal, and one who might
well also precede and outstrip them in religious perfection.
Coadjutors are true Salesian religious, who must carry out for youth,
the same apostolate as that carried out by the priests, saving only
the specifically priestly ministrations.´
- Educationally.
Don Ricaldone writes: "The coadjutor, although not a priest is
still, or should be, before all else, an educator."´
Life and work together on a basis of absolute equality (within the Congregation)
are essential for us, if we are to solve the problems of educating the
young according to the preventive system.
in a Salesian community, each one is an educator no matter what his
office, no matter what his state, cleric or lay person. This is demanded
by the fact that the religious life is the same for all; the consecration
to the apostolate is the same; the same spirituality is followed, and
there exists the closest co-operation between members of the same spiritual
family.
1. "Acts of Superior Chapter," 1927, pages 574-575.
2. "Acts of Superior Chapter," 1939, page 180.
The very vastness and complexity of the problems of youth, necessitate
various structures, varied functions, and therefore men of many different
capabilities, in order that we may reach young people in as wide a field
of surroundings and activities as possible, also those less accessible
to the apostolate of priests.
--- Pastorally.
The vocation of the coadjutor, itself so rich, is greatly enhanced by
the doctrine on the vocation of the religious called to be an apostle.
Following its pastoral vocation, the Church goes out to meet the great
spiritual needs of our times, not overlooking, however, the material
and cultural needs of the world. She is for ever enlarging her apostolate,
and she needs the help of all. Just how providential this apostolate
is, can be realized when we think of some of the extremely serious facts
of our times, such as the de-christianization of ancient cultures, the
c ivilization of affluent societies, so easily leading to hedonism,
the widespread diffusion of false ideologies (such as naturalism, laicism,
and atheism...), the population explosion, and its consequent increase
in the number of "poor and abandoned youth," that problem
to which Don Bosco devoted his life and work.
- Doctrinally.
The Popes, from the time of Leo XIII, have all spoken of the collaboration
of the laity.
The laity are called, as living members, to contribute with all their
energy to the growth of the Church and her sanctification.
"On the laity, therefore, is laid the glorious charge of working
so that every day the divine plan of salvation may reach more and more
of mankind."`
If this is what the Church expects of the laity as such, what does she
not expect of her lay religious?
Certainly their life, more radically consecrated to God, should be transformed
into a total giving of themselves for the good of their neighbour. The
religious profession transforms what is initially a simple act of self-giving
to God and to one´s neighbour, into a permanent way of life. The religious
is, therefore, constituted in a fixed
1. Constitution De Ecc1esia, article 33.
state, namely that of the apostolate. This religious and apostolic consecration
then, becomes a mission, a special mandate, an investiture by the Church
and by the Pope according to set norms (the Constitutions) which themselves
come from the authority of the Holy See, and find therein their specific
guarantee.
Deliberations.
The 19th General Chapter bearing in mind,
- The development of the ideal of the Salesian coadjutor in our traditions;
- The opportune integration of his traditional duties of direct and
indirect apostolate;
- The growing needs of our own works, and the explicit invitation of
the Church;
The activities of the coadjutor within and outside of the religious
community, as a director or executor, activities which, as duties, do
not notably differ from those carried out by clerics, decides;
1. that in the matter of occupations and duties confided to coadjutors,
a much wider field be open to them, not only regarding the technical
or professional, but also in the field of culture, catechetics, the
missions the apostolate, and so on, as long as these activities remain
compatible with the coadjutors´ lay religious state.
2. That those coadjutors suited to it become responsible and
effective members of the house council;
3. That to favour an ever greater brotherly undcrstandin t, the
Rector, in the distribution of places in the community, should take
into account the duties and the age of all the confreres - clerics and
coadjutors;
4. That to those coadjutors who have work only indirectly apostolic,
should be entrusted also some directly apostolic work, as for example
in an oratory, in our various associations, in catechetics, etc.:
5. That the coadjutors, nevertheless, should perform especially those
works from which priests should preferably refrain, as, for example,
administration, the technical, and whatever might lead to contention
with outsiders;
6. That there be organized a campaign to promote, whether among Rectors,
confreres, or in the houses of formation, including novitiates and studentates,
groups and movements for study, conferences, readings, lectures, all
of which will be aimed at spreading knowledge of, and esteem for the
work of the coadjutor confreres in the Congregation;
7. That the competent organs within the Congregation undertake to study
the particular vocation and role of the Salesian coadjutor, from the
various standpoints of theology, spiritually, law, history and apostolate,
so that there may be developed a full doctrine and spirituality proper
to the coadjutorship. 1
CHAPTER H
FURTHERANCE OF COADJUTOR VOCATIONS
Since the increase of vocations, besides being one of the principal
aims of the Congregation, is also an indisputable necessity and duty
devolving on all the Provinces, the 19th General Chapter decides:
1. That the Provincial centre for vocations have at least one expert
and zealous Consultor charged with collaborating in and stimulating
both the study and the other various initiatives geared to the finding
and furtherance of coadjutor vocations. The centre should cultivate
both clerical and coadjutor vocations with equal enthusiasm;
2. That since we must courageously face the problems of finding vocations,
there be organized where necessary a Centre for vocations or pre-aspirantate
activity. Whatever be the circumstances, however, let a plan be drawn
up after due study by the Provincial Conference, which will set out
the form the search for vocations is going to take, and the various
methods thought suitable for implementing such a plan;
3. That since the religious vocation is the same for all, the criteria
followed in selecting and accepting coadjutor aspirants, be closely
analogous to those adopted in the case of clerical aspirants.
Considering also the character of the coadjutor vocation as the vocation
of a lay religious, the coadjutor should be capable of completing the
normal course of basic education required in his country. Similarly,
the coadjutor should he capable of completing some further course, for
those practical and theoretical qualifications needed in Salesian life
and work, so that he will be able to fulfil a function of responsibility
in the community;
4. That the coadjutor vocation be presented as it is in reality, that
is, not so much as something which answers our need for many good co-workers,
but above all as a great gift from God, and a singular benefit done
to the candidates themselves by the Congregation, offering them the
opportunity of a modern way to sanctity, and the opportunity of a wide
range of apostolate in youth work, missionary work, cultural work, etc.;
5. That his vocation, and its religious and apostolic possibilities,
be presented not only to ado:escents, but also to those who are older,
whatever their condition, scholastic achievements, or religious and
apostolic aspirations may be, provided always that these be compatible
with the demands and form of the Congregation; principally a deep interest
in the youth of our time, and those other right motives - human and
supernatural - which according to their age, background and culture
appear sincere and praiseworthy.
CHAPTER III
THE FORMATION OF COADJUTORS Its Characteristics:
The 19th Genera] Chapter bearing in mind:
that which makes the coadjutors so rich is their qualification,
be it religious-moral and Salesian or cultural and technical;
- that during formation it must be always remembered that
the coadjutor is an effective member of the Congregation;
- that formation must correspond to the great value of this
religious vocation and its place in society and in the Church;
- that our modern times have made, and still demand, great technical
progress, and that therefore a professional qualification is indispensable
in all countries of the world:´
decides as follows:
1. That the formation of the coadjutor must meet the needs of their
particular vocation, and should be equal to that given to clerics, both
in duration and in quality. "The Superiors appreciate the increasing
necessity of giving coadjutors a formation which equals in length that
given to clerics.
Such formation should gradually give the coadjutor a complete and exact
understanding of his singular vocation as a true religious, as a lay
religious, as a Salesian and as an apostle in an exempt clerical Congregation.
In this way he may knowingly and willingly enter into the life of the
Salesian family, dedicated to that search for perfection and realization
of car unum et anima una,´ which constitute the very soul of our Society,
one in love and in its spiritual and apostolic goal.
2. One must distinguish between the basic formation common to all coadjutors,
and those more specific qualifications required by their particular
field :tf work. Therefore young coadjutors who have the necessary ability
and good will, should be given the opportunity to obtain the appropriate
qualifications required. The needs of the Congregation, the dispositions
of obedience, and the coadjutor´s good spirit, steadfastness in vocation
and fidelity to religious observance should always be kept in mind.
3. Since the professional school is one of the characteristics of our
Congregation, particular care should be taken to prepare suitably coadjutors
for this work. Superiors have the responsibility of seeing that coadjutors
so employed, have all the professional and technical training of a skilled
layman employed in similar work.´
1. Fr. VINCENT SIN1STRE:RO, La Formazione professionals salesiana,
page
16, V. b.c.
2. "Acts of Superior Chapter." 193i, no 55 bis page 947. 3.
Constitutions, article 12.
4. Cardinal Valeri to English Religious Congregations, L955.
COURSE OF FORMATION
The 19th General Chapter deliberates as follows:
1. THE COADJUTORS FORMATION COMPRISES THE FOLLOWING:
a) The pre-novitiate period;
h) Novitiate in common with the clerical aspirants;
c) Post-novitiate formation, which includes the `Maistero´ and the preliminary
qualifications, three years´ practical training, and the completion
of higher studies and the obtaining of higher qualifications. All these
periods of training are obligatory with the exception of that period
devoted to the obtaining of higher qualifications.
2. ASPIRANTATE :
Before the novitiate, the coadjutor aspirants should normally have completed
a course of studies of comparable length to that of the clerical aspirants
so that they go to the novitiate with that maturity and level of scholastic
achievement which will allow them profiitably to undertake higher studies
after profession.
Recommendations. In the period of formation, the life followed must
be explicitly, and decisively Salesian, but not in such a way as to
force the candidates to things beyond their level of spiritual, cultural
and technical attainment.
When the number of aspirants, the qualified personnel available, any
any other factors w ithin any particular Province are insufficient to
the setting up of its own individual aspirantate, Provinces should share
an aspirantate.
3. NOVITIATE.
Living a common life with the clerics, the coadjutor novices should
have such a time-table of work and study as not in anyway to interrupt
class and the practice of their craft. In addition to the conferences
given to all the novices, the coadjutor novices should have a special
course of instruction designed to give them a deep understanding of
their vocation.
Recommendations. In addition to seriousness of purpose and commitment
to the Salesian way of life, importance should be attached
also to preparation for Iife in the world of today, and to a serious
selfformation which avoids the superficial and the naive. A strong and
firm Salesian life cannot he hoped for without an effective and enlightened
novitiate.
4. POST-NOVITIATE TRAINING.
The studies carried out during this period should first of all follow
a common, basic programme of religious, Salesian and apostolic formation,
and then should have in mind the various demands made by different disciplines,
by culture in general, by technology, and by the laws and regulations
binding in the individual nations. A systematic course of theology,
designed to train the coadjutors as teachers of religious knowledge,
should also be included.
The length of these courses is as determined in the Regulations.´
For those coadjutors who are not going to teach, as for example the
so-called factotum, this post-novitiate period will last for two years,
and will have its own programme of formation, suited to the life the
coadjutors are going to lead, and to the work which is going to he entrusted
to them. This course will take place in a house of formation.
Recommendations. During this period there should be developed and consolidated
in the coadjutor, the practice of those natural and supernatural virtues,
which are to make of him a true man, a true Christian, capable of social
life, a man of living faith and convinced piety, an educator, and an
apostle.
5. TIROCINIUiM.
This is a three-year period, and is not to be considered completed merely
by professional and educational work, but aims at the enlarging and
filling-out of the formation of the coadjutor, in all its various facets,
more especially the religious, the theological, the pedagogical, the
pastoral...
Throughout this period, the prescriptions laid down by the Regulations
for clerics in tirocinium apply also to coadjutors.´
Recommendations. It is necessary, from both a pedagogical and a Salesian
point of view, that during this period especially, the young
1. Regulations, article 331.
2. Regulations, articles 51-57.
coadjutors should be guided in the methods of assisting, and in the
work of the school, the workshop, the oratory, etc.
Besides the Rector and the catechist, also the other superiors, those
in charge of the workshops, etc., will always be at hand to help during
this type of formative work.
6. HIGHER QUALIFICATIONS.
With the consent of the Rector Major, experimentation with regard to
this period of formation should take place wherever possible.
As has been suggested by different Provinces, this is a special course
of formation to be introduced after the tirocinium, and is designed
for the perpetually professed coadjutors who are to hold some particular
office of responsibility, and require some higher qualifications for
their work, be it religious, theological, and the completion of their
cultural or professional training.
Either the house of ´Magistero´ ´ or some other house specially suited,
could be used for this course.
Suggestions. The programme could be designed for a two-year course,
with the following three groups of subjects:
a) Religious and theological formation : the fundamentals of philosophy,
theology, sociology, and the techniques of the apostolate.
b) Professional training: specialized courses in present-day technical
knowledge;
c) Administration and managerial training: the science and didactics
of work and its administration, human relations, workshop techniques
(methods, time-motion factors), etc.
Coadjutors following other specialized courses are still bound to complete
such studies by the courses outlined above.
7. STUDY REFERRED TO PROVINCIAL CONFERENCES.
The 19th General Chapter earnestly requests the provincial conferences
to study, organize and make effective the scheme of coadjutor training
outlined in this document.
For this to be done, provinces will necessarily have to share houses
destined for this work.
1. See Glossary, page 1I2.
2. OUR RELIGIOUS LIFE TODAY
Preliminary.
Three facts lead us to consider that the time has come for a serious
deepening of our religious Iife, both doctrinally and vitally.
The modern world in its way of thinking, calls religious life itself
into question and fudges the vows inhuman and unnatural. At the same
time the modern way of life surrounds us with increased occasions for
laxity and sin.
In the Church today the spiritual and apostolic movement based on biblical,
theological, liturgical and ecumenical renewal has found its concrete
expression in the Second Vatican Council. This movement lays great stress
on the religious life and expects it to produce even more fruitful results
for the benefit of the Church.
Finally, the work of up-to-date renewal begun by our Chapter can only
he successful if the renewal in organization and work is accompanied
by a corresponding deepening of our religious life.
This idea was high-lighted by the special visit of Cardinal Anton iutti
to our Chapter and the allocution which he delivered to it.
Therefore the 19th General Chapter proposes the following directions
of a spiritual and practical nature to all Salesian communities and
to each confrere.
CHAPTER I
NECESSITY OF A MC]R1=. PERSONAL COMMITMENT Principles.
CHAPTER TI
DISCOVERY OF FRESH RICHES IN OUR RELIGIOUS LIFE Principles.
Religious life is a special devel opment of the Christian life based
on baptism and confirmation. This represents the fundamental truth about
religious life which is emphasized today. The profession of the evangelical
vows is deeply rooted in the consecration proper to baptism and is a
fuller expression of it. It resembles a special consecration by which
a religious dedicates himself by vow completely to God, putting his
whole life at His service = whence arises the threefold value of the
religious state
:
Value for the individua l person: Baptism is primarily a per
sonal conversion so as to be incorporated into Christ, crucified and
risen. Religious profession is a second conversion, a more complete
consecration to the same Jesus Christ and through Him to God the Father
in the Holy Spirit. This is the most decisive aspect of religious p
rofession. The Salesian intends above all, to dedicate himself totally
to Christ out of love. This he does in response to that predilection
which Christ manifested towards him in calling him to his vocation.
Thus he achieves a more perfect resemblance to Christ who is the perfect
religious with regard to His Father; he also unites himself to the risen
living Christ, and puts himself entirely at His disposal and service,
The Salesian fully accepts the renunciations which are the
i. Constitution De Sacra Liturgia,, article N.
2. Paul VI, Allocution to the General Chapters of Religious Orders and
Congregations: 23rd May 1964.
natural consequences of this first love: "For Him, I am prepared
to lose all.´" Should a Salesian cease to regard both Christ and
His Father as the great realities of his life, then he has lost the
source of true joy and of supernatural generosity.
Value for the community : Baptism is, also, entrance into the Church.
"The evangelical counsels unite those who follow them in a special
way to the Church and its mystery by means of charity to which they
lead.´ The Church is, in fact, the family of the sons of God united
in faith and living together in charity. The religious community is
a visible concrete expression of this entirely supernatural mystery.
It is, therefore, a permanent sign and public witness of the fact that
the Church of Christ exists here on earth as a community of brothers.
Every Salesian should realize that the brethren with whom he is now
united have been sent him by God, that the Lord wants him to love them
and that he is entitled to their love in return. All should regard it
as their primary duty not to betray the "little Church" which
they constitute.
Value for the apustolate : Baptism detaches the Christian from the world
so as to unite him to the Paschal Christ, while confirmation sends him
forth into the world to hear witness to the resurrection through the
power of the Holy Spirit of Pentecost. Religious profession means a
profound detachment so as to obtain the closest possible union with
the glorified Christ. But it also signifies a person being sent out
into the word to save it by a more thorough participation in the saving
work of the Church. Every one of us has been given an interior call
to the Salesian Iife. We can recognize it as an echo of the stronger
call felt by lion Bosco. It is a humble participation in the special
charism which the Holy Spirit inspired in him for the benefit of the
Church. Through living his vows in their full sense, a Salesian has
a double reason to be certain of a fruitful apostolic life, for they
free him from worldly preoccupations and unite him fully to Jesus Christ.
In consequence he is at the disposal of Christ to be sent by Him to
the young whom he is to love in His name. Since he has sacrificed everything
else (coetera toile), he is now free to devote himself completely to
the salvation of souls (da
1. Philippians 3, 8.
2. Constitution De Ecclesia, article 44.
m hi animas.) By his state and manner of life, he is, moreover, a permanent
source of witness. Being a living person, he could have obtained a worthwhile
place in society with many lawful pleasures as well. Instead, he sacrificed
them, and by so doing, he bears witness before a world besot with atheism
and materialism that God exists and that in love of Him he has all he
desires. Ile also shows that our new life in Christ has already begun
for us here below, that this present life will come to an end and that
we, meanwhile, risen with Christ, are on the march towards eternal life.
The Salesian should remember, then, that a genuine, faithful religious
life is more eloquent than words in his efforts to instruct and influence
his pupils for good.
Summary.
Thus the vows open up to us an .extensive love reaching out to many
different levels. Each of the vows in its own way enables us to love
Christ the Lord and God the Father fervently, then our confreres, and
finally our pupils and all those to whom God sends us.
The Vatican Council II lays great stress in its decree on the Church
on the three sacred powers which a Christian receives at baptism.´ Now,
religious life and profession provide us with the opportunity of practising
these powers in a newly specified manner. We perform an outstanding
act of our priesthood and of worship when we offer ourselves for the
glory and exclusive service of the Father. We participate closely in
Christ´s prophetic junction and that of the Church when we give witness
as consecrated persons before the world and before our pupils. We participate
also in the royal function of Christ when we exercise dominion over
our own persons and our few material possessions and devote them exclusively
to the service of the Kingdom of God.
Deliberations.
Therefore the 19th General Chapter proposes the following:
1. Salesians must never fail to study, especially in their years of
formation. the lives of Don Bosco and of the most exemplary Salesians
so as to emulate their virtues and spirit.
I. Constitution De Ecclesia, articles 34-36,
2. Every Salesian should meditate on the liturgical texts and on the
Church´s teaching on religious life, especially Chapter VI of the Constitution
De Ecrlesicr and the decree on religious. They should also acquaint
themselves with the commentaries on these texts.
3. Instruction should he given on the theology of the religious fife.
This should begin in the novitiate and continue throughout the years
of formation. Rectors, retreat-preachers and confessors should further
increase their knowledge of religious life along these lines, so as
to make use of it in their conferences and talks to the confreres.
CHAPTER
STUDY OF SOME ASPECTS OF OUR POVERTY Principles.
Don Bosco had a most extraordinary esteem for poverty, as is natural
in a son of Mamma Margaret and in a priest so imbued with the spirit
of the Gospel. He calls on us to accept our poverty in the spirit of
Christ´s poverty (cfr the introduction to the Constitutions). The mystery
of Christ Who, being rich, made Himself poor for our sake´ should he
prolonged in us that we may love God our Father "above all things"
and abandon ourselves entirely to His providence in all peace and joy.
"Blessed are the poor."
The family spirit requires our poverty. By his poverty, a Salesian puts
all he possesses and all he acquires at the disposal of all the other
members of the community. He knows that he himself is dependent on the
community and profits from all his confreres´ possessions and labours,
Attachment to these goods would weaken this reciprocal movement of charity
and endanger unity by causing envy and jealousy.
Our task as educators requires our spirit of poverty. Don Bosco and
the Church send us by preference to the poor, the under-privileged,
the ordinary people, especially so nowadays. We must be poor
1. II Corinthians, 8, 9.
to establish practical solidarity with them. Only thus can we love them
better, serve Christ better in them and lead them more easily to the
riches of Christ. Our fidelity to this privileged part of our vocation
will depend in part upon our sense of poverty. It will induce us to
prefer harder work on behalf of the poor to easier work on behalf of
the well-to-do. Besides we have to train all our pupils to a Christian
use of material goods. This is no easy task in our modern society almost
totally given over to the pursuit of economic progress and material
well-being, Our detachment serves as a corrective teaching all the relative
value of these goods and how best they can he used to serve the cause
of charity.
Our personal poverty, then, should be something very positive in our
lives. In the use of property, it is not sufficient for a religious
just to have the superior´s permission, but he should he satisfied with
whatever is necessary for life. Religious should flee comforts and conveniences
which weaken religious life.´ In particular, we should remember that
the practice of poverty consists in great measure in working to earn
our bread by the sweat of our brow and in denying ourselves the way
of Iife of middle class people.
Our particular ,mission implies that we should have whatever is necessary
and useful for the development of the work of education. Nevertheless
"besides the poverty of the individual members, me must not overlook
the collective poverty of the institute as a whole : the family as such
must bear its witness to poverty. In their buildings and activities
religious institutes must avoid all that is showy or affected or that
savours in any way of luxury. Let them take into account the social
condition of the poor who live in the area.
Deliberations.
The General Chapter proposes the following:
I. There is a movement in the Church today which is casting new light
on certain aspects of poverty and showing its urgent
1. Paul VI, Allocution, ibidem. 2. Paul VI, Allocution, ibidem.
relevance in Christian and apostolic life. Salesians, faithful to Don
Bosco, should in their personal and community lives give this movement
their closest attention and co-operation.
2. Our institutes should, indeed, be up-to-date in view of our work
for education and for the benefit of our pupils. But this fact should
never be used by any Salesian as a pretext to provide himself gradually
with every case and comfort. The Salesian must keep himself a true religious
in the three following points:
- the use of money which must he under the control of the superior.
the use of modern means of social communication only for the purpose
of apostolate, formation or prudent community recreation, not for mere
personal pleasure.
denying ourselves the luxury of holidays, outings and travel in the
manner of the well-to-do.
3. In the construction and furnishing of our houses, let us follow the
prescriptions of Pope Paul VI quoted above.
CHAPTER IV
STUDY OF SOME ASPECTS OF OUR CHASTITY Principles.
Deliberations.
Consequently the General Chapter proposes the following points:
I. Both as a congregation and as individuals Salesians must be acutely
conscious of the fact that they have a special message of
1. I Corinthians, 15. 44-49.
2. MATTHEW 22, 30.
3. Paul VI, Allocution, ibidem.
purity to transmit to the modern world. They have a special mission
towards the young whom they must train to be vigorous in their practice
of purity. For such a mission, they themselves must in a special way
be invincible in their own purity.
2. The Salesian must loyally admit the necessity of mortification and
prudence, virtues which, especially in this field, are authentic expressions
of personal love for Christ and are, besides, the condition required
for a balanced interior life. He must exclude everything of a doubtful
character {books, films, etc.) He must be discreet in spiritual direction.
If he is obliged to exercise his apostolate towards women, he should
do it with simplicity and delicacy and in full accord with his superior.
3. The Salesian should give the Blessed Virgin her rightful place in
his personal Iife. Thus his affections will have their fruitful supernatural
outlet and his purity its proper radiance.
CHAPTER V
STUDY OF SOME ASPECTS OF OUR OBEDIENCE Principles.
Salesian obedience is indeed an authentic form of religious obedience
which has Christ´s own filial obedience as its source and model. Christ
was perfectly docile to the will of His Father and it was by an act
of obedience unto death that He redeemed the world» Christ´s obedience
is prolonged in all His members but especially in those who are bound
throu h this third vow in the closest union with Him.
In this light, obedience can be seen truly as the attitude of an adult,
not the childish act that the world considers it. Far from being a denial
of our will and personality, it is, on the contrary, a strong determination
of the will to carry out the divine will which
it prefers to its own desires. Hence a religious takes on a form of
fife through which he can discover and fu´fil this will more securely.
He does so in the consciousness that freedom and love find their supreme
expression in this filial docility towards God, the Father: a docility
which, moreover, finds its way through the cross : Beati qui audiunt
rerhum Dei et custodiunt illud.
The superior´s task is to interpret to the confreres the will of God
and of the Church. He must ensure that the union of heart and spirit,
so much desired by Don Bosco, really exists in the house. Such a grave
difficult task requires not only wisdom and prudence but also union
with God and personal detachment. Authority must be exercised within
the bounds of charity and with due respect for human dignity.´
The family spirit should characterize the relationship between the superior
and the confreres. Obedience can only bear its fruit where there is
mutual understanding and confidence between father and sons, promoted
by that spirit of dialogue seen in the Church today: "Our present
age calls upon religious to assume ever more and more important duties
and to face their responsibility with greater assurance.´´ The truly
obedient Salesian gives the active support of his ideas and his skill
but accepts from the start the final decision of the superior.
Authority and obedience work together as two complementary ways of being
at the service of God and of the souls which He has entrusted to us.
Both contribute to establish that staff-unity so necessary and so fruitful
in educational work and which also produces filial obedience in our
pupils who are to be taught to obey God for the motive of love.
Deliberations.
The General Chapter proposes the following:
1. The Salesian should keep before him the fact that his religious supernatural
obedience has a special value as reparation and witness in the world
today which is tempted to deny God.
1. Paul VI, Allocution, ibideto. 2. Paul VI. Allocution, ibidem.
2. The Salesian must realize the very pressing need for a spirit of
faith in the practice of obedience: for the superior to inter pret God´s
will without any show of authoritarianism; for the confreres to rise
above the purely human stand-point in their dealings with the superiors;
and for both to remain faithfully submissive to the rule.
3. The family spirit which should reign in a Salesian house, is principally
seen in the exercise of fatherly authority and in the practice of filial
obedience. Thus authority is reverenced because it knows how to gain
reverence and the confreres avoid negative criticism and thus a dialogue
is established with respect for the superior maintained throughout.
CHAPTER VI
STUDY OF SOME ASPECTS OF OUR COMMUNITY LIFE
Principles.
Our Salesian communities include clerics and laymen who are equai as
religious, and we possess. besides, a family spirit which unites us
together fraternally in evangelical simplicity and joy. These particular
advantages should enable us, more visibly than others to be seen as
images of the Church, the family of God and as communities of faith
and charity, of worship and of apostolic action. This fact ought not
to make us close in on ourselves, but should rather lead us to seek
a deeper involvement in the larger Christian community of parish and
diocese, there to act as a leaven of co-operation and unity.
A cvrnnnanity of faith ; The Salesian community must be considered as
set up by God irrespective of national or cultural differences.
A rominuniO/ of charity: It ought to offer a true atmosphere of
affection, each member being considered in his own uniqueness, "a
brother for whom Christ The superior is the real father of this family,
with love and frankness hut without paternalism. As for the confreres,
they should feel towards each other that really fraternal friendship,
full of human warmth and supernatural delicacy. Such a friendship wou´-d
help them share their joys and sorrows,
would bring them support in difficult moments and increase their zeal
in the fulfilment of their religious duties and their service of God.
A community of adoration : Our Salesian community should find occasion
on its own or together with the pupils and people to demonstrate clearly
that God occupies the foremost place in our community and that the very
purpose of its existence and of its apostolic life is the praise and
glory of God the Father, It shows this fully in the Eucharistic celebration
where it offers and consumes the Body of Christ, the source and principle
of its unity. It does so again on the other occasions when we come together
for prayer whether daily (night prayers) or weekly (Sunday services)
or monthly (day of recollection) or yearly (annual retreat). Each confrere
must make it his duty to play his part in offering this praise to God
and should experience a keen sense of joy at the great fruit which he
personally obtains from it.
A community of apostolic action : The Salesian community should regard
itself as sent by Christ and by the Church to a particular group of
pupils or of the faithful. All its members, being adults sharing fully
in the responsibility, ought to agree clearly among themselves as to
their supernatural objectives and the means whereby to attain them.
The conclusions thus obtained should be subject to constant review.
For this, there should he regular meetings, not only of the house council
proper, but also of the community, under the presidency of the Rector.
At these, they should study the actual situation, making a collective
examination of conscience, and then draw up apostolic plans. A revisione
di vita in restricted groups, will complete this work. Thus each confrere,
without jealousy, can fit himself with his own duty and with his own
special gifts into a single, coherent generous team. In this staff unity
lies the guarantee and merit of successful work in education after the
grace of God, of course, but certainly before individual merits.
Deliberations.
The General Chapter proposes:
1. The Rector and confreres should have the greatest solicitude to promote,
by every possible means, the spirit of co-operation and friendship in
their community.
2. Eucharistic concelebration is rightly considered as the subli me
expression of unity. It should, then, he availed of, with the Provincial´s
permission, on all suitable occasions. In the absence of the pupils,
our Salesian family prayers in common should have their place on the
programme and be recited with care.
3. Well-prepared meetings of all the apostolic community should be held
at the beginning of the year of the term and of the month. Thus the
sights can be set and a programme of action made out. The monthly day
of recollection could play its part in this.
CHAPTER Vll
CONCLUSION UNITY AND FIDELITY Principles.
Love of God and of others is the source of unity in the life of a religious
apostle. This love is based on faith and is expressed and fostered abundantly
both by prayer and work. Prayer and work are two hands joined together
that need never he separated, still less turned against each other.
Jesus Himself has given us the example in this : Don Bosco also, following
in His footsteps.
The ordinary Christian life is impossible without an habitual personal
dialogue with God, much more so in the case of a life consecrated to
God. Prayer ought to he an unselfish expression of our love of God.
In the moments we devote to Him, we proclaim that He deserves to be
loved for His own sake, that He is the One Thing Necessary (imam necessarium)
and that He is supremely and abidingly present to us. But prayer is
also a direct act of apostolate, in fact the most pressing and efficacious
of all: certain devils are cast out only by prayer.´ It is also clear
that prayer helps to purify us and to spur us on in our apostolic activity.
The exercise of the apostolate is, of its very nature, a vital source
of union with God. The danger of activism does exist but is not fatal.
The true apostle plunges into action with a faith that permits him to
discover and encounter God in the hearts of men and in every occurrence,
and with a charity that enables him to serve God in those who stand
in need of His help.´ The very demands of
the apostolate send the apostle back to prayer. Thus zealous work and
the cultivation of the interior life, are not opposed to each other:
on the contrary, they should he closely interwoven so as to develop
equally together.´
Fidelity is the key to unity between the adult person and the religious
life. Fidelity, like unity, is based on love, rather than on the material
observance of the rules: et nos credidimus caritati. 3 The Salesian
believes in the love of predilection which Christ faithful from the
beginning, has never ceased to bear towards him. He also believes that
he will be able with the help of the Holy Ghost, to return Christ love
for love and not betray Him. If the world admits the possibility of
a young man pledging fidelity to a spouse, it should not think it strange
for a young religious to oblige himself for good in the religious life.
A religious in his fidelity to Christ is truly an image and realization
of the absolute fidelity existing between the Church and Christ.
But this fidelity has its roots in man´s weakness and in the temptations
of the world. The religious ought, therefore, to pledge himself anew
every day and to keep his religious commitment ever before his mind
by earnest reflection and generous efforts and always under the inspiration
of the Holy Ghost. To help him in this, there are certain moments and
duties in his religious life which permit him to pause awhile in the
intimacy of Christ to get his bearings, to purify and nourish his soul
and then start off afresh. These occasions occur every day in the sacred
silence and at meditation and mass, every week at confession, every
month on the day of recollection and at manifestation, every year at
the annual retreat. The good Salesian does not neglect those occasions
but rather welcomes them with fervour.
Lastly, every morning, he entrusts his fidelity to her whom the Church
calls "Virgin most faithful", our model and our strength.
She was God´s religious par excellence, poor, chaste and obedient in
carrying out her duties as mother. She is, in consequence, our Help
of Christians, the virgin most benign, the mother of true religious
virtues.`
1. MATTHEW 25, 40.
2. Paul VI, Allocution, ibidem.
3. First Epistle St. John 4, 16.
4. Paul VI, Allocution, ibidem.
Deliberations.
With this in view, the General Chapter proposes the following:
1. Every Salesian should oblige himself to prayer and personal meditation
on the word of God (Gospel and liturgical texts).
2. Every Salesian should be faithful to his weekly confession, at which
he should also seek the help of spiritual direction. He should also
make the most use of his monthly day of recollection and of his manifestation.
3. The Superior Council should study the possibility of introducing
gradually a second novitiate. This should be of at least six months
duration and should take place after ten years of priesthood for the
priests and after ten years of apostolic activity for the brothers.
4. Besides the Constitutions and Regulations which are concerned primarily
with the canonical aspects of our life (its structure, and activities,
general and particular obligations) there should be drawn up a synthesis
of Salesian spiritual doctrine, i.e. a condensed expose of the mission,
spirit and religious fife of Salesians. This should be done in terms
of theology and spirituality in line with the texts of Salesian tradition
and in the light of the renewal of the Church and Council.
Recommendations.
This document should be attentively studied and meditated upon by all.
Rectors, in particular, should give commentaries on it in their conferences,
goodnights, etc., urging the confreres to employ immediate practical
means to implement it.
LITURGICAL LIFE AND THE LIFE OF PIETY
Preliminary.
The 19th General Chapter, interpreter of the common feeling of the Congregation,
in a spirit of the most complete and filial adhesion to the decisions
of the Second Vatican Ecumenical Council, considers the "Constitution
on the Sacred Liturgy" as the fundamental document for Salesian
piety.
It sees in it:
- the practical expression of the essential truths of religious !de,
that is, the consecration to God, to His praise and to Ilis service
on the part of the community as such, and of each of its members;
-- the reassessment in the eyes of the confreres of the characteristic
elements of Salesian piety;
the witnessing before all the faithful that God is the Supreme Good,
and that the whole of life must be directed towards His love and His
glory, in the progressive and constant exercise of the theological virtues.
The liturgy is in fact, "the sacred action par excellence"
and no other action of the Church with the same title or in this same
way equals it in efficacy! Also, although "it does not exhaust
all the life of the Church"" it ought to be held as "that
towards which the Church´s action tends and also the font from which
stems all its virtue," and the supernatural efficacy of the apostolate.
1. Constitution De Sacra Liturgia, article 7. 2. Constitution De Sacra
Liturgia, article 9. 3. Constitution De Sacra Liturgia, article 10.
In the celebration of the liturgy the Salesian lives in its fullness
the mystery of Christ and of the Church, it manifests this openly to
the world; it anticipates and has a foretaste of the heavenly liturgy,´
That Salesian piety he living and authentic, the 19th General Chapter
indicates three practical orientations to which it must remain faithful:
to the letter and to the spirit of the Church´s liturgical
reform;
to the essential characteristics of Salesian piety:
to the legitimate and new hopes of the man of today.
Fidelity to the liturgical constitution requires that a greater dignity
be reserved for liturgical actions than for other "pious devotions"
no matter how venerable.
The correct assessment of the liturgy does not belittle "pious
devotions´ which indeed still retain their connection with the liturgical
actions as suitable preparation and thanksgiving.` They ought in fact,
to kindle and preserve that spirit and fervour without which the liturgical
actions themselves could degenerate into empty formalism.
Fidelity to the values of our Salesian piety requires that the essential
elements of our spirituality be accurately preserved and rightly valued,
namely:
- its sacramental content (Holy Eucharist, Confession) Marian, Catholic
(devotion to the Pope, the Church).
- its traditional exercises (Holy Rosary, visits to the Blessed Sacrament,
etc).
- its forms (simplicity, spontaneity, dignity, interior joyfulness,
etc.)
Fidelity to the requirements of the man of today requires that the manifestations
of his religion show sobriety and sincerity, interior adhesion to the
supernatural realities of the liturgy rather than merely to the externals,
the avoidance of cheap improvisations, and the primacy of quality over
quantity.
The 19th General Chapter invites all confreres to give due i mportance
(according to what the liturgy demands) to the various
1. Constitution De Sacra Liturgia, article 8.
2. Constitution De Sacra Liturgia, article 12,
3. Constitution De Sacra Liturgia, articles 12 and 13.
acts of the life of piety, so that the first place be given to the community
liturgical actions, at the centre of which is the Mass, then come the
community extra-liturgical actions, e.g. meditation, spiritual reading,
etc. and finally, the purely personal, e.g. the visit to the Blessed
Sacrament, etc.
Deliberations
I. There is set up in dependence on the Catechist General a "commission
of experts" for the problems of "liturgical Iife and the life
of piety" for the entire congregation. Similar commissions will
be set up in each group of provinces in dependence always on the competent
superior.
2. While preserving the substantial unity of the practices of piety,
the provincial commissions, with an understanding with the Major Superiors,
will be able to introduce changes and adaptations requested by their
respective bishops, or by particular local needs.
3. Let the second chapter of the Regulations be entitled Of the Liturgical
Life and the Practices of Piety. The modifications made in this chapter
are printed in the document on the General Chapter "Constitutions
and Regulations."
SPECIAL PRACTICES
FOR THE HOUSES OF FORMATION
In the ASPIRANTA´ 1 ES -- an evening service every day lasting about
15 minutes which could be the Rosary recited in common, or Benediction,
etc.
day, - short visit to the Blessed Sacrament before lunch.
In the STUDENTATES -- Vespers, or the Rosary recited in common
In the NOVITIATES - Benediction of the Blessed Sacrament every
can, from time to time, replace the daily Benediction, suitable "Celebration
of the Word" can replace spiritual reading and Benediction.
A commission in dependence on the Spiritual Director General, will prepare
the new practices of piety for Salesians. The proposals are already
in the hands of the Spiritual Director General.
SPIRITUAL DIRECTION OF THE CONFRERES
Principles.
Whereas
- it is the general desire of the congregation as is well documented
in the proposals of the provincial chapters, and of the individual confreres
- to be efficiently guided in the ways of the spirit;
there is a lack of true spiritual direction from which confreres often
suffer;
there is a great expectancy in the congregation of some precise direction
in a matter that is itself so fluid and uncertain;
the 19th General Chapter solemnly reaffirms the doctrine which relates
this office to that of the Salesian Rector according to Canon Law, the
Constitutions and Salesian traditions.
1. The Salesian Rector, by the fact that he belongs to a clerical exempt
religious order, and in virtue of our own particular law, assumes in
his own right the office of
:
Superior of the house;
´
Prefect or Mcrgister Spiritus for all those in formation;´´ Spiritual
father or director of conscience, offered to the confreres.
-1.Constitutions, article 113.
2. Statute Gerterci is of Sedes Sapientiae, article 28, paragraph 2,
number 8: Constitutions, article 184, Regulations, article 312.
3. Canon 530 paragraph 2: Constitutions, article 47, "Acts of Superior
Chapter," 1947, number 142.
2. Superior. --- as superior, the Rector "governs" the house
according to the Constitutions and the laws of the Church, "in
all things spiritual, scholastic or material"´; he is the authorized
master of the spiritual life; he promotes the observance of the Constitutions
and Regulations: he is the guardian of the living Salesian tradition;
he receives every month the manifestation; in a word he gives spiritual
direction in foro externo to his community and to each confrere.
3. Prefect or Magister Spiritus. --- In addition to the duties mentioned
in the preceding article, and in harmony with it, the Rector is also
Magister Spiritus for personnel in formation, aspirants, clerics of
the studentate of philosophy and theology, triennially professed clerics,
coadjutors during their training, priests until the end of their pastoral
course.
He is, consequently, the one immediately and directly responsible -
-- in dependence always on his superiors -- in all the formative aspects
of the house cif the studentate or house of Magistero.
4. Spiritual Father. - After the example of Don Bosco, and in line with
Salesian tradition, the Rector is always, also, the spiritual director
for the community, although he is only proposed for it, and not imposed
on any individual confrere.
These, though they must never be constrained to do so, can spontaneously
and freely turn to him as the intimate guide of their soul.´
The manifestation of conscience to their own Rector and the consequent
spiritual direction still remains, as does every matter of conscience,
a free act, which the Rector, according to the norms of Can. 530 1,
cannot in any way demand.
5. In his office as spiritual father, the Rector will be helped efficaciously
by one or more confessors, who, without losing sight of the direction
given by the Rector will seek to give to their penitents a continued
formative "directioning." The confreres thus are always
1. Constitutions, article 113.
2. Statuta Generatia of Sedes Sapientiae, article 28, paragrph 2, number
8: Constitutions, article 184.
3. Constitutions, article 47.
4. Canon 530, paragraph 2: Constitutions, article 47.
free to confer with their own confessor in a suitable place, even outside
the confessional, for their own spiritual direction.
6. If a confrere should ask for a special confessor or spiritual director,
the superior should readily grant it to him.´
Without prejudice to Can. 519 which speaks of the possibility of having
recourse to an occasional confessor, and this applies also to the novices,
the priests who are not designated as confessors cannot become ordinary
confessors of the confreres if not designated by the superior.
8. In accordance with the Constitutions, there are thus in the congregation
two sorts of spiritual direction: one, in foro externo reserved in a
special way to the Rector Major, to the Cathechist General, to the Provincial´,
and to the Rector of each house, the other is in foro interno exercised
at the request of the confreres, by the Rector, or by the confessor,
or by any other priest who has the permission of the superior.´
9. It is the most earnest desire of the Church - Ecclesia cupientissinw
animo desiderat` --- that all religious who are still in the period
of formation, should go, even for direction in the internal forum to
their own superior or master of the spirit, who, for us, is the Rector
of the house. This is required to maintain in the congregation unity
of spirit, and manner of formation.
M. The manifestation prescribed by the rule´ if in fact it centres exclusively
on details of external life enters within the realm of the rule and
of obligation in religious life, as a consequence of the profession,
and is always of itself an act of true spiritual direction, even though
it is limited to the faro externo.
ll. The obligation of secrecy regarding those things heard in manifestation is the most rigorous. When treating of intimate thin=s the Rector is bound not to reveal anything directly or indirectly for
1. Statu[a Generaba of Sedes Sapientiae, article 28, para, 9; Canon
520. 2. Constitutions, article 55, 71 and if.
3. Constitutions, article 48,
4. Statuta Generalia of Sedes Sapientiae, article 28, para. 3, number
1, 5. Constitutions, articles 47 and 48.
any motive whatsoever, or at any time whatsoever, and still less when
treating of admission to the vows or to ordination.
The 19th General Chapter made the following additional exhortations:
1. Let the Rector consider the spiritual direction of the house and
of the confreres as the principal duty of his office. Therefore, while
always providing fcr the competent general government of the house´
he should leave to his collaborators, and to his vice-rector in particular,
the immediate care of scholastic and material affairs. Let him reserve
to himself in the first place the direct care of his confreres, as Don
Bosco recommends, putting that duty before that of helping the boys.
2. The Rector should be totally dedicated to those he must direct, and
should not take on himself other obligations that would take him away
from his office. He should keep himself free of all other duties that
would hinder or prevent the spiritual care of the confreres.`
3, The Rector should have his office distant from the porter´s office,
and he should remain at the disposition of his confreres during those
periods of the day that are more recollected and most convenient.
4. It is during the intimacy of the manifestation that the Rector represents
the tradition of the spiritual fatherliness of Don Bosco, and makes
it live again in its highest form. The manifestation should be an intimate
meeting of souls, stamped thoroughly by warmth and affability, as the
best means of forming the heart and spirit of the confreres.
5. The direction given at manifestation should be enlightened, prudent,
supernatural; and that especially in the matter of chastity. The confreres,
when in spiritual contact with their Rector, should feel interiorly
free, knowing that it is always possible to reserve for the sacrament
of confession the manifestation of their own conscience.
6. The manifestation is, in the Rector´s hands, one of the most efficacious
means for educating the confreres to an interior liberty, and to personal
responsibility before God and the congregation.
1, Constitutions, article I13.
2. Regulations, ariicie 91; Statute Generalia of Sedes Sapientiae, article
28, paragraph 2, number 7.
7. He should make a deep and systematic study of Salesian spirituality,
based on the works of St. Francis of Sales, and on the writings and
the methods of Don Bosco, pin-pointing their characteristics.
The experiences, examples and writings of the first Salesians, the "fathers"
of the Society, should be collected.
In the light of such studies, confessors, Rectors and catechists should
be specially prepared.
8. The maximum amount of importance should be attached to the choice
of capable and experienced confessors, who ought to be priests who excel
in virtue, prudence and doctrine. It is the counsel and advice of Don
Bosco that says they should be chosen from the most instructed and export,
because the work of confession is the most delicate of the priestly
ministry.´
ELEMENTS OF DOCTRINAL JUSTIFICAT ION
Among the points of doctrine that justify and form the basis of the
principles enunciated, the 19th General Chapter limits itself to recalling
attention to the practical importance of distinguishing spiritual direction
in foro externo and spiritual direction in foro i nterno.
a) Spiritual direction in faro externo. This is the spiritual direction
of the house, exercised by the Rector according to the norms of the
Constitutions and the Regulations, and looks after the spiritual good
of the community as such, and also the perfection of the members that
comprise it.
The means towards this end that the rule presents to the Salesian Rector
are, above all else, the exercise of a fatherly authority, a discipline
inspired by kindness, the monthly conferences, the "good nights",
public and private exhortations, manifestations, etc.
As is clear, external direction reaches the confreres from the outside
through the ordinary means of external discipline. But it is the duty
of the superior to work effectively in such a way that this external
discipline be transformed into internal discipline, that is, into a
free and deliberate adhesion also of the spirit.
b) Direction in foro interno. This is that formation that is personal"
and " intimate", and can be had in a sacramental or in a nonsacramental
form. It is the science and art of applying the principles and the laws
of the spiritual life to souls who spontaneously and freely reveal their
secrets to a skilled master, in order to be guided and upheld in the
way of spiritual perfection.
This directive action, which is always a work of enlightening (doctrine)
and of wise supernatural pedagogy (sustaining the will, guide), looks
directly to the spiritual good of the one concerned, and only indirectly
to that of the community.
One point that should never be lost sight of, whenever speaking of spiritual
direction is the point that deals with moral necessity; a concept that
one can never assume, neither in an absolute sense nor in an univocal
sense.
The necessity of direction in foro externo is one thing, that in foro
interno is quite another.
Direction in foro externo is always necessary at all levels, and for
the whole duration of one´s religious life. Religious are hound to follow
wholeheartedly the directives of their legitimate superior, and make
them their own. This is the logical consequence of their consecration
to God, and, in particular, of their vow of obedience.
The necessity of direction in faro interno instead, is a thing that
varies considerably. It goes from a maximum of moral necessity during
the period of formation - from the aspirantate to the first years of
the priesthood - to a minimum during the years of maturity.
Those beginning in the spiritual life, and those who have not yet attained
to full stability in it, will naturally have more contact with their
spiritual father.
Long practised adult religious, on the other hand, will in most cases
manage on their own.
"Mature religious who Iive according to the rules of their own
order and directives of their superiors have no need of a special
spiritual director." (I,. HERTT.ING, S. J.),
"The eventual aim of all spiritual direction is precisely that
of education, to help the soul to need it less, in other words to be
able to guide itself.
YOUTH APUSTULATE
CHAPTER I
General observations.
The Salesian congregation participates in the Church´s mission especially
through its educative work among the young and the working classes,
in the spirit of its founder and in accordance with the needs of time
and place.
Fidelity to the example of lion Bosco implies that Salesian education
should be concerned preferably with "poor and abandoned youth"
or "the young in moral danger" so that their secular and Christian
formation may he assured; and also that where possible priestly and
religious vocations should be fostered.
In order that the educational activity of the Salesian congregation
may help also in the formation of its members, it must:
- he deeply penetrated by the pastoral directives of the Church especially
by those arising out of Vatican Council li where in particular they
refer to the education of the young and to missionary activity.
remain faithful to the spirit and directives fundamental to the educational
system of Don Bosco, and at the same time use with good sense all the
he[ps offered by the pastoral, pedagogical and sociological sciences.
- be at one organically with all the educative-pastoral activity of
the Church and also co-ordinate prudently its own work with that of
all other local educational institutions, as well as to offer them the
contribution of Salesian educational experience.
promote studies and experiments which will throw into perspective
the problems, requirements and hopes of youth in the great variety of
its life and according to its different hereditary and social conditions;
thus will become possible a true, though not cast-iron plan of work
of the Salesian institutions and activities at provincial, national
and where possible, international level.
To determine the direction of Salesian activity the following elements
in the situation must be considered:
- The problem of youth in different countries is varied and complex.
In large areas where Salesian activity is carried out, it is also a
problem of material poverty, of a dearth of scholastic and recreational
amenities, of insufficient professional training, besides being one
of a moral and religious nature. In other places, especially in highly
developed countries the problem is mainly or exclusively one of ideological
confusion, of moral laxity and religious indifference; so that one can
indeed speak of "abandoned youth and those in moral danger"
in the sense Don Bosco meant.
- All ages, classes and conditions of youth are strongly influenced
by the negative factors that operate in the different conditions in
which they live. But it is perhaps more in the age group above 14-15
of working class boys that the pressure of the social influence is felt
(espec:al�ly through the mass means of communication), and the consequent
moral looseness, emphasizes the need of all forms of assistance.
- Moreover, in ever increasing proportions, there seems to be, among
boys in the 15-25 age group an awareness about rights and duties which
tends to classify them as a "youth society" different from
that of adults (Paul VI). This awareness expresses itself in a demand
that their own developing personality be respected, that they be allowed
to assume responsibility and that they be free to organize their own
life in groups, governed democratically, etc.
- In the period of transition, which educational institutes are now
going through in most countries, there is a need for action of a supplementary
kind at the educational, cultural (especially in the professional and
technical schools) and recreational levels; need for material assistance,
mainly for the great numbers of apprentices,
students and undergraduates coming into the big cities in consequence
of the movement of population and of industrial and scholastic expansion.
- While the life the boys integrated in their own families is lived
in a determined geographical and social zone, served by religious elements,
parochial and interparochial, and at the same time other factors help
them too (school, work, associations etc.).
- Finally it is very evident today how insufficient an education is
that enables boys to live only in the family circle and in a few restricted
groups; while it is deeply felt that they should be introduced to live
and co-operate in the greater and more numerous interests outside the
family, in an ecumenical spirit and with the ability to appreciate and
defend their own Christian values.
Resolutions.
The General Chapter then resolved:
I. Special attention must be given to the original work of the "festive
oratory", fittingly brought up to date and reshaped in name and
structure, so that it may attract and serve as many boys as possible,
with a variety of subsidiaries (youth centres, clubs, various associations,
courses, night-schools ...) interrelated and inserted organically, where
possible, in the life of the parochial community and of the day schools.
2. The question of time and place must be studied to eliminate any activities
apostolically less useful or effective, so that we may dedicate ourselves
to those, especially among youth, which are clearly very necessary;
without, however, giving up the primary schools, where these schools
are still needed, or where they help to maintain the educational continuity
with secondary education, or where we need them to feed our secondary
schools, or in the aspirantates. We must cater especially for the older
boys with schools of every kind not only for classical education but,
and especially, for professional and technical training.
3. Where parishes are accepted, preference should be given to large
ones on the periphery of cities (workers´ zones), with a bias
towards the care of youth, and where possible of a homogeneous social
zone. A comprehensive pastoral and missionary activity, too, directed
towards the uncommitted and the lapsed, must be characteristic,
4. Ilostels for students and undergraduates and especially for apprentices
and young workers should be opened, careful allowance being made for
local needs and conditions; these hostels should be open to their social
surroundings, and have a definite educational purpose,
5. In the vast field of work for the salvation of youth,´ where local
circumstances allow, and there is qualified personnel available, provided
our activities are well balanced, the congregation can also appoint,
in the sphere of religious obedience, some confreres to religious teaching
posts and the spiritual assistance of the young workers and students,
even in the state schools, and other institutions that serve the young.
6. Observing the conditions laid out in the preceding article, the congregation,
with a view to extending its pedagogical activity, will also co-operate
in furthering teaching vocations and in offering help to Cathoiic associations
of educators, teachers, psychologists, etc.
7. Permanent research centres will be set up for consultation and study
both centrally and otherwise, in conjunction with the P.A.S. for the
exchange of experience and initiatives in the field of youth work, and
to these centres also those confreres engaged in the work of education
may give of their experience.
CHAPTER 11
SCHOOLS
Preliminary. All the tradition of the Church and the teaching of the popes is unanimous in considering the school a true apostolate.
1. Constitutions, article 3, number V.
The teaching of Don Bosco and Salesian tradition agree in claiming as
Salesian, the apostolate of the school; though it is not the only apostolate
to which the Salesian congregation is called, it is one of the traditional
and characteristic forms it has taken.
The Genera: Chanter confirms the validity, timeliness and necessity
of the Catholic school, and therefore of the Salesian school.
This is re-affirmed to give confidence to, and strengthen responsibility
among confreres who have to be active in this vast and im portant sector
of the Salesian apostolate.
In order that our schools be that Catholic and Salesian apostolate
which alone justifies their existence, the following conditions must
be fulfilled:
I. They must be thoroughly Christian in inspiration (acceptances, programmes,
teaching, etc.), they must enjoy a high scholastic repute, and impress
as schools which are up-to-date in teaching methods and organization.
2. They must not only give instruction, but must educate, and do so
in a Christian manner: they must show they are effective missionary
factors by leading to a coherent moral and religious life those "morally
undeveloped" who come from humanist or deChristianized families,
and also by forming a Christian elite capable of making its presence
felt in the apostolate of the world.
If a careful examination of the situation, a serious inquiry into the
facts should show that some of our schools do not correspond to these
requirements, it will be our duty both to the Church and to the congregation
to be courageous in our decisions either to provide the means by which
they can become adequate or to change their nature or close them if
that is necessary.
Deliberations.
1. The truly Christian inspiration of our schools is emphasized. They
must he thoroughly imbued with Christian values in their programmes,
textbooks and methods and they must aim directly at the maturing of
the boys morally, religiously and in the apostolate; the sensitivity,
however, of the non-Christian pupils must be considered.
2. Since the congregation has for the scope of its educational activity
youth in general, and specifically the exercise of every work of spiritual
and corporal charity towards the poor and abandoned,´ the provincials
must find out who, in their respective provinces are the youths who
most closely correspond to the aim of the congregation, with true solicitude
for the assistance and well-being of those most in need.
3, Without fully qualified personnel neither scholastic nor apostolic
efficiency can be expected. It is necessary that all recognize the need
to take degrees in the required studies; the confreres therefore must
have the opportunity to do so.
The professional qualification of the Salesian teacher includes a teaching
and pedagogical training which only specific and systematic courses
during the years of formation will give.
It is even more necessary that during the period of formation the young
confreres are encouraged to acquire a clear idea of the essentially
pastoral nature of teaching, and of the means that should be used to
give teaching an educative and apostolic character.
4. In accordance with the situation and scope of the school, the choice
of pupils must be made with care. Where one aims at forming an elite,
especially in the higher courses, youths must be chosen who can be formed
to this scope, preference being given, however, to the more gifted pupils
of the working classes.
5. In order that the Salesian school he truly educative it should have
activities outside of school hours, that render it complete; after school
work, associations of various kinds, artistic, cultural, recreational
activities are necessary. Organized free time is now an integral part
of education. The contents and organization of these activities must
be studied and our personnel trained to make the most of them educationally.
6. In compliance with the wishes of the Church to use the contribution
the laity can make to the apostolatc, external personnel may
1. Constitutions, article 4.
2. Constitutions, article 169.
be called upon, provided they are carefully chosen, where possible
from among our co-operators. past pupils and the cream of the Catholic
laity; and they are given pedagogical and spiritual assistance, and
are duly recompensed. However the important key-positions in the formation
of the boys and especially in their supervision must always be reserved
to Salesians.
7. While the principles of our method of education and the general rules
here indicated remain unaltered, the provincials with their councils
will see to the best way of applying them to the scholastic systems
in vogue in the different places, in agreement however with the Consultor
responsible.
8. Educational co-operation between school and family is not only an
advantage but also a necessity, for the family is naturally the first
educator of its children: and this co-operation must be encouraged by
means of associations formed between parents and the Salesian educators.
9. Use must be made of our institute of pedagogy and confreres
must be trained there who will be able to direct provincial scholastic
centres, and conduct and maintain all our schools at the correct technical
level.
BOARDING SCHOOLS
Preliminary.
The usefulness and necessity of the boarding school is stressed as a means of education as long as it is open to boys morally and intellectually capable of being formed.
Deliberations.
Wherefore the 19th General Chapter has established the follow
ing:
1. The hoarding school should be conducted on the great principles of
the educational system of Don Bosco: reason, religion, love.
2. Where possible the boys should be of the same age group and social
class.
3. The number of pupils should be limited, so that the work may be more
personal and in the true family atmosphere.
4. Regarding discipline, recreation and religious life, different standards
should he introduced for different age groups and differing social conditions.
The provincial conference will decide the most fitting adaptation to
local usages,
5. Except in very special cases it is agreed that the young boarders
should not be deprived of the advantages of contact with social life
and especially with their families, except in particular cases. On Sundays
and holidays the pupils should be permitted to spend sorne time with
their parents, and outside the Salesian house. The rules governing this
permission will be laid down by the provincial conference.
6. Not only must the college look after the boy, but it must especially
form him interiorly to assume his future family and social responsibilities
with a confidence enlightened by Christian principles. There must indeed
he discipline, however this is not everything, but only a means to the
smooth running of the school and for the formation of a virile and responsible
character.
In the spirit of true Salesian assistance the boy´s co-operation trust
be sought and he should he allowed reasonable initiative within the
limits which school conditions and age allow. The disciplinary system
must therefore he tempered to allow the boys, within the limits of good
order, to exercise themselves in the use of freedom and responsibility
and they should be trained to acquire gradually an ability for good
judgement, especially by work in the sodalities and youth groups.
7. Particular care must be given to boys of a difficult character´ and
their problems must be met with seriousness and understanding: however,
those who show themselves refractory to our system of education or who
hinder its effect in others, should be sent away. To this end the introduction
is recommended of psycho-pedagogic services within the scope of our
own teaching community.
8. The standard to he followed in building should be that required by
the pedagogic needs indicated by experience and modern research, without,
however, neglecting aesthetic and artistic requirements.
1. Regulations, article 108.
SEMI-BOARDING AND DAY SCHOOLS
Preliminary.
Day schools and semi-boarding schools are today one of the preferred
forms of education, and therefore the congregation must give them particular
attention since they favour a closer and more fruitful co-operation
with the boys´ families, and a more natural and more extended sphere
of influence. Day schools and semi-boarding schools which conform to
our principles and the requirements of the district constitute a Christian
leaven in the surrounding area.
Deliberations.
Wherefore the I9th General Chapter has decided on the following:
1. Day schools are not to be started which are merely such, but they
must strive to realize out of school activities which are indispensable
to complete educational work. The semi-boarding is a formula of education
preferable to the day school.
2. Our day school and semi-boarding schoolboys should be encouraged
to take part actively in the life of their parochial community.
3. Night schools are in great demand today and should not be
considered as an activity ancillary to other works. They must therefore
be allotted adequate apparatus and personnel.
CHAPTER 113
HOSTELS
Preliminary.
Two new social conditions seem to underline the topicality and treed
of the work of the hostels.
a) The fact, typically modern and still in its growing phase, of "internal
immigration" to reason of work and study: in the mass of
"internal immigrants" youth seems to be the prevailing number.
Unsatisfactory organization for feeding and lodging creates the grave
inconvenience of boarding houses more or less legal, in the hands of
speculators or interested social organizations, with evident dangers
to the moral and religious life of the young residents.
b) The fact, just as typical, of the so called "commuter";
every day great numbers of people and therefore of the young commute
from the country and the smaller centres towards the cities as places
of study and work. These daily journeys present serious occasion of
physical, ideological (propaganda), moral (mixed crowds, vulgarity...)
and religious attrition.
Among the youth that finds itself in these conditions there are not
a few of our past pupils: for these the work of the hostels is a complement
to our educational work.
The hostels therefore offer many advantages and carry out a many-sided
mission:
social: they solve one of the gravest problems at present in the
life of many of our young people.
family: they help many families obliged to send their children to centres
for study and work.
religious and moral: they shelter the young from the ideological, moral
and therefore religious dangers they meet when left to themselves, and
prepare them to take an active and conscientious part in the world of
the school and of the workshop and later in society, with a Christian,
indeed an apostolic spirit : and this will bring with it closer co-operation
between family, school and workshop.
The categories particularly in need of this form of assistance and education
are the students of the secondary and higher schools, university students,
apprentices and young workers.
It is a decidedly profitable work to make it possible for these young
people to live in surroundings designed with an educational aim in view
: this seems to be the present experience in the congregation.
The actual work in the hostels will depend on the conditions and needs
of place and age. Where a hostel is not possible it is often useful
to organize even alongside oratories and parishes, at least one university
centre, for students or workers, and "foyers" to attract the
young,
especially past pupils, so that their formation and recreation may be
properly catered for.
The hostels also allow continual communication between educator and
student on the grave problems of society today reflected in the conditions
of study and work.
Deliberations.
In view of this preamble, the 19th General Chapter resolves on the following:
1. To open hostels with the one precise aim of carrying out work of
true formation, moral, religious, social and apostolic. They must not
be exclusively limited to just hoarding.
2. To provide as an indispensable condition for the smooth running of
the undertaking and its success educationally, a family, friendly and
fraternal atmosphere of reasonable and responsible autonomy.
3. It is a fundamental element of the apostolic effectiveness of the
hostels that there be a uniformity of age and class.
4. The choice of young residents must be made with reasonable and prudent
understanding.
5. It belongs to the Provincial, having heard the views of the Rector,
to fix the required rules for the running of the hostels.
6. In the spirit of Don Bosco, healthy co-operation with the boys must
characterize the organization of the life of the hostel in its diverse
activities, religious, cultural, recreational, with attention to the
proper care of boys (assistance).
7. Circles and associations are to be encouraged as a means of formation
and of introducing the boys into parochial activities and Catholic movements.
8. With wholesome and sympathetic understanding according to age and
the kind of hostel use should be made. with an educational
aim, of the means of mass communication, literature, periodicals, par
ticipation in meetings and manifestation of a formative, cultural and
social interest.
9. The personnel should be hand-picked, formed for truly educational
work and the spiritual assistance of the young, especially of those
most deeply engaged in cultural activities.
In a work so favourable to the formation of the Christian laity, our
coadjutors and qualified laymen (co-operators. past pupils etc.)
can be highly valued collaborators with the priests. In the hostels
the presence of our university confreres can be very helpful.
GLOSSARY
Meaning of terms necessary for the understanding of the text.
Internato - That Salesian house where the boys live day and night for
school, for food and lodging.
Esternato - That. Salesian house to which pupils come for school only.
Convitto -- A term used generally to indicate the `internato´ (boarding
school) - wrongly used to indicate `esternato´ (day-school) or `pensionato´
hostel).
Senticonvitto - That Salesian house in which the pupils remain for school
and for all meals.
Peusionato - That Salesian house where young men stay - either for food
alone, or for sleeping - or for both.
Ospizio - That Salesian house which has the character of social welfare
either with or without deprived children (orphans).
Scuola Professionale - The school in which skilled craftsmen are trained
-- by means of the theory and practice of their trade.
Scuola Tecnica - The College destined for the training of technicians
-- in industry and commerce (through scientific and technical subjects
- and through book-keeping and accountancy).
Scuola Classica -- College in which teachers of humanities are trained
- through lectures given in literature, philosophy and education.
Ilagistero College of more advanced training of our coadjutors.
PROFESSIONAL SCHOOLS
The 19th General Chapter presents the text of the report on professional schools prepared by the commission dealing with them. This report was discussed by the assembly and several decisions arising from the document itself were taken. The whole of the text is presented by the General Chapter with a keen recommendation that it should serve, in its general principles, as a guide to provincial conferences when working out the programmes for their own countries.
CHAPTER I
THE CARE FOR THE YOUNG WORKER IN TIIE LIGHT OF THE
LIFE OF SAINT JOHN BOSCO THE TEACHING OF THE
CHURCH, AND THE NEEDS OF THE MODERN WORLD.
THE ORATORY
An analysis of articles 1, 3, 4, 5 of the Constitutions, in the light of what St. John Bosco himself practised, shows clearly that he gave the greatest importance to all works of charity, both spiritual and temporal, on behalf of the young, especially of the poorer classes."´ and these works were to have "as their purpose not only to give the boys religious instruction, but also to train them to gain an honourable livelihood."´1. Constitutions, itrticle 1. 2. Constitutions, article 5,
envisaged by St. John Bosco as a many-sided "boys´ town ... In it the boys of the neighbourhood, especially those who were poorer and more neglected"´ i.e. those who were in the greatest spiritual and temporal need and not cared-for by others, would benefit not only by the religious instruction and practices taught there but also from all the new things St, John Bosco had introduced as far as his means and the times allowed: day and night schools, singing, music, plays, games, social education etc..´ (cf. the beginnings of the Oratory 184144; its establishment 1844-46, and its consolidation 1846-54.
HOSTELS FOR YOUNG WORKERS
Since however in Turin at that time not only did many boys
.native to the city live in misery but there were many i mmigrants as
well, who had come in search of food and work, St. John Bosco often
met "boys so destitute that all the care lavished on them would
have been wasted unless they were first placed in some sort of a hostel,
i.e.. houses where, with the help of Divine Providence, they could he
provided with lodging, food and clothing."´ And so it is that following
the example of St. John Bosco and the early Salesian tradition we must
give to these boys not only instruction but all that is necessary for
learning a trade;´ without, of course, neglecting those boys who
are able and want to finish their academic studies, especially if they
are possible vocations.´
In this way there arose the second "work of charity on behalf of
the young" which article 3 defines as "technical and agricultural
schools". And here it is worth remarking that although St. John
Bosco made sure that all the boys in his school were given the kind
of help and supervision which was possible in the oratory at that time,
for
1, Constitutions, article 4, 3. Constitutions, article 5.
2. Memorie dell´Orutorio (passim).
4. Constitutions, article 5. 5. Constitutions, article 7.
a certain number of the boys the house became a genuine hostel from
which they would leave each day for their jobs in the city. As the years
passed there gradually came into being for the rest of the boys workshops
forming part of the house itself.´
From the above well known facts as also from their codification in the
Rules it becomes evident that St. John Bosco was led by an instinctive
tendency to devote himself, before everything else, to those boys whom
today we call apprentices.
CHRISTIAN AND TECIINICAL PREPARATION FOR LIFE
In this institution as conceived and realized by St. John Bosco to provide
for the needs of boys who were training to become skilled workers, one
characteristic, undoubtedly providential, deserves special
mention : completeness.
St. John Bosco, indeed, despite the limitations imposed on his apostolic
and charitable designs by the temper of the time and the lack of available
means, was able to give to his boys not only an education at once re´ig.ious,
moral, civic and social, but a trade mastered sufficiently to make it
a secure means of earning a livelihood without fear of the future.
This was true because in a period when the economic and social situation
was relatively stable, a trade was a guarantee of permanent work for
the whole of one´s life. And this applied not only to the worker employed
by another, but even more so to a self-employed craftsman.
THE CHURCH UPHOLDER OF THE PEOPLE AND THE WORKER
The present-day diffusion throughout the whole world of the Salesian
Society obliges the sons of Don Bosco, to hold on with fidelity to all
that he did and laid down for the education of the young worker; and
it also obliges us to see that our works measure up to the needs of
the times and the new demands of the Church and individual states.
Memorie dell´Oratorio (passim).
The Church, today above ali, by means of the Encyclicals Mater et Magisrra
and Paceni in Terris of John XXIII, the Encyclical Ecciesiam Sham of
Paul VI, and in accordance with the spirit and directives of Vatican
Council II, has solemnly declared itself to be the Church of the poor
and has proclaimed to the faithful and the entire world the following
incontestable needs : to give help and assistance, in the first place,
to the most needy social groups and the poorest nations; to aid them
effectively to overcome the seductions of all harmful ideologies, whether
laical, materialistic or atheistic; to make provision for the complete
education of the worker at all levels, religious and moral, cultural,
technical and social; to prepare them to exercise, in their own milieu,
the apostolate so essential for the restoration of a healthy Christian
way of life.
THE PRESENT-DAY EDUCATION OF THE WORKER
It is a promising sign of the times that in laying down norms for the
young worker. competent international organizations, such as UNESCO,
the International Labour Organization and the European Economic Community,
are falling more and more in line with the teaching of the Church. In
fact in their official documents they insist on the following: the fundamental
value of the mature development of the whole personality of the future
worker; the need for a general, scientific, technological and vocational
culture: the acquisition of a true practical competence by means of
an apprenticeship based on sound didactic principles, a preparation
of the adolescent so broad and versatile that later on it would become
possible for him to assimilate new techniques and to take on positions
of greater responsibility, and for the more able a career devoted to
serious studies; the need, made ever more pressing by the progress of
science and technology, to he always up-to-date.
This picture, so comp:ex, of the needs which the Church and modern society
have shown to he increasingly important must influence any institution,
such as the Salesian society, which wishes to contribute to the education
of the young worker in a way consonant with the times, places and people.
CHAPTER 11
THE EDUCATION OF THE YOUNG WORKER IN THE SALESIAN SOCIETY TODAY
THE SALESIAN EDUCATION OF T11E WORKER AND WE DEMANDS OF CONTEMPORARY
SOCIETY
Against a background as topical and as broadly conceived as this, all
that St. John Bosco foresaw and arranged for, the education of the young
worker appears in a new light: hostels, boarding schools, trade schools,
technical schools, courses of various kinds and varying duration, day
and night and seasonal schools, and courses for working apprentices
and young immigrants.
The openings now available to those prepared in this way make it possible
for them to exercise their trade either as their own employers or employed
in firms or factories of every type and size, whether agricultural or
industrial.
For this purpose it is essential that each boy, because of his rights
and duties, and especially if he is poor and uncared-for, should be
looked after in such a way that he will be able to pass with profit
all the years of his schooling as prescribed by the state, and become
proficient in that trade which matches his aptitudes, inclinations and
personal preference.
The fact that a boy is lacking in means ought to be an additional reason
for accepting him, and should not in any way be an obstacle to his development
and progress, whether in the learning of a trade or in the direction
of university or ecclesiastical studies.
There is no doubt that following the example and encouragement of St.
Jahn Bosco it can be laid down as a principle that every Salesian house
should, as far as conditions allow, strive to do all it can for the
good of young workers; for instance by organizing for them meetings,
days of recollection, retreats, and by providing reading matter and
various cultural and recreational facilities.
In order to carry out such an apostolate it will be necessary to enlist
the aid of parishes and oratories, and of youth associations whether
these are part already or not of the Salesian work. But however many
the measures introduced are, today or in the future, for
the benefit of the young worker, the principle must always hold that
such measures must give an education as complete as that obtained by
Sr. John Bosco in his own way and with the means available in his time.
A complete formation such as this requires an education of the whole
personality at all levels, physical, cultural, vocational, family, civic,
social, religious, moral and apostolic.
PROBLEGiS OF AI)APTATION TO THE TIMES AND PEOPLES
The increasing and profound transformation brought about constantly
by science and technology in the methods used in every sector of life
bring with them new problems that need careful diagnosis
Thus it is well-known that economic progress is causing everywhere a
transference of the greater part of the labour force from agriculture
to industry and the social services such as commerce, transport, health,
accountancy, administration, tourism etc
NEW THAMES
There is need for an investigation into the kinds of trades which are
taught in our Salesian schools and courses, and the openings they make
available to the boys, so as to eliminate outdated trades and substitute
those for which there is a greater demand in the labour market. Thus
it is time that consideration was given to the professions connected
with accountancy and administration, and confreres whether priests or
coadjutors, trained in such jobs since they are so necessary in all
our houses. It should he remembered furthermore that coadjutors in charge
of workshops need also concern themselves with administration and book-keeping,
but always in dependence on
the prefect.
VAST AND COMPLEX WORKS
A separate study is needed of those works which have become unusually
large both for the numbers of pupils and the diversity of classes and
courses. In such cases we are forced to devise new and valid measures
firstly to guarantee both the religious consistency of
the community and a sufficient number of Salesian personnel able to
take on bigger and more demanding responsibilities: secondly to make
sure that the house is organized administratively and educationally
in such a way that it can carry out with vigour and competence all its
duties; thirdly not to hand over to outsiders offices preferably reserved
to confrres, and this especially of those occupations which involve
a permanent educative relationship with the pupils.
OPENING OF NEW SCHOOLS
In the light of what has been said above there is need for a re-examination
of the conditions necessary for the opening of new
professional schools, and due importance given to the economic and social
situation of the area and the likelihood of employment for the
pupils even in the distant future,
In this matter much thought and caution must be exercised before opening
technical schools of intermediate level because of the heavy demands
they make in personnel and equipment and the great expense involved.
It is on this account that poor and more needy boys would have to be
excluded from such schools unless they are paid for at the public expense
or by means of a reliable charity,
NORMS PUT FORWARD CONFINF.I] ro GENERAL PRINCIPLES
All problems, whether old or new, must be resolved in accordance with
local conditions, and since these vary so much from country to country,
and continent to continent, it becomes extremely difficult as well as
of doubtful value to put forward norms that are too detailed. This means
that the directives which are proposed by the centre do indeed lay down
firmly the basic principles and guiding lines derived from St. John
Boson, the constitutions and the regulations, and guarantee that they
are applied faithfully and exactly. On the other hand the responsibility
of adapting the works to the kind of situation in which they are belongs
to the competent local Salesian authorities. In this connection it is
to be noted that in regions of the world now in process of undergoing
development, international projects for technical education give priority
to technical colleges and trade schools; and
this is done in order to train teachers and instructors who can he sent
to the poorest and most forsaken areas. Examples of this can be seen
in the Santiago plan for South America, the Addis Ababa plan for tropical
Africa, and the Karachi plan for Asia (cf. "Scuola e Fur
mazIone Prof essionale nel Mondo" by Don Sinistrero).
STATISTICAL SERVICES
The study and the deliberations concerning the whole range of works
for the young worker would lack a solid basis if there were not to hand
the relative statistical data collected, elaborated and interpreted
in a scientific manner. From various tables of data to hand, neither
complete nor entirely accurate, the Commission is able to put forward
the following considerations:
-- In the decade, 1952-62, the number of works of a technical nature
has remained substantially unchanged. q n the other hand in some regions
the traditional trades of tailor, cobbler and carpenter have almost
disappeared, while, apart from South America the number of boys in agricultural
schools has much diminished.
- During the twelve years, 1951-63, the total number of pupils has increased
by 132%. This means that many schools have increased in size either
by opening up sections for new trades, or by opening new technical schools
to complement the qualifying courses for young workers, or by branching
out into day, evening and seasonal courses.
- The increase of Salesian personnel in technical schools has not kept
pace with the expansion of these schools, and in consequence there has
been a big increase of non-Salesian personnel. This is a serious drawback
because our qualified coadjutors, being rather li mited in numbers,
tend to be occupied with the direction of the various sections, and
this leaves completely or almost completely in the hands of outsiders
all direct educational contact with the pupils, whether in the workshop
or in class.
Since the statistical service is of value to all departments of study,
especially at Headquarters, the 19th General Chapter has been asked
to put forward in this connection a proposal for a central service organized
scientifically and run by specialists.
PREPARATION OF CONFRERES CLERICAL AND LAY
In their general formation all Salesians, whether clerical or lay, should
be taught about both kinds of school, those for students and those for
young workers.
-- In houses of formation, and during the triennium, clerics should
be given ample opportunities for getting to know about and appreciate
our professional schools.
--- A special training for the kind of work to be done in technical
schools should be given at the right time to clerics and young priests
also, choosing out the more able of them to study for the diplomas and
certificates necessary for the various posts.
- The cultural and technical education of all the personnel in trade
schools should reach at least the level demanded by corresponding state
schools in the same country.
Coadjutors destined for workshops should be trained as educators and
teachers before they are taught to carry out disciplinary and administrative
duties. In this way they will be able to give to the boys they teach
an education at once truly human as well as technical, and also be able
to collaborate effectively with the superiors and teachers of the school
and the workshops.
RULES FOR NON-SALESIAN LAY STAFF
The position of lay staff in our technical schools needs attentive study.
Their numbers have increased very considerably. Article 161 of the Regulations
has already laid some norms for the employment of lay masters. Today
the problem has become more serious, on account of the expansion of
our schools and the increased number of pupils. This means that our
technical schools must find more competent teachers with the necessary
recognized qualifications.
In offering posts to jinn-Salesian the following principles must he
kept in mind
:
- They must be offered adequate remuneration and a legal status n accordance
with union rules and in conformity with Catholic
social doctrine. It would also be useful to study the possibilities
of an internal roster with promotion based on age and merit.
Teachers and technicians should be chosen preferably from among our
past pupils. Because of the education they have received they easily
become co-operators who will work closely in an apostolic spirit with
the Salesians for the education of the young worker.
It is hoped that there will arise among them a voluntary lay movement
of apostolate in the school.
-- By means of appropriate courses involving if necessary more than
one province they should be adequately instructed pedagogically and
didactically, and also made aware of the modern approach in religious
and social questions.
SUGGESTIONS RELATING TO PEDAGOGY AND DIDACTICS
By its very nature education must be adapted both to the individual
as well as to the environment if it is to penetrate in depth and form
the personality efficaciously. Hence it is impossible to lay down norms
that in detail go beyond the great principles of the educational system
of St. John Bosco and what follows necessarily from them.
Consequently it seems useful and wise to put forward some general recommendations
so as to clarify better the ends and the means to be used.
a) Service for Scholastic and Vocational Guidance
The commission hopes that the higher superiors, the Provincials and
Rectors, will ponder carefully on the following points
:
The necessity of regular psychological, medical and social services
to clarify and help continually in the educational formation of the
boy while he is growing up;
- The fundamental requirement that such a service must he carried out
using sound scientific methods in accordance with Salesian principles;
and in a conscious collaboration with those who are charged with this
education in each house. As a result this service, which in certain
circumstances is obligatory by law, will become a valuable means for
attaining more effectively the ends of education inculcated by Don Bosco,
including ecclesiastical and religious vocations;
The grave risks, already demonstrated in practice, which can be run
from examinations carried out on our boys for vocational purposes by
persons whose educational principles are not ours:
The urgent need for steps to be taken to create and put into action
a service, as has been described located in a Salesian house and run
by Salesian personnel.
The Commission therefore recommends that the following be
done:
To prepare in this field competent Salesian superiors, taking into account
that because of the studies involved and the serious difficulties encountered
in reaching the necessary scientific standard without loss to the Salesian
spirit, the most suitable institute for such a purpose is the Higher
Institute of Pedagogy of the PAS. Hence the competent superiors will
be able to send to it confreres who have the necessary qualities, though
they can be sent to other centres as long as such centres are suitable
in every respect;
-- To introduce into each province in a convenient way, and before we
are compelled to accept services from non-Salesians, this psychological,
medical and social service under Salesian direction, or at least for
the province to offer a suitable advisory service for use
by each house.
hi International Study of Industrial Methodology for the Learning of
a Trade
The Commission recommends to the Consultor for pastoral work for youth
that, in union with the central commission for the education of young
workers, there should be established inter-provincial and even international
study groups made up of experts on each of the trades more widely taught
in Salesian workshops. The purpose of these groups would be threefold,
First, to examine the methods and the progressive development of work
used to obtain the best and quickest training in the theory and practice
needed for each individual trade. Second, to investigate experimentally
what improvements could be introduced in conformity with the findings
of the psychological and pedagogical sciences and in view of the constant
progress of technology. Third. to make known periodically the results
obtained to the workshops concerned throughout the whole of the Salesian
society.
c) Further Education of the Young Worker
To obtain a fruitful continuity in the Salesian education of the young
worker it is worth reminding Salesian educators of the need to adopt
soundly-based methods for the formation of the young worker during the
years he is in direct contact with us, and to do so with these aims:
To form personalities better instructed in authentic Christian doctrine,
and more actively responsible in regard to themselves and their own
opinions and choices, by adopting plans covering the whole of their
education and then making these plans a reality by working in closer
union with them;
- To multiply the references to, and contacts with, real-life situations
and problems of every kind, whether of today or tomorrow, that they
will meet at work, in social life, and when they come to start a family;
-- To arrange that the necessary information and preparation is given
to them so that they can immediately, or at least as soon as possible,
join organizations of a Christian, apostolic, cultural, labour, or union
nature in which respect for morality and religion is safeguarded.
After the period of direct formation, Salesian education must be continued
by means of the co-operators and old boys´ associations, the oratories,
the parishes etc. In this context it is worth remembering the special
effectiveness of the following:
Hostels for young workers;
To arrange in our institutes and especially in the oratories evening
courses for obtaining cultural qualifications. Such courses would be
an effective means for attracting the young worker to our houses:
Youth centres where the workers can gather together, meet each other,
read, pass the time of waiting before and after work, etc.;
pastoral activities in the factories, in organization and assistance
centres as well as in the workers´ free time;
- camping and outings; lectures and retreats during the summer vacation
and at other holiday times, etc.
UTILIZATION OF THE AVAILABLE DOCUMENTATION
It would obviously be useful to collect together in a single volume,
after it has been suitably edited and systematised, the valuable docu-
mentation which has been supplied to us from various sources on the
problem of the young worker and professional schools.
CIIAPTER 1fI
PROPOSED DEI.ISERAT1ONS
The reasons and data given above lead us to suggest deliberations on those points which appear fundamental.
COMMISSION FOR 1 HE EDUICATION OF THE YOUNG WORKER
A commission for the education of the young worker, subject to the Provincial,
should be appointed in every province. Its purpose will he to study
the problems, gather documentation, and he an advisory service for the
houses. ft will concern itself especially with schools and courses devoted
to technical education and trades.
The Provincial should appoint a delegate for the education of the young
worker, whose_ responsibility it will be to see to the functioning of
the above-mentioned commission and to keep in constant touch with all
the houses in matters concerning such education,
A central commission for the education of the young worker, with the
Consultor of youth pastoral work as president, should be established.
Its aim will be to see to the study and documentation of such education
in general, and of schools and courses for trades in particular. This
commission should be set up by the Consultor for youth pastoral work
so as to ensure a suitable territorial representation.
PEDAGOGICAL AND DIDACTIC AIMS
While remaining in due dependence on the Rector of the house the work
of education is the joint responsibility of the headmaster, of the president
or Rector of the school, whichever there is. of those who teach the
various subjects, of the assistants, and of the heads of the workshops
and their assistants or heads of sections.
The headmaster (principal) - he has the duties which are traditionally
assigned to him by the Regulations, with whatever modifica
tions are introduced as a result of the "aggiorna mento ´.
There is need to emphasize the special and all-important responsibility
that is given by the Regulations to the one in charge of professional
training in those things that belong to the organization and running
of professional schools in matters pedagogical, didactic and disciplinary;
and this both for the theoretical subjects as well as the practical
work.
The importance of such a responsibility calls for a specialized preparation,
the fruit of mature experience, and also demands that the ´Principal´
holds such an office for a reasonable length of time.
7´he president. In those schools that have a president or director for
dealing with the state, it will be the principal´s task to see that
the demands of the local or state education authorities are met. In
consequence he must supervise the didactic side in so far as it is watched
and controlled by the same authorities. The office of president would
appear to lighten the work of the Rector, the headmaster or his deputy
and the heads of workshops, without in any way detracting from their
position as laid down clearly in the Constitutions and Regulations.
To keep within just limits his powers in relation to those of other
superiors the following norm is proposed
:
"Wherever the office of president (headmaster) is separate from
the Rector, his powers will be determined by the Provincial in accordance
with the law and in agreement with the Regulations".
It should be noted that this new position of president has been introduced
as a result of the laws in certain countries, and hence it should be
considered as an accidental addition to the traditional offices. These
later, however, must be [eft unchanged in number and character.
The same considerations apply to the case in which the structural organization
of professional schools have to conform to that of the corresponding
state schools both for the teaching of theory and the practical work.
Here also the traditional offices must retain in the internal life of
the school their usual character, even if part of their work has been
delegated to others.
The head of department. From the educational point of view he is considered
the director of the workshop. and so he supervises and controls the
instruction and practical work while taking into account
the other scholastic subjects that are taught. Ile is, therefore, together
with the other superiors of the professional school, one of those most
responsible for the formation of the pupil. In his task he can be assisted
by a technical department created for that purpose.
ADMINISTRATIVE TASKS
The administration in a professional school is the joint task of the
prefect and the head of department.
a) The prefect, while rernaining duly dependent on the Rector, is primarily
responsible for the administration. including that of the workshops.
The office dealing with the book-keeping works closely with the prefect
in keeping the accounts, above all those of the workshops.
h) The head of department is immediately dependent on the prefect, and
has the ordinary administrative responsibilities of the workshop, including
relations with suppliers and customers. At regular predetermined intervals
he must give an account of his administration to the prefect.
By ordinary administration is meant that involved in the daily running
of the workshops and the fulfilment of contracts already accepted.
The estimates and the technical side of the contracts are worked out
and discussed with those concerned by the head of department but all
subsequent administrative work belongs to the prefect.
The head of department may have in the workshop itself a technical department
for the drawing-up of technical and administrative programmes. In the
latter case the department acts in subordination to the book-keeping
of the prefect. The control of money is reserved to the prefect atone.
"Whenever one or more workshops have as heads non-Salesian personnel,
the responsibility for their administration belongs directly to the
prefect, who will carry it out by means of an appropriate department
with its own head."
OUTLINE OF 1HE IIEAI) OF DEPARTMENT AND 11IS FUNCTIONS
The character and functions of the head of department appear different
when considered in relation to his work as director, as teacher, and
as administrator. We give here some relative norms.
The head of department is the superior responsible for the educational,
didactic and adm:nistrativc functioning of the workshop. He must carry
out his work in collaboration and harmony with the other superiors of
the school and with the personnel under him.
Whenever the nature or size of the workshop requires a division of it
into sections, the division chosen must be determined by the Rector
of the school in agreement with the head of department who is obiged
to take into account the competence of the sectional heads.
The same principle applies when it is a question of the introduction
of one or more deputy heads and their particular competence in a workshop.
The head of department must hold as his primary and fraternal duty the
constant advance and aggwurn arento in the trade of the confreres who
are assisting him, while giving at the same time special attention to
those who are in their first period of practical training.
The head of department is above all an educator, and so he has the responsibility
of seeing that the workshop co-operates in the human and technical formation
of the boy by bringing him to full maturity both as regards theory and
practice. And this must also be done so that the pupill may gain those
qualifications which are the i mmediate purpose of his training.
It is also the duty of the head of department to arrange in advance
not only the teaching connected with the trade, but also the workshop
practice, so that the progress in, and the time devoted to, this latter
will always serve the didactic end to which the workshop, since it is
also a class, is by its very nature orientated.
THE COOORDINATOR
Experience has shown, more plainly than ever, the necessity, or at
least, the great utility of a head who collaborates with the other heads
of departments. whenever there exist several workshops whose work converges
on the same end-product (vide e.g. compositors, printers and bookbinders;
or engineering mechanics and electrical mechanics: or electrical and
electronics engineers), He carries out, in agreement with them, a work
of co-ordination, and takes care of the relations with suppliers and
customers. In this way the heads can run their workshops with greater
facility and continuity. It is for this reason that the following norm
is proposed.
"Whenever a co-ordinator is necessary to assist the heads of the
various workshops; it is the duty of the Provincial, in agreement with
the Superiors of the school and the heads of the workshops concerned,
to determine the duties of the co-ordinator and his relations with the
workshop heads and with the other superiors of the school."
This new office is, for the present, proposed ad experimentuna, while
leaving its codification, should this prove necessary, to a later date.
CONCLUSION
By considering the problems of professional schools from a single viewpoint, and by the deliberations and recommendations we have made, the whole apostolate of the professional school, so much desired by St. John Bosco and the Church, and in such demand everywhere, has been reformulated in such a way as to measure up adequately to the demands of our Salesian traditions and to the new needs.
