Rome, Italy May, 1, 2018.
The Month of Mary
“The preventive system is charity”
Directory of Minor Seminaries, 144
Dear Fathers, Brothers, Seminarians, and Novices,
The beautiful month of May is sprinkled with Marian feasts which lead us to experiment the tenderness and the Maternal closeness of the Mother of God. Today our religious in Peru celebrate our Lady of Chapi, and within a week our entire Religious Family will solemnly celebrate our Lady of Lujan—Queen of the Institute–, which is just a step away from the feast of Our Lady of Fatima, which then leads us finally to joyfully celebrate the feast of Our Lady Help of Christians. This advocation is forever associated with the figure of Saint John Bosco, “father and teacher of youth.”
Therefore, under the maternal gaze of our Lady Help of Christians, I would like—for my it is my intention with the circular letters to mark those things which are properly “ours”—to dedicate this letter to the educational praxis which John Bosco himself called the “preventive system,” this time, particularly applied to the exercise of our pastoral ministry. The special mark that the preventive system leaves on our way of living the religious life deserves a circular letter of its own, for it becomes so incisive that our proper law calls it the “embodiment of our spirituality.” It seemed important for me to mention it in a precise way and to dedicate a circular letter to this topic, in such a way that we may always have it in mind, so that we might apply with a spirit which is faithful to him who inspired it, and that it might stand out in our missions and apostolate.
1. Apostolate
Our Constitutions establish that “in a special way, we will be devoted to preaching the Word of God…in all its forms,” and there is a special mention of “the education and Christian formation of children and young people.” Such work is to be carried out with enthusiasm and, “according to the spirit of Saint Philip Neri and Saint John Bosco, [considering that] the “Oratory” is still relevant.”
This is to say, our pastoral work with children and youth–as it could be no other way–forms an essential part of the evangelization of culture. Thus did John Bosco himself understand it for which reason he affirmed: “I have consecrated my entire life to the good of the youth, convinced that the good of the nation depends on their good education.” His motto was well known: “good Christians and honored citizens.”
The Magisterium of the Church for its part also “recalls to pastors of souls their most serious obligation to see to it that all the faithful, but especially the youth who are the hope of the Church, enjoy Christian education.”
Consequently, youth ministry carried out with “the living flame enkindled by the Holy Spirit in the heart of him who loves the youth” has come to be a distinctive sign of our pastoral work and a precious legacy which we should make grow in extension and in solidness for the benefit of the children and youth.
Witnessing to this are our festive oratories–which should be “indispensable” in our parishes–camps which from our beginnings have forged truly Christian children and youth, our altar boys groups–‘nursery’ for priestly vocations–youth festivals–which our Religious Family has been organizing for 21 years–, work in schools–an inflection point of culture and which work is of “special importance”–, the teaching of catechism–priority apostolate within our parishes–, work with children and youth in our homes of mercy, and now, especially within the last few years, the great apostolate with university students which in various countries is reflected in diverse groups such as CIDEPROF (Center of Investigation of Problems concerning the Family) in Argentina, the Voci del Verbo in Italy and the Voces del Verbo in Spain, and other analogous groups in other places, etc.
All of these apostolates, which are nothing other than a manifestation of the primordial apostolate of “bringing all men to conversion to God, to ‘a complete and sincere adherence to Christ and His Gospel through faith,’ which must result in the worthy reception of the Sacraments,” have been and continue to be the cause of innumerable and undoubtable spiritual fruits in countless souls which God has seen fit to entrust us with: how many souls have been reconciled with God! How many have embraced the Catholic faith! How many have discovered their vocation! How many have formed holy friendships, how many Christian families have had as a starting point one of our oratories, our youth festivals or youth groups!
And so, I consider that, if these apostolates have borne fruit and continue to bear such extensive and good fruit for the glory of God and the good of souls, this is in great part due to the preventive system or the “spirit of the oratory” in which theys are imbued and which we should strengthen with all our energy. For this reason, I have found it important to speak about this topic.
2. Preventive System
The preventive system defined by Don Bosco “consists of making known the regulations of an institute and then watching over the pupils in such a way that they always have over them the attentive eye of the headmaster and his assistants. They, like loving fathers, talk and guide them through every event, giving advice and lovingly correcting them. This is like saying: put the pupils in the position of being unable to commit errors.”
In a few words “the preventive system is charity.”
Saint John Bosco explains: “The practice of this system is wholly based on the words of St. Paul who says: Charity is patient, is kind. It beareth all things, hopeth all things, endureth all things.. Reason and Religion are the means which the educator ought to apply constantly, which he ought to teach, and which he himself ought to practice, if he wishes to be obeyed and to attain his end.”
And if within the preventive system one wished to determine which of the three factors should be considered the most important, there is no doubt that primacy is given to love. Love is, in effect, “the inspiring principle” and the soul of the “preventive method,” but as Don Bosco himself points out, “it is not enough. The best thing is missing.:” “the youth should not only be loved, but they themselves should know that they are loved.”
Here is the point where kindness is indispensable, for this is “love, demonstrated,” and as such, effective and affective love, proved by works, perceivable and perceived. It has nothing to do with weakness, sentimentality, uncontrolled sensibility, but rather brings with it the implication of emotions which are illumined and purified always by reason and faith.
Only when the children and youth feel “loved in the things they like, through taking part in their youthful interests,” they will be disposed to see that they are exhorted out of love to do those things which are less pleasing to them. Saint John Bosco took great care to “second the inclinations of each one, entrusting to them those things he knew to be most pleasing to them,” at the same time putting his efforts into achieving for them that which they needed in order to develop fully those inclinations.
Charity, thus understood, was expressed by Don Bosco as amorevolezza. The Italian word in itself does not have an exact translation into Spanish (nor English), but our proper law points out that it could be signified by “amiability, fondness, familiar affection as of that of a father or an older brother.” Saint John Paul II did not hesitate in saying that “amorevolezza is not only a pillar of the educational method… but a reflection and participation in the paternity of God, for it has its source in the very heart of Christ and finds in Mary Most Holy its model and inspiration. For it is an ardent zeal for the integral salvation of youth; it is pastoral solicitude extremely respectful of the person; it is an affective potency capable of winning over hearts, and ultimately, it has a decisive value within the educational process.”
Thanks to this amorevolezza the pupil “does not get upset over corrections which he receives nor by the punishments by which he might be threatened, or imposed upon him; because these are always accompanied by a friendly and preventive piece of advice, which makes it reasonable and ordinarily ends in winning over his heart in such a way that, the pupil himself understands the need for the punishment and almost ends up desiring it. On the other hand, he would have avoided a fault ‘if a friendly voice had advised him.’”
It seems important to me to point out that the entire preventive system is directed with the sweetness of amiability and with kindness: “the human spirit is made in such a way that, treating it with rigor, it rebels. Everything with sweetness, nothing by force; harshness makes everything go to waste, it aggravates hearts, engendering hate. Sweetness directs at its will the hearts of men, and leads him to do what it desires.”
The observation of Don Orione is especially enlightening: “The young man needs to be convinced that we are interested in doing good to him and that we live not for ourselves but for him; that we sincerely love him, and not out of selfish interest, but because this is our life, because he forms part of our life; we love him in Jesus Christ. The young man needs to understand that we live for him; that his good is our good; that his joys are our joys; and that his pains and sorrows are our pains and sorrows. He should also feel that we are ready to take on great sacrifices for him, and to truly sacrifice ourselves for his happiness and his salvation. The young man should feel these things close to him: a good environment, a breath of pure and holy affection, of faith and Christian charity; and then, he will be ours…and in this way we can lead him to God and to the Church.”
Nevertheless, “love for youth can and should, to conserve its proper authority, be united to a prudent strength and severity. The priest should possess a serious authority, but he must exercise it over the youth without them realizing it; this authority should shine forth more with his personality and dissuasion more than by coersion.” For this reason, Don Bosco wrote to now Blessed Michael Rua, who he sent as a director of a school: “In commanding, you must always use manners and words of charity and meekness. Threats, getting upset, not counting violence, should always be far from your expressions and your actions.”
In accordance with this, our proper law, most delicately tells us: “One should be able to say of the Superior [or of anyone who works with children and youth] that which a former student said of Don Bosco: ‘In giving orders, it was as if he pleaded with us; and we would have subjected ourselves to any type of sacrifice to please him.”
Obviously, this does not mean that for the sake of sweetness, one should sacrifice discipline, offering as it were a weak pseudo education. Saint John Bosco himself tells us: “remain firm in seeking the good and impeding evil.” He was an educator of discipline, as his definition of the preventive system makes clear (making known the regulations of an institute and watching over) as well as his zeal in putting into writing all of those rules for the different houses and their corresponding activities. But, we should also avoid falling into the other extreme: that of “rigid authority without charity, which offers an education which is overly strong and austere,” and uses “a ‘police-style’ vigilance rather than a paternal one,” “substituting charity for the coldness of a rule.” Regarding that, Don Bosco also warns us: “Let us not burden them with our obedience unless it is in order to serve them with greater pleasure […] Avoid any agitation of soul, derogatory looks, and harmful words.”
What the Holy educator proposes is: “familiarity with the youth.”
Simply, because “familiarity engenders affection, and affection, trust.” For this reason, our proper law affirms: “Only in the spirit of family, only in the spirit of trust which exists among parents, children and brothers, can one live the educational, religious environment which is open to all, one of charity, of joy, and of freedom.” Furthermore, “Jesus Christ made himself little with the little ones and bore our weaknesses. He is our master in the matter of familiarity!”
In short, this preventive system which we are speaking about “consists in creating an environment which is educational, religious, one of love, all in a climate of familiarity.”
As such, whether in the oratories, camps, youth festivals, etc., it is fundamental that we seek to educate the youth who participate. An education which is integral, that is to say, one which embarks the whole of the human person, and according to the circumstances, one which is correcting, healing, and constructive. Our Directory of Oratories specifies: “This integral Christian education can plant deep roots in the youth only when it places in hearts three great principles: the value of all that is eternal (the capital importance of the salvation of one’s soul), the last things, and a holy fear of God.”
The Chapter Fathers in the last General Chapter noted the importance and the very good results which the “Summer Courses for University Students” are giving, places where the youth are well prepared to carry out in a Christian way the diverse professions, where there is room for the youth to support one another and strengthen one another’s faith, where they are aided to help resist the attacks of the “culture of death” and of relativism which reigns in cultures. How great would it be if these courses were to be carried out in each of our Provinces, thus multiplying the opportunities to quench their longing for their desire for a solid and demanding formation! “Since the destiny of society and of the Church itself is intimately linked with the progress of young people pursuing higher studies.”
On the other hand, none of our activities involving pastoral work with you should be separated from the religiosity. Because our predominant end and pastoral concern is the salvation of souls. We should always keep in mind that the youth “need to be directed, trained, carried to virtue, moral efforts, the knowledge of the principles which are directed towards our true destiny,” and in imitation of the Saint of the youth we should, in various ways and through diverse means, encourage them towards the “joy without end” and to consider the “salvation of one’s soul” as the dominating idea within the spiritual life.
In this sense, the advice of the Saint is also valuable to us: “do all that is possible to impress in the heart of the youth the love of God, respect for the sacred realities, frequent reception of the Sacraments, filial devotion to Mary Most Holy, and all that constitutes a genuine piety.”
Don Bosco taught his boys–and we should do the same thing–that the sacraments of Penance and the Eucharist are the “two wings with which one flies to heaven,” for which reason he insisted that, although the students shouldn’t be obliged to approach the sacraments, they should always be encouraged to do so, and given amply opportunity to take advantage of them.
The faith that we seek to instill is a “living faith, rooted in reality” and for which reason is inspired and exercised in the liturgical solemnities, prayer, spiritual exercises, triduums, novenas, pilgrimages, processions, devotion to the three Hail Marys, visits to the Blessed Sacrament, spiritual reading, ejaculatory prayers, volunteer work, belonging to the Third Order of the Institute, etc.
And, from among all the devotions, that of the Virgin Mother occupies a most important place. Indeed, “devotion to the Most Holy Virgin is the support of every Christian, but especially of youth,” Don Bosco explained. Nevertheless, with a seasoned prudence he also emphasized: “I would advise to be very careful so as to not propose anything other than simple means, which neither frighten nor cause fatigue to a faithful Christian, especially when one is dealing with youth. Fasts, long prayers, and arduous practices of the sort, end up not being fulfilled or are done in a bad mood or in any old way. Let us stick to that which is easy, but done well and with perseverance.” I think that this advice should not pass us by.
Inseparably united to education and the life of piety of children and youth is joy. Joy is an essential characteristic of the family environment and expression of love, a logical consequence of a regimen based on reason and religion, interior and spontaneous, which finds its origin in the peace of God and the life of Grace. The youth who feels himself in the grace of God experiences a natural joy, as he is sure of the possession of a good that is entirely within his control; and this state of pleasure is translated for him in joy.
And so, this well balanced mix of the sacred and the secular, grace and nature, in the frankly human joy of a young person, happy in his state of grace, should manifest itself in all of the expressions of daily life, as much in the fulfillment of one’s duties as in the times of recreation.
Don Bosco considers joy as a fundamental necessity of life, a law of youth, who by definition are in the age of a joyful expansion and because of it, as our proper law says: they must be saturated with possibilities for joy and give them “ample freedom to jump, run, and yell as they please.”
May the experience of the Saint serve as an incentive: “Content with that mixture of devotions, games, and outings, they became so fond of me that, not only were they most obedient to my orders, but they even longed that I might entrust them some responsibility for them to carry out.”
“The last of the seven ‘secrets of the Oratory’ revealed by John Bosco in June of 1875 and passed on by Don Barberis, is: ‘Joy, songs, music and ample freedom to have fun.’”
For joy is a pedagogical means and an important diagnostic for whoever carries out apostolate with children and youth. “Other than confession—Alberto Caviglia noted–one cannot point out another more vital and active center of this within his method. Not only is it within the spontaneity of the joyful and family life of a young person that one has one of the most important sources for a knowledge of souls; but also, and above all, it is the means and occasion for contacting one by one the youth without causing them unrest or fear, and telling each one of them, in confidence, an opportune word. Here is the vital principle of pedagogy practiced, or rather, here is true and proper education: education of the individual, although it is practiced in an environment which is one of collective education.”
It was not in vain that Don Bosco recommended with great insistence–basic advice, of great importance, and which we should always keep in mind for the sacrifice that it implies–that his religious pass all the time possible among the youth “and when necessity was seen, to whisper in their ear those affectionate words which you all know so well;” little words directed to the soul. The sincere, respectful communication always carried out with a friendly tone which helps to create that environment of trust and familiarity which is so important in youth ministry (and I would say in all work that deals with souls). That is why he wrote to Michael Rua: “Speak frequently with them, together and separately.” That is important, being with them and not fleeing from this work neither because of our lack of natural qualities to carry it out nor due to the effort that it implies, both temptations which are non uncommon among us.
So, in the moments of collective meeting of the youth, the apostle of the youth urged the director or one of his collaborators to “always say some affectionate words in public to the youth, to advise them or counsel them about something that they should do or avoid; seeking always to take advice or counsels based on what happened during the day, either in or outside the school.” Here, we are speaking of the classic ‘Good Nights,’ directed at creating and intensifying a general climate of clear communication. Don Bosco recommended they be brief, “not lasting longer than two or three minutes” so that it not be a dry sermon, but rather a paternal kiss on the foreheads of his son before he goes off to rest. This same method is recommended to us in our apostolate.
Today as well–as in the times of Don Bosco–many of our children and youth come from families who are wounded by separation, often times growing without the supervision of their parents, lacking the affection and security from their families, and not unfrequently, surrounded by all sorts of afflictions which have intense emotional and functional implications.
For this reason the preventive system continues to be ever valid and urgent in our pastoral work with the youngest who seek to “make a family” with a rich network of relationships which are paternal, maternal, filial, and brotherly, living in solidarity with all, in a straightforward joy, carrying out the inevitable demands of order and discipline.
Regarding this point, it is of chief importance that whoever is in charge of this apostolate–or in any way involved in it–take great care to reflect in his words and his actions, even in his silence, his love of a father so that the youth might see the sign of another more excellent love. The amorevolezza which we spoke about earlier should shine forth in our gestures, words, help, and in our cordial availability. And even though it has already been said: the kindness of a fatherly in our interactions, the serene look, the habitual smile predispose hearts and inspire in them respect and trust. On the contrary, a sharp interaction, slighting, “little welcome or impatient reception,” making one feel in some way that they are inopportune is enough for that youth to never come again to “bother” the educator.
This familiar environment was marked clearly in a Good Nights of the beginning of the 1863-1864 school year in which Don Bosco told his boys: “I do not want you to consider me as your Superior, but rather as your friend. And as such, you should have no fear or apprehension towards me; on the contrary, what I desire is a lot of trust, that is what I ask of you, what I hope for from you as true friends (…) Let us all form one heart! I am available to assist you in all circumstances. You should have good wills, be straightforward, be sincere as I am with you.” To him who dedicates himself to the thrilling mission of apostolate with youth and children our proper law says: “Do things in such a way that all those who you speak with become your friends,” without yelling and imposing penances over nothing. Rather, “be all things to all people, always available to listen to any doubt or complaint from the youth.”
3. Pedagogy of joy and feasts: Oratories, Camps, etc.
Don Bosco suggested to Francisco Bessuco: “If you want to become good practice only three things and everything will turn out well (…) Here they are: joy, study, piety. This is the great plan, and if you put it into practice you will live happily and you will do your soul great good.” This is also the program that we should instill in the children and youth with whom we work.
Therefore, it is of great importance to make all efforts so that our Oratories be festive: “the festive Oratory is a religiously fervent and morally healthy environment, which envelops the youth in his totality to direct him with depth and decision towards obtaining the heavenly life in an environment of religiosity, reasonable kindness, joy, and of free and youthful growth.”
“Everything should contribute to the joy ‘which should be the atmosphere of all educational center.”
Particularly, it is pointed out that this festive spirit should be created–in addition to that which has already been said–by means of games in such a way that it becomes an environment of “novelty” and a joyful entertaining of the youth: “a variety of games is especially recommended according to the ages and customs of the place.” Also, to promote the attendance and the good behavior in the oratory, prizes are very helpful.
Our proper law points out that “it is necessary on our part to create the environment so that one lives a spirit of feast and joy. We must not be afraid of making expenses for food, sweets and prizes which contribute to the feast.”
Don Bosco also gave great importance to music. He used to say “an Oratory without music is like a body without a soul.” This is because music gives a festive air to all the activities: processions, excursions, the awarding of prizes, etc, but in a most principal way to the liturgical solemnities. A band of music and songs, are things that cannot be missing in any youth activity. For this reason, I encourage you to promote “the teaching of instruments, the formation of folklore groups and choirs” among our children and youth. A beautiful example which should be imitated in all parts where we work with youth and children is the musical band which our Minor Seminary in the United States.
All this because joy is essential to the spirit of the Oratory. It means giving a character of feast to the entire Christian life, especially Sundays. Such does our Directory of Oratories affirm: “here lies the secret of the prosperity of the Oratory. When a Director is not capable, with holy undertaking, to give a fetive character each Sunday to his Oratory,or when, even having stupendous initiatives, he doesn’t know how to communicate them to his assistants, but only with bursts and only when it’s time to put them to work, then, the Oratory will become a little Babel, and the youth will begin to become tired and stop coming to the Oratory.”
Another perfect field for the exercising of this “spirit of the oratory” are camps which are carried out with great fruits in the great majority of our missions.
For John Bosco, camps “were a way of putting into practice the principle of wanting what the youth want, so that the youth might want what the educator wants.” The same is true for us.
This most beautiful apostolate –in its multiplicity of forms: excursions, outings, trips, convivencias, pilgrimages, etc.– not only contributes to creating this spirit of Christian joy which is an essential part of the integral formation of the youth, but it also has an efficacious and long-lasting educational importance. The same saint said: “outings are most efficacious means of attaining discipline and favoring morality and health;” it “makes them experience” “that one can very well serve God with a healthy joy.”
And so, our proper law specifies in great detail the care which must be given in organizing this type of apostolate: “for us it is unthinkable to organize camps which are not ‘schools for life,’ that is to say, camps without discipline, or without a strong religious imprint. We ordinarily organize them with two intense moments of prayer: Holy Mass in the morning, and Eucharistic Adoration in the evening, or the Rosary if they are lay people. At nighttime, give them ‘good nights.’ This simple layout holds the same for all other activities.”
Camp should be formative, it should help the child or youth know and love his country more, understand concretely what it means to be Catholic, that is, that he knows how to live his religion well, learning to be disciplined, tidy, responsible, servicial, educated… it should be a school of Life which leads to reaching the Mount, who is Christ.
And although many of you already know this, I think it is worth it to remind you: in our camps–and the same goes for any other apostolate that we have with youth–we should not lose time, but must take advantage of it to the maximum! Encouraging them to practice all virtues, especially that of eutrapelia, taking advantage of all the possible sound sports,. In one word, make it such that the preferred ones of the Heart of Christ have the experience that Christianity is life in its fullness.
All that has been said until here, with the due adaptations whether it be applied in a school, a university group, a home of mercy, etc, and any of the activities that might be carried out in these situations, should all be done following the principle of Saint John Bosco, as is already being done with undeniable fruit, but each time with greater efforts and not holding back any means for the glory of God, the good of the souls of the youth, and our own sanctification. In this way, I find it of great importance that those in formation be instructed in the preventive system beginning in the Novitiate.
“If you carry out these counsels” said the Holy educator, “our Society will be every more flourishing before men, ever more blessed by God, and it will reach its goal, which is nothing other than the greater glory of God and the salvation of souls.” I think the same can be said of our Institute.
As we approach the feast of Our Lady Help of Christians, “which should be the prelude to the eternal feast which we are to celebrate one day together in paradise” I want to thank and express my greatest appreciation for the most useful and honorable mission which is the education of youth and which many of our members tirelessly carry out for the benefit of so many children and youth, with much sacrifice and loving dedication.
I entrust all of you to the Virgin, as well as the souls of all the children and youth which Providence has entrusted us with, so that thanks to our valiant efforts for the chosen portion of the Heart of Jesus we might form new men for a new world: the world of Christ, Lord and Master.
With great affection in the Incarnate Word and the Most Holy Virgin, I greet each of you and send a big hug to all of you.
Fr. Gustavo Nieto, IVE
General Superior
