THE DUAL FORM OF THE SALESIAN VOCATION Fr

THE DUAL FORM OF THE SALESIAN VOCATION Fr. Andrea Bozzolo, SDB - Salesian Pontifical University, Torino Reflection talk following the GC 26 -27 paradigm shift to speak about single Salesian consecrated (religious) vocation in two forms (ed. 2015)

AS DISCIPLES-MISSIONARIES OF JESUS ON THE WAY (POPE FRANCIS)

Our Salesian religious consecrated identity as Priest Salesians and Brother Salesians is at risk – new language used since 2008 (GC 26) due to the weakening of Salesian religious identity of both: Salesian Priests: the RISK lays in a generic approach to pastoral work, apostolic individualism; priesthood takes the place of religious identity instead of being an expression of the Salesian charism Salesian Brothers: the RISK is a weak identity as consecrated Salesian; to search for compensations – either in sacramental direction (clericalism of tasks or attitudes) or in secular direction (making professionalism the absolute value, seeking a secular life-style) 1. WHY DO WE SPEAK IN THIS WAY?

Need to shed light on the roots of these two ways of living the one Salesian consecrated vocation and rediscover the beauty and richness of the gift/charism this call his for each Salesian, for the Church and for the youth. Need to grasp these two ways of life as an original form of discipleship of Jesus Christ within the mission of the Church: to be living memory of Jesus’ way of living. Need to overcome the lack of proper vocational discernment of the two forms of Salesian life (SDB Brother and SDB Priest), with the typical signs and attitudes of each of them. 1. WHY DO WE SPEAK IN THIS WAY?

After 1994 (Synod on Consecrated Life) Religious are ‘in pilgrimage’ mood, searching for a better and deeper understanding of this peculiar form of Christian life, going to the very root of its origin and identity. Two ‘no go’ directions to be avoided: the separation of consecrated life from the other states of life in the Church, claiming a kind of superiority & the ‘indistinct tendency’ to level out the identity of the states of life, loosing the specific gift each one has to offer to the others. Foster a ‘distinction in reciprocity’ of charisms, as gifts given by the Holy Spirit to the People of God - not as optional but constitutional elements in the Church that couldn’t exist without them: it means that each one is and has a proper gift to offer for the benefit of all. 2. CONSECRATED LIFE IN THE CHURCH

I am counting on you ‘to wake up the world’, since the distinctive sign of consecrated life is prophecy. Radical evangelical living is not only for religious: it is demanded of everyone. But religious follow the Lord in a special way, in a prophetic way. This is the priority that is needed right now: to be prophets who witness to how Jesus lived on this earth…. (Pope Francis 21/11/2014) Consecrated persons are living memorials of Jesus, signs of the presence and primacy of God of the newness of the Kingdom, and of ecclesial communion (Fr Chavez AGC 382) 2. CONSECRATED LIFE IN THE CHURCH

The distinction and reciprocity between secular life and consecrated life concerns the manner of following Christ, the way of responding to the divine initiative. Christianity consists essentially of a people, men and women, who live on earth by faith in Jesus and, within the conditions of life on earth, cooperate with the Kingdom that is to come. Yet, the new life given to us by the death and resurrection of Jesus infinitely exceeds ordinary expectations and standards, and the heart wounded by evil tends to absolutize earthly goods rather than see them as gifts and signs of God, way to that fullness of life for which we are all made. That's why Christianity cannot exist without men and women who follow the very lifestyle of Jesus, living in a paradoxical detachment from earthly goods and in total concentration on God, living memory of Christ's way of living, anticipating already on this earth – prophets! – the gifts promised in the world to come. 3. SECULAR AND CONSECRATED LIFE?

Consecrated men and women are those who follow the Lamb, keeping alive in the Church - the Bride - the need to put nothing before the love of Christ, even to the point of giving up everything for Him. Taken up with the beauty of the Spouse (Contemplate), waiting for his coming (Keep Watch!), the hearts of consecrated people are filled with a joy that cannot be concealed (Rejoice!), and they become a sign and a prophecy, a living proclamation to the world of the ‘treasure’ of our life ‘hidden with Christ in God’, worth forgoing everything else. 3. SECULAR AND CONSECRATED LIFE?

The reciprocity between the two ways of following the Lord shows that we can’t in any way do without one of the two poles of Christian dialectic! Secular Life: basic structure of creation (marriage, family, labour, economy, social-political field) are good, willed by God Consecrated Life: Jesus came to reveal to us a way of being in the midst of the earth ‘with hearts in heaven’, and this requires purity of heart, poverty of spirit and unconditional giving of self. 3. SECULAR AND CONSECRATED LIFE?

Consecrated Life role as an antidote-medicine for the easy temptation of Jesus’ disciples to compromise, giving in to material an spiritual worldliness – MUCH MORE: consecrated life is an anticipation and a ‘sign post’ of the RESURRECTION which is the destination and purpose of every life “What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? ” (Mt 16: 16) Consecrated Life, with their radical Jesus-like life witness, helps to strengthen the faithful against the dangers of wordily life-style – ABOVE ALL it helps everyone to never loose sight of the fullness of life to which we are called, and to direct our steps of earth towards the ‘full stature of Christ’ (Ef 4: 13), which is the only true reason of our existence. It is clear therefore that Consecrated life is a at the service of the whole body of the Church (a charism, a gift for all). The distinction between secular and consecrated life can’t be seen in a dualistic way (Gnosticism): common people living lower spiritual level and Religious as separated Christians who are living to a higher level (spiritual life, detachment from the flesh…) 3. SECULAR AND CONSECRATED LIFE?

Religious are called to be living memorial of Jesus lifestyle, following step by step his manner of living from Galilee to Jerusalem: He lived as a celibate because he loved all of us his Church/Bride/Body, up to extend of dying on the cross for her/our sake; He did not have a stone where to lay his head, making of his time, energies, everything… a constant gift to all; He made of the will of the Father his ‘daily bread’, and ‘the cup’ to which say the unconditional AMEN of Getzemani, even when it resulted on having his heart opened and his blood shed ‘for you and for all’. 3. SECULAR AND CONSECRATED LIFE?

CONSECRATED CHASTITY: it is the anticipation of the final marriage of our Resurrection, when we will be ONE BODY with Him and among us – When God is enough to fill the human heart already here on earth, this witness helps the faithful to realize that sexuality (beautiful as it is) is a call to self-giving, and in Christ can be redeemed by the distortions of lust and be lived again in its original beauty. CONSECRATED POVERTY: it is the materialization of a real trust in God’s Providence, whereby He and his Kingdom are THE ONLY TREASURE where the heart is, and the rest can be ‘taken away’ (Da mihi animas, cetera tolle) – When God becomes indeed the only treasure, this witness encourages everybody to trust in God’s Providence and not to idealize materials things, using them rather as means to grow together in charity, taking the ‘poor as our Masters’ (Mt 25). CONSECRATED OBEDIENCE: it is the burning desire of DOING ONLY AND ALWAYS WHAT GOD LOVES as it is made clear to us in his Word and in the ‘working of the Spirit’ day by day in our lives – When God becomes the only interest and his will the only agenda, this witness helps brothers and sisters to find the right direction for all what is part of their daily leaving, including sufferings: the border between prayer and life, contemplation and action is no more there, as it was not there on the obedience of Jesus’ passion, death and resurrection. 3. SECULAR AND CONSECRATED LIFE?

THE HEART OF THE CHURCH IS ESSENTIALLY THE LOVE RECEIVED FROM GOD THAT OFFERS HIMSELF TO HIM, LIKE MARY… THE PLACE OF RELIGIOUS LIFE IS ‘IN THE MARIAN HEART OF THE CHURCH’, in her ‘YES WITHOUT END’.

CHASTITY DOES NOT EXIST IN THOSE WHO ARE NOT CHASTE, NOR POVERTY IN THOSE WHO ARE NOT POOR, NOR OBEDIENCE IN THOSE WHO NOT OBEY… Unlike the ordained ministers, whose service remain ‘valid’ even in the unfortunate case some may be unworthy – for religious there is no chastity in an unchaste brother or sister. It would be a total contradiction and an absolute counter witness to profess the vows and to have a life style going in the opposite direction.

4. LOOKING AT DON BOSCO AS FOUNDER

Don Bosco even before becoming a priest lived the priesthood with some distinctive qualities: struggle in discernment of his vocation – He didn’t think about his ministry he would have in the Church, like any other young seminarian: ”I will become a parish priest!” Don Bosco felt called himself to transform into works and institutions the new pedagogy of grace amongst his boys. He followed the interior journey like Mary with clear outlines of chastity – poverty – obedience, lived as if everything was part of a unique vow of apostolic charity, giving his life for the youngsters (his words after the miraculous recovery in 1946: I owe you my life. Be sure of it: from now on I will spend it entirely for you”) DON BOSCO FOLLOWS JESUS IN A PECULIAR FORM THAT IS A TRUE CONSECRATION…

5. THE PRIEST - SALESIAN

The happy synthesis is the characteristic feature of the priest-Salesian: shows how the preventive system need the priestly ministry and also how Salesian spirituality affects deeply the way we live the ordinary ministry. The danger of separating culture and pastoral commitment is real also today: Salesian teachers may forget that they are always evangelizer or Salesian who is dedicated to catechesis and Parish ministry may neglects the pedagogical aspects always involved, since we relate with today young people. THAT MEANS: the Salesian charism is not connected exclusively with the priestly ministry. But the first Oratory experience shows that the full implementation of the educational model is not possible without the specific apostolic contribution offered by the priestly presence, lived in don Bosco’s way. PRIESTLY MINISTRY IS LIVED IN THE FORM OF AN EDUCATIONAL PRESENCE, WHICH IS EASILY RECOGNIZED BY THE YOUTHS, AS IT WAS FELT IN THE VALDOCCO EXPERIENCE BY DON BOSCO’S BOYS.

6. THE BROTHER-SALESIAN

There is a DEEP COMPLEMENTARITY between priest and brother required by the Salesian charism, in order to become TOGETHER sign an bearers of God’s love to the poor and abandoned youth. Our charismatic identity creates a specific experience of God and a particular mission, but also generates a SPECIFIC FORM OF FRATERNAL LIFE in a community (SDB constitutions art. 3), where our charism becomes ‘tangible’ – “It becomes a leaven giving rise to new vocations after the example of the first community of Valdocco” (C. 57) Christian education of youth implies an opening of the young person to the EXPERIENCE OF GRACE IN ALL ASPECTS OF LIFE: playground, school, workshop, counselling and confession. DON BOSCO HIMSELF initially assumed a set of roles that are not ordinarily the task of the priest, when he combined the studies for priesthood with various manual trades and crafts, on which later on he personally trained the young migrants gathered at Valdocco. DON BOSCO CONCEIVED THE BROTHER AS A SALESIAN FULLY INSERTED IN THE RELIGIOUS COMMUNITY AND SHARE IN ITS MISSION…

SALESIAN PRIEST AND BROTHER NEEDS EACH OTHER…

HOLY BROTHER-SALESIANS …

HOLY PRIEST-SALESIANS

Q 1: What are the difficulties in assuming in depth the identity of the two forms of the one Salesian vocation? Q 2. How do we present the two forms of the Salesian vocation to the novices or the young? Q 3. What elements do we offer for discernment of the form of the Salesian vocation? QUESTIONS – PROVINCE LEVEL PREPARATION BEFORE THE EAO 2018 BROTHER CONGRESS