Salesian Youth Ministry
Made Simple
Fr. Mario Antonio Villegas Baclig, SDB
Rome - 2003
Contents
Chapter 1
Great to be young!
1.1. A Profile of Today’s Youth
1.2. Challenges of the New Millennium
Worksheet no. 1: An Initial Description of Today’s Youth
Chapter 2
Journeying with youth!
2.1. The Journey of the World Youth Days
2.2. New Paradigms for Catholic Youth Ministry
Worksheet no. 2: A Description of Catholic Youth Ministry
Chapter 3
Father and teacher of youth
3.1. A God-given Mission on behalf of Youth
3.2 A System of Education and a Path to Holiness
3.3. The Commitment of Salesian Youth Ministry
Worksheet no. 3: A Short Biography of St. John Bosco
Chapter 4
A welcoming family for youth!
4.1. Our Educative-Pastoral Community
4.2. An Animating Style
Worksheet no. 4: A Picture of the
Educative-Pastoral Community
Chapter 5
A total ministry for youth!
5.1. Our Educative-Pastoral Ministry
5.2. Strategic Management Mentality
Worksheet no. 5: A Description
of Total Salesian Youth Ministry
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4
6
8
9
11
13
14
17
19
21
22
27
29
30
43
45
Chapter 6
An ongoing process of growth
6.1. Building Up the Educative-Pastoral Community
6.2. Renewing Salesian Youth Ministry
6.3. The Salesian Educative-Pastoral Project
Worksheet no. 6: The Preparations for the
Salesian Educative-Pastoral Project
Chapter 7
7.1.
7.2.
7.3.
7.4.
7.5.
7.6.
7.7.
7.8.
7.9.
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54
56
65
Salesian settings for growth
Parishes
Youth Centers
Schools
Training Centers
Crisis Intervention Centers
Salesian Youth Movement
Formation and Retreat Centers
Media Centers
New Settings
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70
70
72
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Worksheet no. 7: A Panorama of Salesian Settings
Animating Salesians
and Lay Mission Partners
8.1. Governance and Animation Worldwide
8.2. Governance and Animation in the Province
8.3. Governance and Animation on the Local Level
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Chapter 8
74
74
78
Worksheet no. 8: A Description of the Salesian Commission
on Youth Ministry
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Chapter 1
Great to be young!
The first step in any form of youth ministry is to know the youth.
They are the starting point—where they are and as they are. No
doubt, their many life-stories will guide and inspire us in our
ministry.
This profile gives us an initial picture of today’s
youth, and enables us to realize that indeed it is
great to be young!
1.1. A Profile of Today’s Youth
Describing today’s youth is like describing a large
mosaic. There is always a bit of anything and everything, often in
striking contrast.
1.1.1. Today’s youth are fragmented:
- suffering from an identity crisis
- disoriented and insecure about the future
- confused over constantly changing value-systems
- alone and unable to communicate with others.
Yet, they are searching for and gradually discovering their
own identities:
- aware of their complex personalities
- guided by a clearer vision of life
- searching for the meaning of life
- involved in groups and barkadas (Filipino word for “gangs”).
1.1.2. Today’s youth are indifferent to God and religion:
- living as if there were no God
- believing that all religions are the same
- going after pseudo-religious experiences
- easily falling prey to fanatical sects
- aloof from the Church
- showing refusal, protest, and indifference.
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Yet they are open to the Transcendent and
to what lies beyond this life:
- seeing in God and religion the answer to life’s
questions
- receptive to the witnessing of young and adult
believers
- drawn to live an authentic life with Christ
- sustained by strong prayer experiences
- desiring to participate in the life and mission of the Church.
1.1.3. Today’s youth are unable to live according to a clear
system and hierarchy of values:
- easy victims of today’s consumerist mentality
- running after money and things
- believing that persons, time, experiences, relationships,
emotions can be bought, consumed and thrown away
- convinced that what counts are pleasure, appearances,
possessions
- indulging in the cult of the body
- seeking refuge in what is transient, in the now
- looking at standards of right and wrong as negotiable
- considering social acceptance as the norm of behavior
- holding on to a wrong notion of love, that love is a fleeting
experience of personal satisfaction or mere sexual enjoyment.
But they are searching for and setting up stable points of
reference to look at life with the eyes of faith and hope:
- sensitive to solidarity with the poor, service, dignity of man and
woman, ecology, human rights, respect for persons, friendship,
family
- capable of lasting commitments
- willing to care for health and physical well-being
- interested in exercise and natural means of healing
- looking for communication on the deeper levels and authentic
person-to-person relationships
- desiring to overcome injustice, oppression, discrimination
- feeling the need to free themselves from individualism, from the
slavery of possessions, egoism, and selfishness.
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1.2. Challenges of the New Millennium
We broaden our knowledge of today’s youth:
(1) Through scientific studies and published literature.
(2) Through participant observation in the various forms of
exposure and immersion.
(3) Through a shared process of contextual analysis.
In fact, if we really want to know and
understand today’s youth, we must get
thoroughly acquainted with the ever-changing
context in which they live. Only then can we
identify the challenges that they pose to
youth ministry.
Context: the total
environment in which we live.
1.2.1. We are in the age of the Information Revolution. In
the context of today’s new millennium, which many refer to as
the Third Wave, young people have easy access to all kinds of
information. A simple click of the mouse opens them to the
worldwide web. In the mass media they get information, in
abundance and in real-time. At once we sense an emerging
challenge: how can we enable the youth to face this avalanche of
information with a critical mind and make the right decisions in
front of seemingly countless options and alternatives?
1.2.2. We are in the age of globalization. The developments in
communication and transportation are rapidly turning the vast
world into a global village; individuals and families persons across
the continents are now closer to one another than next-door
neighbors. In the context of society becoming globalized day-byday, the youth come in contact with people—including their fellow
youth—from diverse cultures and religions. Again, we sense an
emerging challenge: how do we foster and infuse in the youth the
values of respect for diversity, teamwork, and solidarity?
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A Primer on Contextual Analysis
To analyze the context in which we live, we strive to discover:
1) The lights and shadows of the situation.
2) The deeper reasons or causes for key aspects in the situation.
3) The positive and negative effects of the situation on the youth.
4) The challenges posed to modern youth ministry.
In particular, we keep in mind the following concerns.
1. In the socio-economic dimension
- The possibilities for human growth, employment, and leisure.
- The situations of poverty (lack of food, shelter, basic education), which
seriously compromise the growth of the young.
2. In the socio-political dimension
- The possibilities for participation and involvement in groups, people’s
organizations, and democratic processes.
- The situations of oppression (dictatorship, political dynasties,
disregard for human rights, government graft and corruption), which
hinder the growth of the young.
3. In the socio-cultural dimension
- The ensemble of beliefs and values (reflected in the cultural traditions
and religious practices) which influence the growth of the young.
- The religiosity and basic spirituality of the people.
- The families and their capacity to foster growth.
- The educational system and the different institutions, and the quality
of formation offered.
- The means of social communication and their impact on the young.
4. In the ecclesial (Church) dimension [for Christian contexts]
- The vision, presence and action, and interpersonal relationships of the
parish and/or diocesan communities.
- The place and role given to the young within the Christian
communities.
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Worksheet No. 1
An Initial Description of Today’s Youth
1. Focus on a specific group of young people (the youth in a
parish, the students of a school, the leaders and members of
a youth-group).
2. Recall your various experiences with them.
3. Describe the youth in five sentences, or if you wish, with an
image or drawing.
4. Go over your description, and allow yourself to react from
within. Identify and explain your feelings (happy, sad,
encouraged, enraged, puzzled, challenged, no reaction).
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Chapter 2
Journeying with youth!
The youth are no longer children, but are not yet adults. They are
a unique breed! They deserve a ministry especially directed to
them and carried out in a youthful style. Catholic youth ministry
is precisely the Church’s special ministry for today’s youth.
2.1. The Journey of the World Youth Days
In Pope John Paul II, we see most clearly
the image of Christ the Good Shepherd
reaching out to the youth of today.
Because of his leadership and example, the
entire Catholic Church has taken up with
seriousness and dedication the ministry to
the young.
2.1.1. To John Paul II we attribute the
phenomena of the World Youth Days.
Already in 1984, at the close of the Jubilee
celebration, he entrusted to the youth the
Youth Jubilee Cross. The following year,
1985 (declared by the United Nations as
International Year of the Youth), he wrote
his monumental letter “To the Youth of
the World,” and laid out a clear vision of
Catholic youth ministry. In his words, the youth are “a special
treasure” in the Church and society.
Thus began the journey of the World Youth Days, which has
become today the greatest sign of the Church’s special love for
the young. A wonderful invention indeed!
2.1.2. Through the themes of the main celebrations of this
worldwide journey, the Pope guides the youth of today.
These themes can very well serve as fundamental points in a
program of youth catechesis and formation.
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1st WYD – Rome, Italy. 1985. “Always be prepared to make a
defense to anyone who calls you to account for the hope that is in
you.” (1 Peter 3: 15)
2nd WYD – Buenos Aires, Argentina, 1987. “We ourselves have
known and put our faith in God’s love towards ourselves.” (1 John
4: 16)
4th WYD – Santiago de Compostela, Spain, 1989. “I am the
Way, the Truth, and the Life.” (John 14: 6)
6th WYD – Czestochowa, Poland, 1991. “You have received a
Spirit of sonship.” (Romans 8: 15)
8th WYD – Denver, USA. 1993. “I came that they might have life,
and have it to the full.” (1 Peter 3: 15)
10th WYD – Manila, Philippines. 1995. “As the Father sent me, so
am I sending you.” (John 20: 21)
12th WYD – Paris, France. 1997. “Master, where are you staying?
Come and see.” (John 1: 38-39)
15th WYD – Rome, Italy. 2000. “The Word became flesh, and
dwelt among us.” (John 1: 14)
17th WYD – Toronto, Canada. 2002. "You are the salt of the
earth! You are the light of the world!" (Mt 5:13-14)
20th WYD – Cologne, Germany. 2005. “We have come to worship
him.” (Mt 2: 2)
Yet again, the young have shown themselves to be for Rome and for the Church
a special gift of the Spirit of God. Sometimes when we look at the young, with
the problems and weaknesses that characterize them in contemporary society,
we tend to be pessimistic. The Jubilee of Young People however changed that,
telling us that young people, whatever their possible ambiguities, have a
profound longing for those genuine values which find their fullness in Christ. Is
not Christ the secret of true freedom and profound joy of heart? Is not Christ
the supreme friend and the teacher of all genuine friendship? If Christ is
presented to young people as he really is, they experience him as an answer that
is convincing and they can accept his message, even when it is demanding and
bears the mark of the Cross. For this reason, in response to their enthusiasm, I
did not hesitate to ask them to make a radical choice of faith and life and present
them with a stupendous task: to become "morning watchmen" (cf. Is 21:11-12)
at the dawn of the new millennium.
John Paul II on the youth in the Third Millennium
(Novo Millennio Ineunte, 2001)
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2.2. New Paradigms for Catholic Youth Ministry
“Youth ministry” is the more modern term for what used to be
called “youth apostolate,” or “youth work.” It renders beautifully
the Italian “pastorale giovanile” or the Spanish “pastoral juvenil.”
[We would rather avoid using the redundant term “youth pastoral
ministry,” or the incomplete term “youth pastoral.”]
2.2.1. Catholic youth ministry is the ministry of the Church
specially directed to the young who comprise the majority
of society and of the Church. It may be described as the total
effort of the Church to extend to the young of today the loving
care of Jesus Christ, the Good Shepherd. In more practical terms,
it is the ensemble of actions (ranging from full-blown programs to
specific activities) for, to, by, and with the youth. The drawing
below identifies the four basic elements.
Basic Elements of Catholic youth ministry
1. Youth Ministers. Both adult and
young. They act in the name of the
Church.
2. YOUTH MINISTRY. Not a one-way
street, but a mutual relationship.
3. Youth. No longer children, but not
yet grown-ups. A crucial moment
and stage in life.
4. Context. The total environment.
A critical factor.
2.2.2. Today’s Catholic youth ministry is the ever-growing
and growth-enabling relationship between the youth
minister/s and the youth. By focusing more on the persons
involved and less on the actions undertaken, we discover this new
paradigm. We assert further! No amount of activities, no matter
how grand (and costly!), can bring growth and can be considered
genuine youth ministry unless they unfold within a relationship of
dedication and service on the part of the youth minister and of
confidence and openness on the side of the youth.
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2.2.3. Today’s Catholic youth ministry is the
process of journeying that the entire
Christian community makes with the young
people, in order to lead them to Christ, the
Perfect Human Person, and to responsible
service in society and the Church. This new
paradigm emerges from the Biblical story of Emmaus (cf. Luke
24: 13—35). The Risen Christ (youth minister par excellence!)
walked along with the two (truly young!) disciples on the way to
Emmaus and back to Jerusalem. From this paradigm, two
challenges emerge.
(1) Catholic youth ministry unfolds in a variety of settings—
parishes, schools, centers, workplaces, groups, and even street
corners—and with an even greater variety of strategies. But every
setting is actually a growing and growth-enabling community,
where the youth find their distinct place among the children and
the adults. Therefore, community-building, modelled on the
Church as community, must be an important concern and the
basic methodology in youth ministry.
(2) Catholic youth ministry aims for the total development of
every young person, as an individual and as a member of a
community, with Christ the God-Man as model. “Total”
encompasses both the human or earthly and the spiritual or
heavenly dimensions. “Development” refers to growth from
within, an empowering of the young person to the point of
maturity. The story of Peter, who ministered to the crippled man
at the “Beautiful Gate” in Jerusalem and enabled him to get up
and walk on his own, is a meaningful illustration of this total
development. (cf. Acts 3:1--10) Therefore, youth ministry cannot
but be total. Youth ministers, whether adult or young, should be
equipped with the knowledge, attitudes, skills, and resources
necessary to make their youth ministry efficient and effective.
A Philippine paradigm. Catholic youth ministry in the Philippines is
summarized in the acronym F O M . The entire process of journeying
covers three phases: (1) Formation, (2) Organization, and (3)
Mobilization of the young.
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Worksheet No. 2
An Initial Description of Catholic youth ministry
Word out your personal description of Catholic youth
ministry. (You may also use images or symbols.)
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Chapter 3
Father and teacher of youth
In the field of Catholic youth ministry, St. John Bosco occupies a
special place as “the father and teacher of youth.” He received
from God a mission on behalf of the young. In fulfilling this
mission he developed and lived what he called the “Preventive
System” of education. Today, we continue his mission and
system by committing ourselves to Salesian youth ministry.
3.1. A God-given Mission on behalf of Youth
3.1.1. God entered human history and entrusted to St. John
Bosco a special mission. Signs from above, his natural gifts,
the advice of prudent persons, his own
discernment, providential circumstances, all
these combined to convince him that God had
enriched him with extraordinary gifts, was
calling and sending him on a unique mission
for the young, especially the poor and
abandoned. and was asking for his total
dedication to the young.
“I have promised God that I would give of
myself to my last breath for my poor boys.”
(from the SDB Constitutions, no. 1) This is the
Salesian charism in history!
As a boy, Johnny Bosco attracted and entertained his companions by walking
the tightrope. Awed by his tricks, they could not refuse his invitation to stay on
for catechism and prayer.
Right from the start, St. John Bosco knew clearly what was to be
the characteristic trait of his mission. He was sent to the young,
especially the poorest “For you I study, for you I work, for you I
live, for you I am ready even to give my life.” (from the SDB
Constitutions, no. 14)
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It was this all-pervading love for the young (a holy obsession, we
must say!) that enabled St. John Bosco to unite his priestly life
and teaching, his many relationships with people, and his deep
spirituality in one integrated project of life. “He took no step, he
said no word, he took up no task that was not directed to the
saving of the young.” (from SDB Constitutions, no. 21)
3.1.2. Today, God continues to call many others to share in
this charism and continue this mission. Among them are the
Salesian Fathers and Brothers (SDB), whom he consecrates,
unites and sends out to be in the Church signs and bearers of his
love for the young, especially the poorest. There are also the
Salesian Sisters (FMA), the Salesian Cooperators (ASC), the Don
Bosco Volunteers (DBV), and several other groups that form part
of what is now called the vast Salesian Family. There is the even
vaster Salesian Movement encompassing men and women, adults
and young, who, in the most diverse conditions of life, each in his
or her own vocation and way of life, continue this mission. (Within
this movement, the young form a special part—the Salesian
Youth Movement.)
The Salesian mission
which St. John Bosco
embraced and which
began to unfold many
years ago in Valdocco
(a section of Turin, an
industrial city in
northern Italy) goes
beyond the limits of
space and time.
Today, many other
persons and groups
embrace the same
mission on behalf of
youth, and share a
common way of life
and path to holiness.
We too are part of this
mission.
Salesian
Movement
Salesian
Family
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St. John Bosco (1815—1888)
A Short Biography
16 August 1815. Johnny Bosco is born in the little farmhouse
of Becchi. Here, in what is called “Colle Don Bosco,” the
Temple of Don Bosco now stands. Two years later, his father
dies. Barely 12, Johnny leaves home and works for two years in the Moglia farm at
Moncucco. Fortunately, he meets Fr. Calosso in the church of Morialdo, not far
from Becchi, and gets his first lessons in Latin.
Johnny is already 16 when he makes the difficult decision to continue his studies in
Castelnuovo, 10 kilometers away. He stays in the house of a tailor and learns some
tailoring to support himself. He then moves to Chieri in the hope of becoming a
priest. Here he spends ten hard but beautiful years, earning his living as a stable
boy and waiter, sleeping for years in a corner under the stairs of a shop. He makes
some very good friends, like Luigi Comollo and Giona, a Jew. He founds the "The
Cheery Company.” At the age of 20, John enters the Seminary in Chieri. Finally,
on 5 June 1841, he is ordained a priest in the city of Turin. Johnny becomes "Don
Bosco" (Don is the Italian word for Father.)
On 8 December 1841, Fr. Bosco chances upon Bartolomew Garelli in
the sacristy of the St. Francis Church in Turin. He takes him aside
and starts with a Hail Mary and the basic catechism. This marks the
beginning of his work among the young. Week after week, more boys
start coming. On Easter Sunday of 1846, he finds a place for them,
the Pinardi shed in Valdocco, in the outskirts of the city.
In 1854 Fr. Bosco starts the Salesian Congregation of priests
and brothers, to ensure stability for his work among the young.
In 1864 he lays the foundation stone of the Basilica dedicated
to Mary Help of Christians. In 1872 he teams us with Maria
Domenica Mazzarello and starts the Institute of the Salesian
Sisters. Gradually he sets the ground for the Association of the
Salesian Cooperators. Afire with love for those most in need,
Fr. Bosco turns his gaze to the mission lands and in 1875
sends the first expedition to Argentina.
At dawn of 31 January 1888, Fr. Bosco dies, a man whose strength
has been sapped by the immense work done, but in the eyes of
everyone, a saint of everlasting memory. In 1929 he is declared
“Blessed” by Pius XI. And on Easter Sunday of 1934 he is declared
a saint by the Church, and proclaimed the “Father and Teacher of
youth.”
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3.2. A System of Education and a Path to Holiness
Through his daily contact with the young and with his mission
partners, St. John Bosco gradually developed and lived a system
of education which he called “the Preventive System.” In his time,
the more common system was rather repressive. Believing in the
basic goodness of every young person, St. John Bosco instead
wanted to walk hand in hand with them, and thus prevent them
from falling into evil and destroying themselves.
We can describe the Preventive System with three affirmations.
3.2.1. The Preventive System is St. John Bosco’s method of
educating the young.
These are its distinctive characteristics.
Pro-youth. St. John Bosco spent all his life with the young,
sharing their life and their world, communicating with them, and
attending to their deeper needs and aspirations. He set no
conditions: he took them where they were and as they were.
Preventive. St. John Bosco believed in the power of good present
in every young person, no matter how poor. He took a preventive
stance in front of evil, convinced that every young person, when
placed in the right atmosphere, would grow and develop.
Pillars. St. John Bosco built his system on
three pillars. Reason: triggering the power
of reason of youth and challenging them
in a flexible and attractive way. Religion:
awakening their innate sense of God and
educating them in the faith. Lovingkindness: loving them and inviting their
response of love.
Person-to-person. St. John Bosco set up a
family atmosphere, enlivened by the
loving, friendly, enabling, and encouraging
presence of educators and the active and
generous cooperation of the young.
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3.2.2. The Preventive System is the challenge of life St.
John Bosco proposed to the young.
St. John Bosco met the young where they were and gave
importance to their natural and supernatural gifts. He assured
them of a healthy growth-enabling environment, where they
would develop their positive resources. He gave meaning and
direction to their life by challenging them along a path of youthful
holiness. He encouraged them to grow into the image of Christ,
along the lines of selected faith-experiences, value-priorities, and
Gospel attitudes, that we call today the Salesian youth
spirituality.
3.2.3. The Preventive System is the spirituality or way to
holiness St. John Bosco followed, as an educator.
St. John Bosco was convinced that God was waiting in every
young person, and wanted to meet him there. He reached out to
the young, believed in their hidden treasures, respected their
dignity, and led them to fullness of life. By loving and serving
them, he grew in greater love for God and provided all educators
with a sure path to holiness.
We have inherited the Preventive
System. We also call it the Salesian spirit,
after the ever-gentle and human St.
Francis of Sales (1567—1622. Bishop of
Geneva and Doctor of the Church), whom
St. John Bosco chose to be his and our
model. By allowing the Salesian spirit to
permeate our lives, we cherish and
preserve the legacy of the Preventive
System and keep it dynamically alive at
the very core of the Salesian mission.
The Salesian spirit can be summed up in two words: “pastoral
love,” that is, love for youth modelled on Christ the Good
Shepherd (“pastor” is the Latin for shepherd). How we wish that
our love for the young would burn with the same youthful
dynamism that was strongly present in St. John Bosco and in the
origins of the Salesian Family and Movement!
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3.3. The Commitment of Salesian Youth Ministry
Today, we continue the mission of St. John Bosco and follow his
Preventive System. We commit ourselves to what we call the
“Salesian youth ministry” and engage ourselves as the
ministry unfolds in our own context and time. In doing so, we
share in the entire ministry of the Church for the world, offering
the specific contribution of our charism. Hence, we strive to give
priority to the young, especially those
who are poor and abandoned, and
serve them in a manner that is
distinctly Salesian.
3.3.1. Salesian youth ministry is
our clear option for the young.
The Salesian Movement and
Family are present in all
five continents of the globe
in 128 countries.
The Salesians of Don Bosco
(SDB) number 16,422, in 8
regions, 97 provinces, and
2,073 presences.
The Daughters of Mary
Help of Christians (FMA)
are 15,074.
The Salesian Cooperators
(ASC), 35,000, and the Past
Pupils of Don Bosco,
197,730.
(2001)
Following St. John Bosco, we reserve
in our hearts a preferential love for
the young,
especially
Our hearts—
poorest. We
for the
do not wait
young!
for them to
make the first
move. We
ourselves go out to look for them and
reach out to them wherever they are.
We welcome them without bias or
discrimination. Rather, with joyful awe
we acknowledge their positive
qualities and envision their maximum
development. We walk with them,
adapting our pace to theirs, and
adjusting our lifestyle and ministry
according to their needs and dreams.
Our only desire is to bring them to the
fullness of life by equipping them for
life in this world, and preparing them
for everlasting life.
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3.3.2. Salesian youth ministry is our clear option for the
world of the young.
We are willing to work in densely populated areas where the
youth comprise the majority and where people earn their living by
the sweat of their brow and the labor of their hands. For the sake
of the youth, we show concern for
families, and
hence take care of parents and
other grownNot just
ups. Often, the youth themselves
become the
for
the
gate leading to the world of
adults. We
young!
also care for lay leaders who are
responsible
for education as well as for
catechesis in
their locality, whether in schools or in
parishes. In fact,
Salesian youth ministry includes all forms of ministry in the
Salesian family and movement—in parishes and in schools, in the
missions and in media, with families and with workers, in centers
for training and for spirituality!
3.3.3. Salesian youth ministry is our clear option to serve
with youthful minds and hearts.
We carry out our ministry with a youthful perspective and style,
even when working among adults. We have a special way of
looking at reality and responding to it. Thus, we learn to
understand things as the youth see them, and become more
sensitive to aspects that affect them. We welcome every
opportunity to be with the young, and
thus remain always youthful and
enthusiastic. We join the
ranks of those who
Forever
refuse to grow old.
young!
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Worksheet No. 3
A Short Biography
of St. John Bosco
Identify the ideas and feelings that arise when you think of St.
John Bosco. Write (or sketch) a short biography of St. John
Bosco, from your own point of view and in your own style.
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Chapter 4
A welcoming family
for youth!
St. John Bosco made sure that the
youth found themselves in an atmosphere of a family. For him,
the family spirit was vital, for only in this atmosphere of personto-person relationships could growth take place.
Salesian youth ministry cannot but be an experience of a
welcoming family for youth, a community experience! The
community is the subject (the one who acts), and is also the
object (the one who receives the benefits). The community is the
input as well as the output in the process of growth.
In the community, the youth are not merely the target of our
ministry; they also carry out a ministry. And adults, whether
SDBs or lay, also need to grow; they too are the target of
ministry. In summary, we can say that together as one
community, adults and young, Salesians and lay people, grow
and enable each other to grow.
4.1. Our Educative-Pastoral Community
Salesian youth ministry is not identified with nor limited to the
community of SDBs, that is, Salesian brothers and priests. The
SDB-community is certainly necessary, but it forms part of an
even larger community that we call the “educative-pastoral
community” (EPC).
4.1.1. In beginnings of the oratory or youth center in
Valdocco, a community, very much like a big family, began
to gather around the saintly priest, Don (Fr.) Bosco. These
are the early foundations of our modern EPC.
In those days, the young ones were the apple of Don Bosco’s eye,
but so also were the many active and involved adults (among
them, his own mother Mamma Margaret) who were fascinated by
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Don Bosco and wanted to stay by his side. In this youthful
atmosphere the Preventive System flourished. Both adults and
youth achieved the heights of Christian holiness. There were
Blessed Michael Rua, Blessed Philip Rinaldi, St. Dominic Savio,
and many others. In this community of Valdocco the Salesian
(SDB) Congregation and the Salesian Family were born.
4.1.2. The educative-pastoral community is a new name for
what is typically Salesian, what has always been there
since the time of St. John Bosco. This is not a new structure or
grouping to be superimposed on the centers or schools where we
have been caring for the young. It is exactly the family spirit of
Valdocco, through which the youth knew and felt that they were
loved, and in which many adults felt close to Don Bosco and very
much at home.
We call it educative, because our coming together as a big
family brings about growth from within, primarily in the young,
but also in all the other members.
We call it pastoral because by coming together we experience
the benefits of being “Church,” particularly the saving power and
love of Christ the Good Shepherd.
We call it
community
because all of us are
members: children,
youth, and adults;
students, parents
and educators; lay
persons and
consecrated
Salesians. All of us
are united not just
by chance or
coincidence, not
because of a task or job to be done, but because of a common set
of shared values and convictions.
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Educative-Pastoral?
Why do we call our community both educative and pastoral?
To educate means to foster mental and moral development, especially
by instruction. Taken strictly, “educative” refers to “school” matters.
Taken broadly, educative means growth-enabling.
“Pastoral” instead is used to refer to shepherds. In Church circles, it
refers to the ministry or service of care that the pastors give to their
flock, more often of a spiritual nature. Taken broadly, “pastoral”
refers to the total ministry of the Church, both spiritual and human.
By putting together educative and pastoral in an inseparable bond
(educative-pastoral), we affirm that in our community of consecrated
and lay persons, of adults and youth, the Salesian youth ministry
takes root and develops, as a single integrated ministry, valid both in
the field of education and in Church ministry.
Furthermore, we emphasize that our final goal is to develop the
young (and the adults too) into mature Christians, and to build up
our Christian community through a growth-process that respects the
total person, and nurtures the seeds of life and faith gradually,
according to the pace of every individual member.
In a word, the binomial expresses beautifully our Salesian motto:
“We educate by evangelizing, and evangelize by educating.”
educative-pastoral = Salesian
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4.1.3. The members of the educative-pastoral community in
every Salesian work or setting include all those persons
and groups within its sphere of control.
These then are the so called “official” members of the EPC:
 SDBs. The SDB-community is a guarantee and point for
reference for the precious Salesian identity.
 Children and youth. They are the privileged ones, because
they are the hope and future of the community.
 Parents and elders. They are the ones primarily responsible for
the growth of their children and their own families.
 Consecrated members of the Salesian family. Many choose to
link up with the Salesian setting.
 Lay mission-partners. They share in the one Salesian spirit
and mission.
Our educative-pastoral community enables us, SDBs and lay
people alike, to experience genuine communion because we share
in the spirit of St. John Bosco, and are co-responsible for the
mission on behalf of poor youth.
4.1.4. Through our life of communion and our ministry, our
educative-pastoral community becomes a meaningful
experience of “being church,” and a significant Salesian
presence in the local Church and society.
Society and Church
“sphere of
influence”
EPC
“sphere
of
control”
Alive and growing in the
locality, it links up with many
other persons and groups not
belonging to community but
falling within the sphere of its
influence. These include:
 All those who work for
young people, whether in
the government or in the
private sector.
 Past pupils and graduates
already involved in their
own communities.
 Groups and movements in
the local Church.
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In the Church. As a cell in the ecclesial (Church = ecclesia)
community, from whom it receives its life and mission, our local
educative-pastoral community cultivates a renewed awareness of
the Church and integrates itself into the life and ministry of the
local Church. We enrich the Church through our Salesian charism
(in particular, the Salesian youth spirituality, the Preventive
System, the vitality of the Salesian Family and Movement). We
bring the Church’s ministry to the world of youth; our Salesian
youth ministry falls within the umbrella of Church ministry. We
participate in the Church’s commitment to justice and peace, and
assist in transforming social situations that are contrary to the
Gospel values. We willingly accept the directives of the Church
and fulfill our role within the ecclesial structures.
In society. As a sign of God’s saving action, our educativepastoral community makes itself truly present in the context or
environment of young people, in particular, the marginalized and
outcasts of society. We strive to discover signs of God’s presence
in those elements which greatly influence the growth of the
young. We get involved in cultural issues and educational
processes through various forms of group activity, the volunteer
movement, and social action. We bring our own original
contribution to hasten the evangelization of culture and foster in
society a mentality and conscience that is people-oriented and
Christian. In all these, our presence always carries our Salesian
identity. Thus, each of our Salesian settings becomes a center of
welcome and fellowship, a sign of communion and participation,
and a catalyst in the transformation of the locality.
Through our Salesian youth ministry,
our educative-pastoral community
makes a significant impact also in
plurireligious and pluricultural contexts.
We share our mission with a large
number of lay people of various cultures
and beliefs. We are always open to
dialogue and collaboration with different
religious traditions, promoting with
them the integral development of
persons, and the gradual opening up to
the Transcendent God.
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- Salesian Youth Ministry
4.2. An Animating Style
Animation does not refer only to the art of producing animated
cartoons. In fact, the word traces its roots to the Latin verb
“animare,” which means “to give life.” A person who possesses
life in all its fullness is truly “animated.” This person in turn
passes on life and becomes truly “animating.” Only animatedanimating persons are capable of building genuine communities.
4.2.1. Our educative-pastoral community is the living locus
or place where Salesian youth ministry unfolds. This is a
new paradigm. It is enough to recall how we have always referred
to our Salesian presences as works, and often presented our
schools or centers as buildings, with the outstanding façade
printed on our letterheads. Now, our attention focuses on persons
and on growing communities. (Try designing a logo to carry this
new paradigm!)
In these communities, all the members are both agents and
recipients, evangelizers and evangelized, ministers and
ministered, input and output. Our ministry too no longer
resembles a one-way street leading straight down to the youth,
but is more of concentric circles representing a growing
relationship of mutual openness, trust, and love.
Collaborative ministry is another way of looking at Salesian youth ministry
with a community-perspective. Here is a battle-tested process to facilitate
collaboration in families, groups, and communities.
Step 1. Together draw up a common vision which each one understands and
owns. Greater collaboration entails the setting of a vision, the articulation of
goals and objectives, and an explicit commitment to that vision.
Step 2. Together discover, identify, and appreciate individual gifts. Each one
discerns his or her gifts, shares and clarifies these discoveries with others, and
examines how these gifts can be used in the ministry.
Step 3. Together clarify and determine roles. For greater effectiveness, each one
takes up the roles compatible with his or her natural and acquired gifts, talents,
and skills.
(adapted from Sofield, Loughlen and Carroll Juliano,
Collaborative Ministry, 1987.)
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4.2.2. Salesian youth ministry unfolds and develops in the
distintly “animating” or enabling style of the educativepastoral community.
There is nothing of manipulation or
brainwashing, nothing imposed or forced. We
do not bribe persons with money or favors,
or threaten them with guns or punishments.
Instead, we relate with one another as
persons. We discover and value in every one
the inner strings to pluck and play in order to
create a wonderful symphony in the
community. We foster growth and
accompany one another towards the fullness of life by initiating
and sustaining in everyone a process of self-empowerment. We
provide the necessary knowledge, values, and skills (and enough
breathing space!) to make good decisions and choices. With
volunteer as well as salaried mission-partners, we foster a deep
sense of belonging and membership.
The Animators’ Creed
We believe in each and every person.
We accept each one in his or her present state of freedom and maturity.
We believe in each one’s capacity to be and do good.
We consider each one as actor and not just spectator.
We gradually awaken the inner powers and open to them new horizons.
We believe in the liberating force of love.
We are convinced that every person needs to love and be loved.
We believe in the commitment of educators
who are actively present among the young,
establish personal, healthy, and liberating relationships with them,
and create with them an environment conducive to growth.
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Worksheet No. 4
A Picture of the Educative-Pastoral Community
1. Focus on one Salesian setting (center, parish, school,
youth-group) of which you are a part.
2. Identify the members who fall within the sphere of control
of the educative-pastoral community. List down the
different persons. Decide which come best as individuals
and as groups or sectors.
3. Identify the persons in the surrounding locality who are not
members of the community but fall within its sphere of
influence. List them down, either as individuals or as groups
or institutions.
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Chapter 5
A total ministry for youth!
Our Salesian youth ministry begins the moment we meet the
young, where they are and as they are. We listen to their many
needs and aspirations. We offer them a growth-enabling
environment. We encourage and journey with them as they
develop their human resources and strive to attain their deepest
aspirations, including their yearnings for the Transcendent. We
help them discover their own vocation and role in
the transformation of the world. Where possible,
we guide them to an encounter with Jesus Christ
the Perfect Man and to membership in the
Catholic Church. This then is our goal: to lead the
young to Christ, the God-Man, the Perfect Human
Being. It demands a ministry that is total,
encompassing all dimensions of the human
person, and covering all the phases in the growth
to adulthood.
5.1. Our Educative-Pastoral Ministry
In our educative-pastoral communities, we offer a ministry that is
nothing less than total.
educative-pastoral ministry = total ministry
5.1.1. Total ministry covers all the dimensions of growth.
We have our basic needs in life: food and shelter for the body,
schooling for the mind, employment for livelihood. Then come our
deeper needs: acceptance and love in the family, friendship in
groups, involvement in communities. Growth spawns even deeper
needs: personal autonomy and genuine freedom, faith in God and
hope in the future world.
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In today’s changing world, our needs are becoming even more
complex, all the more for young people who find themselves
precisely in a stage of rapid growth. Depending on the
environment and on the age-bracket, certain needs become more
critical and urgent. Among the poor, the basic needs of food and
shelter may have to be addressed first before the spiritual needs.
Teenagers need to be assisted in their need for acceptance and
friendship; later as young adults they can address more seriously
their need to enter into a faith-relationship with God.
To these varied needs in all their complexity correspond the
different dimensions of growth. Total ministry strives to address
these needs and to cover all the corresponding dimensions of
growth.
We who are committed to serve the young offer
them a total ministry that covers all the
dimensions of growth. We do this in imitation of
St. John Bosco who took this Latin sentence as
his motto: “Da mihi animas, coetera tolle” (Give
me souls, take away the rest.) Thus, he
affirmed his main priority and option: the total
growth of the young.
5.1.2. This is the formula of total Salesian youth ministry:
we educate by evangelizing and evangelize by educating.
Faithful to St. John Bosco, we educate by evangelizing and
evangelize by educating. “We educate and evangelize according
to a plan for the total well-being of man directed to Christ, the
Perfect Man. Faithful to the intentions of our Founder, our
purpose is to form upright citizens and good Christians.” (from
the SDB Constitutions, no. 31
 We educate. We take hold of life, even under its poorest
appearances. We treasure it as a gift and discover in it God
present and active. Gradually, we open human life to the
power of the Lord of life, Jesus Christ.
 We evangelize. We direct the entire growth-process towards
Christ, the Perfect Human Person, so that he and his Gospel
become the center of our lives. In places where Christianity is
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a minority, we may choose not to mention “Christ” explicitly or
present him as model.
By keeping true to this formula, we are sure that what we offer
the young is a total ministry that would mold them into “upright
citizens and good Christians.” Today, we express this fusion of
education and evangelization with the binomial “educativepastoral.”
5.1.3. Every Salesian setting (whether school or parish,
center or group) offers a total ministry that integrates all
the dimensions of growth.
Again, we must insist: for the young, Salesian youth ministry that
is nothing less than total, if we are to insure that our setting be
genuinely Salesian. Hence it is crucial to keep all the dimensions
of growth integrated in a holistic ministry.
These growth-dimensions are aspects of one and the same
growing person, much like the many facets of a single diamond.
Particular dimensions may be given more emphasis at certain
stages, but the growth-process remains one journey.
Depending on the setting which offers ministry, certain
dimensions of growth are given greater importance. Schools
handle better the dimension of intellectual growth, while parishes
focus on spiritual growth. Such prioritization must not destroy the
total and integrated character of Salesian youth ministry.
5.1.4. To insure that our Salesian youth ministry is total,
we find it helpful to identify four dimensions of growth.
(1)
(2)
Human growth with emphasis on the gift of life.
Spiritual growth with emphasis on the gift of faith.
(3)
Intrapersonal growth as an individual, with emphasis on
the power to choose and decide.
Interpersonal growth as a member of the community,
with emphasis on the power to relate with others.
(4)
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1. HUMAN GROWTH
4. INTERPERSONAL
GROWTH
2. SPIRITUAL (CHRISTIAN) GROWTH
3. INTRAPERSONAL
GROWTH
This simple diagram attempts to present the four dimensions.
Some years back, we talked of five dimensions. Now, we realize that the
educative-pastoral community is more than just a dimension. It is the root
of all. The four growth-dimensions actually indicate the growth taking place
in every member of the educative-pastoral community.
Educative-pastoral
community
Four Growth- Dimensions
Using the image of the hand to
represent our total ministry, we refer
to the all-purpose thumb as the
educative-pastoral community and the
four fingers as the four dimensions.
Using the image of growth, we speak
of the educative-pastoral community
growing as a community, because of
the (1) human and (2) spiritual
growth of all the members, SDBs and
adults, and the young in particular,
(3) as individual persons, and (4) as
members of the community.
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1
Growth-dimension
Human Growth
(also called: Education and culture)
Our educative-pastoral community is made up of
human persons, all endowed with life and many
other natural gifts. Our goal is that everyone—the
youth in particular—attain the fullness of life.
Today’s situation and challenge
Many young people are unable to grow, on one hand, because of
the lack of opportunities in poverty-stricken contexts, and on the
other hand, because of the destructive extravagance of an overly
progressive culture.
Our response
Therefore, in our Salesian youth ministry ...
1. Our specific objectives
We desire:
(1) That every member of our community draw up and live a
clear vision of human life in the world.
(2) That the children and youth in particular value and develop
their physical, intellectual, and emotional powers.
(3) That the community learns and appreciates the richness of its
surrounding culture and contributes to its further
development.
2. Our main strategies
(1) We embrace the demanding task of education in order to
promote the process of growth in all the members. In particular,
we enable the young to discover and accept their positive
potentials, appreciate and develop the basic values related to self
and life, and learn the basic skills and behavior in life.
(2) We foster critical appreciation and transformative creativity in
front of culture. We emphasize being, not having, persons, not
things, ethics, not technology or power, life, not money. We
enable people to read the events of society from the perspective
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of the person, to determine what is right and wrong behavior
according to universal values and principles, and to transform
culture and build the civilization of love.
3. Our methodologies
(1) We make sure that our education is responsive to the
questions and needs of today’s youth. We foster a welcoming
and growth-enabling family atmosphere. We study the effect of
today’s society on the young. We pay attention to the diversity of
youth. We maintain contact with their families and their
neighborhood. We prepare them culturally and technically to take
their place in society and in the world of work. We commit
ourselves to social transformation, specifically to justice and
peace.
(2) We develop a pedagogy based on the universal values. We
enable each one to be aware of his/her values, strengthen and
develop them, and integrate them into daily living.
(3) We develop and practice the educational approach that
preserves the personal touch, remains in contact with the real
world, uses interpersonal communication and relationships, and
fosters the growth of fully integrated persons.
2
Growth-dimension
Spiritual (Christian) growth
(also called Evangelization and catechesis)
Our educative-pastoral community is made up of
human persons, created by and for the Transcendent
God, and endowed spiritual gifts. Our goal is that
everyone—the youth in particular—attain the fullness
of life as desired and planned by God.
Today’s situation and challenge
Our secularized society tends to lead many young people away
from God. In poor countries, people have barely enough time for
God because of the demands of work. In more privileged
contexts, people live in comfort and easily put God aside.
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Our response
Therefore, in our Salesian youth ministry…
1. Our specific objectives
We desire:
(4) That every member of our community move towards and
eventually achieves an integration of faith and life.
(5) That the children and youth in particular develop a mature
and strong faith that is central in their vision of the world,
takes the first place in their hierarchy of values, and directs
their response to the challenges of life.
(6) That the community offers the Church and the world a living
example of Christ-inspired lifestyle and action.
2. Our main strategies
(1) We make the first step of evangelization, and openly
proclaim Jesus Christ, especially through these strategies: the
presentation of the person of Jesus, direct contact with the Word
of God, moments of celebration and of personal and community
prayer, meaningful encounters with believers and Christian
communities of yesterday and today.
(2) We develop and accompany a systematic and inculturated
program of catechesis, that leads everyone, according to his or
her stage of development, along the journey of a renewed
spirituality, emphasizing in a Salesian way these aspects of
Christian maturing: encounter with Jesus Christ, especially
through the Word and the liturgy; gradual insertion into the
community of believers or the Church; commitment to the
transformation of the world.
3. Our methodologies
(1) We give importance to the witness of life, and insure that all
the elements, processes, and structures of our life and ministry
are open to and coherent with the Gospel of Christ.
(2) We promote the growth of the spiritual dimension of
people, both Christians and members of other religions. We
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- Salesian Youth Ministry
develop dispositions that open them to God (ability to stay silent
and reflect, to look at oneself, to look around and appreciate the
good, beautiful, and noble, to esteem others). We work with
values and gradually develop the nobler values in life:
community, sharing, participation, service, solidarity, faith. We
insure an inculturated and systematic religious formation that
enlightens the mind, strengthens the heart, and transforms daily
living.
(3) We lead our community to full, active, and conscious
participation in the liturgy, and prepare for the children and
youth meaningful celebrations of the sacraments of Reconciliation
and the Eucharist.
(4) While we foster openness to and respect for other religions,
we cultivate missionary awareness in the community, in order
to form credible witnesses and proclaimers of the faith in the
environment, young missionaries among their fellow youth, active
supporters of the missionary endeavors of the Church, and future
missionaries in mission lands.
By enabling growth in these two fundamental dimensions,
we look forward to a vibrant educative-pastoral community
of free, loving, and responsible persons.
The distinctly Salesian (= youthful) touch of our ministry
encourages us to give attention to two other dimensions.
3
Growth-dimension
Intrapersonal growth as individuals, with
emphasis on the ability to choose and decide
(also called Vocation-orientation)
Just as a chain cannot be stronger than each individual
link, so also does the quality and strength of the
community depends on the quality and strength of each individual
member. Our goal then is that each person, in all his/her
uniqueness, fulfills God’s plan and vocation form him/her.
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Today’s situation and challenge
In today’s highly pluralistic culture, people—and youth in
particular—find it more and more difficult to decide and commit
themselves with regard to the deep issues of life.
Our response
Therefore, in our Salesian youth ministry…
1. Our specific objectives
We desire:
(1) That the young develop the values of availability, generosity,
and responsible freedom.
(2) That the young become responsible for their lives and
formulate their own project of life to be lived day after day.
(3) That all the members discern, discover, and live out God’s
vocation for them in society and in the Church.
2. Our strategies
(1) We accompany every person through a journey of growth
that culminates in responsible vocation-choice. In particular, we
offer the young career orientation with the possibility of
discovering and using their talents, and spiritual guidance and
direction.
(2) We carry out vocation-promotion to identify and assist
those who may be called to serve society and the Church in a
special way, and give special attention to the seeds of the
Salesian vocation, both lay and consecrated.
Our methodologies
(1) We offer people the witness of life and the dynamism with
which persons live our own vocations. We present the young with
clear and explicit examples of vocation-choices and true-to-life
experiences of volunteer work and service to others, particularly
in the Salesian movement and in the educative-pastoral
community. We invite them to get in contact and spend some
time with living and vibrant communities.
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(2) We accompany the young in a person-to-person
relationship. We welcome and accept them as they are, listen
and dialogue with them, enable them to get hold of themselves
and take responsibility for their lives, and enable them to listen to
God and discern his will. We also give them possibilities for indepth spiritual formation through prayer, active participation in
the life of the Church through apostolic groups and movements,
study of the themes of vocation during Religion classes. When
timely, we challenge them with personal invitations to a particular
vocation.
(3) We work in coordination with families, with other
institutions in the local Church, and with groups of the Salesian
Family. We entrust the work of vocation-promotion to gifted SDBs
and lay people.
4
Growth-dimension
Interpersonal growth as members of the
community, with emphasis on the ability to
relate with others
(also called Group-experience)
The community grows through the constant interaction of its
members. The individual members are enriched, and the
community experiences the added strength that comes from the
synergy created. Our goal then is that all the members develop
their ability to establish loving interpersonal relationships.
Today’s situation and challenge
The world today presents a painful picture of isolation and
division. Young people experience more strongly the longing to
relate with others in friendship and love, but end up confused and
discouraged by contradictory messages and examples.
Our response
Therefore, in our Salesian youth ministry…
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Our specific objectives
We desire:
(1) That young people develop the deeper values of family,
friendship, community, communication, and sharing.
(2) That the young participate and get involved in the processes
taking place in their neighborhood.
(3) That the community commits itself to the common good of
society, and to communion and solidarity in the Church.
Our strategies
1. We consider groups as a hallmark feature of our ministry in
whatever setting. We offer a variety of group experiences
especially to children and youth: groups dynamics inside and
outside the classroom; a wide choice of groups according to their
different interests, needs, and age-levels; new forms of youthgroups; programs and activities that respect their pace of growth;
more serious programs for those with deeper commitment.
2. We guide the youth groups through a growth-enabling or
“animating” style. We enable the young persons to become
gradually responsible for their lives. We foster responsible
leadership within the groups, identifying, forming, and
accompanying potential and actual leaders. We insure the
continuous formation of and coordination among young and adult
animators.
3. We encourage groups to get involved in society and in the
Church. We provide them adequate formation and the necessary
processes and structures to get organized. We accompany them
along the steps of genuine social involvement. We encourage
them to discover and fulfill their role in the Church.
4. We introduce the youth to the dynamics and spirituality of the
Salesian Youth Movement, and enable them to develop a
strong sense of belonging, a clear vision and direction, and a firm
commitment to action.
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Taken together, these four dimensions constitute the internal
dynamics of Salesian youth ministry. They are our “hidden
secret” as Salesians, already present in the life of St. John Bosco,
and now deeply enshrined in the Salesian Constitutions. They give
us clear indications to insure that that our Salesian youth ministry
today remains true to the Preventive System.
Education
and culture
Evangelization
and catechesis
Our EducativePastoral Community
Vocation
Orientation
Group
Experience
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Many parishes and dioceses use the committees or ministries as
their framework for planning and management. They develop
objectives around the sectors of Worship, Education, Service,
Temporalities, Communications, Youth. Because of this framework,
they tend to focus on the activities that must be carried out, and
resources needed to ensure that everything goes on smoothly.
Many schools focus their management efforts around the main
sectors of the institution: students, personnel, faculty, curriculum,
physical plant, and so on. Subsequently, they end up discussing
how these boxlike sectors should be set up for the smooth running of
the school.
Nowadays, management theorists are moving away from the
mechanistic approach to organizations. The model of Shrode (1974)
which described organizations in the form of boxes (people,
techniques, information, structure, purpose) and gave management
the task of keeping the boxes in place, as well as the six-box model of
Weisbord (1976) which listed purpose, structure, relationships,
rewards, leadership, helpful mechanisms, are giving way to newer
models that present organizations in a more dynamic way. The
image of a growing organism is the more common model. It has
given birth to the “stream organization model” of Porras (1987),
the “learning organization” of Senge (1990) and the vision-led
organization of Beckhard (1992).
Our Salesian youth ministry--with its emphasis on the four
growth-dimensions--systematically guides us towards a dynamic
style of management that is based more on the “person” and
directed towards “integral growth,” and less on “activities” and
“the smooth running of operations.”
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5.2. Strategic Planning Mentality
We cannot offer the young a ministry that has no clear direction,
with a myriad of uncoordinated activities, or a ministry that is
incomplete, focused only on one or two dimensions. Our Salesian
youth ministry must be an organized ministry.
5.2.1. Salesian youth ministry can rightly be considered an
organization that needs proper management. It is a total
system with all subsystems in place, must like a human body with
all the members working distinctly but as one. It involves a
community of persons, sharing a common set of values and
goals, and striving to achieve these goals through appropriate
interrelationships and processes.
There are many ways of managing things. Some do it on their
own, according to the intuition of the moment. Others prefer to
just move on, and handle the problems as and when they come.
A selected few take time to identify their broad goals or vision,
assess their position in front of this vision, and determine what
they must prioritize. Then they design the best strategy, and
embark on it with all their effort. This is what we call “strategic
management.”
5.2.2. Serving the youth in today’s ever-changing world
demands nothing less than strategic management in the
organization of Salesian youth ministry. All our various
strategies and activities—complete in themselves—must be
directed to one vision, the total growth of the young within the
total development of the world (In Biblical terms, we would say:
the establishment of God’s kingdom!)
One constant factor is change. Situations change from place to
place, and from moment to moment. The youth we knew a few
years ago are not the same as the youth we are handling today.
Even in the same locality, youth of one group can differ radically
from those of another group. Those who hang on to their usual
ways of doing things are not only conservative or traditional; they
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run the risk of becoming irrelevant, outdated, and stagnant—
fossils good for museums!
Another factor is diversity. We are presented with a wide array
of varied, often contrasting, messages and images. The road
ahead of us is not as clear as before. Organizing an activity for
the youth on the spur of the moment can easily turn out
disastrous. To find our way, we no longer have our usual intention
or “good Salesian sense.” We need a clear and shared vision to
guide us through, because the journey will be long and winding,
and will need more than a thousand steps.
Some people automatically react to any mention of
“management” or “planning.” They say: “We are not for that! We
are religious, dependent on God’s Word and the inspiration of the
Holy Spirit.” Or they remark: “Why should we waste our time on
all these stuff? Let us roll up our sleeves and get to work.”
In response, we make two important affirmations:
(1) Good management, carried out through the four functions of
assessing, planning, influencing, and controlling, is the modern
way of listening to God’s Word and discerning his will.
(2) Good management, carried out in a participative manner, is
the new expression of effective community-building and genuine
communion.
We Christians are deeply involved in a divine plan whose ultimate goal
is the establishment of the kingdom. We live our Christian lives in this
plan and accept a universe that is part of the plan. We are not strangers
to planning.
But we have spent most of our time in searching out God’s plan and little
of our time in developing plans that will support his. We can follow his
plan from Eden to the present, but we need to act more intelligently, if
we are to take part in hastening the fruition of his plan.
(Keating, Charles. Pastoral Planning Book. 1981)
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Worksheet No. 5
A Description of Total Salesian Youth Ministry
1. Focus on one Salesian setting (center, parish, school, youthgroup) of which you are a part.
2. Be aware of the general situation of the young in that setting,
in particular, their needs and aspirations.
3. Describe the total ministry that they deserve. You may use
words or images.
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Chapter 6
An ongoing process of growth
True to the spirit of St. John Bosco, we dream of becoming part of
a large family or community, in which young and old, children and
parents, students and educators, lay persons and consecrated
religious, professionals and volunteers, share one mission and
spirit, each one bringing his or her specific contribution for the
human and Christian growth of all. This is a dream of a lifetime, a
journey that goes beyond a thousand steps, an never-ending
process of growth. Actually, it is a double process:
(1) The process of building up the educative-pastoral community;
(2) The process of renewing Salesian youth ministry.
6.1. Building Up the Educative-Pastoral Community
6.1.1. The educative-pastoral community is similar to a
growing organism in a continuous process of growth. It is
not like a machine that starts to run with the flick of a switch. It is
not a commodity that one can easily buy and possess. It is not
something produced overnight, not even after a seminar, or an
induction ceremony. One cannot say: “By next year, we shall
already have our EPC.”
The process never ends, unless the community itself fades away
and dies. The process continues through the ups and downs of
the lifelong growth-journey that the community must make.
There is no finish line to cross or finished products to present. The
very process of journeying together is what constitutes the
community. The community is a living “learning organization.”
Therefore, the term “educative-pastoral community” or EPC can
refer to several things.
In its broadest terms, we can speak of the “total EPC”—all the
persons within the scope of the setting. In a parish: all the
parishioners. In a school: all those enrolled, all their families, and
all the personnel. For a media center: the whole country or
region!
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Those who are actually involved in the life and mission of the
community, both as ministers and as ministered, comprise the
“growing EPC.” In many settings, this would roughly comprise
15% of the total. Of course, our dream is that one day, the
growing EPC will be identical with the total EPC.
Those who live the Salesian spirit and commit themselves to the
mission in a deeper way can be called the EPC-Core. They have
gone through a journey of formation and involvement. Some may
be officially involved; others remain committed in spirit.
To involve SDBs and lay adults and youth in consultation,
decision-making, and management, every setting or work sets up
the EPC-Council, with appointed and elected members serving
for a definite term of office.
An essential component of the EPC is the SDB-community to
whom one or more Salesian settings or works are entrusted. They
set up their own local SDB-council, and periodically come
together in the community assembly.
Total EPC
Growing EPC
EPC Core
EPC-Council
SDB
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6.1.2. Culture-building is an important component in the
process of growth of any educative-pastoral community.
Organizational culture is defined as “the set of values, guiding
beliefs, understandings and ways of thinking that is shared by
members of an organization and is taught to new members as
correct.” (Daft) It is the unwritten and feeling part of the
organization. On the surface level, there are the visible artifacts
of the culture: the way we behave and dress, symbols,
ceremonies, stories. On the deeper level, there are the values,
assumptions, beliefs, and thought processes.
The core values of an organization are important because they
give us a picture of its “true culture.” They are derived from the
nature of the organization, its history and the charism of the
founder/s, and its context or environment. They are contained in
the various elements that make up the organization’s culture,
often enmeshed in various documents. In modern times, they
have been explicitly written out in the vision-mission statement or
corporate philosophy. These so-called corporate values give
direction and unity to the members and leaders.
A professional study (by Brian Hall) of important documents
related to Salesian youth ministry (specifically the SDB
Constitutions) revealed four values which may be considered the
core or corporate values of our educative-pastoral communities:
(1)
(2)
(3)
(4)
Service or vocation.
Self-actualization, or growth, or fullness of life.
Community.
Faith or vision.
They are found in the so-called Salesian Credo, and certainly in
our local and province vision-mission statements.
Culture-building means enabling the members of the community
to discover and clarify these core values in their individual and
communitarian behavior, and challenging them to develop and
live these values in the daily grind.
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This is an animating effort that works from within. It is not a
mechanical process that can be imposed from outside.
There are many culture-building strategies to build up the
educative-pastoral community. Among them:
1. The daily routine of Salesian life and ministry, with the
moments of prayer, work, study, and recreation, and the
whole gamut of interpersonal relationships.
2. Common and joint formation programs and sessions for SDBs,
lay mission partners, and youth.
3. Peak experiences such as the EPC Day, January 31, Christmas.
4. The process of Salesian Educative-Pastoral Project.
The Salesian Credo
We believe that God loves the young. This is the conviction which is at the
origin of our vocation and which motivates our life and all our pastoral
activity.
We believe that Jesus wants to share his life with young people: they are the
hope a new future, and in their expectations they bear the seeds of the
Kingdom.
We believe that the Spirit is present in them and that through them he wants
to build a more authentic human Christian community. He is already at work
in indivudals and groups. He has given them a prophetic task to carry out in
the world which is also the world of all of us.
We believe that God is awaiting us in the young to offer us the grace of
meeting with him, and to dispose us to serve him in them, recognizing their
dignity and educating them to the fullness of life.
(Salesian General Chapter 23, 1990, no. 95)
6.1.3. The so-called “multiplier effect” is crucial in the
growth of the educative-pastoral community. Anything on
the level of values and spirit can only move from person to
person, much like biological osmosis. It can only be passed on,
much like a contagious disease.
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The initial push comes from the SDB-community who live and
share the Salesian spirit and mission. The selected adults and
youth imbibe the spirit. Together with the SDBs, they come to be
considered the EPC-Core or the animating nucleus. Like a
contagion, the spirit gradually spreads to all the members of the
community. Of course, there is no end to this process, because
every day and every year, new members are welcomed into the
community. Moreover, the members of the EPC are both input
and output in this growth-process.
On the practical level, there should be enough animatedanimating persons to create the “multiplier effect.” Roughly, that
would be around 10% of the total EPC, what we could call the
“critical mass” in this change-reaction.
Developing a critical mass
In order to bring about change in any organization, we must develop a
critical mass. Critical mass is defined as the smallest number of people
and/or groups who must be committed to a change for it to occur.
Determining what constitutes a critical mass requires an analysis of
the formal organization, surrounding key constituencies, and their
relevance to and position toward the change. From such an analysis a
new system emerges that is smaller than the core system.
A closely related process is determining the minimum commitment
required from each player or group in order to allow change to happen.
The goal is not to achieve total commitment from everyone, but rather
to obtain the minimum commitment necessary for success.
(taken from Beckhard, Richard and Wendy Pritchard. Changing the
Essence. 1987)
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6.1.4. In the animating effort, each member of the
educative-pastoral community has a specific contribution
to offer.
 The SDB-community gives witness to the primacy of God,
guarantees the identity of the Salesian charism, becomes the
center for meeting and sharing, and cares for the spiritual,
Salesian, and vocation-formation.
 Lay people offer concrete models of life in the world, as well as
their professional expertise.
 The young contribute their idealism and enthusiasm.
6.1.5. The growth of educative-pastoral communities
presupposes a clear delineation of structures.
To every Salesian setting (whether school, parish, or center),
there corresponds a distinct educative-pastoral community that
must be allowed to develop. Within this community, Salesian
youth ministry establishes itself and unfolds.
Often, an SDB-community finds itself entrusted with two or more
Salesian settings. It therefore finds itself at the core of two or
more distinct educative-pastoral communities. It may be helpful
to illustrate these with diagrams.
Model A
A simple SDB-community, entrusted with one Salesian setting,
with its SDB-council, and the EPC-Council and Core.
EPC-Core
EducativePastoral
Community
EPC-Council
SDB
Council
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Model B
A complex SDB community entrusted with two or more Salesian
settings or works.
EducativePastoral
Community
of Setting 2
(parish)
EducativePastoral
Community
of Setting 1
(school)
Rector and
SDBCommunity
Model C
An SDB-community entrusted with ministry in a Salesian setting,
and in a setting owned and managed by lay people.
EducativePastoral
Community
of Salesian
Setting
SDB
Rector
and SDB
community
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Community
of non-SDB setting
(public school)
SDB delegated
by and accountable to
the SDB-community
The Learning Organization
Learning organizations are organizations where people continually expand their
capacity to create the results they truly desire, where new and expansive patterns
of thinking are nurtured, where collective aspiration is set free, and where people
are continually learning how to learn together.
As the world becomes more interconnected and business becomes more complex
and dynamic, work must become more “learningful.” It is no longer sufficient to
have one person learning for the organization, a Ford or a Sloan or a Watson. It’s
just not possible any longer to “figure it out” from the top, and have everyone else
following the orders of the “grand strategist.” The organizations that will truly
excel in the future will be the organizations that discover how to tap people’s
commitment and capacity to learn in an organization.
Learning organizations are possible because, deep down, we are all learners. No one
has to teach an infant to learn. In fact, no one has to teach infants anything. They
are intrinsically inquisitive, masterful learners who learn to walk, speak, and
pretty much run their household all on their own. Learning organizations are
possible because not only is it our nature to learn but we love to learn. Most of us
at one time or another have been part of a great team, a group of people who
functioned together in an extraordinary way—who trusted one another, who
complemented each others’ strengths and compensated for each others’ limitations,
who had common goals that were larger than individuals goals, and who produced
extraordinary results.
Furthermore, material affluence for the majority has gradually shifted people’s
orientation toward work--from an “instrumental” view of work, where work was
viewed as a means to an end, to a more “sacred” view, where people seek the
“intrinsic“ benefits of work. “The ferment in management will continue until we
build organizations that are more consistent with man’s higher aspirations beyond
food, shelter and belonging.”
Today, five new component technologies are gradually converging to innovate
learning organizations. Each provides a vital dimension in building organizations
that can truly learn, that can continually enhance their capacity to realize their
highest aspirations. The technologies are: Systems thinking, Personal mastery,
Mental models, Building shared vision, Team learning.
At the heart of the learning organization is a shift of mind—from seeing ourselves
as separate from the world to connected to the world, from seeking problems as
caused by someone or something “out there” to seeing how our own actions create
the problems we experience. A learning organization is a place where people are
continually discovering how they create their reality. And how they can change it.
(from Senge, Peter.
The Fifth Discipline: The Art and Practice of the Learning Organization. 1990)
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6.2. Renewing Salesian Youth Ministry
6.2.1. The educative-pastoral community dares to dream,
and draws up the shared vision of Salesian youth ministry
in its specific setting.
The documents of the Church and the Salesian Congregation set
down clearly the ideal (and general) picture of Salesian youth
ministry. To realize such an ideal in the context of a specific
setting, situated in a definite time and place, the educativepastoral community goes through a common effort of “getting a
sense of where we are,” possibly through a process of contextual
analysis. Then, in a spirit of prayer and openness to the Spirit
speaking through the signs of the times, the community dares
and dreams. Thus is born the shared vision of Salesian youth
ministry in the specific setting.
The Vision-Mission statement is a better instrument than
the usual Frame of Reference (collection of basic guidelines
regarding aims and methods, philosophy of man and
education, statement of principles) in renewing Salesian
youth ministry. It is the fruit of a contextualizing process
that will insure the relevance of the Salesian setting, and of a
participatory process that will give the educative-pastoral
community a sense of ownership and unity.
6.2.2. The educative-pastoral community assesses itself in
relation to the shared vision and identifies the priority
objectives for a renewed Salesian youth ministry.
Guided by the shared vision, the community is able to identify its
own strengths and weaknesses, as well as the opportunities and
threats that come from the surrounding environment. By
subjecting these discoveries to further analysis, the community
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determines the priority objectives that would address the main
strengths and weakness, and insure adequate renewal of its
ministry.
The Force Field Theory
Any system is subjected to upward and downward forces. By
maximizing the upward forces inside (strengths) and diminishing
the downward forces inside (weaknesses), calculating the effect of
the upward forces outside (opportunities) and the downward
forces outside (threats), the system moves ahead.
The system must therefore identify the main strengths and
weaknesses and set them as the priorities for renewal.
Threat
Main
Weakness
Main
Strength
Opportunity
6.2.3. The educative-pastoral community strives in earnest
to renew its ministry by choosing and putting in proper
sequence the strategies appropriate to the priority
objectives.
Renewal takes place slowly but surely. The members of the
community learn new ideas and concepts. They realign their
values and renew their attitudes. They pick up new skills and
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attempt to change their behavior. Gradually, the community
moves towards its vision of Salesian youth ministry.
At regular intervals, the community stops to evaluate its
progress. It continues effective strategies and revises or discards
those that do not work.
Strategic management is a process that combines three major
interrelated activities: strategic analysis, strategy formulation, and
strategy implementation. Basically, strategic analysis is the
“homework” required to develop an appropriate strategy.
Strategy formulation is the process that transforms this homework into
a plan—the intended strategy. Strategy implementation is the process
of putting the plan into action—seeing that as much as possible of the
intended strategy becomes the realized strategy.
(taken from Dess, Gregory and Alex Miller. Strategic Management. 1993)
6.3. The Salesian Educative-Pastoral Project
The Salesian Educative-Pastoral Project (SEPP) is our instrument
today to carry out the Salesian mission in our own particular
country and culture. As it unfolds, the experience of Valdocco and
of the Preventive System takes place all over again, this time with
the youth of the Third Millennium.
6.3.1. The SEPP is the ongoing process of growth of the
educative-pastoral community.
It is the journey of our educative-pastoral community, that has
already begun and will keep on going on as the members strive to
build a genuine community and carry out an ever-renewed
Salesian youth ministry. In this sense, the SEPP never ends.
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It is the project of the community.
What do we say of the SDB who worked all night
just to “finish” the SEPP?!!
(1) It is the community’s experience of coming together, of
interacting, and of sharing. It thus becomes a precious means of
culture-building. A common set of values, concepts, and norms is
generated and strengthened. Synergy is born, and dispersion of
efforts is lessened. And among the members is assured a deeper
knowledge of and attachment to the Salesian charism and mission
(2) It is a process of participatory planning and management. It
allows many other persons, especially lay adults and youth, to get
involved right from the start. It develops genuine teamwork and
corresponsibility. Unfortunately, many SDBs shirk from all forms
of planning, because deep down they are afraid of losing their
autocratic ways of running things.
6.3.2. The SEPP is the Salesian model of strategic
management.
Through the SEPP, we put to use our God-given powers of reason
and decision-making. In our human way, we listen to the voice of
God, and become sensitive to the inspirations of the Holy Spirit.
God will not drop down from heaven in thunder and lightning;
instead he will work in us from within.
There are many models of planning and management in vogue
today. All of them are valid and useful. But for our educativepastoral community, a special tool has been designed to foster
the “paradigm of community” and the “culture of planning and
management,” and to guide both SDBs and lay mission partners
in the unfolding of the Salesian mission in the different provinces
and settings. As any instrument or tool, the instructions for its
proper use are described in books and pamphlets, and explained
in seminars and workshops. If necessary, facilitators need to be
properly trained and prepared.
With the SEPP, we are assured that our Salesian youth ministry
retains its distinct quality. The youth take center stage, and their
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total growth becomes the reason for every single
program and activity. We take them, always in
totality (all dimensions of body, mind, feelings, will
and all relationships with self, others, God, world),
and from the double perspective of the individual
person and the community. We aim for their
growth, enabling them to discover the meaning of life and
encounter Life himself, Jesus Christ.
6.3.3. The SEPP is the written document prepared by the
educative-pastoral community to record and accompany
the process of growth. It puts in black-and-white form the
community’s reflection and consensus on the major principles
underlying our Salesian mission (Frame of Reference or VisionMission-Goals Statement), on the assessment of the situation and
the priority-objectives (Plan), and on the strategies, resources,
and evaluation necessary for implementation (Programme).
Once written down, the SEPP is more than just
a document for the archives. It is a blueprint for
action, that unites the community in its ministry
and lessens the tendency of carrying out
unplanned and uncoordinated activities. A
blessing indeed for SDBs who tend to become
workaholics!
With the SEPP, we are assured of an integrated ministry. The
growth of the entire educative-pastoral community (with special
attention given to the young) moves ahead, without neglecting
any of the dimensions.
The aim of the SEPP is not to produce a printed document (which
sometimes gathers dust in the drawer), but rather to accompany
our communities as we live, work, and grow together.
With the SEPP, we move forward and together!
Some move forward but not together.
Others move together but not forward.
We choose to move forward and together!
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Project? Plan? Program?
The word “project” is a recent term in education and Church ministry.
When we use it in our term “Salesian Educative-Pastoral Project,” how
does it differ from plan or program?
To “project” means to throw forward. And that is just
what our Salesian Educative-Pastoral Project is.
It is more than a plan put on paper. It carries the idea of
movement towards clear ideals. It is our pro-active
stance in the midst of an ever-changing situation.
It is more than a programme of strategies and activities for the year. It states
clearly our goals and the global vision which gives meaning to these goals. It
gives us a holistic picture of our ministry.
The word “project” reminds us of the little projects we used to design and
make during our elementary years, and of the bigger “projects” we wrote
out and proposed to funding agencies.
When applied to ourselves, as in the drawing up a personal project of life, it
expresses our efforts to take serious and conscious control of our freedom
and energies, and to lead them towards dreams and horizons that have been
suggested by the Spirit and the signs of the times and that we have willingly
accepted.
When applied to our communities, as in the drawing up and sustaining of a
common project, it refers to our journeying together in a lifelong enterprise.
It means working out gradually and together the attainment of our shared
vision and dreams.
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6.3.4. The educative-pastoral community undergoes a
process of distinct and successive stages in order to draw
up the SEPP (or revising an existing SEPP).
The following chart outlines the stages in the process.
Mode
Procedure
Envisioning:
looking ahead,
dreaming
(See. Judge)
Stage 1: Vision-Sharing
Prioritizing:
focusing on what
must be handled first
Stage 2: Planning
(Act)
The study of pertinent
documents and the analysis of
the context provide the basis
for envisioning.
The assessment of the setting
in terms of strengths,
weaknesses, opportunities,
and threats provides the basis
for determining the priority
objectives.
Organizing:
assigning human
and material
resources
Stage 3: Programming
Influencing:
motivating people
and controlling the
process
Stage 4: Implementing
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The attainment of the
objectives is assured by a
good combination of strategies
and resources.
Persons are encouraged and
motivated to implement the
programme.
Mechanisms for evaluation
and recycling are set in place.
- Salesian Youth Ministry
Document
Vision-Mission Statement
(good for the next 10 to 50 years)
* includes the SEPP-dimensions
stated in the form of growth-goals
Educative-Pastoral Plan
(good for 3 to 5 years)
- SWOT Assessment
- Priority Objectives
(not more than 10)
Annual Programme
(good for 1 year)
- Sequence of activities or
strategies
- Persons responsible
- Materials needed
- Timetable
- Budget
- Organizational chart
- Calendar of the year
- Gantt charts
- Job descriptions
- Job assignments
- Monthly schedules
- Activity workplan
- Evaluation forms
The SEPP is meant to be a participatory process that involves as
many EPC-members as possible in the various stages. We provide
them with information and materials, and motivate them to a
certain level of readiness. We explain clearly the levels of
participation in discussion, decision-making, implementation, and
evalution. We promote an atmosphere of openness and sharing.
We may start the process with a small group (usually the EPPcore, around 25—30 persons), but in time we share the process
and the work done with the other sectors and groups.
Here are some suggestions for the logistics of the SEPP process.
VISIONSHARING
Sessions
25—30 persons (EPC-Core)
2 full days, preferably lived in and out of town, to
create an atmosphere of listening and prayer.
PLANNING
Sessions
The Vision-sharing group, with other persons as
needed.
2 full days, or the equivalent in staggered sessions, in
house.
PROGRAMMING The Planning group, with additional persons as
needed.
Sessions
2 full days, or the equivalent in staggered sessions, in
house.
ECHOING
Sessions
The other members of the community, in groups and
sectors.
Staggered sessions, in house.
EVALUATION
Sessions
As many persons as needed, in groups and sectors,
and in assembly.
Staggered sessions, in house. Midyear and Year-end.
The SEPP, formulated, implemented, and evaluated together, builds up the
EPC by becoming a special occasion for formation, by creating a common
way of thinking, and by ensuring an effective ministry among the youth.
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It is possible to conduct an SEPP-Workshop that covers all the
stages of envisioning, planning, and programming. It may
become a rather heavy experience, but just as effective and
enriching. Here is a proposed schedule:
Day 1
Day 2
Day 3
Settling down. Expectations check.
Stage 1: Vision-sharing
- Analysis of the context
Stage 1 – continued
- Drawing up a common VM-statement
Stage 2: Planning
- SWOT-assessment
- Identifying priority objectives
Stage 3: Programming
- Determining strategies
- Drawing up organizational charts, calendars, budgets,
evaluation forms
Drawing up a vision without doing good analysis of the
context results in a vision that is too idealistic, far from
reality. Drawing up a vision without studying pertinent documents
results in a vision that is too shallow, unable to inspire and
move forward.
A very good framework in order to study society is the so-called
“three-storey building” framework. Society can be pictured as a
three-story building. At the bottom is the economic dimension, i.e.,
the basic needs of the people. This is the level that conditions society.
Next is the political dimension, i.e., the exercise of authority and
decision-making. This level organizes society. At the top is the
cultural dimension, i.e., the beliefs and values of the people. This
level justifies society and maes it feel respect for itself. A complete
analysis of society should cover these three levels or dimensions.
(cf. Training for Transformation, III, 20)
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6.3.4. The educative-pastoral community sustains the SEPP
and undergoes the continuous process of communitybuilding and ministry-renewal.
The following chart suggests a pattern to sustain the SEPP.
(The planning year begins with June.)
April - May
June - August
November
February
April - May
June
(of the 2nd & 3rd year)
February
(of the 3rd year)
April – May
(of the 3rd year)
April – May
The EPC-Core draws up the SEPP.
The SEPP is shared with other members of the
EPC. Though the process may not be replicated
completely, it is best that sharing be done in a
participative manner.
The Annual Programme is implemented.
Selected EPC-members evaluate the progress done.
(Mid-year evaluation) If necessary, strategies are
revised.
Selected EPC-members evaluate the progress done.
(Year-end evaluation). Strategies are assessed in
view of the priority objectives.
The Annual Programme is revised. Usually, the
priority objectives are maintained, but the
strategies are revised for greater effectiveness.
The SEPP is shared with other members of the
EPC. Though the process may not be replicated
completely, it is best that sharing be done in a
participative manner.
The Revised Annual Programme is implemented.
Selected EPC-members evaluate the progress done.
(Year-end evaluation). Strategies are assessed in
view of the priority objectives.
The Educative-pastoral Plan is revised. The SWOT
assessment is reviewed, and the Priority Objectives
are revised. The corresponding Annual Programme
is drawn up.
After 20 years, or if a dramatic change takes place
in the context, the Vision-Mission Statement is
reviewed. Accordingly, the Educative-Pastoral
Plan and the Annual Programme are drawn up.
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The SEPP: A double process
VisionMission
Statement
Goals
Growing EPC
Strategic Management Model
Educative-Pastoral Plan
Priority Objectives
SDB
Annual Programme
Activities, Resources, Schedules
Multiplier Effect and Critical Mass Theory
Effective culture-building must accompany the SEPP process,
as revealed in this scientific study.
This regression equation identifies in numerical form the contribution, both positive
and negative, that several predictors (or independent variables) make to the total
implementation of the SEPP Process (dependent variable)
Total Implementation of the SEPP =
- 0.177 (intercept)
- 0.283 Gender
+ 0.605 Commitment to the SEPP
- 0.323 Self-Actualization
+ 0.492 Self-Esteem
+ 0.378 Cooperation
- 0.269 Achievement.
[from Baclig, Mario. Doctoral dissertation. A Study of the Relationship
Between Selected Personal and Organizational Factors and the Implementation of the
Salesian Educative-Pastoral Project (SEPP). 1996]
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Worksheet No. 6
The Preparations
for the Salesian Educative-Pastoral Project
1. Focus on one Salesian setting (center, parish, school,
youth-group) of which you are a part.
2. List down the names of the persons who would best
represent the EPC, and become an intial EPC-Core.
3. List down the possible dates on which the EPC-Core can
come together and work on the SEPP.
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Chapter 7
Salesian settings for growth
In a variety of settings, we strive to fulfil the one Salesian mission
entrusted to St. John Bosco. We draw up the local Salesian
Educative-Pastoral Project of every setting, to serve as our
instrument in building its proper educative-pastoral community
and renewing the particular ministry offered.
On the province level, we draw up the Province EducativePastoral Project to serve as our instrument in animating and
directing all the Salesian settings or works.
7.1. Parishes
A Salesian parish is animated by a
religious community, gives preference to
the young and the poor, is established in
working-class areas, and is managed with
an educative-evangelizing style.
The total EPC covers the entire parish
community of adults, youth, and children.
In line with the Church’s vision for this
new millennium, we envision one
educative-pastoral community that is a communion of many small
or basic ecclesial communities, each BEC comprising 7 to 10
families.
The SEPP emphasizes community-building on the levels of
families, BECs, and parish, with the Salesian love for youth as a
unifying factor, and the parish council and assembly as the
supporting structures.
The growth of the families is directed towards (1) human
development and social action especially in poor parishes; (2)
spiritual growth through systematic adult catechesis, vibrant
liturgies, and popular devotions; (3) intrapersonal growth through
individual and group guidance; (4) interpersonal growth through
the dynamics of groups.
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Note: In a Salesian parish, the youth are so important that they are
entrusted not just to one of the ministries or committees of the
parish. Rather, the parish youth ministry is institutionalized in the
Youth Center, whose director is the Parochial Vicar. The Youth
Center is afforded autonomy in all matters related to children and
youth, but is adequately represented in the parish council.
7.2. Youth Centers
St. John Bosco transformed the “oratorio” of
his time into what we now know as the Don
Bosco youth center, characterized by total
participation in the life of the youth, through
a comprehensive growth-program and a
youth-friendly approach. The Youth Center
may stand alone as a setting, or may be the
institutionalized youth ministry of a Salesian
parish.
The total EPC includes the youth, their parents and elders, the
lay mission partners, and the SDBs. In a Salesian parish, the EPC
of the Youth Center is exactly the same as that of the parish.
However, the Youth Center starts with the young and eventually
reaches out to the parents.
The SEPP emphasizes community-building by fostering the
Salesian love for youth. The total ministry to youth covers these
key dimensions: (1) education especially in the areas of sports,
music, theatre, and art; (2) evangelization through youthful
liturgies and prayer-celebrations, and systematic catechesis for
children and youth; (3) vocation guidance and spiritual direction,
and a strong volunteer movement; (4) group-experience through
the vast array of groups of the Salesian youth movement.
The Youth Center is a privileged setting that allows children’s and
youth groups to flourish. (At least a hundred groups!) Through
well-formed animators, the groups become agents and recipients,
venue and means, of a renewed Salesian youth ministry. Within
the groups, both leaders and members experience growth in all
dimensions.
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The structures of a Salesian youth center insure, foster, and
respect the voice of the youth. The youth center council is the
management arm, and includes representatives of SDBs, youth,
parents, adult staff, and Salesian family. The youth council (a
different body!) is the voice of the youth; it is made up of
selected or elected leaders of the different groups. It enjoys
autonomy in certain decisions within the capacity of young
people, and is adequately represented in the youth center council.
The youth assembly is a large gathering of selected youth,
primarily for the purposes of fellowship, formation, and
consultation. It is a good venue for the election of the youth
council members. From experience, we realize that the term of
office in these structures should not go beyond one year!
YOUTH
COUNCIL
YOUTH
CENTER
COUNCIL
YOUTH ASSEMBLY
7.3. Schools
The Salesian school started as a response to the needs of the
youth in Valdocco. It is now an integral part of our service to
youth especially those most in need.
The total EPC is easily identifiable. It is the school community of
students, parents, educators, school personnel, and SDBs.
The SEPP fosters the growth of this
community around the Salesian options for
education and youth.
Total ministry gives attention to staff
development and family growth. But the
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main focus is on the young students. (1) Education takes place
through the academic and technical curriculum. (2) Evangelization includes the religion or catechetical program, children’s
and youth liturgies, and retreats and recollections. These are
supplemented with (3) vocation and career guidance, and (4) a
variety of religious and interest groups.
Institutions for higher learning, such as colleges and universities,
foster the same atmosphere of a Salesian school, but require a
more intense commitment to education, research, and community
outreach.
7.4. Training Centers
What St. John Bosco started as small workshops in Valdocco to
train the many rural youths seeking employment in the city has
now become in many places the flagship-presence of Salesians.
The total EPC includes the trainees, instructors, technicians,
workers, parents, and the SDBs.
The SEPP gives extra-importance to community-building; since
the courses are rather short, the young should feel at once a
strong sense of community.
The total ministry includes these key aspects: (1) education with
emphasis on the technical (industrial or agricultural) skills; (2)
evangelization through an intense program of values education,
catechesis, prayer, and recollections; (3) professional growth in a
simulated atmosphere of the workplace; (4) interpersonal growth
through groups, especially the movement of Young Christian
Workers.
Note: Three characteristics distinguish the training
center from the school: (1) the work-atmosphere
that emphasizes love for work, responsibility, and
discipline; (2) the short but intense program of
formation; (3) the context of poverty.
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7.5. Crisis Intervention Centers
Giving special care to young people in difficulty (youth at risk!)
has been a constant Salesian commitment, and a test of the
Preventive System.
The total EPC includes youth (special, because of greater need
for healing and care), educators, guidance counsellors, social
workers, if possible parents, and SDBs.
The SEPP guides the efforts in setting up a communityatmosphere of healing and renewal. Total ministry covers these
key aspects: (1) basic human growth and development; (2)
simple catechesis and liturgies; (3) individual and group guidance
and if needed, therapy; (4) a variety of groups.
7.6. Salesian Youth Movement
Groups for children and youth are
present in both Salesian and nonSalesian settings. When united together
into a movement, these groups become
a distinct setting of youth ministry.
The total EPC of the SYM, on a district or province level, includes
the members and leaders of children’s and youth groups, young
and adult animators (several belong the Salesian family), parents,
and SDBs.
The SEPP emphasizes the unity of the movement around the
common Salesian youth spirituality, with the support of a
minimum of coordinating structures. Total ministry covers these
key aspects: (1) human growth through the discovery and
development of talents; (b) spiritual growth through the Salesian
youth spirituality; (3) intrapersonal growth through leadership
formation and experiences, vocation-guidance, and volunteerism;
(4) interpersonal growth through group dynamics and social
involvement.
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The Salesian youth movement is
alive in the different groups.
Every group has a stable number
of members (15—30), its
appointed or elected leaders, and
the young or adult animators who
are not members of the group
but accompany its growth as
youth ministers. The life of the
group unfolds regularly in the
four areas of (1) formation (for
the members), (2) celebration,
(3) fellowship, and (4) service
(for others).
GROUP
Leader/s
Members
(15—30)
young
or
adult
Animators (2 or 3)
Within the movement, there are diverse groups that cater to the
needs and interests of children, adolescents, and young adults. In
this way, progressive growth is assured, eventually leading to the
“sbocco” point: the transfer to adult life and ministry in the parish
community.
Membership in the movement may take different forms as
illustrated in this diagram.
Identical groups
that are
established
as
associations.
With a national
council.
Unique
groups
Individuals
who live the
spirituality
Similar groups
that are united
as federations.
With a
coordinating body.
Coordinating Structure
SYM Council
(national)
Secretariate
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7.7. Formation and Retreat Centers
For the young, the few days or hours in a center are peak
experiences of Salesian youth ministry.
The total EPC includes the retreatants, facilitators, if possible
educators and parents, and the SDBs.
The SEPP forms the community, both as a stable body, and for
the duration of a retreat or recollection. Total ministry takes place
through retreat modules that cover (1) human and (2) Christian
growth, through (3) guidance and spiritual direction, and (4)
group activities and follow-up programs.
7.8. Media Centers
Modern technology allows us to
extend our Salesian youth ministry
beyond the boundaries of our
traditional walls and reach out to
large numbers of youth.
The total EPC includes the vast sector of persons reached by the
means of communication, and the SDBs and media experts and
technicians. It could mean a whole nation, or an entire province.
The SEPP guarantees total ministry, with programs and materials
that cover the four dimensions of growth.
7.9. New Settings
Certain times and places are opportunities to extend our ministry
to young people, especially the less privileged. Street corners,
workplaces, basketball courts, disco halls, shopping malls: there
is no limit to our zeal and inventiveness. Where the youth are,
there we want to be.
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Worksheet No. 7
A Panorama of Salesian Settings
1. Focus on your Salesian province.
2. Identify and describe the existing Salesian settings.
3. Identify and describe new and possible Salesian settings.
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Chapter 8
Animating Salesians
and Lay Mission Partners
To animate means to give life, that is, to motivate people and
create a sense of communion and cooperation around a common
plan. Animation and governance are closely linked. In fact, the
Salesian style of governance is steeped in the spirit of animation.
Hence, there is a need to set up additional structures to animate
our Salesian youth ministry.
8.1. Governance and animation worldwide
8.1.1. Worldwide, the Salesian Congregation is governed by
the Rector Major, assisted by the Vicar and his Council. The
Councilors take charge of the main sectors: Formation, Youth
Ministry, Social Communications, Missions, and Finance. The
Salesian Family is handled by the Vicar. Another set of Councilors
follow up the regions: Africa-Madagascar, West Europe, North
Europe, Italy-Middle East, South Asia, East Asia-Oceania, Interamerica, South America.
8.1.2. The Councilor for Youth Ministry acts in the name of
the Rector Major and his Council. He heads the Department of
Youth Ministry in Rome. Through his staff, he animates Salesian
youth ministry worldwide.
8.1.3. The General Chapter is the highest decision-making
body in the Congregation. Every six years, the Chapter is
called to elect the Rector Major and his council, and chart out
clear directions for the Congregation.
8.2. Governance and animation in the province
8.2.1. On the province level, the Provincial, assisted by his
council, holds the primary responsibility for the animation
and government of the province. They are ultimately
responsible for the formation and life of the SDBs, for the growth
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of the Salesian family and movement, and for the quality of
Salesian youth ministry in the different settings.
8.2.2. The Youth Ministry Delegate of the province
animates Salesian youth ministry. Acting in the name of the
Provincial and his council, and together with his team, he ensures
unity and direction in the entire gamut of Salesian youth ministry,
in line with the directions of the Province SEPP and the Province
Institutional Development Plan (or Comprehensive Plan).
Several persons make up a full-blown youth ministry team or
Salesian Youth Ministry Commission in the province.
(1) Youth Ministry Delegate
The Delegate is the head of the commission. As the Provincial’s
delegate, he works in agreement with the Provincial and the
provincial council. Normally he dedicates himself full-time to the
task. It is convenient for him to be a member of the provincial
council, where he normally represents issues and concerns
related to youth ministry.
Job Description:
1. He helps the Provincial and his council in the formulation of
the SEPP and of common directives and guidelines related to
Salesian youth ministry.
2. He coordinates the youth ministry team or commission, and
helps each member to carry out his task.
3. He supports the local communities in the implementation of
the SEPP, monitoring the development of the four SEPPdimensions in the various settings.
4. He guides those in the field according to the unified plan of the
SEPP.
5. He directs the inter-community projects proposed in the
Province SEPP.
6. He sees to the realization of a structured educative-pastoral
formation plan for SDBs, lay collaborators and young
animators.
7. He keeps in close contact with members of the Salesian Family
who are working in the province, with the local church, and
with the Department of Youth Ministry in Rome.
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(2) Province Youth Ministry Team
The province youth ministry team (four or five members)
collaborates directly with the Delegate. Its main responsibility is
to ensure the integrality of Salesian youth ministry in terms of the
four SEPP-dimensions and the convergence of the various
activities. Those responsible for Missionary Animation and for
Social Communications form part of the
team.
Job Description:
1. The team collaborates with the Delegate
in the fulfilment of his responsibilities.
2. The team fosters the presence and
interconnection of the SEPP-dimensions in
the different settings of the province.
3. The team guides the communities
towards an interdisciplinary view of
problems and a combined effort to resolve
them.
(3) Representatives or Coordinators
The Provincial appoints SDBs to represent the main settings and
works in the Province. They form part of the commission and
work in close collaboration with the Province Delegate. They may
set up their own sub-commissions.
Job Description
1. The representatives help the EPCs adopt the provincial
guidelines for Salesian youth ministry.
2. They study and reflect on the goals, situation, problems, and
scope of these settings.
3. They animate, direct, and help each setting achieve its goals.
(4) Secretariat
A group of dedicated lay adults and youth,
salaried and volunteer, form the secretariat.
They handle the day-to-day transactions in the
office, keep the records, files, and documents,
maintain communication with the different
centers, persons, and groups, develop and
handle formation programs. Their presence
gives a youthful atmosphere to the Commission.
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A history of the Salesian Commission
on Youth Ministry in the Philippines.
In the mid-70’s, a new personality emerged within the Salesian
circles; he was the “Youth Pastoral Delegate.” Fr. Jose Reinoso, the
first appointed delegate, began moving around some of the Salesian
schools and youth centers. His main task was “to do youth
ministry.” The SDBs invited him to help out in their varied
activities for the youth. With great effectiveness, he conducted
recollections and retreats for young people and a host of other
youth-activities.
In the early 80’s, the Youth Pastoral Delegate began “to talk
about youth ministry.” This signalled a step forward. This time,
the listeners were no longer the youth but the SDBs themselves.
This time, the Delegate had an entire commission made up of
Salesians, working part-time. Fr. Vicente Cervania, and later, Fr.
(now Bishop) Precioso Cantillas, began talking about the educativepastoral project, and the different Salesian houses were asked to do
their SEPPs.
Towards the 90’s, the Commission on Youth Ministry entered a
more intense stage as it began “to animate and organize youth
ministry” in the Province. Fr Mario Baclig was appointed fulltime
to head the Commission. With the Salesian Youth Ministry Center
in Makati as the base of its operations, the Commission was given
the charge of organizing and animating the 1988 Century
Celebrations on the centennial of St. John Bosco’s death. The
commission began to focus on the formation of Salesians and lay
people, and on the growth of the local educative-pastoral
communities.
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8.3. Governance and animation on the local level
8.3.1. On the local level, the Rector is the head of the SDB
community. He is ultimately responsible for the governance of
the life and ministry of the SDB community.
8.3.2. The Rector is the first animator of Salesian youth
ministry in the different settings entrusted to the
community. As head of the SDB community, he stands at the
helm of the animating nucleus of the different educative-pastoral
communities.
In complex Salesian presences, the Rector may delegate one or
two SDBs to take charge of the animation of Salesian youth
ministry, either in one setting or for all the settings. In this way,
the Rector may devote himself more fully to the needs of the
SDBs and the Salesian Family. But in all cases, the SDBs as a
community should feel responsible for all their ministry.
8.3.3. The Rector is assisted by the local SDB-council. The
main task of the council is to ensure the integrity and growth of
the Salesian charism.
In each of the settings, Salesian youth ministry unfolds within the
growing educative-pastoral communities. Through their respective
EPC-Councils (called the councils of the settings or works), the
participation of everyone and the quality of ministry are assured.
In complex Salesian presences, the different EPC-Councils should
come together for a joint council at least once a year. In this way,
better coordination and fellowship are fostered.
The local SDB-council should give the EPC-Councils enough
leeway and autonomy in their decision-making. Their main
concern should be the Salesian identity of the settings, and the
growth of SDBs and lay mission partners in genuine Salesianity.
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Comprehensive Plan of the Province
(Institutional Development Plan, or Strategic Plan)
To prepare the Comprehensive Plan of the Province, the Provincial, his council,
and a selected group of SDBs and lay experts study the priority areas or objectives
indicated in the Provincial Formation Plan and the Provincial Educative-Pastoral
Project, in the light of the Project of Animation and Government of the Rector
Major and his Council.
The Comprehensive Plan gives a clear direction to the Province. It determines the
sequence of implementation: which area/s identified in the existing documents
is/are pivotal, and which area/s should come next in sequence.
The Comprehensive Plan insures a balance in the efforts of the Province. It
determines the degree of implementation: how much of the human and material
resources required can be handled by the availability of personnel and the financial
capacity of the province.
The Comprehensive Plan (for the next 3 or 6 years) is discussed and approved by
the Provincial Chapter. Based on the Comprehensive Plan, the different provincial
commissions prepare their annual programmes. The Economer prepares the budget.
Provincial Formation
Plan
Financial
Report
Annual
Program
Formation
Provincial
Educative-Pastoral
Project
Comprehensive Plan
of the Province
Annual
Program
Youth
Ministry
Annual
Program
Communication
Annual
Program
Salesian
Family
Annual
Program
Finance
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Plan of Community Salesian Life
1. The community studies carefully:
- SEPP of the settings entrusted to the community
- Financial report of the Economer
- Local Ongoing Formation Plan
- Daily Schedule and Annual Calendar
- Job descriptions and SOPs
2. Every confrere recalls his Personal Plan of Salesian Life.
3. The community draws up a common Vision-Mission Statement, which
contains the vision of the SDBs, as individual persons, as a community, and
as animators in the educative-pastoral communities and neighborhood.
4. Based on the vision, the community assesses itself (SWOT) according to
these areas, identifies priorities, and draws up a 3-year plan.
(1) Fraternal life
(2) Evangelical witness
(3) Animating presence among the young
(4) Formation and animation.
Personal Plan of Salesian Life
1. My Life Story. I recall and identify the important milestones in my life story,
the ups and downs in my road of life, the blessings and trials that God has
given me, the crooked lines through which God has drawn the straight line of
my life.
2. My Personal Vision-Mission Statement. I open my mind and heart to the
signs of God’s active presence in my life, and identify the horizons to which he
is calling me further, and the commitments I am ready to take. I word out my
personal vision-mission statement.
3. My Main Strengths and Weaknesses. With my vision and mission as basis
or reference, I assess my present situation and identify my main strengths and
weaknesses (at least 5 of each).
4. My Priority Objectives. To cultivate my main strengths and weed out my
main weaknesses, I determine my priority objectives (not more than 10) for the
next five years.
5. My Commitments for the Year. To achieve my priority objectives, I
determine the specific strategies, programs, or activities (for each priority
objective, at least 5) that I must do this coming year.
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Worksheet No. 8
A Description of the Salesian Commission
on Youth Ministry
1. Focus on the Salesian province of which you are a part.
2. Describe the existing structure (or design a new
structure) of the Salesian Commission on Youth Ministry.
Identify the persons and their responsibilities.
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An accompanying module: SEPP Workbook 2003
Fr. Mario Antonio Villegas Baclig SDB is a Salesian
from the Philippines. He forms part of the staff of the
Youth Ministry Department in the Salesian Generalate
in Rome.
Salesiani Don Bosco
Via della Pisana, 1111
00163 Roma, Italy
e-mail: mbaclig@sdb.org
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