traits of a man who governs with gentleness”. 149
The conclusion is obvious: the system which relies on a greater gentleness is, undoubtedly, more fruitful for the one who is governed and more meritorious for the one who governs.150 “Would you like to know”, Binet underscores as he asks, “what is the main feature of an authority exercised with effective gentleness? It is when the superior takes upon himself whatever is most painful and leaves to others whatever is most agreeable. This lesson in life is given by St. Ignatius and St.Francis de Sales.151 Their teaching is spelled out in a series of twenty maxims followed by the Saints, in order to have an effectively gentle kind of government. Among these maxims we find the following: “Make yourself loved by loving with the heart and like a father, with the absolute certainty that, based on this, nothing will appear difficult.” 152 The last chapter of the book is dedicated to St. Francis de Sales: The notion of a good superior, as exemplified by St. Francis de Sales, Bishop of Geneva.153
The work by Lancicius is more explicitly dedicated to the Superior seen as the spiritualfather of his subjects, especially during the “manifestation of their consciences”.154 Relying on repeated references to early Jesuit literature on the subject (writings of St Ignatius, Acquaviva, Mercuriano) and on sacred and profane writers such as Cicero, St. Augustine, and St Bernard, Lawrence Giustiniani, Lancicius decisively leans towards benevolence and benignity as the essential elements in the continuous exercise of “spiritual fatherliness”. 155 The Superior is expected to be a father and physician and nurse for his subjects (Et Pater et Medicos, et Nutri subditis).156 He recalls what Ribadeneira had written of St. Ignatius: He joined love with benevolence for his subjects and this naturally gave birth to love (Benevolentiam suorum conciliabat amor, qui naturaliter amorem parit)”. 157
The theme of kindness is taken up again and with emphasis in the chapter On how to govern and instruct the religious novices and beginnners in their spiritual life (De Modo Gubernandi et Instruendi novitios religiosos et tirones in vita spirituali).158 Fervent exhortations on this subject matter and private chats, never harsh but always seasoned with love, will directly contribute to spiritual formation (Ferventes hac de re exhortationes et privata colloquia,numquam asperased semper amabilia).159 One's actions should never be harsh but always seasoned with love; even punishments and reprimands should be given with a mild attitude and never with harsh words (Miti animo et non aspero sermone). 160
4. Jansenistic pedagogy: Port Royal (1637-1657)
It is not our intention to tackle the many problems created by the brief and contrasting existence of the Petites Ecoles of Port Royal, problems like:their champion, Jean Duvergier de Hauranne, the Abbott of St-Cyran, one of the leaders of the Jansenist movement; the nature and aims, which place these schools at a much higher and more demanding level than the popular, humble little schools (Petites Ecoles) spread out through the French parishes and suburbs; the modest number of pupilsof both
149ibid, 59-69 and 69-90
150 Don Bosco would also say this in reference to the preventive system, “easier, more satisfying, mroe advantageous” for
the pupils; more difficult, but taken up with good ability by the zealous educator completely ‘consecrated’ to their good
(Il sistema preventivo 1877,.60 OE XXVIII 438).
151 É. Binet, Quel est…, 79, 81-82.
152 ibid,. 85.
153ibid,. 152-175. Pp 161-162 are particularly “affective”.
154 In Ch. 15 we will see that in Don Bosco’s teaching and practice, the Rector of the religious and educative community is
ordinarily the confessor and spiritual guide for educators and those being educated.
155 Five chapters are given over to the theme of spiritual paternity: cf. De condicionibus. 55-132.
156 N. Lancicius, De condicionibus, 10.
157 ibid, 13.
158ibid, 257-299.
159 N. Lancicius, De condicionibus, 262.
160ibid, 273 and 285.