Chapter 14

"This system is entirely based on reason, religion and loving kindness”

We have looked at the broad features of Don Bosco's preventive system and educational approach. What we are trying to do in the chapters to follow is take an in-depth look at particular significant topics in the system itself. First of all we intend to explain the main features which underlie the approach of the system itself and confer a specific style on it. In the following chapter, we intend to single out the setting and community climate which characterise the 'places' where the preventive assistance and education are carried out.

Another two chapters will be dedicated to elements which evidence two typical and all-embracing aspects of the system: on the one hand feast days, joy and 'free-time'; on the other, the seriousness of the rule of life which the preventive system shares in some respects with the repressive system. However, these chapters should not be looked upon as isolated. Each sheds light on and broadens the content of the others which, in turn, prevent them from being seen just from their own perspective. This is true, first of all, in reference to the pedagogical relevance of the 'educative community', which is seen as a 'family' in concrete terms. The affectionate, reasonable and religious 'pressure' which the educators apply is extended by the community, which is seen as young people, friends, brothers living together firstly amongst themselves rather than with 'superiors'. Although Don Bosco says that the Rector is everything, and similarly for the educators, in reality that 'everything' is represented by them in so far as they are 'for 'and 'with' the young, who claim to a certain extent the clear right to be key players along with their superiors.

The climate of festivity and joy eliminate any scheme which might lead to the community or individuals being oppressive. At the same time, however, the climate of cheerfulness is not intended to give the impression that the community is always ‘feasting’, namely, that it is a family without seriously engaging objectives. We have also provided a chapter which deals with 'demanding love', with all that this might imply in terms of bonding and suffering.

In this chapter we explain the methodological side of what Don Bosco considers the foundational pillars of his system:

This system is entirely based on reason, religion and loving kindness.1031

When analysed more carefully, the three terms, no doubt, first of all define the content of the

preventive message. Taken in their holistic perspective, the three indicate the key dimensions of a fully

Christian way of being human: temporal values, a religious sense, the world of affections at a sensible,

spiritual and supernatural level. This is what we have explained succinctly in t he previous three

chapters. But in Don Bosco's explicit pedagogical language it is primarily the methodological

significance of these three fundamental words that is made evident. These three words prefigure a

systematic whole articulated through initiativ es, interventions and means solely directed to fostering

the development of the young.

The young, in turn, are always to be involved in the work of their own maturing process as human

beings and Christians. This should come about through persuasion, the me thod of the heart. The

motivating and dynamic character of these three words is further bolstered by the foundation, the

anchor on which Don Bosco depends, namely, on charity.

"The practice of this system is based entirely on the words of St. Paul: charitas benigna est, patiens est;

1031 Il sistema preventivo (1877). p.46, XXVIII 424