De La Salle’s preventive pedagogy

Don Bosco had several contacts with the Brothers o f the C hristian Schools, especially during the 1840’s. The Brothers, from 1829 on, were running the schools supported by the M endacità Istruita (Poor Schools Program ) and from 1833 the municipal schools.92

It m ight seem problematic that Don Bosco m ay have had direct knowledge o f the pedagogical-spiritual writings o f St John Baptist de La Salle (1651 ): La conduite des écoles chrétiennes and M editations p ou r le tem ps de la retraite and M éditations sur toutes les dim ances et les p rin cip a l fe ste s de l ’année.93 How ever, D on Bosco knew th at these religious educators w ere dedicated, like “guardian angels”, to the care o f children com ing from the world o f artisans and hum ble workers “constantly busy earning a livelihood for them selves and their children”, and therefore unable to follow them up during the course o f the day” .94 The B rothers w ere com m itted to

“teaching them how to read and write and making good Christians and useful citizens for the state o f them at the sam e tim e” .95

The B rothers’ pedagogical spirituality is often expressed in terms which Don Bosco would never cease to live by: vigilance, guidance, ardent zeal, warding-offevil, inspiring horror for impurity, exhorting and urging them to do good now and for eternity:

“Give me souls and take away the rest”; “charity, love, correction, gentleness, patience, prudence, reasonableness” .96 “The teacher, besides teaching ability, should also and first o f all have the ability to “win over the hearts o f his pupils” .97

91 Second Rapport sur les résultats obtenus dans la Maison d ’éducation correctionnelle pour les jeunes détenus du Royaume de Sargaigne présenté à la réunion qui eut lieu le 26 septembre 1847pour la distribution des prix par monsieur l ’abbé Fissiaux,(Turin, Imprimerie

Royale 1847) 13.

92 Cf. G. B. Lem oyne, Vita del venerabile semo di Dio Giovanni Bosco, vol 1, (Turin, Libreria Editrice Internazionale‘Buona Stampa’ 1914)reprintedfrom l slédition 1911,239.

93 The fìrst com plete translation o f thè Méditationso f de la Salle is by Serafino Barbaglia FSC, (Rome-Turin, Fratelli dells Scuole Cristiane 1989).

94 Méditations pour le temps de la retraite. A l ’usage de toutes Personnes que s ’employent à l ’éducation de la Jeunesse,Par Jean-Baptiste de al Salle, a Rouen, C hez A ntoine le Prévost [1730?] 9,11-12.

95 Méditations sur tous les dimanches et les principales festes de l ’année, Par Monsieur Jean-Baptiste de la Salle, A rouen, Chez Jean-Baptiste Marchai [1730?] 138-139.

96 J.-B. de la Salle, Méditations sur tous les dimanches, 184-188; Méditations pour le temps de la retraite,3 2 ,4 4 4 -4 5 ,5 4 -5 6 ,5 8 -6 3 .

97 J.-B. de la Salle, Conduite des écoles chrétiennes,(Avignon, Chastanier 1720), 185-186.

The privileged references from an educational perspective, are those to St Anselm o f A osta and to St Francis de Sales. St Anselm “did his very best to lead his religious w ith so m uch gentleness and charity th at he was able to win over their hearts”.98 Then, the meditation on the modern patron saint o f gentleness and tenderness ends up with an examination o f conscience as follows:

Do you have those feelings o f charity and tenderness for the poor boys you are expected to educate? Do you take advantage o f the affection they have for you to direct them towards God? I f you have the firmness o f a father with them to draw them back and keep them away from disorder, you should also have the tenderness o f a mother to gather them together and do all the good to them which depends on you”.99

It is likewise probable that Don Bosco may have been led to read pamphlets by two De La Salle Brothers chronologically and geographically closer to him: Brother Agathon ( 1731 -1798), Superior General o f the Congregation up to the end o f the 18th century and author o f a sum m ary on Les douze vertus d ’un bon Maître (IVlelun, 1785/87); and Brother Théoger who was working in Turin.

Don Bosco may easily have read Brother A gathon’s booklet edited in Italian by M arietti o f Turin in 1835. The twelve virtues o f the g o o d teacher as la id out by Brother D e la Salle, Founder o f the B rothers o f the Christian Schools and E xplained by Fr Agathon, Superior G eneral o f the Same Institute.

As for seriousness, the term w ith which the book opens, this is w hat it says o f the teacher:

He has a kindly aspect, uses few words and a moderate tone; he does not use harsh words; he is not biting or haughty; he is not boorish; he is not ill mannered with anyone. Well persuaded and convinced that seriousness, modesty and m oderation cannot exclude goodness or tender affection, he tries his best with all his kindly qualities to win over the loving kindness o f his students... Far from trying to make him self only feared, his main task is to win his students’

confidence... Besides, he wants to be esteemed and respected by them ”.100 The statem ents about humility are consistent w ith w hat was said above.

“Humility is not ambitious”, “humility is not jealous”, “humility allows a good teacher to deal with his equals and subjects with the esteem, cordiality, friendship and kindness due to them ” . “The humility o f a good teacher is charitable. It makes lovable, obliging,

98 J.-B. de la Salle, Méditations sur tous les dimanches, Sur saint Anselme,3rd point, 45.

99 J.-B. de la Salle, Méditations sur tous les dimanches,Sur la vie de S. François de Sales, 3rd point, 19.

100 Fr A gatone, Le dodici virtù,5-6.

courteous and easily approachable”. “Therefore, he never takes on an arrogant, distant or spiteful dem eanour toward his students” .101 The teacher is given some significant warnings in reference to self-restraint, (.reserve, self-control), as far as his behaviour toward his young students is concerned. “He scrupulously shuns friendship, dangerous familiarity with them. Self-restraint forbids touching their face, caressing them, laughing with them , and receiving a hug from them. The teacher should often rem em ber that among the children there may be some so full of malice that they might give a malicious interpretation to some words and actions which only a m alicious and already corrupt heart detects as having the appearance o f evil, even though in fact they are not so”.102 M eekness is a typical theme, nam ely the them e o f gentleness103 and even St Francis de Sales is quoted accurately. Meekness is a virtue which inspires and produces

“goodness, sensitivity, tenderness” . Brother Agathon writes:

It is a general principle that love is gained through love. A teacher therefore, first o f all and most o f all should have a fath er’s feeling for them and always think o f him self as someone who takes the place o f those who have entrusted them to him; namely, he should have heartfelt goodness and tenderness like their very fathers for them . Now these qualities will be inspired by his gentleness and gentleness in turn will provide for them the affection, sensitivity and kindness, the very same obliging and persuasive manners. Gentleness removes whatever seems harsh and painful from authority and smooths out all difficulties” .104 The problem o f how to reconcile authority andfreedom is practically solved by having recourse to gentleness:

This authority does not depend on age, height, stature, tone o f voice, threats, but on the character which displays and features a steady spirit always firm, moderate, and with reason as its guide. A spirit which does not act on whim or impulse. The same result can be obtained by blending gentleness with firmness and love with fear. Love must win over the hearts o f children without making them effeminate, and fear must control them without frightening them o f f ’.105 In the middle o f the 19th century, Brother Theoger wrote a short w ork in which he added to the tw elve virtues. He added constancy, firmness, and good exam ple.106

101 Ibid.,14-17 102 Ibid., 35.

103 The longest chapter in this brief work is dedicated to it.

104 Fr Agatone, Le dodici virtù, 38-39.

105 Ibid., 38.

106 Cf. Virtù e doveri di un buon maestro. Short work published with Brother Vittorio Théoger o f the Christian Schools as editor, (Turin, G.B. Paravia and l’Unione Tipografica- edìtrice, 1836), 64 pages.

The usual pointers are brought up and they all focus on charity: love, gentleness, benevolence, fatherliness, besides prevention and vigilance, which entail order, discipline and firm ness. “ Firm ness in itself is nothing but the pow er and constancy used to oppose what is evil, to forestall and repress disorders. A teacher cannot operate without it. A nd the reason for this is that children are naturally inclined towards evil and it is quite appropriate to instill a reverential fear in them which may control them, without irritating them. “However, the teacher should be concerned about not having a wrong idea o f firm ness” .

“Firmness is not rigour or harshness or inflexibility, but a spiritual strength o f reason in order to have children walk steadily on the path o f what is good” . “Since its main objective is to incline the students to keep far away from what is evil out o f fear, firm ness cannot be truly useful if it is not accom panied by gentleness, which alone cannot succeed in having the students w ant w hat is good, out o f love” .107

“Gentleness is the exterior guise o f charity, goodness. But it should not be an end point: it is extremely valuable for the teacher to love his pupils and love them for supernatural reasons; it is valuable that the tea c h e r’s w ays o f doing things, all his words, his vigilance, in a word, all his actions, be inspired by such love, otherwise the teacher will not be able to captivate his students’ affection and provide stability to his authority without which it would be impossible for a teacher to be a successful educator in their regard” .108

“Piety itself and, in particular the use o fth e sacraments, should be surrounded by gentleness and joy. One m ust do o n e’s very best to m ake sure the children find a certain delight in religious exercises. The piety which the students should be inspired by, should not be austere, under the spell o f fear but a gentle piety, based m ainly on love” .109

In an atmosphere o f charity a vigilant presence is also justified. “The teacher’s steadfast attention to w hat the students are doing... produces very good results, not only because it represses the disorders which m ight show up and thus prevents their grow ing worse, but also and especially because it forestalls them ” .110

W ithin this context the problem o f punishm ents is also resolved. “ Gentleness requires the teacher to follow these guidelines: 1. Punish rarely..; 2. Punish only out of c h a rity ... 5. N ever strike children, never push them ; never force them or treat them harshly... 15. The teacher should, as far as possible, make him self easily accessible

107 Ibid., 42-43; for love o f the teacher o f love o f good?

108 Ibid., 46-47.

109 Ibid., 26 and 27.

110 Fr V. Th^oger, Virtu e doveri,50.

and show kindness and warmth... 20. The teacher should win over the hearts o f his students with m oderation, since strictness irritates them and discourages them ” .111

Finally, an appeal to reason is m ade: “A lw ays speak rightly to your students, with reasonableness, no m atter w hat age they are and m ake sure that they act the same way, w henever any opportunity is given them ” .112