2. THE PRACTICAL MANNER OF COMMUNION AND SHARING: CEP AND PEPS

2.1 The process so far

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Common operative model

In the CEP is manifested in a particularly intense and visible form the communion and sharing in the spirit and mission of Don Bosco between SDBs and laity. As an operative model this is recognized everywhere to some extent as valid and as the only practicable model in present conditions, i.e. "the Salesians as the animating nucleus, the involvement of the laity and shared responsibility with them, and the drawing up of a possible plan, adapted to the needs of those for whom we are working, to the forces available and to the local context".

But the effective role of the Salesians in such a scenario varies greatly. In many works they do succeed in forming the nucleus referred to; in others they are already becoming a accompanying presence which constitutes a guarantee; in others they provide support and guidance but in a less direct manner.²

The mission therefore is not realized by the Salesian community alone: a vast movement of persons take part in it: "We realize in our works the educative and pastoral community which involves young people and adults, parents and educators, in a family atmosphere, so that it can become a living experience of the Church and an indication of God's plan for us".³

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Problems emerging

The provincial chapters have reaffirmed the task of the Salesian community to be the animating nucleus of the CEP,⁴ and have noted a positive growth of the awareness of communities in this respect.

But recent changes have brought to light some innovations and open problems:

• the animation of the CEP cannot be referred to the Salesian community alone, but must also have the support of lay people;
• the process of shared responsibility must be followed by all the Salesian community in the animation of the CEP, and quantitative and qualitative inconsistencies must be overcome;
• solutions must be sought for the establishment of a clear institutional relationship between the Salesian community and the participation of lay people in the decisions of he CEP, and in particular between the local council of the Salesian community and the organisms sharing responsibility in the CEP;
• the manner must be established as to how the Salesian community can be the animating nucleus in works in which there is an agreement with a public body; and also in associations which have juridical recognition even before the State, with their own statutes and councils of administration.
  

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The course of the CEP

The realization of the CEP, even in its early stages, has given positive results: the work of the SDBs has been shared to a greater extent; functions and tasks properly belonging to lay people have become clearer, and the youngsters themselves have felt the benefit of an enrichment of the educative presence.

The articulation of the various organisms and councils has improved, thereby permitting a more active participation and integration of the laity. Their shared responsibility and involvement is increasing especially in youth centres, associations and groups with varied interests. This is due to a growth in the sense of belonging to the CEP and of sharing in the educative commitment by its various components.

In some contexts the presence of persons of other religious faiths seems not to have created serious obstacles to the educative process. Sometimes, in fact, it can enrich the CEP.

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PEP: mediation of the mission

Since the GC21 the PEPS has been recognized as necessary for the realization of the Salesian mission. Educative and pastoral projects are always better understood, in every latitude and culture, as a realization of the Salesian mission in history. It is important also to emphasize that the laity have expressed the desire for greater involvement in the realization of the PEPS.

The elaboration, realization and verification of the PEPS provides an opportunity for growth in the mentality of living and working together.

Educative and pastoral communities which have drawn up the PEPS now live it as a criterion and guide for shared action, as a verification for their activity, as a practical instrument for animation, and as a privileged means for the ongoing formation of SDBs and laity.

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Formation through activity

The use of the new operative model has highlighted the need for updating and greater competence. But it has also been found true that the first and best mode of self-formation to participation and shared responsibility is the correct functioning of the CEP. When realized in the best conditions this has also demonstrated the originality and fertility of reciprocal formation.

Some communities have gone further still; they have organized special meetings for exclusively formative purposes, and have also launched experiences of involvement in initiatives of a religious character (prayer, retreats, celebrations) for all the members of the educative community.

2.2 Difficulties of realization

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A difficult beginning

In the launching of the CEP some difficulties have been found on the part of both SDBs and laity, due sometimes to civil legislation and the lack of a clear understanding of the relationship between the Salesian religious community and the educative community. It needs to be emphasized that relations between the religious community and the CEP reflect also the internal changes within the religious community itself: the numerical diminution of the Salesians, the increase in fields of intervention, rhythms of life, age and health. Present experiences are therefore varied in nature: some positive and forward-looking, others slow and somewhat resistant.

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Apprehension of those who are consecrated

The maturing in the period following Vatican II of the lay vocation challenges the SDB identity from the specific standpoint of consecration.

In some SDBs one notes sensitivities which give rise to concern:

• sometimes the Salesian feels he has to live a double life: of consecration when living community life, and of the laity in his professional work, no different from lay people;
• it seems to some that lay persons can now do everything or nearly everything that the consecrated person does, while still remaining a lay person;
• others think that the good they can do as consecrated religious in a community which "limits" their activities, they could do more efficaciously outside, as committed laymen;
• and finally there are here and there still attitudes of clericalism shown in the difficulty of thinking in the key of the educative community or in the resistance in entrusting to lay people tasks of decision-making and coordination.

In addition there are lay people who feel somewhat at a loss with regard to certain SDBs: rather than consecrated persons they seem at times more like entrepreneurs or administrators preoccupied about efficiency. One wonders whether they have done away with all differences between the two. We need to find a more mature balance.

If on the one hand the present discovery of the lay vocation can seem to be a reaction against the supposed superiority of those who are consecrated, as being more competent and responsible in educative commitment and the only true bearers of the charism, on the other hand the insistence on the vocation of the lay person must point to the identity of those who are consecrated as a specific and dynamic force for the education and animation of the CEP.

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Communication and involvement

The present situation of the CEP is an indication of the insufficiency of communication, of involvement and of the full sharing of responsibility.

Mutual openness between SDBs and laity sometimes reduces merely to interpersonal communication, which lacks the support of institutionalized communication within the CEP.

This situation detracts from the proper sharing of responsibility in planning, and the personal acceptance by all, SDBs and laity, of the consequences of concrete programmes. It has not yet been possible to involve all members of the CEP in the exploitation of the competence and ability of lay people and to make them share responsibility for educative experiences and for Christian formation.

Cooperators, too, and other lay people in our works who are members of groups of the Salesian Family, have not yet found in the CEP an adequate integration of their vocation.

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Lack of the PEPS

The PEPS is not yet present in all Salesian works, and its absence is an obstacle to SDBs and laity successfully working together.

Sometimes the PEPS is drawn up by some member of the community, and hence it runs the risk of remaining just a theoretical document, little known to the laity and to the components of the CEP in general. In consequence it becomes in no way a point of convergence and reference for daily collaboration.

And then there are Salesian communities too who find it difficult to accept the task of being a centre of communion and participation. In these cases the PEPS is not used in a systematic manner and pastoral work is considered a task only for the Salesians or pastoral animators and not one for the entire educative community.

² cf. Vecchi Report, n. 250

³ C 47

⁴ cf. C 47; R 5