Revista Digital de Investigación Lasaliana Revue Numérique de Recherche Lasallienne Digital Journal of Lasallian Research

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Istituto dei Fratelli delle Scuole Cristiane Servizio di Ricerca e Risorse Lasalliane Casa Generalizia Via Aurelia, 476 ‐ 00165 Roma Italia Sito web: www.lasalle.org e‐mail: [email protected]

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Rivista intestata a: LATINDEX ULRICHSWEB DIALNET ATLA Digital Journal of Lasallian Research No. 13 – November 2016

MANY VOICES, ONE MISSION

The 21st Century was particularly convulsed, following the French Revolution, the Declaration of Independence of the United States of America and of the Spanish colonies in the American continent. It also witnessed the emergence of liberal and anticlerical bourgeoisie, Marxism and Socialism, and the strengthening of liberalism and modern democracy. Of course, the school could not be absent from the public debate.

Over the same period, the Institute of the Brothers of the Christian Schools continued leaning on the school tradition they had inherited from the founding times. Taking the Conduct of Christian Schools as a reference for their work, they tried to remain in a lively and active fidelity, despite the difficulties they faced. This experience continues inviting the Lasallians of the present generation to review not only who they are but, above all, for whom they are: committed to the educational needs of children, youth and adults.

The November 2016 issue -number 13- of the Digital Journal of Lasallian Research wants to open a discussion about the identity of the Lasallian teacher committed to a mission. It is no longer just the lay religious Brother, devoted full time to school, but also the educator, man or woman, who from his or her lay vocation lives with radicalism a Lasallian educational project.

We hope that the proposed topics - a review of the consecrated life, a new look at identity, the reality of lay Lasallians in Central Europe, and the new demands of the technological context in education today - collaborate in the very outset of this debate. In May 2017, we will continue opening paths in a diversity that unites us.

The Editor

PROPOSALS MADE BY FATHER BARRÉ TO LA SALLE AND A NEW DEFINITION OF CONSECRATED LIFE IN MODERN TIMES: A LASALLIAN EXAMPLE TO THINK IT OVER IN THE FRENCH CONTEXT OF THE SPIRITUALITY OF THE 17th CENTURY.

Br. Pedro María Gil, FSC International Session of Lasallian Studies

ABSTRACT

This study deals with a new reading of the Lasallian foundational experience reviewing the French spiritual context in the 17th century. Luther, Barré and Bérulle help us to revisit their contemporary concepts of religious life. Moreover, the introduction of religious vows in the Lasallian community could be read focusing on the necessity to be faithful to the original evangelical project. The dynamics experienced by the Institute near its legal and ecclesial recognition allow us to advance some hypothesis about the difficulties to understand a religious life open to the world in the theology of those days.

Key words: Religious vows, Community, Barré, Luther, Bérulle, John Baptist de La Salle, Religious life, Bull of approbation.

IS YOUR STATUS UP TO DATE? AN APPROACH TO THE ROOTS OF THE LASALLIAN IDENTITY.

Dr. Oscar Velázquez Herrera Universidad de La Salle Bajío

ABSTRACT

This article is an approach to the origins of the Lasallian identity. La Salle took care of the definition of his first associates, using among other terms the symbolic word “state” to explain how one may acquire an strengthen this identity. This study analyzes carefully the polysemy of this term and above all, the inspirational force it still has to form the Lasallian identity.

Key words: Identity- State- Condition- Spirit

QUO VADIS CENTRAL EUROPE? ASSESSMENT AND CLARION CALL

Prof. Maximilian Röckl District of Central Europe

ABSTRACT

This research paper is based on the assessment of the future development expected in our District La Salle Central Europe (LAACCE), where it is conceivable that, in due course, Lasallian institutions may be operated without associated communities of Brothers. It is my aim to describe the resulting challenges, some of which already exist, for laymen and partners of the Brothers to maintain the Lasallian identity. I would also like to introduce proposals and concepts of how to develop and improve programs and contributions within the existing education platform of our District, which may raise awareness for Lasallian traditions and values, as well as for the need to disseminate these among members at the various centers.

Key words: Lasallian Charisma, Lasallian Tradition, Lasallian Heritage, Formation, Laypeople, Lasallian Mindset, Lasallian Academy; Lasallian Responsibility; Lasallian Identity; Lasallian Future.

LASALLIAN PEDAGOGY AND TECHNOPEDAGOGICAL APPROACH IN THE SECONDARY SCHOOL IN NORTH AMERICA.

Denis de Villers District of Canada francophone Lasallian Associated

ABSTRACT

Technology is everywhere and upsets our ancient pedagogical concepts. A new pedagogy linked to the usage of technologies, the technopedagogy, has entered the schools everywhere in North America. Mobile phones, iPads, portable computers, are changing the dynamics of teaching in the secondary schools. To bring in our daily life computerized devices is glamorous but it destabilizes teachers who are now facing a new reality. Are we going to lose the essential? Are we dehumanizing our young people confided to us? But in the same time, people cries out for the urgency to prepare our young people for the competences of the 21st century. We are already in. The school of tomorrow is for now! In this context of upheaval and rapid changes we should ask ourselves: what could be the contribution of the Lasallian pedagogy in such an educative revolution? Which values and competences should it foster clearly and loudly? We will do our best to answer this question.

Key words: Techno-pedagogy, Pedagogy, Technology, Competence.

Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

1

PROPOSALS MADE BY FATHER BARRÉ TO LA SALLE AND A NEW DEFINITION OF CONSECRATED LIFE IN MODERN TIMES: A LASALLIAN EXAMPLE TO THINK IT OVER IN THE FRENCH CONTEXT OF THE SPIRITUALITY OF THE XVIITH CENTURY

Br. Pedro María Gil, FSC International Session of Lasallian Studies

ABSTRACT

This study deals with a new reading of the Lasallian foundational experience reviewing the French spiritual context in the 17th century. Luther, Barré and Bérulle help us to revisit their contemporary concepts of religious life. Moreover, the introduction of religious vows in the Lasallian community could be read focusing on the necessity to be faithful to the original evangelical project. The dynamics experienced by the Institute near its legal and ecclesial recognition allow us to advance some hypothesis about the difficulties to understand a religious life open to the world in the theology of those days

Key-words: Religious vows, community, Barré, Luther, Bérulle, John Baptist de La Salle, religious life, Bull of approbation.

Introduction

One of the most decisive and at the same time intriguing questions in Lasallian origins is the canonical and civil recognition of the Society of the Christian Schools. We understand it immediately if we compare it with the community of Nicholas Roland. At Roland’s death, the young John Baptist needed less than a year to obtain it1. Instead, almost forty years later, de La Salle will die without his own institution having attained it.

What happened that this was not accomplished before the public configuration of the Society of the Christian Schools? Was there something else, like the indispensable attention paid to everyday necessities, which caused postponing the recognition of the institution? Or is it that it did not matter to him? How was the Bull of Approbation arrived at? And what was the end

1The process took place between 1682 and 1684. Nicolas Roland had established the Sisters of the Child Jesus, on the foundation contributed by the first Sisters of Father Barré’s Community in Rouen. He was the canon lawyer of Rheims and friend of John Baptist’s spiritual director. At his early death he entrusted to his friend and directed the responsibility of concerns that he had not been able to take care of. Archbishop Le Tellier accepted the new institution that submitted its vows to his authority. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

result of all of this, between January and August of 1725 (date of the General Assembly to receive the document and configure themselves as a result)? 2

Furthermore, from what we know, the process had begun with a more modest objective, so that one can say it led the petitioners much further and took much longer than they had expected. In effect, initially, what they were seeking was their ability to obtain the Saint Yon property as an institution or as a Society. From the start they did not ignore the integral recognition of the institution, but above all they did not wish to see themselves deprived of Saint Yon if Brother Thomas should not be around2, since from the death of the other signer, Brother Barthelemy, he was the only other name registered as proprietor. Likewise they also wanted to see themselves recognized in their institutional capacity when it might be necessary in some other similar operation elsewhere. For this reason we can say that in the first instance their necessity was more economic than canonical.

They were certainly conscious that sooner or later they would need more than the mere recognition of their legal qualification as property owners, but at the moment they aspired to nothing more, from what it seems3. For this reason we understand their happiness to finally find themselves with a much more satisfying outcome. Such happiness, however, does not answer other questions: why did that Society wait such a long time to obtain it and if having obtained it, did it mean something important?

In no way are we treating a purely speculative rhetorical question. With that which happened in those years, from the beginning of negotiations to the General Chapter of 1725, an institutional design was completed that was to have influenced thousands of Brothers over the course of more than three hundred years. Yet this is very important if we consider the theme looking backwards, at lived history. But if we treat of this looking forward, if we look at the present, in 2015, a story to be lived, the question becomes ever more decisive. What does that process mean regarding the Lasallian future that the founder did not attempt to complete and that was completed in a way that perhaps he had not foreseen? To what point does what has been established continue governing the possible future of an institution in a world that is absolutely different from that of its beginnings?4

2Brothers Barthelemy, Superior, and Thomas, Administrator, had signed for the acquisition of the property. Brother Superior died in 1719. 3In this matter, we follow Maurice Hermans [ed.: Brother Maurice-Auguste] in volumes 2 and 11 of the Cahiers Lasalliens: Brother Maurice-Auguste, Les voeux des Frères des Ėcoles Chrétiennes avant la bulle de Benoît XIII [The Vows of the Brothers of the Christian Schools before the Bull of Benedict XIII], Cahiers Lasalliens, 2, Rome, 1960, 143 pages; and L’Institut des Frères des Ėcoles Chrétiennes à la récherche de son statut canonique: des origines (1679) à la bulle de Benoît XIII (1725) [The Institute of the Brothers of the Christian Schools in search of their canonical status: from the beginnings (1679) to the Bull of Benedict XIII], Cahiers Lasalliens, 11, Rome, 1962, 416 pages. 4In the anteroom of these reflections it is indispensable to stop in order to become conscious of the many changes, of the historical distance between that French 17th century of Lasallian beginnings and the present day. Without this attentive care, the alleged research would be less serious because we would compare perspective and necessarily fall into the anachronism of projecting the present on the past or the past on the present without any discernment. The times are so radically new that in our research we need to be attentive to the events as well as to their spirit, in a very scrupulous balance. Without such a balance it is impossible to establish the relationship between the past and the future. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

Knowledge and Interest 3 Recalling the familiar theme of the connection between Knowledge and Interest, we meet something very significant in all of this. To begin with, all of the data in this reflection was known, even if nothing was tried of its possible connection and all of it remained autonomous, independent. Even if right now we give an account of it, it is because we hope to find something regarding the present or the future. It all depends on interest in the present, then the past and the future are researched. It is the discourse of knowledge and interest, that is to say, of what we know and of the reasons for knowing it.

And this brings us to another, more recent, matter: that of knowledge being part of the known, or the fact that the researcher in a certain sense belongs to the area he is researching. Always, at heart, it happens that if we ask about the past it is at least with an idea of the present. And we will agree that one does not have ‘ideas of the present’ without ‘ideas about hope,’ i.e., about the future. In sum: that to ask about what happened is at the same time to ask about what can happen. More exactly, on what can happen to us. For this reason in these pages we do not speak only of the past, even though it seems so. Our will is rather to understand the possible future.

Clearly from that point we will find ourselves before something else, not pertaining to our research. It is the possible transformation of knowledge’s call and the invitation to commitment. Because it is this last point and not knowledge of the present which carried our personages to be situated in the history we are about to recall.

1. The process of obtaining the Bull of Approbation and the possible novelty of the outcome

According to the chronological scheme of Maurice Hermans, the process began in the spring of 1722 and finished in January of 17255, although the operation was already finished by November of 1724, for want of the Pope’s signature. Along the way they had to overcome two main obstacles: the definition of the ‘religious’ character of the Lasallian community and the institution’s acceptance by civil authority. The first definition seemed to be the function of the vows; the second was the King’s matter, he being the source of law, and of the Parliament of Normandy, the recorder of documents.

Throughout those three or four years of negotiation in Rome the Brothers accepted the proposal of including the traditional vows in their request. This would modify their practice of the previous thirty years, but it had been suggested to them and they understood that in this way their recognition would be made easier. They believed that with this the first question would be resolved. Unfortunately the King’s business was held up for almost two years until the new King bestowed ‘civil’ recognition that was proposed in September of 1724.

It seemed that without this the ecclesiastical process did not move ahead either, so that they had to interrupt or redirect the process. Before, during the Regency, there was no interest in recognizing any new institution of the Lasallian kind. For the Administration the usual

5Cf. Brother Maurice-Auguste, L’Institut des Frères… Cahiers 11, 284-289. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

relationship with parishes, dioceses or founders was sufficient enough6.What was important was to sustain each school; there was no need to sustain a school network. The second question 4 remained blocked and, with it, also the first. Nevertheless, with the death of Philip of Orleans and the entry of young Louis XV, the Brothers obtained what they had aspired to as a civil institution.

Almost all was concluded with this. Two months later and with the favorable judgment of the Council’s Congregation, the process was completed. So that even the novelty in the design of the vows, which came two years later, was assumed. Blain, clearly abusing the data in his interpretation of the facts, concludes that:

The Founder always had desired three things for the good and perfection of his Institute: the first, that it would be a religious order; the second, that his Rule would be approved such as it was, without additions or cuts; the third, that it would not be joined with any other older already approved order7.

These desires were accomplished to the letter, without any management by the Brothers, and without even any thought given to it. One year before dispatching the Bull, Rome had communicated that the Holy See would deny approbation of the Rules if the Brothers were not disposed to take on the three vows of religion. The Rule spoke only of the vow of obedience, but all held in their hearts what they knew their father held in his, that it was the pious desire to add to the vow of obedience the vows of poverty and chastity. Some, even, had taken them privately. For this, happy that divine Providence was offering such a possibility, they ran urgently before the yoke which was offered them, and presented their necks to these agreeable chains being prepared for them. The Brothers carried through this holy disposition as the end of their desires. Their Rules were approved as if Monsieur de La Salle had left them behind, without additions or cuts, and with no other material from other Rules. This last article was important for the holy man had feared that he would be rejected. And he feared that, with much reason, because it was not possible for him to join his Rule to no other, that it was not of a distinct nature, and that as a consequence the form would change, in place of being established, and that in this way it would have caused his ruin8.

The last part of the quote probably contains the essential of the event: for the Brothers’ Community, as for the biographer, there is no fundamental novelty in what happens. They do not appreciate, according to Blain, any important difference between having those vows and not having them. Yet, without a doubt, there was a great deal involved, as we know and will comment on, so that in this matter there are two points of interest: one is (1) the document and its acceptance, between Rome and the Parliament of Normandy, and the other (2) the attitude of the Brothers in receiving it. One thing is what happens and the other is the perception of what happens. Of the two, in this commentary we emphasize the second (the first has been well studied and we will refer to it again).

6In Rome, this perspective was efficaciously stressed by De Tencin, chief negotiator. See footnote 52 for more on this person and his place in the whole process. 7We shall later on, in recalling Vincent de Paul and above all Barré, deal with a possible interpretation of this ‘third thing’ according to which Blain’s last affirmation could be not so misguided. 8Blain, J.B., La vie de M. Jean-Baptiste de La Salle, Instituteur des Frères des Écoles Chrétiennes, Rouen, 1733, 2 vols. The first edition does not have the name of the author. The quote in CL 8, 191. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

Thus, recognizing the role of the Bull (1), we point out that its understanding was much more decisive (2) for its recipients. For them the Bull was the recognition and the continuation of what 5 they had been living for forty years. Nevertheless, like Blain, they were mistaken. Thus, mistaking its interpretation, they were perverting the whole process and the significance of the Bull (even if it were more for later times than for their own).

The civil structure of the Institute was new, as such it began to exist beginning with all of this. But it was also its canonical structure/configuration. From the civil point of view the Brothers could now act as an institutional/corporate body, i.e., for example, they could acquire goods and receive donations. They could inscribe their community’s name on the school door and they could be called as a corporation before the courts. By civil law they were a recognized, public institution. This was truly news. But canonically it was even more so: now they were defined by similarity with religious institutions/groups, i.e., by their vows, something which had never occurred. The profound novelty was that, just as the vows defined them from the canonical point of view, they were also coming to define themselves as a civil society, inasmuch as their vows were being recognized by civil law9. Something else was being dealt with that surely was beyond their expectations, but above all their institutional structure was being modified.

It resulted that those vows were redefining them as much in the canonical as in the civil spheres. Those vows were representing a road that they not had traveled over until now. On the whole, a great novelty.

It was precisely this modification which helps us to understand the difficulty of Monsieur de La Salle before the institutional recognition of his work. We can imagine, on one hand, that each time he feared its recognition would alter his plan; and on the other hand, that each time perhaps he would see to what model he would have to conform himself10. At once one can appreciate that the problem would not be in the recognition of the institution but rather in its configuration. Facing the authorization and perhaps on top of it was the definition of that Society of the Christian Schools.

2. The idea of religious life

Half a century before these events, like other writers during the 17th century, a priest from the Seminary of Saint Nicholas de Chardonnet, Matthieu Beuvelet (1662?-1657), had published various volumes of Meditations11.He was the successor to Adrien Bourdoise, founder of the establishment, and a person of some reputation and responsibility as well. For this reason his Meditations merited attention in the French church. Initially, they were destined for the members of the priestly community, even though they were quickly extended to all Christians. Monsieur

9This will become dramatically evident in the days of the Revolution, 1792, the respective Assembly suppresses… vows. It can seem shocking to us, incomprehensible. Yet, the suppression of vows was what empowered the legislators to suppress the institutions that had them, which thanks to the vows was a social or public organism. Logically, in 1904, the Lasallian community was suppressed in France a second time; the process would be very different. 10See footnote 7, and later on, the references to Barré. 11Monsieur de La Salle went back to this Seminary in the last period of his life, 1717, and would have remained there if the Brothers had not required him to return to Saint Yon five months later. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

de La Salle knew of them, as well as the rest of his work, as Yves Poutet has shown in his outstanding work on the 17th century and Lasallian beginnings12. 6

To be exact, Poutet points out the influence of this author on the Lasallian founder as regards his esteem for the priestly vocation, which was a frequent topic in those times of clerical reform. He adds that de La Salle must have utilized the work or taken it into account in the series of Meditations for Sundays and Feast Days that he composed for the Brothers.

There is no doubt that he knew the work (though not the person)13.And therefore that he also knew the following ways of comparing the priestly institutions and the religious life, full of suggestions for us in our questions on the meaning of the Bull:

Consider the difference that exists between these two states. The first is that the state of religious is properly a state of penance and that of ecclesiastics is a state of perfection; perfection which appears in the holiness and in the stability of that state and in the consecration made by the ministers who are destined for it. Likewise, in the early days of the Church, public penance was an impediment for entrance into the clergy, even if a holy life was led after penance: thus it was in our monasteries, which were always sanctuaries for the greatest sinners and where disorderly ecclesiastics also were consigned. The second is that the first and principal end of religious is more properly to think about one’s own salvation; and if all seek that of others it is not only by power conferred but also by charitable motives: but ecclesiastics are not so much for themselves but for others: thus they must say with our Lord when they become sanctified: Pro eis sanctifico meipsum.[ed.: For their sake I consecrate myself] John 17, 19, and with Saint Paul: Non quaerens quod mihi utile est, sed quod multis.[ed.: Nobody should be looking for his own advantage, but everybody for the other person’s] I Cor. 10, 24. Because they are obligated to this by justice and by duty.

Judge it accordingly: see which of the two states, considered in themselves, is the better and more excellent. In one, to send an individual to God in the ecclesiastical state, obliges him at the same time to perfection by the consecration that he makes; on the contrary in the other the obligation comes only from the will of him who places himself under the obligation.14

Poutet cites the second part of the first paragraph and omits the first: it is understood that he does this because he attempts to show Beuvelet’s esteem for the priestly vocation 15 and its possible influence on the ministerial consciousness of Monsieur de La Salle, no other reason. But the first part of the cited text, with its itinerant interpretation of monastic history and of the early days of the Church, fills us with doubts about the validity of his conclusions in comparing the two states.

12Cf. Poutet, Y., Le XVIIe siècle et les Origines Lasalliennes, volume 1: The Rheims Period, Rennes, 1970, 785, pp. 203-209. The complete text of the three volumes of Beuvelet Meditations, at http://babel.hathitrust.org/ 13Matthieu Beuvelet (1622?-1657) was the maternal uncle of Nicholas Roland, canon of Rheims, friend and spiritual director of de La Salle. 14Immediately after, the following point of the same Meditation concludes thus: “Consider the consequence or better yet what confusion we must draw out from this. Where are the ecclesiastics now who live as religious? Where are they tested, in order to enter the ecclesiastical state how are they tested to enter a monastery? Where is the contempt of pleasures and honors among ecclesiastics? Who amongst us thinks of that perfection to which we are obliged? Not without reason do we call ourselves seculars, because we live as seculars and do not believe ourselves to be obligated to anything else but them: and of all its forms, mark the words well, there is no other in which life is as distant from its end and from its institute as that of the ecclesiastics.” Op. cit., volume 2, meditation 7. 15Cf. Poutet, Y., op. cit., p. 204, note. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

Logically, we do not enter into this comparison for itself16. Instead, in the definition of religious 7 life he takes for granted: something centered on personal sanctification (including above all, in penance for one’s sins), he omits by definition apostolic commitment or interest in the Christian community. Beuvelet’s thesis is very clear, as much in the first as in the second paragraph17.In formulating this he must be showing a state of opinion or sensitivity relatively widespread on this theme. Moreover, if we take into account that these meditations would continue to be edited in the second half of the 19th century and still in the first part of the 20th century, we would come to realize something more serious: the long life of an habitual state of opinion in the Church for which apostolic action does not correspond to that which today we call consecrated life. This, if consecrated life is defined by the religious vows…

With regard to the spirit of these meditations, one understands the difficulty of Monsieur de La Salle before this matter, which concerns us in this reflection18.

16Before Beuvelet, Bérulle, in the first lines of the Rules and Regulations of the Oratory of Jesus, an institute which he founded in 1611, wrote: “The first Order in the Church, Order essential and absolutely necessary for it is the Priesthood, which was instituted immediately not by saints and angels but by the very Son of God, who instituted it over himself, that is to say, on the model and state of priesthood, as an example and organ of priesthood on earth. He did institute it for no less a reason than to spread his spirit and to give his body to His Church at death. He instituted it on the last day of his life, desiring to return to life by it when he died on earth, leaving behind on earth a divine seed that should make it give life when he was going to die for it. He instituted it consecrating priests to his Father by an anointing and consecration more intimate than that of kings, of prophets, or of religious, which is done only by their vows and their own anointing and not by any divine operation of the Son of God on them, as is done with priests.” We quote the Migne edition, Paris, 1856. It reproduces, lays out and enlarges the F. Bourgoing edition in Les Oeuvres de l’Eminentissime et Réverendissime Pierre Cardinal de Bérulle, Paris, 1644. The entire work at https://books.google. 17There is a curious time coincidence: the Beuvelet edition on which he is in the habit of citing these Meditations is from 1664, Paris: well then: two years before Rancé had finally withdrawn to La Trappe, his commendatory abbey, decidedly directing his steps toward conversion. With all certainty the ideas of Beuvelet were perfectly established before Rancé’s conversion and, knowing them or not, their arguments had served him. But the history of La Trappe’s reformer is neither the first nor the only one in this case: there are many who united fidelity to God and penitence, for the simple reason that almost always one endeavors to reform individuals or institutions, and in that which has to be reformed, necessarily, there appears sin and penitence. Monastic reform, at least that of 17th century France, is marked by consciousness of infidelity and for that very reason it gives place to be interpreted as a penitential way. It was more, much more, but it was not easy to see it. What Beuvelet certainly saw was, for example, the curious situation of the Visitation Monastery in Paris that St. Francis de Sales and Saint Chantal had founded: the convent of the Visitation nuns had the convent of Saint Magdalene as an annex, given over to women repentant of their previous lives. Twenty years after the installation of the Salesian Nuns we meet four of them as superiors and directors of the monastery annex: recently founded and established in Paris, they contributed a more intense spirit in that climate of monastic reform. Today it is not so easy for us to imagine these situations, but at that time they were not exceptional. 18An example, a reference, that Monsieur de La Salle had to know: Benedict of Canfield, in his Règle de Perfection…The influence of this English capuchin, settled in France, was very great throughout the century. He had the great virtue of codifying a method of the interior life, easy to understand and in relation to daily life. Monsieur de La Salle had to know about any of his many editions, especially those which were done at the end of the 17th century after having been included on the Index a few years (for their apparent close connection to Molinest and Quietist themes). Well now: about the middle of the century (Canfield died in 1610), in editions of his work, his life chronicle appears, twofold: from the hand of a biographer the properly stated life chronicle and from Canfield’s own hand an account of his conversion from Puritanism to Catholicism and entrance into religious life. This last part and its presentation of the religious life gave reason to whomever wished to consider it as something centered in the community’s interior life, without any apostolic reference. The founder must have appreciated him as a spiritual Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

Let’s say, Beuvelet. With regard to other things one has to situate the person and the work of 8 Saint Vincent de Paul, whom Monsieur de La Salle probably may not have known (died in 1660, a year after the text that we will now quote). From one of his last Conferences to the Daughters of Charity we extract these two paragraphs:

Well, my dear sisters, you may not be religious by name, but you have to be true and have a great obligation to perfecting yourselves. But if some entangling and idolatrous spirit should present itself among you that said: “You must try to be religious; that would be much better”, then, my daughters, the Company would be ready for extreme unction. Be fearful, my daughters, for if you then be with a crippled life: cry, wail, and tell it to the superior. For who says religious says cloistered, and you have to go everywhere. For this, my daughters, though you would not be enclosed, nevertheless, it is necessary that you be so virtuous and more than daughters of Holy Mary. Why? Because they are enclosed. Even when a religious might want to do something bad, she would find the grille closed; she could not do it, because the occasion has been deprived her. But there is no one who moves in the world like a Daughter of Charity and who encounters so many opportunities as you, my daughters. For this reason it is very important that you be more virtuous than religious. And if there is a level of perfection for persons who live in religion, two levels are necessary for the daughters of Charity, inasmuch as you run the great risk of losing yourselves if you are not virtuous, if for example you would unfortunately take for love of money that which is of the poor. Alas, my daughters! Be most watchful of this!...”

“There is here the second article19: You will consider that it does not pertain to a religion, yet this state does not go well with the occupations of your vocation. Nevertheless, as you are more exposed to occasions of sin than religious obligated to cloister, not having any monastery other than houses for the sick and the place where the superior resides, without more than a cell than a rented room, without more than a chapel than the parish church, without more than a cloister than city streets, without more to lock you up than obedience, not only having to go than to a house for the sick or necessary places to do your service, without more than grilles than the fear of God, without more than a veil than holy modesty, you have no other profession to assure your vocation than continued confidence in divine Providence for the offering that you have made of yourselves and for the service you give to poor persons, for all those reasons you must have so great and greater virtue than if you had professed yourselves in another religious order. For this reason you will procure in bringing yourselves to all these places at least with much virtue, devoutness and edification, as true religious in their convent. To achieve this is that you strive to want to acquire the virtues that their regulations orders them, especially in profound humility, perfect obedience and a great indifference of creatures, and that you take all precautions to perfectly keep chastity of body and heart.20

These texts are rather well known, outstanding for their forceful arguments and realism. They are worth re-reading parallel with prior meditations. Between the two they draw the religious and

author, but necessarily Canfield must have roused some perplexity as regards the viability of his model of religious life for the Brothers in the schools. 19‘Second article’: because it is the second article of the Rules that Louise de Marillac and Vincent de Paul drew up with the Daughters of Charity. It is also used in formation talks, from which this entire quote is taken. See the following footnote. 20Conferences to the Daughters of Charity, 111, 24.08.59. There are different editions of the saint’s complete works. The reference we quote is in one of the official pages of the Vincentian communities: http://somos.vicencianos.org/

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social context of the time and carry us to the door of almost all that which we frame in this commentary. 9

Well then: Monsieur de La Salle had to know about the Vincentian institutions: the Society for the Missions, for its proximity to Bérulle’s Oratory and to Olier and Tronson’s Saint Sulpice, and the Daughters of Charity, for their presence among the poor. In both cases he had to know the Monsieur de Paul’s perplexity before the type of bond that will identify his works and his doubts between a secular and religious formula, between separation from the world and service to the Gospel and the Poor. And he had to know the imagined formulas in the Vincentian communities to resolve them, both concretely and relatively for the vows and community.

Nevertheless, the more and better we think about it, we encounter something extremely ironic and significant: in this effort and in this search of a new statute, it can happen that all were in agreement with Beuvelet’s affirmations insofar as the inherited definition of religious life is concerned. Everyone could agree that religious life before was inwardly a state or institution of intimacy. Thus, even if they did not accept Beuvelet’s strange discourse on penance, they could agree that it dealt with a type of life destined above all for each one’s sanctification and that to this effect vows had been established: to make impossible or difficult any other model of life. This did not serve them.

The two saints, however, had to think that the religious life could well be something else. Without going too far, we see it in the outstanding block of Saint Vincent de Paul’s Conferences to the Daughters of Charity and in the reflections that de La Salle left behind in the Collection of short treatises and in various places of his Meditations. From this we can affirm that for them religious life had to be different, although it was dealing with something that did not seem to exist at the time or that at least was very difficult for it to exist in that society and in that Church. Logically, in this context, there was not much sense for de La Salle to preoccupy himself for any recognition, neither canonical nor civil: in neither of the two settings was there a place or an antecedent in which they could be. Perhaps recognition meant altering the project.

The problem was not in recognizing anything but rather in setting up something that could be recognized. Again, the definition over and above authorization: what was necessary was to give a right formula, not to recognize in the Lasallian community any other known formula (and Blain refers to this again in the ‘third thing’ that the Founder wanted to avoid, according to what is expressed in his commentary before the Bull which we have quoted above).

3. The radical nature of Father Barré’s formulas

From this context it is necessary to accept that the Bull appears in the Lasallian community where nothing had existed before. We can better lay the foundations of it with evoking what de La Salle said to someone he knew and from whom, moreover, he received definitive enlightenment in his journey: Father Barré21. His spiritual kinship, if we can speak thus, was much closer.

21Nicholas Barré (Amiens 1621 – Paris 1686) was a French religious, of the Franciscan community, called the ‘Minims’, established by Saint Francis de Paola. Theology professor, a deep believer and in touch with the society of his time, he stood out as a spiritual director and animator of communities for the formation of people. He was Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

Nicholas Barré died in 1686 when the Lasallian project was six years old at the most. 10 Nevertheless in this period institutional foundations were laid down that would be sustained until the days of the Bull. In those six years de La Salle and Barré were able to meet three or four times, between Paris and Rouen, so be it from looking over some correspondence. Several journeys could have been made directly, between the two, or by means of Nicholas Roland’s or Adrien Nyel’s mediation. The fact is that the contacts and the influence are evident, as we can deduce by the interest of Barré in seeing that the de La Salle Brothers meet with his in Paris and by the emotion expressed by de La Salle at the Minim’s death.

For this reason in Lasallian circles the remembrance of Barré’s orientation has been a known and familiar factor since the beginning, as much in the proposal that John Baptist would live with his teachers as in the matter of not applying his inheritance to the founding of his schools22. The scope and play on words left by Barré clearly set the limit: ‘Si vous fondez, vous fondrez’ (‘If you spend money [ed.:i.e. fund], you will melt [ed.:i.e. sink])23. But there is in his orientation another dimension, not so well known yet nevertheless definitive in the configuration of the first Lasallian community: the theology of consecration and knowledge of the history of the religious life, from Barré.

It is known that the emphasis on Providence as the only foundation points to the theme of faith in God. For Barré it was faith in God above all else that calls for what is necessary to sustain individuals as much as for the institution of the charity schools. For him any other base could be an obstacle to faith. His words are very clear:

The spirit of the Institute draws its strength from unselfishness, from love of poverty, from pure desire to serve for the salvation of your fellow human-beings, with an abandonment of oneself to divine Providence, this is what makes the vocations of the young strong and maintains them in a permanent and continuous fervor. On the contrary, from the moment that there would be any kind of setting up and material guarantees for the future, you would see, as elsewhere, young people come who have nothing to rely on, in order to escape necessity. They would not cease to show much zeal, and would conceal their intention so very well that sooner or later one would not be able to distinguish true vocations from false or selfish ones. The intentions of the teachers no longer being pure, fervor for work and for the mission would quickly perish, and one would see that it is this abundance of heavenly graces that has made the charity schools of the Holy Infant Jesus flourish until now.24

These are clear, direct words, full of power. There is no need to comment, unless perhaps to point out the how closely this orientation is with that of the Lasallian means called the heroic vow, 1691, when Monsieur de La Salle and two Brothers unite themselves, secretly, to stand beatified in 1999. His Oeuvres Complètes were published in Paris, Cerf, in 1994. Excellent is the biography that was dedicated to him by Brigitte Fleurez, at the time Superior General of her community, with the title Marcheur dans la nuit, Paris, 1992; there are Spanish, Italian and English translations of this book (Engl.: Better than light, 1994). 22The first three biographers stated this and so left behind a limited understanding of the matter. Cf., for the three, Blain, op. cit., vol. 1, p.190. 23 “He said this endless number of times to various people: ‘I do not wish any foundation.’ He also threatened the sisters of the Institute in these terms: ‘if you fund, you will sink.’” Oeuvres Complètes, Reasons for not founding, 6, p. 155. 24Op. cit., 4, p. 155. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

firm in the work until the end, even if there should be no more than the three of them and to live on alms… 11

In light of these facts, nevertheless, we begin to read something new in this paragraph from the Statutes of Barré:

They will live in community, neither taking vows nor keeping cloister, under the guidance of the superior or mother superior, whom they will be obliged to obey out of pure and holy love, and with the determination to remain united in spirit, in heart and in mission, with all the members of these charitable Schools, where no one will admitted, nor received, without holding to these holy dispositions.25

It is very clear: neither vows nor cloister. We have seen this in Monsieur de Paul, but Barré brings a perspective that we have not encountered in the Vincentian texts (although its author must know, not as texts, but as institutional orientation). Indeed, if these two paragraphs – abandonment to Providence and the rejection of vows – come from the same spirit, one must keep in mind the relationship between them. But, what? Because we can understand that a foundation based on money can cause faith in Providence to be forgotten, but, the vows? What relationship is there between the vows, trust in Providence and dedication to Poor schools?

Even though the teaching sisters do not take vows of obedience, poverty and chastity, and never should they do so, in order that what is willed for the public good does not degenerate into private good, enclosing oneself in a cloister or monastery, as has happened all too often in the Church, nevertheless, one will have to apply much accuracy, rigor, correction and effective shutting out of the community, as if, in effect, the sisters had solemnly pronounced these three vows and had broken their commitments.26.

At this point, yes, here there is something new. For Barré, a religious himself, the religious life is a hindrance to apostolic commitment. At least, it can be27.

In a clear and very strong formula he points out that a public good may reduce itself to a private good by virtue of the vows. In his judgment the religious life is conceived for the personal benefit/good of the religious, not for the good of the Church or society. And it is not he who fabricates this: he finds rather that ‘it has happened quite often in the Church’. For this reason, if the vows define this religious state, it follows that the vows are obstacles to commitment. The vows act in reducing the public to the personal, the communal/social to the personal/private.

Barré does not explain these conclusions, but he does not need to do it. See, for example:

25Op. cit., Statutes and regulations, 5, p. 172 following. 26Op. cit., Secret articles, 4◦., p. 242. 27It is clear that Barré goes much farther afield than other similar communities that he certainly knew, as for example the Daughters of the Cross, of Mme. Villeneuve (in the neighborhood of Saint Nicholas de Chardonnet and the Visitation of Paris), and the Sisters of the Child Jesus of Nicholas Roland (begun by two followers of Barré in Rheims): these two communities, like others, believed to have freed themselves from the cloister and solemn vows by accepting simple vows and adding the vow of stability, but this did not solve the problem of their identity. Barré knew this well and took into account that the difference between solemn and simple did not suppress the significance of the vows. He believed that in them was the problem of these institutions. Clearly for many of his contemporaries it was a matter of dealing with a radical as well as untenable stance… Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

When a teacher of the charitable Schools is tempted to withdraw from her work, in order to enter 12 a religious house, let her be careful in regard to what she must do. She is abandoning a more evangelical state, of more dependence, more painful, poorer, more scorned in the world, for another more comfortable, more honorable one, but which is only more useful for her.

She becomes like Rachel, a sterile bride in religion, in place of what she was, a Leah marvelously fertile. In the work of the charitable Schools she suffers birth pangs, but she has the advantage of giving her spouse a great number of children.

In seeking to confine herself in a monastery, she seems like a cowardly soldier, who always wishes to be in the barracks and who never ventures forth into the country. She abandons the spiritual war that she had committed herself to for God and Jesus, to relax and live as she pleases in a safe place, without making vigorous efforts for the interests and glory of her king. It is a temptation that will cause several of the Teachers to waver, to seek to withdraw from their work and exercise charity for their fellow human-beings, under the pretext of working for their own perfection. It will even strike them that they must love God, and love him perfectly, rather than making him loved. Big mistake. Big error…28

A new, radical formulations. And the matter is sufficiently central in his project, as to have shared it with Monsieur de La Salle, with the same radical root.

From the point of view of ministerial theology, we are at the opposite dispositions of Beuvelet. Barré’s expressions can hardly be stronger: convenience, sterility, cowardice, excuse. It is clear we are starting from naught, that is, that we are not before a general discourse on the Christian vocation. In this case the reference is about one who has already received a vocation and leaves it for another. Because Barré does not speak thinking of someone who is free, who is capable of doing one thing or another. He indicates someone who in any moment believes he has been called to the vocation of the Christian school community. He speaks about a change between a community of one type and that of another. For this we can expect unbalances and comparisons… All of this is certain, but even so it is difficult to understand the strong nature of his expressions.

There is in them, apparently at least, a serious lack of consideration for what we call the contemplative life or even, all of a sudden, the religious life. Although already this is speaking from our present time, with a serious risk of misdating, one could say about Barré that the value of silence or the passive character that is the religious life does not exist. Certainly the very expression ‘sign of the kingdom’ or sign of any other order of things is a creature of our times. But its meaning is not. Barré had to know and to live this original function of religious consecration and to feel himself as having lived in an invisible afterlife which renders itself visible here in the company of a community of peers. He had to know this and nevertheless his means of expressing it does not allow him to understand it.

28Op. cit., p. 122 f. These paragraphs allow us to spot a complete agreement with Beuvelet’s interpretation, referenced in footnote 10: a common learning, in this moment, that the religious life holds no object external to itself.

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Barré’s discourse gives us an excellent example of incompatibility between the religious life and apostolic commitment. At least as an expression of the theology of his time, this is what he is 13 saying to us. In his eyes the religious life has one meaning and the apostolic life another. He has nothing in opposition to the spirit of the vows, as can be seen in the quoted paragraphs. But he has much against the state of life that is defined by those vows, not from its spirit. Thus he leaves us, from the heart of the French 17th century, an unquestionable testimony of what during various centuries is going to be the pending subject (academic discipline) of the consecrated life.

For us, at this time, it matters that we take note of this difficulty. In this way we can impose on his words a background of implications much greater than those of merely personal points of view. This obliges us to understand in a much more nuanced way what Barré was able to propose to de La Salle. From him the young founder received at least these three indications: not to “set up” the institutions, no to vows, no to the recognition of the institution. We remember this because it gives a picture of the situation of the Society of Christian Schools before beginning the process that would conclude with the Bull: they depended on contracts with local founders, did not have vows and no legal existence either.

Furthermore: in opening the process for the Bull they did not endeavor to change any of these three bases. The shadow of Father Barré is certainly extended. And, beginning with those texts, we know well the roots of this situation.

4. Barré, Bérulle, and Luther

With this, as you can see, we have gone much farther from the simple anecdote of the differences of criteria and the implications of possibilism in the birth of new institutions. It is that there is more, of great importance, and we dare to propose it defended by an expression of Bérulle: “… in the ancient Church, when there was no religion and all the Christians were religious; not like now, when there are a number of religions and less religious people.”29

Bérulle is speaking with intense emotion at this moment, concluding the first part of his talks on the Grandeur of Jesus, with an addition on the meaning of the vow of Service or bondage that had been proposed with respect to Jesus or the Virgin Mary. It is beside the point to bring it back with detail30 and it is sufficient to remember that the matter had caused great problems with the

29See the Discours de l’Estat et Grandeurs de Jésus [ed.: Discourse on the State and Grandeurs of Jesus], in the appendix in the block of the first twelve discourses; ed. de Migne, Paris, 1856, on that of F. Bourgoing in Les Oeuvres de…, 1644. The quote, on page 399 is from this edition. 30Bérulle had intervened decisively in introducing the women reformed Carmelites to France. He was named adviser or director of their convents together with two other directors, Gaillement and Duval, but quickly he took on a chief role in this ministry. He would not leave the position even when the men Carmelites in their turn arrived in France, as a result of which they gained his animosity, which would be added to by the determined doctors of law of the Sorbonne, who also were against his overwhelming role in these responsibilities. In his work of spiritual direction of the Carmelites, following an idea that perhaps he had come to know during his trip to Spain to bring the nuns back, he tried to introduce the Vow of Bondage or of absolute submission, referring all to Jesus as well as Mary. There were those who accepted it and those who did not. The tensions were very strong and one of Bérulle’s relationships which was broken on account of it was the one he maintained with Mme. Acarie, now known as Sister Mary of the Incarnation, a convert in the Carmel. Surely this had some connection for his estrangement from Vincent de Paul. He proposed it in his own community, the Institution of the French Oratory. All of this was in the context of the quote of the previous footnote. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

Carmelites and the ecclesiastical world, so that one becomes passionate in explaining it and then in this passion this statement is allowed to be used, happy but needing nuances: in its sources 14 there were no ‘religions’ and the Church was much more religious. We are in 1625, for example, and the Cardinal enjoys a privileged vision of France and Europe. He knows what he is talking about.

Leaving aside the precise circumstance and the social situation of Bérulle, in our case it is enough to receive his clear message: today we have many institutions of consecrated life and neither all nor even less are of truly religious people. In his judgment, they lose much time and much faith debating the meaning of the vow of service to Jesus which he proposes and they force themselves to place it joined to the usual three vows, when it is dealing with something else. It is a sign that they do not understand neither one nor the other. Poverty, chastity and obedience are in one sphere, while the Vow of bondage or of absolute selflessness to Jesus is in another. Some refer to the world of the serviceable, of the organizing perhaps; the other is at the root or at the base of all the others, encompassing everything.

With his reference to the early times of the Church, the Cardinal wanted to say that, on the base of the usual vows, institutions had lost their religious sense, because they were not capable of understanding the relationship between their vows and their consecration. For them the vows are in fact an obstacle to their identity. They are only a chain which encloses a shelter and allows one to become absorbed in a false relationship with society and with the Church. He does not dare to speak and express it with this power, but the passion of his doctrinal commentaries and his personal references in the Discourse on the States of Jesus… allows us to deduce it without any difficulty. His own experience with the Carmelites in France and with the Sorbonne is telling him this in regard to the Vote of bondage or of absolute selflessness to Jesus.

And we understand him if we remember the expression that we recorded from Father Barré:

…in order that what is willed for the public good does not degenerate into the private good, enclosing itself in a cloister or monastery, as has happened all too often in the Church…

Where does this ‘as has happened all too often in the Church’ come from? Why can we connect these two references, Bérulle and Barré, being that sixty years separates them (1623 and 168531)?

Here is where we would like to add a new element that normally does not appear in these talks: the echo of Luther’s monastic reform. In its light all that relating to the religious life in 17th century France, all relative to its tract writers and its founders, everything, covers a much deeper and clearer sense. It deals with the relationship between the vows and faith: as a matter of fact Barré’s talk is surely the one that takes it subject from Bérulle.

Let us see: when Bérulle is writing his great work in the decade of 1620, the entire context, the debate and the quoted expression reminds us that a century before Luther had published his Judgment on the Monastic Vows. That text, to show its emptiness of meaning, had contributed especially to the disappearance of monastic life in Protestant countries or areas. It was in

31Date of Barré’s text in Nicolas Barré, Oeuvres Complètes, 1994, p. 231. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

February of 1522. If half of Europe during those one hundred years had lost its monasteries, it was not because of the reformer’s writing: in reality that tract was drawing up a formal statement 15 about the emptiness of a large part of monastic institutions. The facts or the situation were proving his reasons, clamorously in northern Europe and more quietly in the south. 32

France is in the south. There the reformer’s reasons had been left suspended for at least two reasons. The first, clearly, was because of the social and economic implications for the established monastic order. The monastic order, as we have recalled, was much more than a religious institution: it was a system of administering territory, so that to modify it would have gone far beyond the physical limits of the cloisters. In these conditions, better to wait.

The second reason is specifically French and is called the Wars of Religion. They happened between 1560 and 1590 and bloodied all of France. The wars impoverished and degraded all political and religious discourse. All groups were confronted, one against the other, and undeservingly mixed the political and the religious, so that in reality the religious was the pretext in struggles of power as the future of the Valois dynasty (Catholics, the League) became exhausted and the passage was opened for the Bourbons (Huguenot party). They were not times to take any Christian message seriously. For this reason not even the Council of Trent entered into the country’s Christianity. Again: as regards monastic reform, better to wait.

Thus, for example, we are in 1610. And we meet up with Mme. Acarie’s circle. And with Canfield, Beaucousin, Marillac, Duval and Bérulle, all of them committed to Church reform, forty years after Trent. We have to imagine that the Cardinal knows the reformer’s text, even if it be in its original Latin text, or even in some of the French translations that were widespread about the middle of the 16th century. Logically, there was an idea of his belligerency in these matters 33, we do not have to expect that he quotes it or that he shows he knows about it. He, like all the others of his circle, comes from the ‘leaguers’ group34, that is to say, militant Catholics. You cannot say that he accepts any point of view that does not come out of the strict political orthodoxy of the League. But we can think that it is from this knowledge and climate that from him is derived the expression enabling him to say that the only Christian Order is that of the priesthood. The only or at least the main.35

32For Michel Dupuy, in his introduction to the volume of the Oeuvres Complètes of Barré, is very clear that Luther constituted a common reference in understanding Bérulle and Barré as regards these matters. On page 11 he also records the expression of Bérulle that we have quoted and places it in over-all reference to the reformer. Recording various other names of the period, Dupuy attempts, with reason, to help situate all of Barré’s work. 33The reason for these very serious tensions was the other famous Cardinal, Richelieu, that without ignoring the theological oriented himself more toward the political. 34 The League grouped the different political faction of Catholic confession. Its identity, so, was especially relating to the moment: on the one hand it was constituted in opposition to the Protestant faction (“Huguenot”) and for the other one it was trying to come to the throne of France, if the reigning dynasty was becoming extinct. So called “In the night of saint Barthelme” (August 23-24, 1572), slaughter of its adversaries, and example of relationship between them, it was promoted by the League by the assent of Queen Mother. 35Thus begins the Rule and Regulation that he established for the Congregation of the Oratory: “The first Order in the Church, the essential and absolutely necessary Order for her, is the Priesthood, that was instituted neither by saints nor by angels but by the same Son of God, who instituted it upon himself, to wit, on the model and the state of priesthood, as an example and organism of priesthood on earth. He did not institute it for anything less than to spread his spirit and to give his body to his Church upon his death. He instituted it the last day of his life, as if seeking to be renewed in it when going to die for it. He instituted it consecrating priests to his Father by an anointing Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

In the Oratory and in similar institutions this theme was customary doctrine during the 17th 16 century (let us simply recall the Beuvelet quote), so that we cannot distance it from the attitude of authors like Vincent de Paul and Nicholas Barré in regard to the vows in their new communities. Also they had to know it, simply by their participation in the movements of opinion and sensibilities of their society: Vincent de Paul, from his close connection to the Administration of the Kingdom, and Barré from his apostolic militancy, his relationship with persons of the social avant-garde and his theological teaching ministry. It is logical that they also, without having to say it, express their acceptance of Luther’s criticism on the supplanting of the faith and consecration inside the monastery’s regular practices of the time36. Not even did they need nor could they perhaps even quote it, because they had made it theirs by taking it on in their own spiritual attitude, in their way of living the faith. They cannot, for this reason, permit themselves any risks similar to the denounced in their new communities for more than a century.

They had to be in agreement with the fundamental reasoning of Luther:

…our source, the word of Paul in Romans: ‘all which does not come from faith is sin.’ From which we infer that the monastic vows are sin if they do not come from faith. And from the outset they do not come from faith if they are perpetual, obligatory and not free (without possibility as much as to be followed as to be left behind)…

…the monastic vows taken and observed outside of faith are sinful and as a result are invalid, worthy of condemnation, revocable, and have to be suppressed or else to be renewed and observed in another way…

Let us now ask all our followers in vows under what criteria they made the vows and you will meet them possessed of an irreligious opinion according to which the grace of Baptism was annulled and that it deals with saving oneself as in a second list, that of penitence, so that in its way of life marked by the vows they have to find not only how to make themselves good and destroy sins but also to do more abundant penance so that they can become better than their fellow Christians…

...why do they teach that we justify ourselves and save ourselves by works and they separate themselves from the faith when they understand their obedience, poverty and chastity are not only like certain journeys for salvation but furthermore better and more perfect than those of their fellow faithful, which is an evident and clear falsehood and error and sin against the faith. 37

and consecration more intimate than that of kings, prophets or of religious, which is done only by their vows and by their own anointing and not by any divine action of the Son of God upon them, as it is for that of the priests.” See the complete text in the de Migne edition of 1856, cols 1623-1628. This and other texts of the internal character of the Oratory were not published in the editions prepared by Bourgoing in 1644, 1656, 1657 and 1665. 36 This is a situation typical of the entanglement of the theological and the political of those days from Charles V to Henry IV that in France would be prolonged until the Revocation of the Edict of Nantes in 1686. In these conditions, while it may have been possible, it was better to keep quiet than to enter into the debate. It is worth recalling Claude Séguenot, orator, author of books on spirituality, who dared to express his opinion until 1636 on the uselessness of vows in a translation, with commentaries, of Saint Augustine’s De Virginitate: he very quickly shared the fate of Saint-Cyran those same days, in jail (Séguenot in the Bastille and Saint-Cyran at Vincennes), from which they would not come out until the death of the Cardinal, six or seven years later. 37 Luther, Martin, De Votis monasticis Martini Lutheri iudicium, text composed between October and November of 1521 in Wartburg and published for the first time in Wittenberg, February of 1522. The quotes are from the Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

The four small paragraphs belong to the block of the second of five arguments of Luther: the 17 vows are opposed to the faith38.

5. Discipline and sense in the religious life

The affirmations themselves of Luther need shades and context; we do not have space for here. Nevertheless, beginning with these same brief lines we can interpret the term ‘vow’ contextualizing it in the way of living them in the 15th to 17th centuries. Then we will bring back the terrible reality of the commissions, that is, the total abandonment of the monastic life on the Church’s part, which confided only in the vitality of the Orders themselves in order to overcome the so-called chaos by the non-existence of residential abbots and abbesses.

It is something that we know and which proves to be unimaginable to us, from the theological point of view: inasmuch as the monasteries, like dioceses, were administrators of land, they were also the destination of other things such as the incomes from these lands. Thus the monasteries, like the dioceses, accomplished two functions: administer a sector of society and allow the king to judge the corresponding incomes as a prize or recognition of persons from whom he received some service. This second point was the commission (patronage). Evidently, none of these two functions had anything to do with the Christian faith, but they are the two formulas inherited from a previous time period. In 17th century France this took for granted that anyone could be an abbot or abbess or titular of a diocese and not pass any time in the diocese or monastery.

It is easy to imagine what the significance of this could be for the Reformation or Counter- Reformation or religious vows in these circumstances.

Everything was coming, since we know, of the European medieval age.

From the distant 9th and 10th centuries at least, the monasteries had assumed an assignment in which nobody had thought about the birth of this type of life. It aim or its sense were in the testimony of beyond God and in its service to the evangelization. First it was the first one and the evangelization came immediately later: there was no difficulty in joining both things. So it can be said that the monks were the big Gospel workers of the nascent Europe.

But, very soon, engaged of this Gospel assignment and precisely orientated by the sense of the God's Incarnation, the monks and their society learned that the social order was going with the evangelization. Thus they were the inventors or diffusers of a way of working the land and maybe even the guarantee of a way to organize the social conviviality. They contributed the bases or the background for the different cultural and artistic moments; they were also for the settling of Europe's territories.

translation of the work published in Bilbao, Univ. Deusto, 2008. In this edition they correspond to pages 81, 85, 91 and 99. 38 The other four arguments are: the vows are opposed to the Word of God; to evangelical Liberty; to God’s Commandments; to Monastic Reasoning. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

We figure out that, together with the evangelization, the monks were assuming a labor of social classification that was much more than opportunism. Really it was from their contemplation of 18 God's mystery from where they were living through a different world comprehension. It was, since the historians make notice, the great paradox of the social creativity of those peoples who seemed to resign the society. From those distant times they were living a fruitful alliance between resignation and commitment, advertisement of beyond and faith in reality.

Nevertheless, in a long time, the first unit wherefrom everything was born was disintegrating. Only two or three centuries after the monastic reforms of the high Middle Ages, monasteries were of fact fulfilling a social assignment that already was not of itselves : it had eliminated their value of God's sign to dissolve in center of order in the resources of the society. Those communities had gone on from the testimony of the faith to the administrative efficiency. Logically in this situation of institutional emptiness the discipline had to relax. The deep sense was absent, so that the daily order had to stop existing. Then the vows appeared.

The vows, as they knew them in the 17th France, were an inheritance of an emptiness ecclesiastic and social situation. They were a kind of impossible safeguard of the sense: If it was not, the votes were an absurdity. Their unique possibility was in replacing the sense with the discipline, the faith in God with the works. We were going on from the evangelizing minister to the cloister.

We know, it was not an exclusive situation of the monasteries. The entire Europe's Church was impregnated with the vice of these substitutions. Thus certain devotions or ascetic practices had occupied the place of the Gospel or the liturgy. Everything was defined by it supposed efficiency before the God's court. It was understood like a place where there were the merits of the sacrifices and the celestial rewards were weighed. The more it was done, the more necessarily it would come near to the definitive salvation. Because of it in many Christian areas the faith or the grace are replaced with the works or the rites.

In this circumstance the vows are a disciplinary matter, not even canonical and of course not theological. Thus it was from Boniface VIII until Trent. The monastic life had been left devoid of any mission and was moreover shackled in a purely organizational social function of territory and its economy. Just like the structure of the dioceses, in good part, even the monasteries had passed to serve the social order and thus only guaranteed a way of insuring profits from the resources of the territory.

Thus, the reform of the monasteries consisted only in restoring the prior order, that is, in distinguishing the Commission aspect from the Contemplative aspect. With the first aspect there is no argument except that it is accepted and it distances itself from the community’s life. The matter is of social Administration. With the second, on the other hand, there is always a fight to restore the origins. Thus the French monastic reform of the 17th century does not look to the future nor to the present, but only to the past. It does not touch upon its definitions. It only deals with carrying them out or keeping them. For this the two or three past centuries from the imposition of monastic vows do not have an invitation to consider themselves for the future, from that which they could be in a new church. Thus we understand that neither Bérulle, nor De Paul, nor Barré hoped for any new thing regarding monastic reform. The vows are or return to be what they had been. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

In these conditions, apart from their civil value, the only thing that remained for the vows was 19 the function of regulating austerity or penitence, always that those same communities desired to accept them, this is clear. In 17th century France normally they did not desire it. For this reason, putting it all together, Bérulle, Saint Vincent39 and Barré did not wish to know anything of the vows nor of the life that defined itself by them40.

They were looking for a new means of commitment with evangelization and felt that the structure of the religious life that they had inherited did not serve them. Unfortunately the urgency of the task will conclude having accepted a false formula of reconcilement that we will encounter from the 17th to the 19th centuries in distinct institutions: boil the vows down to utility.

Really, without understanding it completely, they were not only looking for the re-evangelization of their society, but also to re-defining the theology of the consecration. The process that had worked with the evangelization and Europe's settling was not working now before the challenges of the Modernization. The consecrated life was showing her disability to assume the apostolic commitment.

For it, a new model of Church was needed or was coming. It is what existed under the speech of the evangelization, the vows and the poor, in the French 17th century.

6. The evangelical foundation/base

In this context the message that de La Salle receives when he meets with Barré does not have fissures: all has to base itself in faith in Providence. For this, neither in one’s own funds, nor in legal recognition, nor in the vows. It is not an easy task. And much less if one has committed his own life to it.

Bernard, the biographer of the beginnings, puts the following prayer on the Founder’s lips, in which we can see a new pursuit in the light of all the previous:

39 In the case of Saint Vincent de Paul the attitude is not always so clear. He always insisted, at times against the advice of the majority of his community of the Mission, on the introduction of vows. Nevertheless, he did not wish it, and thus the definitive Roman approval stated, that such vows supposed the religious state. Among many others, refer, for example, to his Biography by José María Román, at: http:www.basilicalamilagrosa.es/materiales/san_vicente_de_paul_roman, pp. 179-189. (This work offers abundant bibliography on the person and the work of Monsieur Vincent). The matter of the vows is much clearer in regard to the Daughters of Charity, as we know, even though even in this case some nuance is missing. 40 As an example of this type of mentality, we know that in the final days of the 17th century Bossuet directed a text defining religious life to the women religious of Saint-Cyr. It has two parts: the first on consecration itself and the second on the vows. The first focuses in declaring the misery of this world and the goodness of their renunciation and of the monastic life. The second goes over the three vows one by one and finds in each one of them considerations that are very pertinent in themselves. All of this does not take anything away because it leaves us with the impression, first, that all is negative or very difficult and that all the same you have to sacrifice yourself to be on top of everything; afterwards there appears the sensation that the apostolic life has nothing to do with what we are reading: the society or even the Church are realities without relationship to the religious life. See the text in Oeuvres de messire Jacques-Bénigne Bossuet, tome 8, Paris, 1778, Sermon sur l’Ėtat religieux, prêché devant les religieuses de Saint-Cyr, pp. 325-349. As in so many other texts, one can use the original edition in google-books. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

My God, I do not know if one must found/set up or not. It does not fall to me to establish communities nor to know the way of establishing them. To you, my God, to know it and to do it, 20 in such a way that it is pleasing to you. I do not dare to set up because I do not know your will nor must I contribute to set up our houses. If you will set them up, they will be well founded, if you do not set them up, they will be without foundation. I beg you, my God, that you let me know your will in this project.41

It could be no other way. De La Salle was conceiving a new structure in society and in the Church: a network of communities, celibates, seculars, at the service of the basic schools for the urban Poor. He was looking for the same autonomy for them that Bérulle and Saint Vincent had for their works regarding diocesan and parochial structures, but this time without priests in its core. Communities, lay and associated: he could rely only on faith before such a similar vital life-giving horizon.

Possibly, as often happens in history, three or four centuries later, we are more capable than even the same Monsieur de La Salle of interpreting what was happening. Certainly we see better than him the structural or institutional range of the creature that was being born. It is logical that we are in better conditions than himself and them to understand what was happening after the crossing of a century, between his first foundation and the debacle of the Revolution, when we see reborn and this time at the hand of the Administration. They were the vanguard of a fundamental change in the animation of the society. They were advancing or proposing the models of new societies.

They could not see it in a similar way. Their audience above all, that is to say, those who saw them from outside of the institution, could not understand the extent of a similar structure. Dedicated to the education of the poor, it was advancing the state of things in that charity was now proceeding to be right. In it a group of lay persons was proceeding to become ‘religion’. And it was presenting itself at the same time dependent and independent as regards local ecclesiastical structures. It was not easy to understand nor to accept and this made of them something very fragile. But if, furthermore, one was dealing with an institution not recognized by either ecclesiastical or civil authority, it was resulting from a huge/terrific fragility: as such an institution could not receive any guarantee, neither legal nor economic.

Everything was so shaky from the social point of view that only faith in the will of God could sustain it. The founder, when in the middle of the ten very harsh years of litigation at Saint Sulpice, would evoke before the community the commentary of Gamaliel (‘if it is the work of God…’), he knew what he was talking about42. He took upon himself an almost insupportable

41 Bernard, Conduite admirable….manuscript, p. 59. The quote is a literal translation. For a complete edition, monumental work of J. M. Valladolid, Las cuatro primeras biografías de san Juan Bautista de La Salle, Madrid, 2010, 4 volumes. The text quoted, in tome 1, p.171.

42 The phrase, as it was imagined by Blain: ‘if this work is of God, who will be able to destroy it? And if God is not its source, I consent to its going to ruin. I myself would work with our enemies in its destruction if I believed that God is not its author, or that He did not desire its progress…’ La vie… [ed.:The life…]:the complete discourse, in tome 2, p. 33. See J. M. Valladolid, op. cit., tome 2, p. 620, from which comes the Spanish version. In regard to the situation that motivated these expressions, the reading of Y. Poutet, op. cit., in his 2nd volume, pp. 83-121 is altogether recommendable, a detailed and critical narration, besides being overawing. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

weakness and did not desire or perhaps was not able to modify the order of things. It was something between God and himself. 21

Between God and himself: if we take care to read all of this not only from the institutional point of view but altogether as the personal journey of Monsieur de La Salle, we understand it much better. It does not deal, in effect, with a theoretical discourse, relative to the nature of an organization, external, but with a social task. It is, of course. But it is, moreover, the journey that the founder discovers for himself: he believes that God has called him not to start anything, nor to guide anyone in anything, as if the journey of others and his own were two distinct things. No. He believes that God calls him to live in a determined way his relationship with Him. And this determined way is characterized by faith. He believes that God has placed him in this world so that he lives looking for Him and meeting Him beyond all the conventional ways or in that which he was hoping from a person like himself. For this we say that when he encounters the word of Barré it is not only the founder who receives it, but the person, John Baptist43.

It was also necessary that others understand him and that they take on the endeavor as their own because otherwise the project would not have a future. Some said about him that he was doing this at the same time to distinguish his personal life journey from that of his work, but that these two were joined together at the same time. He felt that his own journey went beyond the limits of his own life, as if God were proposing a surprisingly fruitful experience.

It was necessary that his personal faith would convert itself into an institutional structure. It was that which his entire life sought to attain. He had to help others to understand another vertebral system, of a guarantee similar to that of the vows. It had to be something exceptional, capable of fostering it with guarantees similar to faith.

In his formula, logically, solidity began by professional experience. The initial gateway of faith was in the reward of the teaching experience that they were sharing. Thus very quickly they learned to relate the reality of God with their experience of being together in the educational project that was identifying them. It was their experience of God, of that incarnate God whom Bérulle, and above all his followers Condren and Olier, had taught about in lofty terms. That God was also the one that Monsieur de Paul had taught France to see in the Poor. And He was the one that Barré and the Sulpician community, furthermore, had as the spirit of their organization.

Very quickly that experience that was identifying the community was showing itself as the face of God’s saving plan. For them it was a sign in time of the eternal plan that was giving meaning

43 This is the great contribution from the studies of Michel Sauvage and Miguel Campos, with their emphasizing the key moments in the founder’s itinerary, the powerful words or the crossroads that he goes about overcoming throughout his incident filled life. One does not deal with the big moments of the configuration of a nascent institution, but above all with the big moments of a life, with the great challenges of a person in search of the meaning of his life. See both authors jointly, Annoncer l’Ėvangile aux Pauvres [ed.:Announcing the Gospel to the Poor], Beauchesne, Paris, 1977 (there are editions in English and Spanish); but very particularly, of Miguel Campos, in his great work L’itineraire évangelique de saint Jean-Baptiste de La Salle [ed.:The Gospel Journey of Saint John Baptist de La Salle]…in numbers 45 and 46 of the Cahiers Lasalliens. In the first of these two volumes expressly presented is the understanding of the founder’s itinerary from the prism of “powerful words”: pp. 77-89.

Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

to the life of those masters of those schools for the people. De La Salle insisted on grounding his work, his association of local communities, in the world of a God beyond and very deeply in this 22 human world. He taught them to see the reality of poverty that normally enveloped his schools as the call of God’s mystery. They realized this by discovering it in dedicating themselves to organize their teaching, thrift and living together strictly and energetically.

It was like a constant process of feedback, like a virtuous circle. It was based on the possibility of accepting a God being better understood than from a kind of abstract or impersonal mysticism. Gradually that transcendental God was overcoming all human diversity through the face of Jesus seen in children and in the very heart of the teacher. The abstract mystic (to use the language of one hundred years before) was becoming Christian from identifying with Jesus, who was calling and offering Himself daily.

Gradually, always gradually, by sharing this faith in Jesus who was making the teacher his Minister, the interior coherence of the group was being built. Thus it was moving from group to community and was defining itself in a common vocation. It was the first big jump. The other came afterwards: the necessity to serve and to grow taught them that those small local cores had to make themselves reasonably autonomous and to function together / in association, that is to say, as a network44. The jump, now, was from community to “association.” Thus they were seeing the definitive face of the community that, this time, transcended the local and was becoming universal, at least potentially.

So then, yes, already they were beginning to see that they were in God’s Plan, precisely as a community of the plan, as the Society of Christian Schools, for that also was what they were called. Then His design ended in closing themselves in a perfect circle in offering the true Sign of the Kingdom to his people: that of an institution made up of a network of communities that, they said, had been thus desired by God since time immemorial and forever45.

44 Many years before Bérulle had made it very clear and it is good to recall it in order to help in understanding what was obstinate and what was present of fidelity and realism in the insistence of the first Lasallians regarding their vow of Association. The Association was what Bérulle proposed in order to guarantee the quality of service of his Congregation of the Oratory regarding the French dioceses. He did not use the term, but he built on the concept: “As we do not wish to do anything in the dioceses unless by obedience to the prelates as regards ecclesiastical functions, it is equally necessary that the Congregation not be subject to the prelates in their institutions because it would be the same in different places where different prelates would desire to form each one according to their plans, nor in the same diocese under different prelates.” Cited in Histoire du Christianisme, Desclée, 1995, vol. 9, L’Âge de la Raison, p.263. 45 This is the contribution of Miguel Campos’ thesis with his interpretation of the itinerary of Monsieur de La Salle and the Meditations for the Time of Retreat (ed.: MR): looking for an evangelical foundation for the religious life, he encounters a path of fidelity that begins to be shared around a mission. In this process the MR assumes a speculative or theological foundation of lived experience. Neither the itinerary nor the MR brings an explicit word relating to the Gospels and new forms of religious Consecration. But what is very clearly given is that the foundation root goes through shared fidelity and mission as part of the Father’s mission (using in this last case the word ‘mission’ in the strictly Berullian sense of the word, to which more than likely Monsieur de La Salle was sensitively attentive). Perhaps the work of the author, monumental, just did not appreciate what he brings and thus expresses himself classifying his contributions as modest: in no way are they, inasmuch as they indicate a new way, a reality that neither the vows nor any other regulation point to, if not the faith in relationship with God and with a specific task. This, lived in a specified way, is the foundation that M. Campos was searching for and ended up proposing. See in Op. cit., the Conclusions as well as his first part (CL 45, pp. 329-358) as well as the overview of the work (CL 46, pp. 357-389). Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

7. From the vows to community 23

Already they were Sign, already they were religious. And in this way they were definitely stable: all were becoming settled to live in community for the mission, responding to the same call of God that completely concerned their life.

That which helps us to understand all of this course is that by the end of the 17th century, culminating in a dynamic of exchanges that had broken out in the days of the Reformation and had given place to the appearance of new forms of religious life not defined by the vows but by the mission, communities such as the Lasallian one, were anticipating a model for the future46. Now they would define themselves by the community that shared the faith in service of the mission.

Vows were not necessary for this. At least not as regards a public, recognizable, obligatory or prescribed action.

His Institute exists, its interior hierarchy is strong and coherent, its governance efficient and flexible. Conquered subjects come to them for what seems to be the same self-sacrifice of his humble and generous predecessors: once in the house, the recently arrived occupy a place which hardly distinguishes them from the older ones; between them the Rules establish a fraternity that does not take into account anything more than their belonging to the same body; and this defines itself by a simple formality of admittance, without any other agreement. “Brothers” not only by virtue of the name that they give all the disciples of Monsieur de La Salle who receive the same formation, who assure the same service, are obliged to common exercises. Some of them will bind themselves in a special way: for a fixed time or in perpetuity, they will take a vow of association, of stability, of obedience. Thus adding to their personal obligations, those ‘professed’ will be, for the entire body, as so many points of support, as so many strong factors of cohesion.47

Yes, there are vows. And they can be so interpreted that, even if not for everyone, they are there defining all. Well: when this incipient community speaks of vows it is not referring to the triad that afterwards had become classical: poverty, chastity and obedience. It is something else. Their ‘vows’ are not penitential nor of abandonment. They are the expression of their belonging to God in the school of the Poor.

You had and have those who reading ‘obedience’ read at the same time the other two vows of the triad, but they will be as mistaken today as then, because the range / meaning of the word is

46 Way before, one hundred years before, Ana of Xainctonge (1567-1621), establishing the Ursulines of Dole, said expressing herself contrary to the cloister and solemn vows for her community: “The Company that I wish to establish has nothing in common with existing societies, because none of them has the objective that I am proposing…I desire an educational company and not a contemplative society”; and also, “that wish to desire to have is not an assembly of school teachers but a company of Christian virgins dedicated (‘vouées’) to the religious life for the instruction of youth.” As Y. Poutet observes, from whom these two quotes are taken, how to unite the two intentions? This was in the first twenty years of the 17th century. One hundred years later the Lasallian community was debating the same question, even if in its own case it dealt with young men, a difference that facilitated many things in regard to the cloister and the solemnity of vows. But the challenge was the same. See the texts in Y. Poutet, Originalité et influence de saint Jean-Baptiste de La Salle, Cahiers Lasalliens, 43, pp. 27 & 28. 47 Brother Maurice-Auguste, Les voeux….CL 2, p. 104. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

other. Here, ‘Obedience’ means ‘community’, as one sees by its closeness to the rest of the Lasallian commitments from the very beginning. It is not necessary to linger too long on this 24 matter in order to realize that association, stability and obedience are the three aspects or dimensions of a same reality: they express the commitment that is lived in respect to a body of local and territorial character48. The Brothers of the schools live their commitment with a group close by, community and work team. But on the contrary they are not limited by the fact that these work groups animate themselves in a network, interchanging persons among themselves, multiplying and organizing themselves, they constitute themselves as an association of local groups.

Their ‘vowed’ commitments are centered on association: their network of local groups needs persons who are conscious that they belong and they maintain themselves permanently in it, until the definitive commitment of their life. These are their vows49. For this reason they do not hesitate to add more to themselves, so astonishingly different from the conventional triad’s point of view: that of educating the Poor gratuitously.

They are certainly vows and they will confer a distinction on the group as regards their spirit. They are vows of mission, not of sacrifice, penitence, coercion. They are neither all nor the majority who have professed them. But all are definitely there in the mission, source and destiny of the vows.

Their vows, their spirit, express the faith that constitutes their community. For this reason, it is thus that the Institute presents itself from its beginnings:

…in no form does the canonical state of perfection foreshadow today what is known as the secular institute: insistence upon the separation of the century and the distinctive habit, in our case the transposition of all the traditional obligations in matters of common life, leave no doubt in this matter. On the other hand if he proposes the ideal of full perfection to his children, if he appropriates the lessons of the monastic masters for them, if he reproduces the forms employed among centralized Religious orders in many of their institutions, Monsieur de La Salle does not undertake anything, of what we know, that should enforce for him or his Brothers any pretense to

48 It is interesting to remember how E. Maillefer recalled the assembly, retreat and profession of 1686. In that paragraph you can see his concept of the vows – that even now interests us – and his vision of the purpose, objective, or meaning of that proposal: ‘to live in community.’ “…He added that until then there had been fluctuating and some lack of determination in his state; that he begged them that they should consider if it would not be more convenient in his illness, and to leave to the less perfect all excuse of returning to the world, to commit themselves with a vow to live in community in accord with the Rules that were in effect among them…”La vie de…., manuscript of 1723, p. 41. The version is from J. M. Valladolid, in the cited first volume of Las cuatro primeras….p. 316. 49 The Rule of Saint Benedict, in speaking of the compromise that the novices had to express when they went to be admitted to the monastic community, is thus expressed: “He who is to be admitted promises in the oratory before (‘coram’) all stability, conversion of habits and obedience before (‘coram’) God and his saints, so that, if he comports himself at some time in another way, he knows that he will be condemned by him whom he mocks. From this promise he will draw up a document in the name of the saints whose relics are there on him with the abbot present. He will write it in his own hand. If he does not know how to write, another whom he has asked will write it and the novice will give a sign and with his own hands he will place it upon the altar.” Regula Benedicti 58, 17-20. No explanation is really necessary to establish the correct relationship between commitment and community, or between vow and commitment. In both meanings one is dealing with the faith that is shared and expresses itself in an act before the community and God. Nothing else. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

the legal status of religious. And finally, if one keeps in mind the evolution of law over the last three centuries, rather we encounter in the Institute of the Brothers what has existed at least since 25 1694, just as it still maintained itself at the death of its founder, the juridical figure of the society of common life without public vows. However it follows being impossible to decide if the saint was considering whether or not to be formally recognized by the Church, as regards public vows, the commitments introduced among his followers.50

From what we reflect on in this commentary we do not see as impossible to imagine the answer as when Maurice Hermans wrote these lines, sixty years ago. We see, moreover, that there was a gap between the objective and the result in that process of two or three years that concluded with the Bull and that he studied in an exemplary manner.

As he helped us to understand, without the intervention of very inexperienced Roman functionaries51 - Joseph Digne who probably was the one who recommended the introduction of the three vows to facilitate recognition - without him and without his mark in our history, probably recognition would have been obtained anyway. But without those vows. Those are the ironies of life.

The Brothers, indeed, hurried to modify their application including the vows as Digne indicated. But that modification did not give the result in and of itself: by the work of de Tencin52 (52), the one in charge of negotiations, all was kept back in the hope of a civil recognition that was not arriving and that moreover the civil authority did not deem necessary. When the government changed with the arrival of the new king, recognition also arrived. And with that, two months later that of Rome, from September to November. But between the modifications of Digne and the acceptance by the young king almost two years had passed, that is to say, from the one the other did not follow.

The Brothers claimed civil recognition before all because they needed it to be able to acquire goods (concretely the Saint Yon house). But this recognition – the ‘Letters Patent’ of the King or of the Parliament – would not arrive if they had not presented beforehand to the civil authority some canonical recognition. For this reason they rushed to Rome and they hastened to modify their application including the matter of the vows. Nevertheless, the negotiation on the part of the civil authority having blocked them, the modifications that they were willing to accept did not serve any purpose. When the royal acceptance was finally given it was not because they had the canonical (that they do not have) but because the reports that reached the Court were positive about them. At that point the Letters Patent appear, September 28th, 1724. And with them in hand they return to Rome, where their request had remained, modified almost two years before.

50 Brother Maurice-Auguste, L’Institut des Frères…., p. 298. 51The judgment is Brother Maurice-Auguste’s: CL., 2, p. 110 and CL., 11, p. 152. 52 Pierre Guérin de Tencin, diplomat to the Holy See, in this moment a priest (later a bishop and cardinal), seems to have acted during his whole career more as a political person than as an ecclesiastic. His attitude was critical in the delay of the whole process. For him, from what we can see, the question was not of some vows or others, but rather of establishing it in the French administration of the moment, i.e., the Regency. Cf. Brother Maurice-Auguste, Op. cit., CL, 11, pp. 239-244. Twenty years before Brother Maurice (1938, Paris), in the second volume of his Histoire générale de l’Institut des Frères des Écoles Chrétiennes, G. Rigault had been more biting in his appraisal of de Tencin’s role. cf. Op. cit., pp. 80-82. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

Thus it happened that what Blain presents as two parallel and independent processes ended forming itself into only one, in which each one of the two sustains the other. For this we say, 26 without giving it a decisive or proven character, that perhaps without the modification of the vows the final result would have been the same. Perhaps. One way or another, the Society of the Christian Schools would have arrived at the register of societies (if we can use that term)53 (53). They, at any rate, called a General Chapter full of joy and ready to confront a new time.

It was August of 1725 and the itinerary of the Beginnings concluded.

8. Epilogue: brakes to retain the persons

Anyhow, it was not the same to begin that new time in one way or another.

Cultural, social including historical changes that were brewing for already more than a century would end up manifesting themselves in fifty years. By the end of the 18th century a new order would already be evident and little by little that had already been emerging came to pass. In that which concerns the Brothers the novelty would consist in the change of profound nature regarding its service to the Poor by the school: over the course of a century, what had been born as a service of Charity and Evangelization had been changed into Law and the social order.

This implied that the basis of the institutions dedicated to this service was going to move from the canonical to the civil service, from the Church to society’s organizations. Then one would see the inadequacy of a pertinent institution being measured by its canonical expression, i.e., the vows. Not to understand this – and the canonical understanding of the vows did not make it any easier – would render the situation difficult if not almost impossible.

Sooner or later the incompatibility between that understanding of the vows and apostolic commitment would become evident, as Barré had anticipated and Anne de Xainctonge, Vincent de Paul, Francis de Sales, Jeanne de Lestonnac and Mary Ward, among others, had foreseen. One could see that no one could present oneself before one’s society with the pretense of forming one’s new members and at the same time ‘profess’ one’s distance and renunciation of it. Vows based on disregard of the world were not compatible with commitment for the Poor of this world.

Likewise a new definition of consecration was needed, so that the center of gravity moved from abandonment to witness, from the ascetical to the community. But this, which was precisely the endeavor of Barré and de La Salle, had become almost definitely forgotten54.

53 In reality, according to Blain’s narration (op. cit., vol. 2, pp. 185-188), they were already registered from the issuance of the Letters Patent and so noted, apart from the Roman negotiations. The problem of the Saint Yon property, the reason for all of the process, was resolved without the vows.

54 As a consequence of the Bull, the Lasallian community had to touch up its Rule. It was logical then that the vows would appear in it as they had not appeared before. But the most decisive change was the new Preface which someone composed based on more or less juridical texts, more or less canonical ones stressing a reading of the vows precisely contrary to what had been aimed for before. And that had to last for two and a half centuries. To have an idea of this, cf. the first volume of M. Campos’ work on L’itineraire évangelique…in the final moment of his conclusions, pp. 352-358. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

Thus, sixty five years later, we come across these paragraphs in the Lasallian archives that we 27 quote as a epilog:

These perpetual vows, though simple, are a necessary means for the Brothers to sustain and spread their Institute, whose preservation is desired by all of its members. Without vows they would not be able either to rely on its members or consequently to oblige themselves to adapt them for any place; they could not even have them, because no one would want a state that will not present any perspective nor assured resource, in case of old age and infirmity; without vows, therefore, they would not be able to preserve themselves.

Some communities, priests as well as religious, seem in truth, to sustain themselves with annual vows; but the difference in this case between men and women, between priests and simple brothers, is perceptible. A woman, of a certain age, cannot hold any claim on the world; a man with talents always has them. A priest does not need vows to join a house that, with work, at least offers him certain satisfactions; a brother needs this check to be held back in a state in which he does not encounter anything that not be painful and overbearing.55

It is a document, with its 32 pages, entitled General Idea of the Institute of the Brothers of the Christian Schools. The Brothers write it in order to present it before the Assembly of the Revolution that attempts to suppress religious vows. It is from 1790 and was conceived to be presented from the different places where Lasallian communities were located.

Two years later the Revolution suppressed vows and the Institute officially disappeared.

We cannot know what would have occurred if its configuration had been otherwise56. It is at least possible that in this case the Institute would have given more attention to proposals like that of Pierre-Joseph de Clorivière, the Jesuit (ex-Jesuit in those days) that on the eve of the Revolution was organizing some form of secular consecrated life, as later he would establish others no longer secular or would collaborate in restoring the Company57.

55 Idée générale de l’Institut des Frères des Écoles Chrétiennes, Angers, 1790, p. 3. See in AMG (Archives de la Maison Généralice). 56 Dated January 1st, 1785, Brother Agathon tried to forward a set of two Circular Letters to all of the communities on the nature of the Brothers’ vows and on that of Community. Some Brothers, depending on the Superior’s words, concerned about what was happening, had gone to the Sorbonne, seeking the advice of some theologian on the nature of their vows, their dispensation and their religious character. The Superior, then, sent a lengthy document (320 pages, in 8◦) to the Communities, with a set on the nature of the Lasallian vows; the first circular, the first document, is given over to those of Stability and Teaching the Poor gratuitously; the second, to the other three vows. The Conclusion, the same for both documents, is that one does not deal with solemn vows, but of religious ones, with the consequences that this has for the dispensation of such vows. This set of documents is much more balanced or nuanced than what one could think of the text from the Idée générale [ed.: General Idea]… Anyhow, it still remains true that all lies with the triad, ‘the three substantial vows of evangelical perfection.’ The basic concern, at any rate, of the Brothers as well as of the Superior, is that of the possibility and the effects of a dispensation: thus, the second letter (on the triad) does not deal with anything on the sense of the Institution which professes them; the first (on the two ‘specific’ vows), in contrast, is a discourse on the meaning of the Lasallian project. Unfortunately it is muffled by the entire document. 57 Breton Jesuit (1735-1820), exiles himself in 1762 when the Parliament of Paris expels the Jesuits from France. When Pope Clement XIV suppresses the Company, he returns to France as a secular priest. From 1790 he attempts to found and ends up establishing two secular religious institutes, the Fathers of the Heart of Jesus and the Daughters Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 1-28

In what remained of the Lasallian community, the Superiors knew their project, as we know 28 from the correspondence of Brother Solomon, secretary general58. But that is yet another history.

For us, in this reflection, in this context, we are interested to affirm that Barre-La Salle meeting is one who has marked the transformation of the institutions of consecrated life. Because it was not a question of appealing only to faith and loyalty to re-constitute what one was finding without too much sense. This episode proposes us with total clarity that the problem was in the institutional design more than in the quality of the persons.

Thus, in this reflection have appeared, silently, all the institutions founded by Bérulle, San Vicente of Paul and Olier: all of them claim 'congregations' by themselves, but already they do not accept the institutional form derived from the religious vows. What they found is something based not in the vows but in the mission. And, in proof of the difficult compatibility with one thing and another, all of them feel deeply perplex before the vows that have to be done inside them.

Another example, more known and much more bleeding of the same situation, is the happened one in the feminine institutions of Saint Francis of Sales, Saint Juana de Lestonnac, Anne de Xainctonge and Mary Ward among others: in all of them the ecclesiastic authority ended up by imposing the closing on the secularity in the mission, in a gesture that it would suppose several centuries of delay for the above mentioned institutions and for all others would look in forward for the false exit of the simple vows or stability.

Several centuries should happen until we were understanding that the constitution of the consecrated life it are not the vows but the sign of a specific community. Meanwhile the history would still remain sowed with symptoms of perplexity with a constant simultaneously sad and encouraging: the life of the new institutions was far beyond of their own vocabulary, up to managing always to contradict it almost.

of the Heart of Jesus. He overcomes the risks of the Revolution but later is jailed under Napoleon. When the Jesuit order is re-established in 1814 he is put in charge of its reorganization in France. 58 In the collection of his Letters, as we know them today, it appears for the first time dated August 21st, 1791, in letter number (n.) 100. We see it again November 25th, 1791 (n. 102), January 1st, 1792 (n. 106), March 18th, 1792 (n. 107), March 22nd, 1792 (n. 108), and finally May 31st, 1792 (ns. 104 and 98). It is unfortunately an unpublished set. The document can be found in the Lasallian Archives of Rome (AMG) and of Lyon.

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29

¿YA ACTUALIZASTE TU ESTADO? UNA APROXIMACIÓN A LAS RAÍCES DE LA IDENTIDAD LASALLISTA

Dr. Oscar Velázquez Herrera Universidad de La Salle Bajío

“La fidelidad viva y auténtica sólo puede ser definida como una búsqueda” Michel Sauvage

RESUMEN

Este artículo es una aproximación a los orígenes de la identidad lasallista. La Salle se preocupó en definir la identidad de sus primeros asociados, entre otras formas, mediante el uso de la palabra simbólica estado, la cual utilizó para explicar cómo se puede adquirir y consolidar dicha identidad. Esta investigación analiza detalladamente la polisemia de esta palabra y, sobre todo, considera la fuerza inspiradora que sigue teniendo en la formación de la identidad lasallista.

Palabras clave: identidad, estado, condición, Espíritu.

Introducción

Hoy es una prioridad adquirir y consolidar la identidad lasallista1 de los Colaboradores. No se adquiere automáticamente al ingresar a una institución que oficialmente pertenece al Instituto de los Hermanos de las Escuelas Cristianas. Es más bien un proceso personal y comunitario, en donde lo institucional tendría que favorecerlo. Con el fin de formar una sólida identidad lasallista, es preciso aproximarse a los orígenes de la obra de Juan Bautista de La Salle. Esto enriquecerá los proyectos de formación de los Colaboradores.

La Salle se preocupó en definir la identidad de sus primeros seguidores. Para ello empleó una palabra-fuerza, la cual identifica el ser y quehacer de los primeros asociados. Esta investigación es una aproximación a las fuentes de la identidad lasallista a partir de esa palabra simbólica.

Este artículo es fruto de una búsqueda. Parte de la inquietud de saber qué se entendía por identidad. Luego, se indagó si la identidad lasallista estaba ligada a la vida religiosa. Esto detonó un minucioso análisis para desentrañar los múltiples significados de esta palabra-fuerza y sobre todo, cómo la empleó La Salle como un medio para forjar la identidad de sus primeros seguidores.

1 El adjetivo lasaliano y lasallista son equivalentes, pero en México se usa comúnmente lasallista. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

30 La identidad en la época de La Salle

Para encontrar un tesoro, lo primero que tenemos que hacer es seguir un mapa. Disponemos de uno, y nos señala la ruta de la identidad. Veremos qué entendió La Salle por esta palabra. Para ello, es importante descubrir el significado que tuvo en la época del Fundador. Para esto nos serán de gran utilidad los principales diccionarios de la época.2

Furetière (1690) Richelet (1732) Trévoux (1771)

Identidad es la cualidad que Identidad es la cualidad que Es lo que hace que dos o más hace que dos cosas son de la hace que dos cosas son de la cosas no sean más que una, misma naturaleza, y algunas misma naturaleza, y algunas incluidas bajo una misma idea. veces, que son la misma cosa. veces, que son la misma cosa. Aunque haya tres personas en No obstante, el que haya tres No obstante, el que haya tres Dios, hay identidad de personas en Dios implica personas en Dios, implica naturaleza, de divinidad, es identidad de naturaleza y de identidad de naturaleza, de decir, una misma naturaleza, Divinidad. Hay identidad de divinidad. Hay identidad de una misma divinidad. Las razón para acordar esta gracia, razón para acordar esta gracia, comparaciones son siempre ya que se tiene acordada esta ya que se tiene acordada esta imperfectas, no siendo más que otra.3 otra. Se dice en Escolástica, comparaciones, y no ejemplos identitas o paritas.4 e identidades, como dice la Escuela. 5

2 “De todos los diccionarios hay tres que nos interesan más para estudiar a La Salle: Furetière, Richelet y Trévoux. Los dos primeros salieron durante la vida del Fundador y el tercero poco después. El H. Alain Houry afirma que el que se parece más al lenguaje de La Salle es el tercero: Trévoux.” (Correo electrónico desde Caluire, Francia por el H. Léon Lauraire el 24 de Septiembre del 2015) 3 La definición de identidad según Furetière: “Qualité qui fait que deux choses sont de même nature, et quelquefois les mêmes. Nonobstant, qu´il y ait trois personnes en Dieu, il y a identité de nature, de Divinité. Il y a identité de raison pour accorder cette grâce, puis qu´on a accordé cette autre.” Se puede consultar esta definición en la siguiente liga electrónica: https://books.google.fr/books?id=4iAlACqi88cC&printsec=frontcover#v=onepage&q&f=false 4 Cabe destacar que Pierre Richelet (1626-1698) obtuvo la primera edición en 1680, pero en esta investigación fue más accesible la consulta de la tercera edición en 1732. La definición de identidad según Richelet es: “Qualité qui fait que deux choses sont de même nature, et quelquefois les mêmes. Nonobstant, qu´il y ait trois personnes en Dieu, il y a identité de nature, de divinité. Il y a identité de raison pour accorder cette grâce, puis qu´on a accordé cette autre. On a dit en Scholastique, identitas, ou paritas.” Se puede consultar esta definición en la siguiente liga electrónica: http://gallica.bnf.fr/ark:/12148/bpt6k50934s/f9.item.zoom 5 La definición de identidad según Trévoux, en la 6ª edición de 1771 es: “Ce qui fait que deux ou plusieurs choses ne sont qu´une, sont comprises sous une même idée. Quoiqu´il y ait trois personnes en Dieu, il y a identité de nature, de divinité, c´est-à-dire, une même nature, une même divinité. Les comparaisons sont toujours imparfaites, n´étant que comparaisons, et non pas exemples et identités, comme parle l´École. L´IDENTITÉ d´une chose est ce qui fait dire qu´elle est la même et non une autre: mais nous concevons différemment l´identité dans les différents êtres. Une âme à raison de son indivisibilité, est la même, malgré les nouvelles modifications que peuvent lui survenir, quoiqu´elle augmente ou diminue en pensées, en sentiments au lieu qu´une portion de matière n´est plus précisément la même quand elle éprouve continuellement une augmentation ou une diminution dans ses modifications. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

En la tabla se ha anotado la definición completa de identidad de Furetière y de Richelet. Trévoux 31 supera la extensión de los anteriores y sólo se ha puesto en la tabla la parte que nos permite establecer la comparación entre los tres diccionarios. Como se puede apreciar, la definición la he segmentado en tres partes.

En la primera dice que la identidad es una cualidad que hace que dos cosas son de la misma naturaleza o incluso que es la misma cosa, es decir, son idénticas. En Trévoux hay una marcada diferencia con los anteriores, dice que la identidad es lo que hace que dos o más cosas no son más que una, incluidas bajo una misma idea.

En la segunda parte se menciona la identidad en naturaleza y divinidad de las tres personas en Dios, aunque Trévoux enfatiza que las tres personas en Dios poseen una misma naturaleza y una misma divinidad.

En la tercera parte, pese a la falta de claridad de la idea, dice que el razonamiento elaborado en torno a la identidad es coherente con el método escolástico.

Retomando estas partes, la identidad es entonces un recurso filosófico que nos permite identificar la cualidad que poseen dos o más seres. Es una aplicación de la teología escolástica. Cabe destacar que en Trévoux la identidad es lo que hace que una cosa sea lo que es y no otra cosa, y pone un ejemplo del cuerpo humano, que aunque tenga seis meses de edad, 10, 15 o más años, sufre modificaciones a través del tiempo, pero tiene la misma identidad, es decir, es el cuerpo humano. En fin, en estos razonamientos la identidad es empleada como parte del razonamiento filosófico.

Es interesante constatar que La Salle no emplea en ninguna de sus obras la palabra identité (identidad) y menos aún la palabra identique (idéntico). Aparentemente puede resultar desconcertante que no le interesara la identidad de sus discípulos, pero no se trata de eso. La Salle no empleó razonamientos filosóficos escolásticos con el fin de derivar la identidad de una idea o de una cosa.

Entonces, si La Salle se preocupó en definir y consolidar la identidad de sus primeros discípulos, ¿Cómo lo hizo? ¿Qué términos empleó? ¿Cómo sabía si uno de sus discípulos había obtenido o

Une chose peut être la même quoiqu´elle ne soit pas composée des mêmes parties que la composaient auparavant. La rivière de Seine est la même qu´elle était il y a cent ans, quoiqu´elle ne soit pas formée des mêmes eaux, ni de la même quantité. Un arbre qui a cent pieds de haut, est le même qu´il était lors de son développement. Le corps humain est dit le même à l´âge de 15, de 20, de 30 et 40 ans, qu´à l´âge de six mois, quoiqu´il ne soit plus composé des mêmes parties, et qu´il n´en conserve peut être plus aucune de celles qui les formaient à six mois. Pour établir cette identité de ressemblance, il suffit qu´il y ait identité de forme. C´est donc la forme, c´est-à-dire l´âme qui est unie au corps organisé. Or dans tous les âges de la vie le corps humain est uni à la même âme. Ainsi il est toujours le même corps humain, quoiqu´il n´y ait pas identité de substance. C´est par ces principes que quelques Géomètres se sont avisés d´expliquer comment le corps de J.C. est le même sous les espèces Eucharistiques, qu´il était sur la terre, et sur l´arbre de la croix. Se puede consultar esta definición en la siguiente liga electrónica: https://archive.org/stream/dictionnaireuniv05fure#page/28/mode/2up

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no la identidad que lo caracterizaba como tal? ¿Cómo reforzaba las identidades? ¿Acaso había identidades fuertes y débiles para el Fundador? 32

Aclarando la ruta del mapa del tesoro

Resulta que nuestra primera búsqueda del tesoro no ha sido en vano. El mapa no era el adecuado. Ante esta aparente disyuntiva, habría que buscar la identidad lasallista desde otra perspectiva. Por cierto, me topé con un mapa maltratado, poco claro, casi olvidado, que emanaba un extraño olor. Tuve la intuición de que con éste sí podía encontrar lo que quería. Así que me día a la tarea de limpiarlo para vislumbrar su ruta.

Al leer en los textos del Fundador frases como: es el fin de vuestro estado, es el espíritu de su estado, es la obligación de su estado, entre otras, me ha despertado la curiosidad de comprender el sentido de estos enunciados. Considero que en estas y tantas otras frases similares, La Salle trata de insistir en algo. Creo que ahí es donde les dice a sus primeros discípulos quiénes son, a qué se deben dedicar y lo más importante, cuál es su identidad. Pero como he dicho, este mapa no está muy claro y no tenía la certeza de que este tesoro contendría algo valioso.

De entrada, al consultar la palabra estado en los Temas Lasalianos, Gilles Beaudet afirma: “que con toda claridad […] la voz estado, en el lenguaje de La Salle, designa el estado de la vida religiosa cuya principal virtud es la obediencia”6. Esta afirmación me causó conflicto, debido a que no da pauta a otras interpretaciones. Aunado a esto, creo que la palabra estado posee un sentido simbólico, carismático y no tanto jurídico. A este respecto,

En lo que se refiere a “consagración”, no está nada claro la forma jurídica que Juan Bautista de La Salle pretendía para sus discípulos, aunque resulta incuestionable que los primeros Hermanos 7no fueron “religiosos” en el sentido canónico del término. Pero, en cambio, desde el punto de vista de la realidad vital profunda que pretendieron vivir, no hay duda de que fueron unos auténticos “consagrados a Dios”, que podrían considerarse como una de las maneras de definir la esencia de la vida religiosa […] Si el derecho canónico no podía conferirles la categoría de religiosos, la vida que llevaban lo proclamaba con mucha mayor fuerza, ya que el Instituto rebosaba todavía exigencia y entusiasmo en aquellos primeros días en los que la energía carismática inicial estaba recién estrenada.

Una idea clave en esta cita es que los primeros discípulos del Fundador, como auténticos consagrados a Dios vivían en esencia la vida religiosa. Tengo la impresión de que a Villalabeitia le interesa confirmar el origen religioso y no tanto laico de los primeros discípulos del Fundador.

Complementando estas ideas, considero que hay algunas veces en que el Fundador empleaba la palabra estado vinculada a la vida religiosa, pero en muchas otras no da a entender eso. Más que forzar las interpretaciones, habría que tener claro que el estado al que pertenecen los primeros discípulos del Fundador es laico, en donde indudablemente La Salle, bajo la influencia de la

6 Beaudet, 1993, p. 241. 7 Villalabeitia, 2008, p. 75-76. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

época8, pretendía marcar una diferencia con los seglares no por el estado jerárquico, sino por el seguimiento radical de Cristo, no siendo religiosos, sino laicos. El Fundador es fuertemente 33 influenciado por la espiritualidad monacal, y a su vez, al involucrarse con la naciente Comunidad, él mismo da pautas para romper la jerarquía del estado, especialmente cuando se somete libre y voluntariamente, en su estado clerical a la autoridad de un Hermano Superior, que al momento, jurídicamente hablando no poseía el llamado estado religioso.

Aunado a lo anterior, el siguiente dato me ayudó a aclarar el mapa. En 1686 De La Salle convoca a los Hermanos a una Primera Asamblea “para tratar juntos sobre los medios de dar forma a la fundación, de fijar en ella a los sujetos y darles estabilidad.”9 En esta Asamblea el Fundador mencionó:

Con este prudente proceder –dijo-, en las reglas nuevas no encontraréis un día sino lo de siempre. Vuestro corazón encontrará su propia obra en el libro que se compondrá, y las normas que contenga os parecerán aceptables, porque los legisladores seréis vosotros mismos. Llegado al punto al que os quería guiar –añadió-, testigo de vuestro fervor y de vuestras disposiciones, quiero tomar medidas con vosotros para fijar vuestro estado10, asegurar vuestra vocación, cimentar vuestra unión y comenzar el edificio del cual sois las primeras piedras.11

En este sentido, La Salle se preocupó por la identidad de sus primeros seguidores mediante el establecimiento de los reglamentos que regían sus vidas, y que antes de ser impuestos, eran fruto de la experiencia cotidiana. Estos reglamentos:

…traducen un propósito y una manera de vivir el Evangelio. Ellos “fijan el estado”, ellos “dan estabilidad” en la medida en que formulan el sentido de un proyecto evangélico adoptado de antemano. […] En fin, este discurso evoca la relación entre el “corazón” y la “ley”: el Espíritu les ha dado un “corazón nuevo” para vivir concretamente la ley de la Nueva Alianza.12

En pocas palabras, La Salle fija el estado de sus primeros Hermanos mediante el establecimiento de la Regla y en ella se indica cuáles son las obligaciones y el espíritu de su estado. Los primeros asociados poseen un estado, el cual va más allá de la pregunta: ¿a qué te dedicas? El estado implica unas condiciones que determinan al sujeto y le dan identidad, lo definen socialmente y, sobre todo, le dan una sentido a su quehacer. Desde esta óptica, al vislumbrar los alcances que tiene el estado, valdrá entonces la pena desenterrar este tesoro.

Indagación de la palabra estado en los escritos de La Salle

Después de haber cavado en terreno pedregoso, encontré un cofre. Lo abrí y aparentemente no encontré nada de valor. Había mucho polvo y arena, monedas de distintos tipos. Y me dije a mí mismo -tendré que desentrañar lo que he encontrado-. Creí que sería una tarea fácil, pero no fue así.

8 Ciertamente, “fiel al pensamiento de su tiempo, La Salle considera el estado como el resultado del orden establecido por Dios.” (Beaudet, 1993, p. 241) 9 Blain, 1, p. 232. 10 El resaltado es el autor del presente artículo. 11 Blain, 1, p. 232. 12 Sauvage-Campos, 1977, p. 367. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

Busqué con qué frecuencia La Salle empleaba la palabra état (estado). Para ello, consulté las 34 Obras Completas de San Juan Bautista De La Salle de la edición Princeps de 1993.13 Estas obras, reunidas en un solo volumen en formato PDF14, sustituye las 5390 páginas en 6 volúmenes del Vocabulaire Lasallien. En la edición Princeps todas las obras del Fundador están divididas en cuatro apartados: 1. Las Reglas, 2. Los Escritos Espirituales, 3. Las Cartas, 4. Los Escritos Pedagógicos y 5. Los Escritos Catequéticos. Con este encuadre comencé a desempolvar todas monedas del tesoro.

Primeramente, quería saber la frecuencia con que aparecía la palabra état en todas las obras del Fundador. El buscador encontró 638 instancias15. Cabe destacar que este sistema de búsqueda tuvo errores. Me dediqué a verificar palabra por palabra y encontré 17 errores en donde no se encontraba la palabra bien escrita. Aunado a este proceso, ubiqué cuántas veces aparece la palabra état en cada uno de los apartados de las Obras Completas del Fundador. El resultado de esta búsqueda se puede encontrar en el Anexo: Frecuencia de la palabra état en los escritos de La Salle (p. 48-49). Por lo que al momento tenemos 621 instancias en que la palabra état aparece en todas las obras de La Salle. Una vez quitado el polvo y la arena del tesoro encontré las monedas, unas iguales, otras diferentes, en fin. Habría que clasificarlas para encontrar su justo valor.

Polisemia de la palabra état

La palabra état en francés tiene múltiples significados. Tomando como referencia a Trévoux16, he extraído sólo seis distintos significados de la palabra état, ya que éstos son los que De La Salle utilizó.

1) État como condición de vida:

Se entiende como la ocupación de las personas, la condición que ocupan debido a su oficio, profesión o empleo. Implica un género de vida que incluye la vestimenta.17 Este primer

13 Se puede consultar esta edición en esta página electrónica: http://lasallefrance.fr/-Ecrits-du-Fondateur- 14 Se pueden descargar las Oeuvres Complètes de Saint Jean-Baptiste de La Salle en este sitio: http://www.mediafire.com/download/qf61q635972ueta/Oeuvres+compl%E8tes+de+JBDLS+sans+commentaires.pd f 15 Instancias se refiere a las veces en que la palabra aparece en el buscador del PDF. 16 Se puede consultar los distintos significados de la palabra état en la 6ª edición del diccionario Trévoux (1771) en esta liga: https://archive.org/stream/dictionnaireuniv03fure#page/888/mode/2up 17 En este sentido “ÉTAT se dit encore des différents ou conditions des personnes distinguées par leurs charges, offices, professions, ou emplois. Conditio, gradus. On fait tout ce qu´on peut pour soutenir son état, sa dignité, son rang. Le mot d´état considéré comme synonyme à condition, a plus rapport à l´occupation ou au genre de vie don ton fait profession. ÉTAT, se dit encore du brillant de la dépense, de la manière magnifique, somptueuse, simple ou modeste don ton s´habille. ÉTAT se prend quelquefois comme synonyme à office. Ainsi on dit un état de Président, de Maître de Requêtes, de Juge. On le dit généralement d´une place soit que ce soit une dignité, ou que soit une simple fonction de commission.” Se puede consultar en: https://archive.org/stream/dictionnaireuniv03fure#page/888/mode/2up

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significado va a ser determinante en esta investigación, ya que es el que refleja con más nitidez la identidad de los sujetos. A este respecto, en la Meditación 138 sobre la Fiesta de San Juan- 35 Bautista tenemos: “Están obligados, por vuestro estado, a anunciar todos los días las verdades del Evangelio.”18

2) État como cualidad de una cosa:

En sentido Metafísico se refiere a las cualidades accidentales de los seres. Por ejemplo, conservar un estado externo frío o cambiar el estado de un jardín circular a uno cuadrado. También se refiere al estado interno de alegría o tristeza.19 En la Meditación 85, De La Salle emplea pobre como cualidad:

La pobreza que Jesús practica de manera eminente en su nacimiento, debe comprometernos a amar mucho esta virtud; pues si nació en tal estado fue para que la amáramos. No nos extrañemos, por lo tanto, cuando carezcamos de algo, incluso de lo necesario, puesto que Jesús, al nacer, careció de todo.20

3) État como situación de disposición:

Se emplea para indicar que un sujeto va a realizar alguna acción. Está en una situación en la que se dispone a realizar algo. No es una situación permanente, sino que es algo accidental, algo que está en movimiento.21 En la Meditación 69 De La Salle emplea este acepción, en francés dice así: vous êtes en état d´élever vos disciples, es decir, que están dispuestos para educar a sus discípulos. Veamos esta cita:

En cambio, si muestran en lo exterior aspecto sencillo y grave, en seguida se persuadirán de que su interior está bien ordenado, y que se puede creer que están disponibles para educar a sus discípulos en el espíritu del cristianismo.22

4) État como estima:

Se entiende como aprecio, estima u opinión sobre una cosa23, como lo cita Trévoux: “On fait souvent état de venir à bout de plusieurs choses qu´on ne peut exécuter”, es decir, “sería bueno lograr muchas cosas que no se pueden realizar.” También se considera para expresar un deseo de

18 MF 138, 3,1. 19 En este sentido, “ÉTAT en Métaphysique, signifie dans sa plus grande généralité, l´assemblage d´un nombre de qualités accidentelles qui se trouvent dans les différents êtres. Pendant que ces qualités son les mêmes, l´être est dit conserver le même état. Le changement de ces modifications produit le changement d´état.” Se puede consultar en: https://archive.org/stream/dictionnaireuniv03fure#page/888/mode/2up 20 MF 86, 1,2. 21 En este sentido, “ÉTAT se di aussi dans un sens approchant de celui-ci, de la constitution présente d´une personne, d´une chose, d´une affaire; disposition de corps ou d´esprit. Se puede consultar en: https://archive.org/stream/dictionnaireuniv03fure#page/888/mode/2up 22 MD 69, 3,2. 23 En este sentido, “ÉTAT se dit aussi de la pensé, de l´estime, de l´opinion qu´on a de quelque chose. ÉTAT se prend aussi pour le dessein qu´on a de faire quelque chose. Se puede seguir consultando en: https://archive.org/stream/dictionnaireuniv03fure#page/888/mode/2up

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hacer alguna cosa. Trévoux menciona por ejemplo: “Je fais état d´aller bientôt en Italie.”, es decir, “Quisiera ir pronto a Italia.” En este caso La Salle menciona:“Faites état, qu´il n´y a point 36 de meilleur temps en toute la vie, que le temps de la sainte communion.”24 que diría así: “Les aseguro, (estimo o considero) que no hay mejor momento en toda la vida que el momento de la santa comunión.” Es el pensamiento de estima y opinión que se tiene de alguna cosa.

5) État en sentido “teológico”:

Se refiere a los temas espirituales y morales25, tales como “estado de naturaleza”, “estado de inocencia”, “estado de sufrimiento”, “estado de gracia”, etc. En la Meditación 152 sobre la Transfiguración, De La Salle emplea este sentido:

Por eso se mostró siempre como hombre común, ocultando a los demás hombres el estado de gloria de que gozaba su alma, y del cual su santa humanidad tenía derecho a gozar desde el momento de su concepción.26

6) État como gobierno político:

Está relacionado con el Reino, gobierno, oficiales, el Consejo, todo lo relacionado con el Estado.27 En la Meditación 160 sobre San Luis, se emplea este sentido:

Procurarán el bien de la Iglesia haciéndolos verdaderos cristianos, y volviéndolos dóciles a las verdades de la fe y a las máximas del Santo Evangelio. Procurarán el bien del Estado enseñándoles a leer y a escribir, y todo lo que corresponde a su ministerio, en relación con el mundo exterior. Pero hay que unir la piedad con lo profano, sin la cual su trabajo sería poco útil.28

Una vez establecida la polisemia état empleada por La Salle, ubiqué cada una de las 621 instancias en los seis significados elegidos. Para llevarlo a cabo tuve que leer lo que está antes y después de la palabra état en cada una de las 621 instancias con el fin de clasificarlas según su significado. No resultó fácil, ya que no siempre es sencillo identificar dicho significado en todos los casos, corriendo incluso el riesgo de limitarlo o tergiversarlo. Este análisis sobre el estado en La Salle (Anexo, p. 50-70) vale la pena apreciarlo, considerando que sólo por motivos de espacio está anotada una frase en la que se ubica la palabra état29.

24 R 16, 9,5. 25 En este sentido, “se dit des différentes situations, où l´horreur, la nature humaine se peut trouver, s´est trouvée ou se trouve. L´état de grâce est être en bon état, être en mauvais état est être en état de péché mortel.” Se puede consultar en: https://archive.org/stream/dictionnaireuniv03fure#page/888/mode/2up 26 MF 152, 1,1. 27 “ÉTAT Empire, Royaume, Province, ou étendue de pays qui font sou une même domination. ÉTAT se di aussi du Gouvernement d´un peuple vivant sous la domination d´un Souverain, ou en République. ÉTAT se dit aussi des Officiers, tant grands que petits, qui servent à gouverner l´État à y entretenir l´ordre et la police. ÉTAT se dit aussi des rôles qui s´expédient au Conseil tous les ans, qui contiennent les ordres nécessaires pour faire payer les dépenses et les charges de l´État.” Esto se puede consultar en: https://archive.org/stream/dictionnaireuniv03fure#page/888/mode/2up 28 MF 160, 3,2. 29 Se hizo así únicamente para ubicarla, aunque se tuvo que retomar el antes y después de la palabra état. Se podrá apreciar que generalmente no está el antes y el después en el Análisis es por motivos de espacio. En cada instancia Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

De todo el trabajo de clasificación se obtuvo un Concentrado (Anexo, p. 71-72), en el cual 37 podemos observar la distribución de las instancias. Como ahí se puede apreciar, de las 621 instancias, tenemos 233 que se refieren a état como condición, el cual representa el 37.52 % del total de las instancias. En este porcentaje nos tendremos que enfocar ahora, ya que es el que nos indica la función, la pertenencia y la identidad que tanto insiste La Salle a sus primeros discípulos. Las monedas que el tesoro resguardaba fueron clasificadas. Hemos visto que 233 son de especial interés. Aparentemente son iguales, pero no es así.

L´état como condición

Ahora nos vamos a centrar nuestra atención en las 233 instancias que se refieren a l´état como condición: 69 tratan del “estado eclesiástico”, del “estado de matrimonio” y del “estado” en general. Se distribuyen de esta manera:

Frecuencia “estado eclesiástico” 25 instancias “estado de matrimonio” 10 instancias “estado” en general 34 instancias Total 69 instancias

Conviene detenernos para analizar estas 69 Instancias (Anexo, p. 73-80) ya que, aunque no estén directamente relacionadas con la identificación del “estado” de los primeros discípulos del Fundador, nos dan elementos importantes para comprender lo que el Fundador entendía por “estado”.

De La Salle, se refiere directamente en 13 ocasiones a l´état ecclésiastique y las restantes 12 de manera indirecta. En el caso del matrimonio hay sólo 2 ocasiones en donde lo denomina directamente: l´état de mariage (I 2, 6,3) y l´état du mariage (I 2, 6,4) y las restantes 8 de manera indirecta.

Invita a vivir en la santidad de su estado (eclesiástico) en tres ocasiones: “llevar una vida tal como lo demanda la santidad de su estado.” (DA 309, 2,10; DA 3, 22,12; DB 3, 22,17). En el estado de matrimonio insta en una ocasión a las personas casadas “a vivir castamente y santamente en este estado (de matrimonio)” (D 310, 2,5).

Cabe destacar que al referirse al estado eclesiástico, lo considera en dos ocasiones como un si saint état “un estado tan santo” (DA 309, 2,8 y DA 309, 2,10) pero no alude al estado de matrimonio como un si saint état.

Por sólo una ocasión dice que se tiene que tener una inclinación por estado eclesiástico (DA 309, 2,10) y también lo dice con respecto al matrimonio: “si se tiene inclinación por este estado” (DA 310, 3,4) Es Dios quien llama al estado matrimonial (DA 310, 3,2) y también quien llama al estado eclesiástico (DB 3, 22,14). se escribe parte del enunciado en el que está la palabra en cuestión, sólo para dar una idea al lector del trabajo realizado, aunque como lo he recalcado, tuvo que considerarse el contexto en que se encuentra ubicada. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

La Salle le da distintos significados a la palabra estado. En la siguiente cita da a entender el 38 mismo significado de estado y profesión: “Estar en una profesión y no saber en qué consiste, es ignorar el significado que conlleva, a lo que compromete y los deberes esenciales de este estado, esto va contra el buen sentido y la recta razón.” (DA 0, 0,1)30

Por otro lado, tenemos varias ocasiones en donde habla por ejemplo de los “deberes de su estado y de su profesión.” (DA 307, 4,18) haciendo una separación entre ambos términos. También tenemos “los pecados particulares de su estado, de su profesión y de su empleo.” (GA 23,3) Es más, se marca también la diferencia en esta cita: “cuando uno entra en un estado o en una profesión…” (I 2, 6,4).

Hay una cita que habla sobre “los pecados de su estado y de su condición.” (DA 307, 1,12) También dice al respecto: “para juzgar a todos los hombres que morirán, sean justos, pecadores, de determinado siglo, edad, sexo, estado o condición31 en el que pudieran estar.” (DA 106, 0,1) Esto es de llamar la atención porque el estado hace alusión a la condición que implica el estado. Por otro lado, tenemos una cita que habla sobre la necesidad que tiene el confesor de conocer al confesado, en donde alude al estado como condición: “Si uno ha escogido algún estado; si, por ejemplo, es o no es casado, si tiene hijos o si no los tiene.” (I 2, 3,4) Aquí vemos que el confesor necesita saber en qué condición se encuentra el confesante para conocerlo mejor. Son dos significados distintos según el contexto.

Hay un dato digno de llamar la atención. La Salle alude que el cristiano en sí es un estado. Lo vemos en esta cita: “Esto hace que habiendo pensado en formar un cristiano, y de darle los medios para llevar una que sea digna de su estado y del nombre que porta, se ha considerado necesario en principio de conocer la religión cristiana…” (DA 0, 0,1) 32 No sé si La Salle afirma que el estado cristiano es básico y universal, y que sólo hay un estado que es el estado de vida cristiano. No lo sé. Lo dudo ya que es la única cita que habla de ello.

Ya que estamos en esto, De La Salle habla en dos ocasiones, una directa y otra implícita, sobre el “estado de vida” (DA 206, 0,5) y aludiendo a Santo Tomás, dice que “cada estado tiene un gracia particular que le es propia.” (MD7, 3,1) Y “cada estado tiene sus penas.” (Ll 68,3), obligaciones, pecados particulares de cada estado y está llamado a vivir en la santidad de su propio estado (DA 307, 5,15). En todas las obras de Fundador hay sólo una cita que habla del “estado secular.” (MA 181, 2,1).

Ahora bien, algo muy interesante, en las Reglas de Urbanidad se dirige a algunas mujeres que se pasan dos, tres horas o mañanas enteras para vestirse, descuidando el principal deber de su estado que es cuidar su familia y sus hijos. (RB 202, 1,1) Se entiende que es la obligación del estado de matrimonio. En la Meditación 91 sobre la manera de comportarse con el prójimo

30 Se retoma esta cita del francés: “Être d´une profession, et ne savoir pas ce que c´est, ignorer même ce que signifie le nom qu´on y porte, et à quoi il engage, et quel sont les devoirs essentiels de cet état, cela paraît tout à fait contre le bon sens et la droite raison.” (DA 0, 0,1). 31 El resaltado es del autor del artículo. 32 En francés tenemos: “C´est ce qui fait qu´ayant dessein de former un chrétien, et de lui donner les moyens de mener une vie, qui soit digne de son état, et du nom qu´il porte, on a cru qu´il était nécessaire de lui faire d´abord connaître...” (DA 0,0,1). Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

durante el año, al hablar de los alumnos dice: “¿Han tenido cuidado de enseñarles las máximas y las prácticas del santo Evangelio y de procurar que las practiquen? ¿Les han sugerido prácticas 39 adecuadas a su estado 33y a su edad?” (MF 91, 3,1) El niño, como tal, tiene un estado de niño, una condición de niño.

Hay una cita que rompe con el esquema clásico de estado de vida e incluso de estado como condición: “Hay que tratar de reconocer todos los pecados de nuestro estado, joven, casado, viuda o sacerdote, artesano, comerciante, magistrado, jornalero, doméstica o maestro, en el polvo o en brillo.”34

Aquí corresponde con el significado de estado como condición tal como se menciona en Trévoux. Aquí no separa estado del empleo o profesión. No hay diferencia alguna, ya que quedan incluidos en el estado.

Eso sí, hasta ahora La Salle no alude directamente en ninguna parte de sus escritos a l´état religieux ou l´état de la vie religieuse. ¿Por qué habría que insistir que La Salle al hablar de estado se refiere únicamente al estado religioso? No le veo caso, es contradictorio con lo que se ha visto hasta ahora.

L´état de los discípulos de La Salle

He encontrado las monedas que nos interesan. Tenemos 164 instancias que hablan sobre el estado de los primeros Hermanos. Las observo, las acomodo por sus extrañas formas, las intento clasificar, es casi imposible. Mejor he optado por dejarme impresionar por ellas. Aunque eso sí, me gustaría que otros ojos también las observaran y compartieran sus hallazgos para valorar todavía más este tesoro desde lo histórico, sociológico, lingüístico, filosófico, teológico, entre otras tantas perspectivas. Mis impresiones no son la última palabra, solamente me aproximo a este rico caudal que he descubierto. En fin, he agrupado estas 164 instancias en temáticas generales.

Es un estado santificante

De La Salle enfatiza en seis ocasiones que los primeros maestros están en un estado tan santo (R 15, 4,3 y MF 109, 1,2), es un santo estado (MD 68, 1,2), es un estado santo, santificante (LA

33 El resaltado es el autor del artículo. 34 En francés tenemos: “Il faut tâcher de reconnaître tous les péchés de notre état, garçon, marié, veuve, ou prêtre, artisan, marchand, magistrat, journalier, domestique, ou maître, dans la poussière ou dans l´éclat. (CA 2,18,7).

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47,7), un estado muy santificante (LA 48,1) un estado tan santificante (MF 113, 1,2). Llama la atención que en tres ocasiones lo denomina santificante, es decir, que es un estado en 40 construcción, que no está dado todo, que hay que trabajarlo, que es santificante en la medida en que se cumplan las exigencias de dicho estado.

Tener afecto por su estado

De La Salle se preocupa de definir el estado de sus discípulos, pero más que nada se preocupa que se identifiquen, que sientan afecto por los deberes de su estado (MD 22, 3,1), que se sientan contentos y felices en su estado (MD 12, 22; LA 47, 7; MD 54, 3,2). Querer el propio estado se manifiesta por lo que se hace en él, por vivir bajo las exigencias que implica. En la medida en que sean fieles al régimen de vida de su estado Dios otorgará el gusto por estar en él (MF 104,1,2 ; R 15,3,1) No es que sea un cumplimiento mecánico de obligaciones, sino que “aquellos que aman su estado encuentran placer y satisfacción en todos los ejercicios de piedad […] ¿Aman sobre todas las cosas vuestro estado y todo lo que ahí se practica? (MF 98,1,2) El amor a su estado es una tarea, pero sobre todo es un don. El aprecio por el propio estado es algo que alegra a De La Salle: “Estoy tan orgulloso que tenga estima por vuestro estado” (LI 67,2), “Tengo el consuelo […] de que usted ama con pasión vuestro estado. Bendigo a Dios por esto.” (Ll 87,1).

Dios los ha puesto en su estado

Dios los ha puesto en este estado (MD 60,2,1 ; MF 109,1,2 ; MF 113,1,2; LA 52,5) La Providencia los ha puesto en vuestro estado (MF 80,2,2) “Es la bondad de Dios la que los ha puesto en su estado” (MF 87,2,2) Es la divina y adorable providencia la que quiere dejarte en el estado en el que estás (LI 85,1). Pero también, puedes desear salir de tu estado para buscar tu consolación y no al Dios de las consolaciones (LI 85,3).

Es un estado que se escoge

Por otro lado, es un estado que “hemos abrazado” (MF 138, 1,2) Es un estado escogido: “Hemos debido, escogiendo nuestro estado…” (MF 86, 2,2) Llama la atención que De La Salle emplea la primera persona del plural, pudiéndose entender que él mismo se incluye, en donde él mismo abraza un nuevo estado. Es un estado en el que también se puede dejar: “Que si usted desea salir de este estado para buscar consolaciones.” (LI 85,1) y también: “los estudios serían ocasión de quitar su estado.” (MH 10).

No es un estado de privilegios:

A este respecto tenemos dos referencias íntimamente relacionadas, el poseer un estado poco valorado socialmente, aunado a un estado incómodo, que trae consigo muchas incomprensiones. En primer lugar tenemos: “Hemos debido, escogiendo nuestro estado, de decidirnos a ser abyectos […] puesto que es lo más remarcable en nuestra profesión y en nuestro empleo. Nosotros somos pobres Hermanos, olvidados y poco valorados por la gente del mundo.” (MF 86, 2,2) En segundo lugar: “No debes haber entrado a vuestro estado que con la disposición de tener penas. Procediendo así, cuando tengas penas no te habrás equivocado.” (LC 101,10). Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

Muchas veces, hoy en día, pertenecer a una institución lasallista otorga un reconocimiento social, 41 ya que es una institución de prestigio. Es más, muchos buscan, si es posible, mantenerse en un determinado puesto de trabajo sólo por motivos económicos desplazando el ideal lasallista. Ante esto, es cuestionante la supuesta identidad lasallista de Colaboradores, en donde hay una mezcla extraña entre identidad y percepción salarial, es decir, la identidad lasallista no se puede reducirse al contrato laboral. La identidad nace, se consolida y se expande por medio de lo institucional, pero no se puede relegar la responsabilidad personal. Implica la conformación de una nueva forma de ver la vida, y sobre todo, de ser transformados en nuestras intenciones y actitudes.

Por otro lado, en México hay miles de maestros que trabajan en el sector público, que son discriminados, que socialmente son criticados, que son acusados de ignorantes, que trabajan con los sectores sociales más difíciles y olvidados y que nadie les agradece, incluso ni los mismos alumnos y padres de familia a los que atienden. Están en un estado abyecto. Además de esto no tienen el soporte espiritual y comunitario, ya que están, en general, sometidos a la necesidad de obtener el sustento diario. Habría que considerar que muchos de ellos quisieran darle un sentido diferente a su trabajo, e incluso, por qué no, de forjar su identidad lasallista en un contexto de educación pública.

Ahora bien, es preciso reconocer qué es lo que te hace lasallista, y esto se puede identificar en la medida en que se conozcan los deberes propios de este estado. Es un estilo de vida que nos integra, que evita la fragmentación en que actualmente vivimos. Por eso, La Salle insiste en “que no hagamos distinción entre los deberes propios de su estado y del deber de su salvación y perfección” (EP 3, 3; R 16, 1,4).

Para La Salle, los deberes del estado están relacionados con la enseñanza de la religión (MF 106, 1,2) Podríamos pensar que esta tarea queda reducida al catequista, al profesor de valores o de Humanidades. Esta es una percepción equivocada. La organización, estructura e intención de la institución misma conforma el ambiente que posibilita la integración del mensaje lasallista. De manera especial, la transmisión del Espíritu se impregna en el currículo y, de manera especial, se encarna a través de la relación que establecemos con los demás. Las disciplinas académicas son un medio de relación con los alumnos; no es tarea exclusiva del psicólogo, orientador, catequista, etc. Es una labor que todos realizamos en la medida en que tomamos conciencia de la misión de la institución y de nuestro compromiso personal, que se concreta en la forma como tratamos a los demás. No es tarea exclusiva del maestro, sino que el alumno también tiene que tomar conciencia de su integración a una comunidad que pretende establecer un ambiente que propicie protección, seguridad, sana convivencia, calidad educativa. Especialmente de un ambiente abierto a la Trascendencia.

Lo interesante aquí es que el principal deber de este nuevo estado es que la enseñanza religiosa se vincula con el “darle a los niños el espíritu del cristianismo” (MF 109,3,2), “puesto que todo vuestro cuidado debe ser el procurarles el espíritu del cristianismo, es necesario que se percaten de la obligación que tienen de ganar sus corazones como uno de los principales medios para atraerlos en la vida cristiana” (MF 115,3,2) En este sentido, lo que te hace lasallista es transmitir el Espíritu a los que educamos, a nuestros hijos, a nuestros alumnos, a las personas con las que Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

tenemos contacto. Este Espíritu se transmite en la medida en que “nosotros estemos fuertemente animados del espíritu cristiano” (MF 132, 1,2). Implica una coherencia e integridad de vida, en 42 la que se vive lo que se va a enseñar, de manera que si la gracia produce en nosotros su efecto (MF 138, 3,2) entonces podemos ganar los corazones de los alumnos, incluso de los más difíciles.

Esto no es tarea exclusiva del profesor de religión, es una tarea de todos los integrantes de una Comunidad educativa. En el caso de los maestros, enseñe la disciplina que enseñe, lo importante es que sea ejemplo de una vida que se deja transformar por el Espíritu. De la misma forma, el padre de familia y los alumnos están invitados a estar atentos a la Presencia de Dios que los transforma desde lo más profundo de sí, desde el propio corazón. Esto implica a su vez, el tomar distancia de los acontecimientos y el darle muerte a nuestro ego. Asumir nuestra responsabilidad por la salvación del prójimo35 es parte del deber de una persona que se pretende identificarse como lasallista. No sólo el maestro salva al alumno, sino que éste contribuye sobremanera a salvar al maestro y sus compañeros de clase. A su vez, si en casa no hay un sentido de vida más allá de lo inmanente, no se fortalece el sentido de una Comunidad que pretende conformar una educación íntegra e integral orientada por el espíritu de fe.

En este sentido, en el caso de los Colaboradores en una institución lasallista, implica una búsqueda de humildad y una muerte al propio orgullo, al reconocimiento, al hacer las cosas sólo para obtener un ascenso o simplemente para quedar bien con el jefe. Es una vida en consonancia con el Espíritu.36 No se trata de seguir una serie reglamentaciones, es decir, de cumplir por cumplir, sino que se haga de corazón, es decir, “no se contenten en cumplir exteriormente los deberes de vuestro estado, háganlo por espíritu de religión.” (MD 58, 1,2) Se trata de reorientar nuestra atención, tal como La Salle nos lo recomienda: “¿con qué atención y espíritu interior haces lo que tienen que hacer en tu estado y en tu empleo?” (R 16, 1,7).

Un lasallista no se guía por sí mismo cuando realiza los deberes cotidianos de su estado. Ante esto La Salle nos sugiere dejarnos guiar por el Espíritu para realizar dichos deberes.37 Ahora bien, no es una tarea meramente individual. Si trabajamos como islas la tarea educativa se convierte en un dolor de cabeza. Por eso es necesario tomar conciencia del compañero maestro que como yo está batallando diariamente en el aula. Es mi colega, pero en un sentido de Comunidad Lasallista, es necesario considerarlo como nuestro hermano38 y no sólo como un colega. Esto implica similitud de miras e intenciones, en pocas palabras, de sumarse a un proyecto común, a una Misión.

35 “Es vuestro deber, en vuestro estado, de incorporar además de una vida de retiro y mortificación, el celo por la salvación del prójimo.” (MF 150,2,2) 36 “Aplíquense mucho a la mortificación del espíritu y de los sentidos que son para ustedes una obligación en vuestro estado.” (LA 11,18) 37 “A fin que habiendo recibido vuestro divino Espíritu, según la plenitud que me has destinado, yo me dejo dirigir por él para realizar los deberes de mi estado y que él me haga participar en vuestro celo para la instrucción de aquellos que quieres confiarme a mi cuidado.” (EM 2,37,4d) 38 “Respecto a la obligación de estar bien unidos con sus Hermanos, es una de las principales obligaciones de vuestro estado.” (MF 91,2,1) Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

El espíritu de su estado 43 Ahora bien, el insertarse a una institución lasallista no asegura obtener la identidad que tendría que inspirar a dicha institución. En este sentido, De La Salle insiste en adquirir el espíritu del estado, ya que el estado por sí mismo no asegura el espíritu que tendría que animarlo. Veamos el texto:

Lo más importante, y a lo que debe atenderse con mayor cuidado en una Comunidad, es que todos los que la componen tengan el espíritu que le es peculiar. Aplíquense, pues, los novicios a adquirirlo, y los que a ella están ligados cuiden ante todo de conservarlo y aumentarlo en sí mismos. Porque este espíritu es el que debe animar todas sus obras y ser el móvil de toda su conducta; y los que no lo tienen o lo han perdido, deben ser considerados y considerarse a sí mismos como miembros muertos, porque se hallan privados de la vida y gracia de su estado, y deben persuadirse también de que les será muy difícil conservarse en gracia de Dios.39

La Salle insiste en que el estado no es estático, sino que tiene vida y gracia. Esta vida la da el espíritu, si no se tiene, entonces es un miembro muerto. Una institución educativa funciona mejor cuando trabaja en equipo, pero funcionar como Comunidad va más allá. Implica una espiritualidad, es decir, que los miembros que la integran posean el espíritu de fe. No podemos negar que haya Colaboradores que se sientan identificados con la institución debido a su prestigio, calidad y reconocimiento social y que además, se sientan lasallistas. Esto confunde la auténtica identidad lasallista, la cual va más allá de lo institucional, es decir, tiene que ir hacia el carisma, sin el cual no es posible adquirir, conservar y aumentar en plenitud la identidad lasallista, es decir, el espíritu de su estado.

Para el Fundador, el espíritu lasallista es el espíritu cristiano y ese es nuestro espíritu: “el espíritu de nuestro Instituto es el espíritu de fe. Este espíritu es el espíritu cristiano y el espíritu de nuestro estado” (R 11, 2,41).

No es un espíritu exclusivo, que sólo está en la institución, su plenitud está disponible no sólo a los que están ligados a la familia lasallista. Es patrimonio de toda mujer y hombre de buena voluntad, dispuestos a dejarse guiar por el Espíritu. Está disponible incluso para aquellos que no creen en Dios, ya que un ateo también posee una interioridad.

De La Salle proporciona siete medios para adquirir el espíritu de fe40 los cuales implican una transformación profunda en la persona. Implica reorientar nuestro estilo de vida. Lo interesante

39 RC 2,1. 40 Los medios para adquirir el espíritu de fe son: 1. Tener un profundo respeto por la sagrada Escritura. 2. Animar todas sus acciones por sentimientos de fe. 3. Considerar todas las cosas como las órdenes y la voluntad de Dios. 4. Observar gran recato de los sentidos. 5. Procurar vigilar de continua sobre sí mismos, para no ejecutar, en cuanto sea posible, ninguna acción por impulso natural, por costumbre o por algún motivo humano; antes bien cuidarán de hacerlas guiados por Dios, movidos de su Espíritu y con intención de agradarle. 6. Estar lo más atentos que puedan a la santa presencia de Dios, y cuidarán de renovarla de cuando en cuando. 7. Alejar de su mente todas las ideas y pensamientos vanos que pudieran distraerlos de estas aplicaciones, tan importantes y sin las cuales no se puede adquirir y conservar el espíritu del Instituto (cf. R 2,3 – R 2,8). Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

aquí es que al realizar nuestro empleo se le dé otra intención y otra orientación. En pocas palabas, con otro espíritu. Este espíritu nos debe animar en todas nuestras acciones y ser el 44 móvil de toda nuestra conducta. Es un espíritu que nos reanima ante el cansancio y tedio cotidiano en el que no siempre encontramos la fuerza interna que nos movilice. Se trata de dejarnos mover por la fuerza inagotable del Espíritu. Por eso la insistencia de La Salle en que no seamos nosotros, nuestro ego, nuestra propia voluntad la que utilicemos como regla y principio de toda nuestra conducta. Esto no es sencillo, y el mismo La Salle nos dice que “son pocos los que adquieren y mantienen el espíritu de su estado después de haber entrado a una comunidad” (MD 72, 1,1).

Poseer el espíritu de fe produce un efecto, “el primer movimiento que el Espíritu de Dios da a un corazón que toma posesión es de producir la vida de gracia” (MD 45,1,1). El Fundador afirma que tenemos la necesidad de la plenitud del Espíritu de Dios en nuestro estado, pero “no es suficiente conservar la santa gracia para vivir según el espíritu de su estado, deben actuar por gracia y ser movidos por el espíritu de Dios”( MD 45,3,1). Ante esto es preciso corresponder a la gracia.

Cuando no somos dóciles a la gracia Dios la retira y nos abandona nosotros mismos y a nuestra propia debilidad; entonces, ya no teniendo más la gracia de nuestro estado no podremos sostenernos en nuestro estado (MF 78, 1,2).

Ahora bien, “el fin de su estado y empleo es la salvación de las almas” (MF 107,3,2) Habría que meterse a fondo a entender qué es lo que De La Salle entiende por salvación, y sobre todo, bajo la perspectiva paulina, la salvación otorgada por el espíritu de Cristo. Es importante que las instituciones lasallistas tengan instalaciones de vanguardia, utilicen métodos educativos actualizados, cuenten con un currículo actualizado, maestros capacitados, etc. Pero se corre el riesgo de dejarse guiar por el espíritu de la competencia, por el espíritu de calidad, por el espíritu de prestigio, en pocas palabras por el espíritu empresarial, que ensombrece al espíritu de fe.

No habría que olvidar que la salvación está ligada con el Espíritu. Tenemos alumnos que tienen satisfechas sus necesidades básicas, pero aún no sus meta-necesidades, les falta atención, cariño, sentido de vida, están ahogados por el consumismo, el individualismo, por la satisfacción inmediata de sus necesidades. Les falta la alegría profunda que proporciona el Espíritu de Cristo, necesitan que el Espíritu toque su corazón. Pero este espíritu no lo da las modernas instalaciones ni los sofisticados sistemas de control escolar, ni la publicidad e inversión en la imagen para mantener el estatus social y económico de la institución. Lo que todavía posibilita la escuela lasallista es la transmisión del Espíritu. Pero la escuela lasallista no posee la exclusividad, sino que el Espíritu va a donde quiere, incluso a la escuela pública oficialmente ajena a cualquier doctrina religiosa, y ahí también es posible tocar los corazones, mover los corazones.

A este respecto De La Salle nos recomienda: “Pidan constantemente a Dios la gracia de mover los corazones, como él lo hace; esta es la gracia de su estado”. (MF 81, 2,2) La adquisición del espíritu de fe se dirige hacia una misión, que es la salvación de los alumnos, que nazca en ellos la vida del Espíritu y se realiza tocando y moviendo su corazón, ahí donde reside el espíritu:

Ustedes ejercen un empleo que los pone en la obligación de mover los corazones; y no podrán conseguirlo sino por el Espíritu de Dios. Pídanle que les conceda hoy la misma gracia que otorgó Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

a los santos apóstoles, y que después de haberlos colmado de su Espíritu para santificarlos, se lo comunique también para procurar la salvación de los demás.41 45

La salvación no es obra nuestra, nosotros somos meros instrumentos. Aquí la oración tiene un papel decisivo. De La Salle menciona:

¿Sienten inclinación por este ejercicio? Es deber suyo ser asiduos y afeccionarse a la oración, para atraer abundantes gracias necesarias en su estado, tanto para su propia santificación como para la santificación de los demás. Tengan la certeza de que mientras más se apliquen a la oración, mejor desempeñarán su empleo; pues, no pudiendo por ustedes mismos producir ningún bien para la salvación de las almas, tienen que dirigirse a Dios con frecuencia, para obtener de Él lo que su profesión les exige comunicar a los demás.42

La identidad lasallista nos conforma y transforma en el Espíritu. Es una invitación, pero también es una respuesta personal, en donde se requiere formar Comunidad para compartir, para intercambiar experiencias y sobre todo, para asumir la espiritualidad lasallista en toda su plenitud. Diría La Salle, alcanzar la perfección de su estado, la cual no se reduce a una tarea meramente individual. Esta plenitud no es fruto de nuestro propio esfuerzo. En este sentido, “la salvación viene de Dios, la perfección también viene de Dios.” (MD 3,3,2) De La Salle insiste que el espíritu de fe no sólo depende de nosotros, así lo manifiesta en dos de sus cartas: “Pido a Dios que te dé con abundancia el espíritu de tu estado” (LA 1,7 ; LC 101,14).

La identidad lasallista no debe imponerse, es una invitación, es una respuesta libre y voluntaria, es un proceso de asimilación personal y a la vez es necesaria la formación de comunidades que se reúnan periódicamente para compartir el itinerario personal, de forma que no sólo se haga un equipo de trabajo, sino que sea la Comunidad, guiada por el espíritu de fe y de celo la que nos brinde la fuerza requerida para una misión tan exigente, la de salvar a los demás, a través de las disciplinas y funciones que cada uno de nosotros hemos asumido.

Conclusiones

El Fundador no emplea en sus escritos la palabra identidad, ya que esta palabra se utilizaba como un recurso filosófico que permitía identificar la cualidad que poseen dos o más seres. No obstante, La Salle se preocupó en forjar la identidad de sus primeros seguidores; y una fuente en donde lo podemos constatarlo es cuando hace referencia al estado, ya que ahí les insiste quiénes son, a qué se deben dedicar y lo más importante, cuál es su identidad.

No necesariamente el estado se refiere a la vida religiosa. Hay algunas veces en que así lo da a entender, pero en muchas otras no. Es más, La Salle no menciona en ninguna parte de sus escritos la expresión estado religioso o estado de la vida religiosa. A su vez, La Salle fija el estado de sus primeros Hermanos mediante el establecimiento de la Regla y en ella se indica cuáles son las obligaciones y el espíritu de su estado.

41 MD 43, 3,2. 42 MF 95, 1,2. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

La Salle utiliza distintos significados de la palabra estado, unas veces como profesión, otras como estado de vida, otras como condición en que se encuentra. Otras veces rompe con este 46 orden e incluye estos tres significados. En este sentido, la palabra estado es polisémica, pero a su vez, considero que el Fundador la emplea también como una palabra simbólica, es decir, como una palabra-fuerza que contiene una riqueza inagotable.

Es preciso reconocer qué es lo que nos hace lasallistas, y esto se puede entrever cuando La Salle habla de los deberes propios de este estado. En el fondo estos deberes, en la vida cotidiana, implican para el Lasallista optar por no dejarse guiar por sí mismo, sino disponerse a sí mismo a dejarse guiar por el Espíritu para realizar sus deberes.

No es un espíritu exclusivo, su plenitud está disponible no sólo a los que están ligados a la familia lasallista. Es patrimonio de toda mujer y hombre de buena voluntad, dispuestos a dejarse guiar por el Espíritu. Está disponible para los que practican otras religiones e incluso para aquellos que no creen en Dios, precisamente porque todos poseemos en común una interioridad que posibilita la vida en el Espíritu.

La identidad lasallista nos conforma y transforma en el Espíritu. Es una invitación, pero también es una respuesta personal, en donde se requiere formar Comunidad para compartir, para intercambiar experiencias y, sobre todo, para asumir la espiritualidad lasallista en toda su plenitud.

Muchos buscan integrarse a las instituciones lasallistas para adquirir un falso estado: reconocimiento, prestigio, status social. Pertenecer a una institución lasallista favorece la adquisición y consolidación de la identidad como lasallista, pero no la asegura. Adquirir la identidad lasallista implica el adoptar un nuevo estado, es decir, una forma de abordar la realidad, de asumirla y de atribuir nuestros actos cotidianos. Implica la necesidad de compartirlo con otros, estableciendo lazos estrechos en Comunidad. Invita dejarse transformar por el espíritu de su estado, es decir, del espíritu de fe consagrados juntos y por asociación a una Misión. Es una renovación de nuestro estado como lasallistas. Finalmente, ante esta aproximación a los orígenes, ¿ya actualizaste tu estado?

Referencias

Beaudet, Gilles. (1993). Tema 27 ESTADO. En Temas Lasalianos Tomo 1 (pp. 240-243). Roma: Hermanos de las Escuelas Cristianas. Blain, Jean Baptiste. (2010) La vida del señor Juan Bautista De La Salle, fundador de los Hermanos de las Escuelas Cristianas, Tomo I. Traducción: Hno. José María Valladolid. Madrid: Distrito ARLEP, Hermanos de las Escuelas Cristianas. Sauvage Michel et Miguel Campos. (1977). JEAN-BAPTISTE DE LA SALLE, Experience et enseignement spirituels, Anoncer l´Évangile aux pauvres. Paris: Beauchesne. Villalabeitia Josean. (2008). Un falso dilema I. ¿Religioso o maestro? Estudios Lasalianos No. 15. Roma: Hermanos de las Escuelas Cristianas.

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Abreviaturas de las Obras de San Juan Bautista De La Salle: 47 1. Las Reglas. RC Règles comunes (Reglas comunes) FD Règle du Frère Directeur (Regla del Hermano Director) MH Mémoire sur l´habit (Memoria sobre el hábito) EP Écrits personnels (Escritos personales) R Recueil des différents petits traités (Pequeños Trataditos) RD Directoires (Directorios)

2. Escritos espirituales. EM Explication de la méthode d´oraison (Explicación del Método de Oración) MD Méditations pour les dimanches (Meditaciones para los Domingos) MF Méditations pour les fêtes (Meditaciones para las fiestas del año) MR Méditations pour le temps de la retraite (Meditaciones para el Tiempo de Retiro) MA Méditations additionnelles (Meditaciones adicionales)

3. Las cartas. LA Lettres autographes (Cartas autógrafas) LC Letres copiées (Cartas copiadas) LI Lettres imprimées (Cartas impresas)

4. Escritos pedagógicos. CE Conduite des écoles (Guía de las Escuelas) RB Règles de la bienséance (Reglas de cortesía y urbanidad)

5. Escritos catequísticos. DA Devoirs d´un chrétien I (Deberes del cristiano I) DB Devoirs d´un chrétien II (Deberes del cristiano II) DC Devoirs d´un chrétien III (Deberes del cristiano III) GA Grand abrégé des devoirs (Gran condensado de los Deberes del cristiano) PA Petit abrégé des devoirs (Pequeño condensado de los Deberes del cristiano) I Instructions et prières (Instrucciones y oraciones) E Exercices de piété (Ejercicios de piedad) CA Cantiques spirituels I (Cánticos espirituales I) CB Cantiques spirituels II (Cánticos espirituales II)

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48

FRECUENCIA CON QUE SE EMPLEA LA PALABRA ÉTAT EN LOS ESCRITOS DE LA SALLE

1. Las Reglas SIGLA Obra Frecuencia de la palabra RC Reglas comunes de los Hermanos de las Escuelas 4 Cristianas de 1718 FD Regla del Hermano Director 1718 1 MH Memoria sobre el hábito 1690 3 EP Escritos personales 4 R Colección de Trataditos 36 RD Directorios 1 Subtotal 49

2. Los Escritos Espirituales SIGLA Obra Frecuencia de la palabra EM Explicación del Método de Oración 20 MD Meditaciones para los Domingos 62 MF Meditaciones sobre las principales fiestas del año 102 MR Meditaciones para tiempos de retiro 14 MA Meditaciones adicionales 5 Subtotal 203

3. Las Cartas SIGLA Obra Frecuencia de la palabra LA Cartas autobiográficas 25 LC Cartas copiadas 8 LI Cartas impresas 28 Subtotal 61

4. Los Escritos Pedagógicos SIGLA Obra Frecuencia de la palabra CE Guía de las Escuelas 16 RB Reglas de Cortesía y Urbanidad 12 Subtotal 28

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5. Los Escritos Catequéticos 49 SIGLA Obra Frecuencia de la palabra DA Deberes de un cristiano I 94 DB Deberes de un cristiano II 53 DC Deberes de un cristiano III 27 GA Epítome Mayor de los Deberes 22 PA Epítome Menor de los Deberes 3 I Instrucciones y oraciones 70 E Ejercicios de piedad 4 CA Cánticos espirituales I 5 CB Cánticos espirituales II 2 Subtotal 280

CONCENTRADO FINAL Subtotales 1 Las Reglas 49 2 Los Escritos Espirituales 203 3 Las Cartas 61 4 Los Escritos Pedagógicos 28 5 Los Escritos Catequéticos 280 TOTAL 621

En la búsqueda son 638 instancias de las que resté los siguientes 17 errores del sistema: Ubicación Palabra errónea 1 EM 8,212 États 2 MD 020,1,2 États 3 MD 055,3,2 Etattirera 4 MD 069,2,2 Jetât 5 MF 95, 3,1 États 6 MF 170,3,2 l´interprétation 7 MF190,1,2 États 8 LI 125,7 États 9 DC 42,13,4 États 10 DC 42,13,4 États 11 DC 42,13,4 États 12 DC 42,13,5 États 13 RB 209,1,615 Jetât 14 DA 104,4,4 Jetât 15 DA 214,4,3 Interprétation 16 E 3,6,0 Pietatis 17 E 10,5,6 Pietatis

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ANÁLISIS SOBRE EL ESTADO EN LA SALLE 50

1. Les Règles

1. Règles communes. 1. Condición. 1 RC 1,2 Ils ne pourront être prêtre ni prétendre à l'état ecclésiastique 2 RC 2,1 la grâce de leur état

3.Situación/Disposición. 1 RC 12,13 ils se mettront en état d'abord d'exécuter 2 RC 27,5 mettre leur lit en état

2. Règle du Frère Directeur. 1.Condición. 1 FD 1,2 la perfection de leur état et de leur Institut

3. Mémoire sur l´habit. 1. Condición. 1 MH 10 serait dans la suite une occasion de quitter leur état 2 MH 29 la modestie convenable à leur état et à leur emploi

3.Situación/Disposición. 1 MH 62 on est en état de renverser la plupart des petits enfants

4. Écrits personnels. 1. Condición. 1 EP 3,3 ne point faire de distinction entre les affaires propres de son état, et l'affaire de son salut et de sa perfection

3.Situación/Disposición. 1 EP 3,10 En quelque différent état que je sois, je suivrai toujours un ordre et un règlement de journée avec la grâce de Notre-Seigneur 2 EP 3,10 la première chose que je ferai lorsque je changerai d'état, sera d'en dresser un nouveau, 3 EP 3,11 je tâcherai de me mettre en état de faire

5. Recueil de différents petits traités. 1. Condición. 1 R 10,2,15 acquérir la perfection de leur état. 2 R 11,2,28 on s'acquitte des devoirs de son état; 3 R 11,2,41 comme cet esprit est l'esprit chrétien et l'esprit de notre état, 4 R 13,17,1 Parce qu'elle est la vertu de l'état dans une communauté 5 R 14,1,2 des obligations de notre état 6 R 15,2,1 l'obéissance, puisqu'elle est essentielle à votre état, Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

7 R 15,2,4 telle qu'elle doit l'être pour vous convenir selon votre état. 8 R 15,3,1 sont contents dans leur état et sont bénis de Dieu. 51 9 R 15,4,3 un état aussi saint qu'est le vôtre 10 R 15,6,3 dans votre état et dans votre emploi. 11 R 15,10,2 vous êtes dans un état et dans un emploi 12 R 16 SUR LEUR ÉTAT ET SUR LEUR EMPLOI (TÍTULO) 13 R 16, 1,1 Considérez quel est votre état et comment vous y êtes entré, 14 R 16,1,3 fidèle dans votre état 15 R 16,1,4 les affaires propres de votre état 16 R 16,1,4 devoirs de votre état 17 R 16,1,5 vous n'êtes en ce monde et dans votre état 18 R 16,1,5 Voyez les biens propres à votre état, 19 R 16,1,6 les Règles de votre état et de votre emploi 20 R 16,1,7 Dans votre état et dans votre emploi? 21 R 16,1,9 dans votre état ou dans votre emploi 22 R 16,1,10 souffrir dans votre état et votre emploi 23 R 16,1,11 Dans les exercices de votre état et de votre emploi, 24 R 16,1,13 exercices de votre état et de votre emploi

3.Situación/Disposición. 1 R 7,1,4 en état de recevoir ses grâces 2 R 8,1,1 se mettra en état de le faire 3 R 8,1,4 se mettre en état de profiter 4 R 8,1,9 On se mettra en état de parler 5 R 10,1,2 se mettre en état de n'avoir aucun commerce 6 R 12,25,3 Parce que quand on l'aime, elle fait parvenir à cet état 7 R 14,6,3 se mettre en état que l'offrande 8 R 14,6,9 se mettre en état de communier spirituellement 9 R 15,4,3 en état de penser souvent à lui 10 R 16,9,2 pour mettre votre coeur dans l'état où il doit être,

2. Cualidad de una cosa. 1 R 15,6,1 Adorez Notre-Seigneur Jésus-Christ dans son état pénitent:

4. Estima. 1 R 16,9,6 Faites état, qu'il n'y a point de meilleur temps en toute la vie,

6. Directoires.

1.Condición 1 RD 1,21 avoir l'esprit de son état

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Les écrits spirituels 7. Explication de la méthode d´oraison 52 1. Condición 1 EM 2,28 Jésus-Christ est au milieu des Frères dans leurs exercices, pour leur y donner l'esprit de leur état, 2 EM 2,29 qui soit pour eux la plus agréable à Dieu et la plus conforme à leur état. 3 EM 2,32 les Frères Font leurs exercices et les actions propres à leur état 4 EM 2,36 mais même selon notre état et notre perfection 5 EM 2,37,4d Remplir les devoirs de mon état 6 EM 15,299 et attachés à son état 7 EM 17,313,1a les obligations de mon état. 8 EM 19,330 la foi et la perfection de son état 9 EM 20,334,4d Ces sentiments ne peuvent être que très utiles et avantageux dans mon état.

2. Cualidad de una cosa. 1 EM 8, 193,3c l'état pauvre et misérable 2 EM 8,200,2b cet état d'enfance

3. Situación/disposición 1 EM 2,81 il est en état de nous en faire participant 2 EM 6,163 nous soyons plus en état de paraître devant lui, 3 EM 6,165,3c me mettre en état d'y être comblé de vos bénédictions

3. Estima 1 EM 18,320,2b pour ne faire état que de ce qui peut contribuer au salut de nos âmes.

4. Sentido teológico 1 EM 2,82,2b Dans quelque état que je sois, de sécheresse dans l'oraison, de peine et de tentation 2 EM 3,103 Les âmes qui sont en cet état et dans cette disposition 3 EM 5,159,4d Que je suis misérable, ô mon Dieu, de me voir dans cet état. 4 EM 5,159,4d que je puisse paraître devant vous dans cet état et dans une disposition qui vous soit agréable 5 EM12,272,2b Je vous reconnais nonobstant cet état d'abjection,

8. Méditations pour les dimanches 1.Condición 1 MD 003,3,2 la perfection de votre état 2 MD 007,2,2 nous soutenir dans notre état 3 MD 007,3,1 Chaque état, dit saint Thomas, a une grâce particulière qui lui est propre, 4 MD 007,3,2 la grâce de son état 5 MD 010,1,2 maintenir dans son état 6 MD 012,2,2 On doit s'estimer heureux d'être dans un état qui engage à l'obéissance, 7 MD 012,3,1 la perfection de son état, 8 MD 012,3,1 la perfection de leur état. 9 MD 012,3,2 l'esprit de son état 10 MD 012,3,2 Assurez-vous que vous n'aimerez votre état, et que vous n'en aurez l'esprit, qu'autant que vous serez fidèles à l'obéissance. 11 MD 013,1,1 Puisque s'étant consacrés à Dieu et faisant profession de travailler à la Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

perfection de leur état 12 MD 022,3,1 l'affection pour les devoirs de votre état 53 13 MD 039,2,2 Puisque vous êtes appelés, dans votre état, à procurer la sanctification de vos élèves, 14 MD 043,2,2 Vous avez besoin de la plénitude de l’Esprit de Dieu dans votre état 15 MD 045,3,1 selon l’esprit de votre état 16 MD 049,1,2 Plus votre état demande de vertu et de perfection, 17 MD 054,3,2 Que vous devez vous estimer heureux d'être dans un état où la communion étant fort fréquente, 18 MD 058,1,2 les devoirs de votre état 19 MD 059,3,2 acquitter des devoirs de votre état; 20 MD 059,3,2 Vous qui, dans votre état, faites l'ouvrage de Dieu 21 MD 060,2,1 dans l'état où Dieu vous a mis 22 MD 063,3,2 Vous en avez beaucoup d'occasions dans votre état et dans votre emploi. 23 MD 064,1,1 la grâce de leur état 24 MD 68 título De ceux qui ont renoncé à l’esprit de leur état, 25 MD 068,1,1 ont perdu la grâce de leur état 26 MD 068,1,2 le saint état qu'ils avaient embrassé. 27 MD 068,2,1 l'esprit de son état 28 MD 068,3,2 l'esprit de notre état 29 MD 072,1,1 l'esprit de leur état, 30 MD 072,1,2 propres de son état. 31 MD 072,1,2 l'esprit de leur état; 32 MD 072,2,1 propre à son état: 33 MD 072,3,1 la perfection de leur état, 34 MD 072,3,2 l'esprit de votre état, 35 MD 075,3,2 surtout dans votre état, 36 MD 075,3,2 ne conviennent pas à votre état 37 MD 076,3,2 et en prenant un état qui les engage à mener une vie régulière dans une communauté.

2. Cualidad de una cosa… 1 MD 027,1,1 c'est l'état où nos péchés ont réduit Es el estado de sufrimiento celui qui mérite toute sorte d'estime, de Jesucristo d'honneur et de respect. 2 MD 027,3,2 Peut-on contempler un Homme-Dieu El estado doloroso dans ce douloureux état 3 MD 068,2,2 O le fâcheux état! Estado deplorable

3. Situación/disposición 1 MD 002, 2,2 se mettre en état de se bien acquitter de son ministère 2 MD 007,1,2 mettre en état d'y faire de grands fruits. 3 MD 022,3,1 le mettent en état d'être tout à fait maître de votre coeur. 4 MD 027,1,1 mettre en état de souffrir 5 MD 036,3,1 C'est la prière qui nous met en état de lui résister. 6 MD 040,1,1 l semblait qu'il ne fût plus que dans un état violent, 7 MD 041,3,2 mettiez en état de le faire connaître aux autres 8 MD 042,1,2 Détachez-vous donc de toutes choses, et ne vous attachez qu'à Dieu Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

seul, si vous voulez être en état de recevoir l'Esprit de Dieu. 9 MD 043,1,2 Mettre en état de ne plus vivre et de ne plus agir que par son 54 mouvement 10 MD 055,1,1 serait-il possible que vous seriez en cet état? 11 MD 055,1,1 comment communier si souvent en cet état? 12 MD 057,3,2 mette en état de faire 13 MD 064,3,1 il devient bientôt en état de parler 14 MD 069,3,2 vous êtes en état d'élever vos disciples dans l'esprit du christianisme 15 MD 072,3,1 qu'ils seront en état d'obtenir 16 MD 072,3,2 Oui, mais votre Supérieur sera plus en état qu'aucun autre de vous y donner des remèdes.

État como estima 1 MD 053,2,1 et qu'on fait peu d'état de ces sortes de péchés,

5. Sentido teológico 1 MD 004,3,2 de l'état dont vous êtes déchu; faites pénitence, et rentrez dans la pratique de vos premières oeuvres 2 MD 035,2,1 l'état de sainteté 3 MD 051,2,1 car ce serait faire un sacrilège de communier en cet état. 4 MD 052,3,1 Le moyen de prévenir un si fâcheux état 5 MD 063,1,1 Voilà cependant l'état dans lequel vous êtes;

9. Méditations pour les fêtes (MF) 1. Condición 1 MF 78, 1, 2 Alors n´ayant plus la grâce de notre état, nous ne pouvons plus nous y soutenir 2 MF 80, 1,2 Si votre vie n´est pas si austère que l´a été celle de ce saint, vous devez au moins la rendre austère en un autre maniére et convenable à votre état, 3 MF 80,2,2 Apprenez que, puor vous remplir de Dieu, autant que vous le debez être dans l´état où sa providence vous a mis, vous êtes dans l´obligation de converser souvent avec Dieu. 4 MF 80, 2,2 C´est la grâce de votre état 5 MF 86, 2,2 Nous avons dû, en choisissant notre état, nous résoudre à être abjects, 6 MF 87, 2, 2 C´est vous qu´avez choisis de Dieu pour faire connaître Jésus-Christ, et pour l´annoncer. Cela étant, admirez la bonté de Dieu envers vous, dit le même Apôtre, pourvu cependant que vous demeuriez dans l´état où sa bonté vous a mis. 7 MF 88, 1,2 Vous êtes dans un état où vous avez besoin d´être honorés de l´amitié de Jesús 8 MF 91, 2,1 C´est cependant une des principales obligations de votre état, parce que vous êtes tous frères 9 MF 91,3,1 Leur en avez-vous suggéré des pratiques proportionnées à leur état et à leur âge? (se refiere al état del alumno) 10 MF 92,1,1 Tous vos exercices vous ont-ils été chers? Les avez-vous regardés comme des moyens absolument nécessaires pour arriver à la perfection de votre état, et, conséquemment, pour assurer votre salut? 11 Dépouillez-vous enfin aujourd'hui du vieil homme, et revêtez-vous du nouveau, comme vous y exhorte saint Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

Paul; et priez Dieu, suivant l'avis du même Apôtre, de renouveler demain en vous l'esprit de votre état et de votre profession 55 Retoma una cita de Ep 4,22-24 En la Biblia de Jerusalén en lugar de état dice genre de vie. 12 MF 95,1,2 Vous sentez-vous portés à cette pratique? Il est de votre devoir d'être assidus et affectionnés à la prière, pour attirer sur vous un grand nombre de grâces, dont vous avez besoin dans votre état, tant pour votre propre sanctification, que pour la sanctification des autres. 13 MF 98,1,2 C'est aussi l'avantage qu'on a dans les maisons retirées du monde; ceux qui aiment leur état n'y trouvent que du plaisir, et de la satisfaction dans tous les exercices de piété qui s'y font, 14 MF 98,1,2 Êtes-vous dans cette disposition? Aimez-vous par-dessus toutes choses, et votre état et ce qui s'y pratique? 15 MF 101,1,2 Si vous voulez posséder la pureté, telle que votre état le demande, veillez si bien sur vos sens, que vous ne les laissiez échapper, s'il est possible, en aucune occasion. 16 MF 104,1,2 Et apprenez d'elle à ne vouloir en rien vous distinguer des autres, et à ne point demander ni vouloir avoir d'exemption dans la pratique de vos Règles: plus vous vous y rendrez fidèles et exacts, plus Dieu vous comblera de ses grâces, et plus aussi il vous donnera du goût pour votre état. 17 MF 105, 3,2 Si ce saint avait tant de crainte du jugement de Dieu, dans quelle crainte ne devez-vous pas vivre, vous qui passez peut-être votre vie dans la négligence des devoirs de votre état? 18 MF 106,1,2 Vous êtes obligés dans votre état, d'apprendre aux enfants les vérités de notre sainte religion; 19 MF 107,3,2 ce qui est la fin de votre état et de votre emploi. 20 MF 108,1,2 C'est par ces trois moyens que Dieu veut que vousvous instruisiez dans votre état de ce que vous devez savoir, et enseigner aux autres. 21 MF 109,1,2 Est-ce ainsi que vous estimez l'état dans lequel Dieu vous a mis? 22 MF 109,1,2 Vous n'êtes pas dignes d'un si saint état, si vous n'êtes pas dans cette disposition 23 MF 109,2,2 Aimez-vous les peines de votre état? 24 MF 109,2,2 Si vous avez tout à fait l'esprit de votre état 25 MF 109,3,2 vous êtes cependant obligés par votre état 26 MF 110,2,2 votre état et votre emploi 27 MF 111,1,2 la perfection de votre état 28 MF 111,2,2 Si vous voulez être aussi purs que votre état le demande 29 MF 113,1,2 remerciez Dieu de vous avoir mis dans un état si sanctifiant et procurant la sanctification des autres 30 MF 115,3,2 Vous êtes chargés, par votre état, de l'instruction des enfants: 31 MF 120,1,2 Dieu vous fera rendre compte de cette obligation, dont le manquement vous rendrait indignes de votre état. 32 MF 123,1,2 La grâce ne vous presse-t-elle pas de vivre selon la perfection de votre état? 33 MF 125,1,2 Recourez donc à ce saint archange, pour le prier de vous secourir dans les combats que vous aurez à soutenir dans votre état, 34 MF 125,2,2 Lors donc qu'il vous vient dans l'esprit des pensées du monde, et des dégoûts de votre état et des exercices spirituels, Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

35 MF 126,3,2 acquérir la perfection de votre état 36 MF 129,1,2 Comme cette vertu est une des plus nécessaires et des plus de conséquence 56 dans votre état, 37 MF 131,1,2 et tâchez-vous, dans votre état, de parvenir à une telle sainteté 38 MF 131,2,2 les devoirs de votre état 39 MF 131,2,2 Comme c'est la fin de votre état 40 MF 132,1,1 entrer dans l'état ecclésiastique, 41 MF 132,1,2 Comme vous êtes obligés par votre état 42 MF 133,1,2 Vous avez, dans votre état, plusieurs moyens de pratiquer la vertu 43 MF 133,1,2 la perfection de votre état? 44 MF 133,2,2 l'essentiel de votre état. 45 MF 133,3,2 Vous êtes, par votre état, chargés d'instruire les pauvres enfants. 46 MF 138,1,2 une conduite peu conforme à l'état que nous avons embrassé. 47 MF 138,3,2 Vous êtes obligés, par votre état 48 MF 139,2,2 l'esprit de foi, qui est l'esprit de votre état 49 MF 142,2,2 Plus vous serez humbles et plus serez-vous comblés de grâces. C'est une vertu dont vous avez un grand besoin dans votre état. 50 MF 142,3,2 Plus vous vous attacherez à ce qui paraît de moins considérable dans votre Règle, aux yeux des hommes, et plus vous aurez de consolations dans votre état et d'amour pour ce qui y est prescrit; 51 MF 150,2,2 Il est de votre devoir, dans votre état, de joindre à une vie de retraite et de mortification, le zèle pour le salut du prochain, 52 MF 160,2,2 Plus vous souffrirez de mortifications, soit extérieures, soit intérieures, et surtout de celles-ci, plus vous aurez l'esprit du christianisme et celui de votre état. 53 MF 166,1,2 Vous êtes dans un état où vous devez bien posséder les maximes du saint Évangile, 54 MF 171,1,2 pour bien vivre dans son état 55 MF 174,1,2 une piété qui convienne à votre état. 56 MF 174,2,1 l'état ecclésiastique, 57 MF 174,3,2 Vous avez besoin de toutes ces choses pour vous soutenir dans votre état, parce qu'étant abandonnés à vous-mêmes, vous n'êtes que faiblesse; 58 MF 186,2,2 en entrant dans votre état, 59 MF 191,2,2 pratiquer les vertus qui conviennent le plus à votre état 60 MF 192,2,2 selon l'esprit de votre état

3. Cualidad de una cosa. 1 MF 86,1,2 La pauvreté que Jésus exerce Habla del estado en que éminemment dans sa naissance, nous nació, de un estado pobre. doit engager à avoir beaucoup d´amour pour cette vertu; car c´est pour nous la faire aimer, qu´il naît dans cet état. 2 MF 86, 1,2 Comme le Fils de Dieu a voulu que Habla del estado de la l´humanité dont il s´est revetû fût dans humanidad pobre. cet état, il veut aussi que nous soyons dans cette disposition 3 MF 86, 1,2 …pour le connaìtre, que l´état pauvre et abject où ils le trouvèrent, … Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

4 MF 86, 3,1 Rien n´attire tant les âmes à Dieu, que Habla del estado pobre y l´état pauvre et humble de eux que humilde de los pastores. 57 veulent les conduire à lui. 5 MF 143,3,1 Comment avoir pu demeurer si En este estado de pobreza longtemps chez son propre père, dans la y humillación pauvreté et l'humiliation, sans avoir voulu se faire connaître; et, dans cet état, avoir toujours paru content 6 MF 152,3,2 dans son état souffrant El estado sufriente de Jesús 7 MF 173,3,1 faisait tellement les délices de son Del estado de delicias coeur, qu'il ne pouvait s'empêcher, ni se rassasier de le contempler dans cet état. 8 MF 177,3,1 C'était la foi seule qui la conduisait Se refiere al estado de alors dans cet état, et qui lui servait de oscuridad interior lumière. 9 MF 185,1,1 Que c'est un état qui d'un côté est dur Es un estado de pena y pour elles, sufrimiento de las almas del purgatorio 10 MF 185,1,2 C'est pour ce sujet, que ces saintes Almas del purgatorio âmes, quoique soumises, dans cet état, à la volonté de Dieu, 11 MF 185,1,2 Regardez avec compassion l'état de ces Almas del purgatorio saintes âmes

4. situación/disposición 1 MF 79, 1,2 Se sont disposés et se sont mis en état de faire de très grands fruits dans ce ministère 2 MF 107,3, 1 afin qu'il fût parfaitement instruit de la doctrine de Jésus-Christ et qu'il fût en état de la prêcher avec assurance; 3 MF 111,1,1 Ç'a été par cette sainte Règle, et par une conduite très exacte et très régulière, qu'il a attiré un grand nombre d'âmes à Dieu, en les éloignant du monde, et de toute conversation, pour les mettre en état de ne converser qu'avec Dieu. 4 MF 112,2,2 Mettons-nous en état, par une conduite irréprochable, 5 MF 120,2,1 fût en état d'empêcher le progrès de leur hérésie 6 MF 123,3,2 Avez-vous pris les mêmes voies dont saint Augustin s'est servi pour aller à Dieu, et pour se mettre en état de ne s'attacher qu'à lui seul? 7 MF 124,3,1 parce qu'il voulait le purifier par le feu, pour le mettre en état, par ce moyen, de recevoir ses lumières 8 MF 124, 3,2 et ce sontelles qui vous mettent en état de vous garantir aisément du péché 9 MF 134,1,2 et mettez-vous, de votre côté, en état de l'avoir. 10 MF 127,1,1 pour se mettre en état de résister aux tentations qui le tourmentaient 11 MF 131,2,2 Plus vous vous rendrez exacts à la régularité, plus serez-vous en état d'attirer les enfants à Dieu, 12 MF 135,1,2 Il faut que vous vous y appliquiez à parler de Dieu, afin que vous vous mettiez en état de parler utilement 13 MF 143,1,2 Si cela est, vous vous mettrez en état de travailler utilement dans votre Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

emploi. 14 MF 146,3,2 Faites-le au moins dès à présent, pour vous mettre en état de bien 58 exercer un si saint ministère. 15 MF 147,1,2 Purifiez votre coeur pour vous mettre en état de le recevoir souvent 16 MF 151,1,1 Nous ne sommes pas en état d'offrir des biens temporels à la très sainte Vierge, 17 MF 157,3,1 aussitôt qu'elle a pu être en état d'aller au Temple 18 MF 157,3,2 C'est ainsi que saint Joachim vous a appris à vous dégager de l'amour des créatures, et à faire en sorte que ceux que Dieu vous a confiés soient en état d'être présentés à lui; 19 MF 162,2,1 pour se mettre en état de ne pas commettre le moindre péché 20 MF 163,1,2 la mît par ce moyen en état de trouver grâce devant Dieu 21 MF 166,1,1 c'est ce qui mit ce saint en état de faire de grands fruits dans l'Église. 22 MF 167, 2, 2 Plus vous vous y appliquerez, plus vous deviendrez savants dans la science des saints, et plus vous serez en état d'en instruire les autres. 23 MF 170, 3, 2 mettez-vous en état d'y travailler 24 MF 177,3,1 en quelque état et en quelque lieu qu'elle fût, 25 MF 179,1,2 et que vous soyez en état de recevoir de Dieu une plénitude de grâces 26 MF 187,2,1 mettre en état de travailler

4.État como estima 1 MF 86,2,1 Où on ne fit aucun état ni de lui ni de sa sainte mère

5.État en sentido teológico 1 MF 152,1,1 C'est pourquoi il a toujours paru comme un homme du commun, cachant au reste des hommes l'état de la gloire dont jouissait sa sainte âme

6.État como el gobierno político 1 MF 160,3,1 Le zèle de ce saint pour le bien de l'Église et pour celui de son État a été si admirable, 2 MF 160,3,2 le zèle du bien de l'Église avec celui de l'État 3 MF 160,3,2 Vous procurerez le bien de l'État

10. Méditations pour le temps de la retraite (MR) 1. Condición 1 MR 201,2,1 à avoir un grand zèle dans votre état 2 MR 207,3,1 la grâce de votre état

2. Cualidad de una cosa 1 MR 201,3,1 que les voyant engagées dans Del estado tan lamentable le péché et hors d'état de s'en délivrer elles-mêmes, 2 MR 201,3,1 pour les retirer de ce fâcheux état 3 MR 208,2,2 Mettez-vous, à l'avenir, dans un tel état, Un estado de alegría y felicidad….

3. situación/disposición 1 MR 194,1,2 seront en état d'être employés au travail 2 MR 197,1,1 ne sont pas encore en état de concevoir facilement d'eux-mêmes les Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

vérités et les maximes chrétiennes 3 MR 198,2,2 mettre en état d'arrêter et de retenir tellement leurs inclinations 59 corrompues, 4 MR 199,1,1 qu'il le mit en état comme un bon architecte 5 MR 200,2,2 et les mettre en état de recevoir celui de la confirmation avec les dispositions convenables, pour être remplis du Saint-Esprit 6 MR 201,2,2 qu'ils soient en état de paraître un jour devant Jésus-Christ 7 MR 203,3,1 ces enfants n'étant pas en état de se conduire eux-mêmes 8 MR 204,1,1 il faut se mettre en état de faire la répréhension et la correction 9 MR 205,3,2 Mettez-vous donc en état de lui pouvoir répondre

11. Méditations addittionnelles 1. Condición 1 MA 181,2,1 les personnes qui vivent dans l'état séculier

2. Cualidad de una cosa 1 MA 301,1,6 les eaux s’écoulaient et se remettaient El estado natural del agua dans leur état naturel.

3. situación/disposición 1 MA 184,2,1 car, étant dans l'état d'une charité consommée,

5.Sentido teológico 1 MA 083,1,2 O sacré état de la servitude religieuse….! 2 MA 181,2,2 l'état de justice originelle

2. Les lettres

12. Lettres autographes

1. Condición 1 LA 1,7 l'esprit de votre état 2 LA 10,1 touchant votre état, 3 LA 11,18 d'obligation dans votre état 4 LA 14,20 employé selon votre état 5 LA 17,2 la fonction de votre état 6 LA 27,8 l'esprit de votre état 7 LA 47,7 Vous êtes bienheureux d'être dans l'état où vous êtes, 8 LA 47,7 un état saint, sanctifiant 9 LA 48,1 rester dans votre état qui est pour vous très sanctifiant 10 LA 52,5 dans l'état où il vous a mis 11 LA 52,8 C'est ce pourquoi vous êtes en ce monde et dans l'état où vous êtes.

2. Cualidad de una cosa 1 LA 30,6 Aussitôt que le noviciat sera en état, Que esté listo 2 LA 45,9 Restiez en repos dans l'état où vous êtes Estado de salud et que vous ne pouviez mieux être.

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3. situación/disposición 1 LA 19,3 en état de vous aider 60 2 LA 19,15 Je ne suis pas non plus en état d'en payer présentement, 3 LA 21,5 Dans le premier temps, je vous ai toujours excité à sortir de cet état, ne le regardant pas conforme à votre vocation. 4 LA 21,7 en état de vous aider 5 LA 21,8 je serais en état de vous tout fournir 6 LA 21,11 Vous voyez l'état dans lequel je suis 7 LA 21,11 néanmoins l'état dans lequel vous êtes me paraît embarrassant et m'est bien sensible. 8 LA 35,5 je ne suis pas en état 9 LA 41,3 il sera plus en état de profiter du noviciat 10 LA 47,6 un si beau jeune homme comme vous, être dans un tel état! 11 LA 52,5 Il faut vous attendre que vous aurez de la peine pendant toute votre vie en quelque lieu et en quelque état que vous soyez. 12 LA 134,1 par la compassion que j'ai pour l'état de misère

13. Lettres copiées

1. Condición 1 LC 92,3 l'affection pour la pratique de votre état. 2 LC 97,5 l'esprit de votre état 3 LC 100,2 la fin de votre état 4 LC 100,4 la fin de votre état 5 LC 101,8 Dieu vous appelle dans l'état où vous êtes 6 LC 101,10 Vous ne devez être entré dans votre état que 7 LC 101,14 Je prie Dieu qu'il vous donne l'esprit de votre état

3. situación/disposición 1 LC 38,17 Vous le mettez en état de sortir par votre tolérance

14. Lettres imprimées

1. Condición 1 LI 4,5 l'esprit de leur état 2 LI 66,5 sur les peines de votre état 3 LI 67,2 Je suis bien aise que vous ayez de l'estime pour votre état 4 LI 68,3 Il n'est pas vrai que dans votre état l'on y souffre sans mérite. 5 LI 68,3 Chaque état a ses peines 6 LI 82,3 satisfaction dans votre état 7 LI 85,1 Si la divine et adorable providence vous veut laisser dans l'état où vous êtes, 8 LI 85,3 Que si vous désirez de sortir de cet état 9 LI 87,1 vous aimez passionnément votre état. 10 LI 89,4 C'est une marque que Dieu vous veut dans votre état. 11 LI 89,7 Étudiez-vous beaucoup à rejeter toutes les pensées contraires à votre état 12 LI 90,5 c'est l'esprit de votre état 13 LI 118,4 vous qui avez des lumières touchant votre état 14 LI 125,7 Considérez que votre état est de Dieu et que par conséquent Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

2. Cualidad de una cosa 1 LI 132,4 Encore une fois, plus vous entrerez dans Estado de simplicidad 61 une simple vue de foi, plus vous entrerez dans l'état de simplicité d'action et de conduite qui est celui où Dieu vous veut 2 Ll 122,6 L'humiliation sera quelquefois bonne Estado de obscuridad dans l'état où vous êtes

3. situación/disposición 1 LI 4,1 voir votre noviciat en l'état où il est: 2 LI 4,7 Je suis en état d'aller aux principaux exercices comme les autres 3 LI 8,1 il paraît que mon état présent doit être de simple soumission, 4 LI 60,1 du misérable état dans lequel vous avez été 5 LI 88,3 Sachez donc que tant que vous resterez dans cet état, 6 LI 128,5 Votre état présent demande que vous soyez fidèle à cela

5.Sentido teológico 1 LI 126,1 c'est un très bon état et très sanctifiant. 5. LI 126,9 Vous devez recevoir l'état où vous vous trouvez dans l'oraison comme une 2 pénitence que Dieu veut que vous fassiez pour vos péchés. 3 LI 126,10 L'état où vous me marquez être dans l'oraison n'est pas une oisiveté dangereuse comme vous croyez. 4 LI 126,11 tenez-vous-y dans un état d'anéantissement et de dépouillement devant Dieu 5 LI 126,11 les moyens de sortir de l'état de misère où vous êtes 6 LI 131,1 Cet esprit de foi dans lequel Dieu vous demande est l'état dans lequel a toujours vécu la très sainte Vierge.

4. Les écrits pédagogiques

15. Conduite des écoles

2. Cualidad de una cosa 1 CE 16,2,29 lui rapportent en quel état ils les auront El estado de salud trouvés. 2 CE 18,9,7 Ils feront ensuite savoir au maître l'état de leur santé 3 CE 18,9,9 savoir de quelle maladie il est malade, et quel est l'état de sa santé 4 CE 21,1,10 Que tous les bancs soient sains et saufs, c'est-à-dire en bon état, 5 CE 21,1,12 que les vitres soient toujours en bon état.

3. situación/disposición 1 CE 0,0,6 se mettre en état de n'en rien oublier 2 CE 3,1,25 ils présenteront seulement à l'Inspecteur ceux qu'ils croiront en état d'être changés Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

3 CE 3,1,27 de leçons qui seront en état d'être changés 4 CE 4,5,1 qu'il ne soit en état d'être changé du 3ème ordre 62 5 CE 12,5,1 et se mettront dans l'état où il faut qu'ils soient. 6 CE 12,5,2 Quand les écoliers seront tous dans l'état et dans la posture 7 CE 15,7,14 s'ils ne sont pas en état alors 8 CE 23,4,1 et qu'il ne soit en état d'être changé 9 CE 23,4,12 seront en état d'apprendre la multiplication 10 CE 24,2,1 mettrait en état de ne pouvoir jamais rien apprendre, 11 CE 24,3,4 être en état de commencer à lire par pause.

16. Règles de la bienséance

1. Condición 1 RB 106,1,59 ou qui ont dessein de s'engager dans cet état 2 RB 202,1,155 des devoirs indispensables de leur état. (de las mamás)

2. Cualidad de una cosa 1 RB 202,1,151 il soit permis de tout faire en cet état Se refiere al estar vestido en pijama 2 RB 202,1,152 De recevoir d'elle une visite en cet état. Se refiere a la manera de estar vestido

3. situación/disposición 1 RB 0,0,8 se mettent en état de ne donner 2 RB 108,1,77 qu'on puisse être en état de parler facilement 3 RB 204,3,245 se met en état lorsqu'on est à table 4 RB 207,1,484 se met en état de ne plus trouver d'amis 5 RB 207,1,492 se mettent en état de n'avoir plus aucune créance

4.Estima 1 RB 207,1,494 on fait moins d'état d'un jureur que d’un charretier

6.Gobierno político 1 RB 206,6,467 Si cependant on est une personne publique, comme un homme d'État 2 RB 210,1,625 ministres d'État

5. Les écrits catéchétiques

17. Devoirs d´un chrétien I

1. Condición 1 DA 0,0,1 les devoirs essentiels de cet état, 2 DA 0,0,1 C'est ce qui fait qu'ayant dessein de former un chrétien, et de lui donner les moyens de mener une vie, qui soit digne de son état 3 DA 106,0,1 pour juger tous les hommes qui serontmorts, soit justes, soit pécheurs, de tel siècle, âge, sexe, état, et condition qu'ils puissent être, 4 DA 206,0,5 Et lorsque les enfants sont prêts de s'engager dans un état de vie 5 DA 206,0,5 et leur faire connaître les obligations de cet état, Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

6 DA 208,0,8 les devoirs de l'état auquel ils s'engagent, 7 DA 209,0,5 donner selon son état le leur dérobe, 63 8 DA 209,0,5 quand on a plus qu'on n'a besoin selon son état, 9 DA 214,7,1 Quand on néglige les obligations de l'état qu'on a embrassé; 10 DA 307,1,12 Les péchés de son état et de sa condition, 11 DA 307,4,18 ceux qui ne sont pas instruits des devoirs de leur état et de leur profession 12 DA 307,5,15 vivre selon la sainteté de leur état 13 DA 309,2,5 l'état ecclésiastique 14 DA 309,2,7 vocation à l'état ecclésiastique 15 DA 309,2,7 acquitter des devoirs de sont état 16 DA 309,2,7 Quand on entre dans cet état non pour y vivre à son aise 17 DA 309,2,8 appelé à l'état ecclésiastique 18 DA 309,2,8 dans un si saint état 19 DA 309,2,9 Ceux qui s'engagent dans cet état 20 DA 309,2,10 avoir de l'inclination pour l'état ecclésiastique 21 DA 309,2,10 pour entrer dans un si saint état; 22 DA 309,2,10 les obligations de cet état 23 DA 309,2,10 mener une vie telle que demande la sainteté de son état 24 DA 310,1,1 mari et à la femme de s'acquitter des devoirs de cet état 25 DA 310,2,5 personnes mariées, pour vivre chastement et saintement dans cet état, 26 DA 310,3,2 d'être appelé de Dieu à cet état; 27 DA 310,3,4 si on a inclination pour entrer dans cet état, 28 DA 310,3,4 dans l'état présent où on est 29 DA 310,3,7 et les devoirs de cet état. 30 DA 310,4,6 dans l'état qu'ils veulent embrasser. 31 DA 310,5,8 À s'aider l'un l'autre dans les peines de leur état

2. Cualidad de una cosa 1 DA 104,7,3 Étant en cet état, il pria son Père que s'il Estado de sufrimiento le voulait bien il éloignât ce calice de lui 2 DA 104,8,7 Pilate voyant Jésus en ce pitoyable état le mena aux Juifs, 3 DA 404,2,5 de l'état pitoyable où nous sommes réduits

3. situación/disposición 1 DA 104,10,7 se mettent en état de se la procurer par les sacrements 2 DA 205,0,6 se mettent en état de recevoir 3 DA 208,0,7 se mettre en état d'être damné. 4 DA 208,0,8 entrent dans un état d'apprendre 5 DA 209,0,6 Tous les hommes ne sont pas en état de donner des biens aux pauvres, 6 DA 212,0,11 se mettent en état de tomber 7 DA 212,0,15 pour quelque cause légitime, qui les mette hors d'état de pouvoir jeûner. 8 DA 214,4,1 sont en état de s'élever au-dessus de nous, 9 DA 216,1,2 pour nous mettre en état d'en bien user. 10 DA 216,2,1 nous mettre en état de n' y pas tomber 11 DA 216,2,15 se mettre en état de les pratiquer Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

12 DA 300,0,4 nous mette en état de commencer 13 DA 300,0,6 nous mettre en état de la conserver, 64 14 DA 300,0,7 nous mette en état de l'obtenir 15 DA 301,2,7 qui sont en état de pouvoir administrer les sacrements 16 DA 303,1,4 nous met en état de pouvoir la confesser 17 DA 304,4,7 il met en état de n'y pas succomber 18 DA 307,1,8 d'être en état de les détester 19 DA 307,1,10 semettre en état par cemoyen de faire 20 DA 307,3,15 On n'est pas en état de recevoir l'absolution 21 DA 307,3,15 on se met en état d'être damné 22 DA 307,5,19 Se mettre en état 23 DA307,5,23 Se mettre en état de 24 DA 307,7,11 sera en état de le faire 25 DA 307,7,12 se mettrait en état de faire une confession 26 DA 308,2,1 Pour être en état de recevoir le sacrement d'extrême-onction, 27 DA 308,2,1 sont aussi en état de le recevoir 28 DA 310,4,4 en état d'être mariés promptement 29 DA 401,1,1 nous mettre en état de jouir de tous ces avantages. 30 DA 405,4,6 les mettraient en état de se bien acquitter de ce devoir,

5.Sentido teológico 1 DA 103,0,11 Cet état dans lequel ils furent créés se nomme la justice originelle 2 DA 103,0,11 étaient toujours demeurés dans cet heureux état 3 DA 104,3,9 Moïse et Élie dans un état de gloire 4 DA 201,1,2 s'ils mouraient en ce malheureux état. 5 DA 212,0,13 en état de péché mortel: 6 DA 212,0,20 S'ils meurent en cet état, on ne prie pas Dieu pour eux, 7 DA 213,0,10 état de grâce, 8 DA 214,1,1 au-dessus de l'état qui nous est prescrit par l'ordre de Dieu 9 DA 214,7,2 Un désespoir de sortir de ce malheureux état 10 DA 216,2,7 s'ils meurent en cet état, ils le posséderont 11 DA 300,0,4 l'état du péché norte 12 DA 300,0,4 l'état de la grâce 13 DA 300,0,9 Si Adam dans l'état d'innocence 14 DA 303,2,11 soient en état de grâce 15 DA 304,4,2 qu'il examine l'état de son âme, 16 DA 307,5,1 qui en quelque état qu'ils soient,même de péché mortel 17 DA 307,4,23 les confessions qu'on a faites en cet état ont été sacrilèges 18 DA 307,7,2 l'état des pénitents 19 DA 307,7,7 en état de grâce 20 DA 307,7,7 qu'on fasse en cet état 21 DA 307,7,11 recevoir l'absolution en cet état, 22 DA 307,7,13 en état de grâce, 23 DA 308,1,5 tombent en état de ne pouvoir plus communier. 24 DA 308,2,2 n'aient pas toujours été dans cet état. 25 DA 308,2,3 état évident de péché mortel 26 DA 309,2,7 Quand on entre dans cet état Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

27 DA 310,2,9 en état de grâce, 28 DA 310,3,8 se mettre en état de grâce, 65 29 DA 310,3,8 il est moralement impossible de se sauver dans cet état.

6.Gobierno político 1 DA 0,0,3 On appelle religion (et c'est la chrétienne) un état ou une société

18. Devoirs d´un chrétien II

1. Condición 1 DB 3,10,5 Sur les péchés particuliers de son état, 2 DB 3,14,3 Par les peines qui sont attachées à notre état. 3 DB 3,22,12 la sainteté de leur état. 4 DB 3,22,13 dans l'état ecclésiastique 5 DB 3,22,13 Il faut avoir une véritable intention d'être ecclésiastique et de bien vivre dans cet état. 6 DB 3,22,14 Être appelé de Dieu à l'état ecclésiastique. 7 DB 3,22,16 à l'état ecclésiastique 8 DB 3,22,16 disposition à l'état ecclésiastique, 9 DB 3,22,17 À les faire vivre selon la sainteté de leur état.

3. situación/disposición 1 DB 3,8,3 Pour se mettre en état de profiter 2 DB 3,11,5 se mettrait en état de faire une confession sacrilège 3 DB 3,13,3 se mettre en état d'être sauvé? 4 DB 3,25,5 se mettre en état de n'en tirer aucun profit,

5.Sentido teológico 1 DB 1,2,4 en état de grâce 2 DB 1,6,4 En quel état les anges ont-ils été créés? 3 DB 1,6,4 Ils ont été créés en état de grâce. 4 DB 1,7,5 En quel état Dieu a-t-il créé Adam? 5 DB 1,8,1 Dieu a-t-il laissé les hommes dans l'état du péché? 4 DB 1,8,1 l'état du péché? 5 DB 1,8,1 l'état du péché? 6 DB 1,12,6 en état de grâce. 7 DB 1,12,6 en état de grâce? 8 DB 1,13,5 sont morts en état de grâce, 9 DB 1,14,5 sont en état de grâce 10 DB 1,15,2 qui sont en état de grâce, 11 DB 1,17,4 Ce sont ceux qui sont en état de grâce. 12 DB 1,17,4 les chrétiens qui sont en état de grâce 13 DB 1,17,5 et les chrétiens qui sont en état de grâce? 14 DB 2,11,3 et toujours en état de grâce. 15 DB 2,14,5 un péché mortel? R C'est que lorsqu'on meurt en cet état, 16 DB 2,14,5 et de mourir dans cet état 17 DB 2,14,6 meurent en état de grâce, 18 DB 3,1,6 en état de grâce? 19 DB 3,1,7 en état de grâce et Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

20 DB 3,8,1 d'être en état de grâce 21 DB 3,8,1 état de grâce 66 22 DB 3,8,1 état de grâce 23 DB 3,11,3 Non, et s'il recevait l'absolution dans cet état, il ferait un sacrilège, 24 DB 3,11,12 mourront en état de grâce 25 DB 3,13,3 état de péché mortel 26 DB 3,15,3 qui sont en état de grâce, 27 DB 3,15,6 sont-ils en état de gagner les indulgences? 28 DB 3,18,1 reçoivent en état de grâce, 29 DB 3,18,1 Être en état de grâce 30 DB 3,18,2 pour être en état de grâce 31 DB 3,18,2 en état de péché mortel 32 DB 3,18,2 en état de péché mortel 33 DB 3,23,4 d'être en état de grâce 34 DB 3,23,5 seraient dans un état continuel de péché mortel 35 DB 3,23,7 De supporter avec patience les peines qui se rencontrent dans cet état 36 DB 4,2,4 état de péché mortel. 37 DB 4,3,2 nous les fassions en état de grâce, 38 DB 4,3,2 être en état de grâce, 39 DB 4,3,20 prions en état de grâce

6.Gobierno político 1 DB 1,14,3 comme les sujets d'un état font une société

19. Devoirs d´un chrétien III

1. Condición 1 DC 20,4,3 aspirent à l'état ecclésiastique 2 DC 20,4,6 aspirent à l'état ecclésiastique.

2. Cualidad de una cosa 1 DC 42,2,2 D En quel état Jésus-Christ est-il né? R Il est né dans une grande pauvreté et dans la souffrance. 2 DC 42,8,9 Ils l'insultaient en cet état, et lui disaient: Nous te saluons, roi des Juifs 3 DC 42,8,10 Il le présenta aux Juifs en cet état

3. situación/disposición 1 DC 0,1,3 les mettre en état de rendre à Dieu 2 DC 20,3,8 se mettre en état d'être exaucés de lui, 3 DC 20,4,4 et en état de pouvoir assister 4 DC 20,4,7 n'étant pas en état d'assister au sacrifice de la sainte messe. 5 DC 20,10,3 fussent en état de recevoir la communion pascale 6 DC 20,12,4 nous mettre en état de ressusciter spirituellement 7 DC 30,1,2 Pour les mettre en état de célébrer la fête de Noël 8 DC 30,6,3 Se mettre en bon état 9 DC 30,7,4 mettre en état de faire 10 DC 30,12,4 ils fussent en état de recevoir les grâces Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

11 DC 30,12,4 semissent en état de célébrer dignement 12 DC 30,12,6 mettent en état d'obtenir 67 13 DC 43,5,6 Nous mettre en état, 14 DC 44,1,1 Pour nous mettre en état d'obtenir de Dieu

5.Sentido teológico 1 DC 30,6,4 en état de péché mortel 2 DC 30,11,12 mettre sa conscience en bon état, 3 DC 30,13,22 d'être en état de grâce, 4 DC 42,6,4 un état de gloire 5 DC 42,9,7 quitter l'état du péché 6 DC 42,13,12 Nous devons tâcher d'imiter deux vertus en Notre-Seigneur considéré dans cet état: 7 DC 42,13,13 Nous devons, pour l'imiter dans cet état, 8 DC 44,5,5 Il est né en état de grâce.

20. Grand abrégé des devoirs

1.Condición 1 GA 23,3 Sur les péchés particuliers de son état, de sa profession, et de son emploi. 2 GA 28,7 intention d'être ecclésiastique, et de bien vivre dans cet état

3. situación/disposición 1 GA 23,4 on se mettrait en état de faire 2 GA 25,4 sont-ils en état de gagner les indulgences? 3 GA 32,5 pour être en état de mériter et d'obtenir

5.Sentido teológico 1 GA 5,5 En quel état les anges ont-ils été créés? 2 GA 5,5 état de grâce. 3 GA 6,1 l'état de péché? 4 GA 8,7 état de grâce. 5 GA 8,7 qu'il met en état de grâce? 6 GA 10,7 état de grâce. 7 GA 10,7 en état de grâce. 8 GA 10,8 sont en état de grâce? 9 GA 11,3 En quel état tous les hommes ressusciteront-ils? 10 GA 13,8 si on meurt en cet état. 11 GA 17,2 en état de grâce. 12 GA 17,7 Être en état de grâce, 13 GA 17,7 pour être en état de grâce? 14 GA 18,6 commis un seul péché mortel, et de mourir en cet état, 15 GA 18,7 meurent en état de grâce, 16 GA 25,3 en état de grâce, 17 GA 32,3 commis un seul péché mortel, et de mourir en cet état pour être damné.

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21. Petit abrégé des devoirs 68 5.Sentido teológico 1 PA 13,2 et pour être damné, si on meurt en cet état. 2 PA 14,5 toujours en état de grâce. 3 PA 16,2 recevoir en état de grâce,

22. Instructions et prières

1.Condición 1 I 1,2,9 pour se bien acquitter des devoirs de son état, 2 I 1,8,18 et de remplir les devoirs de mon état 3 I 1,8,25 de leur donner la grâce de leur état 4 I 2,1,3 les péchés particuliers de son état, ou de sa profession. 5 I 2,3,4 Si on a embrassé quelque état; si par exemple on est, ou si on a été marié, et si on a des enfants, ou si on ne l'est pas 6 I 2,6,3 Chacun est obligé de savoir les péchés qu'on peut commettre dans son état, dans sa profession, et dans son emploi; 7 I 2,6,3 état de mariage 8 I 2,6,4 les péchés de son état, de sa profession, et de son emploi? 9 I 2,6,4 Quand on entre dans un état ou dans une profession, 10 I 2,6,4 quels sont les péchés qu'on peut commettre dans cet état, ou dans cet emploi; par exemple, aussitôt qu'une personne est mariée 11 I 2,6,4 elle doit s'informer quels péchés on peut commettre dans l'état du mariage. 12 I 2,6,4 les péchés qu'ils commettent dans leur état, et dans leur emploi, 13 I 2,6,4 Les péchés particuliers de son état, de sa profession, et de son emploi 14 I 3,40,2 aux devoirs de mon état et de mon emploi

3. situación/disposición 1 I 1,2,10 se mettre en état d'obtenir 2 I 1,4,5 se mettre en état de tirer 3 I 1,6,3 ceux qui étaient en état d'assister 4 I 1,6,7 pour semettre en état d'offrir à Dieu 5 I 1,7,56 mettez-moi en état de recevoir votre sacré corps 6 I 1,8,3 je sois en état d'assister et de participer au sacrifice de votre Fils. 7 I 1,8,44 je ne suis pas en état de recevoir votre sacré corps 8 I 2,3,4 Pour lui mieux faire connaître l'état de sa conscience 9 I 2,7,1 que je sois en état de la recevoir 10 I 2,7,18 il se mettra en état de ne pas craindre d'être damné. 11 I 2,8,8 se mettent en état de faire une confession sacrilège, 12 I 2,9,9 Ils se mettent en état d'entrer dans le Ciel, 13 I 2,10,5 pour se mettre en état de l'accomplir fidèlement 14 I 3,19,2 de me mettre en état de vous aimer 15 I 3,31,1 mettre en état de conserver la grâce 16 I 3,32,2 me mettre en état de posséder 17 I 5,1,1 Pour se mettre en état de bien recevoir le sacrement de l’eucharistie, 18 I 5,3,1 qu'ils soient en état de le recevoir souvent 19 I 5,4,6 qui nous met en état de communier Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

20 I 6,1,2 me met en état de faire des actions 21 I 6,3,2 je me mette en état de ne plus faire d'actions 69 22 I 6,7,1 pour mettre un coeur en état de vous recevoir 23 I 6,21,1 qu'étant en état de vous retenir, 24 I 6,23,2 je sois en état de profiter de cet avantage 25 I 6,30,2 qu'il soit en état de vous contenir,

5.Sentido teológico 1 I 1,4,5 d'être en état de grâce, 2 I 1,6,31 Le prêtre ensuite excite les assistants à reconnaître que c'est Dieu qui a mis leur coeur en cet état, 3 I 1,8,14 en état de grâce 4 I 1,8,14 en état de péché mortel 5 I 1,8,15 d'avoir commis un seul péché mortel et de mourir en cet état 6 I 2,0,6 lorsqu'ils ne sont pas en état de la recevoir, 7 I 2,0,7 ils soient en état lorsqu'ils approcheront de ce sacrement 8 I 2,0,9 semettre en état de faire une bonne confession? 9 I 2,1,3 se mettre en état de bien examiner sa conscience 10 I 2,2,5 Non, et s'il recevait l'absolution en cet état, il ferait un sacrilège, 11 I 2,7,6 Il ferait un péché mortel, et une confession sacrilège, si dans cet état il recevait l'absolution 12 I 2,7,16 Mais si le confesseur ne donne pas l'absolution, n'est-il pas à craindre qu'en mourant dans cet état on ne soit damné 13 I 2,7,16 qu'en mourant dans cet état on ne soit damné 14 I 2,7,18 en état de salut? 15 I 3,1,2 Déplorable état d'une âme, 16 I 3,2,2 horreur pour le péché: c'est, ô mon Dieu! l'état auquel j'aspire, et que j'espère de votre bonté. 17 I 3,8,1 devant vous dans un si misérable état 18 I 3,17,1 c'est être dans le péché. N'est-ce pas un état digne de compassion 19 I 3,17,1 puisque dans cet état 20 I 3,17,1 Se peut-il trouver un état plus fâcheux et plus misérable? 21 I 3,18,1 Que cet état est fâcheux 22 I 3,21,2 J'ai horreur de moi-même en ce malheureux état 23 I 3,22,2 rester dans ce misérable état? 24 I 3,33,1 me retirer de ce misérable état 25 I 3,37,1 me retirer de l'état du péché 26 I 3,39,2 je me le représente souvent dans cet état; 27 I 5,2,6 en état de grâce; 28 I 6,5,2 et moi misérable pécheur que je suis, dans quelle posture, et dans quel état paraîtrais-je en votre présence? 29 I 6,10,1 et que dans quelque état que vous soyez, 30 I 6,13,1 je suis si rempli de défauts et d'imperfections, que vous avez peine à me souffrir en cet état: 31 I 6,15,1 Je ne suis pas digne que dans quelque état et de quelque manière que ce soit

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23. Exercices de pieté 70 3. situación/disposición 1 E 2,8,0 Pour se mettre en état de ne point tomber 2 E 13,11 pour être en état de mériter et d'obtenir

5.Sentido teológico 1 E 8,9,4 en état de grâce. 2 E 13,7 Je crois qu'il suffit d'avoir commis un seul péché mortel, et de mourir en cet état,

24. Cantiques spirituels I

1.Condición 1 CA 2,18,7 Il faut tâcher de reconnaître Tous les péchés de notre état, Garçon, marié, veuve, ou prêtre, Artisan, marchand, magistrat, Journalier, domestique, ou maître, Dans la poussière ou dans l´éclat.

5.Sentido teológico 1 CA 2,7,4 Ce Verbe en un état humain 2 CA 2,9,5 Pensez un peu en quel état horrible 3 CA 2,20,3 Contemplez de vos yeux mon état déplorable, 4 CA 3,20,3 Esprit source de sainteté, Qui voyez l'état où nous sommes.

25. Cantiques spirituels II

5.Sentido teológico 1 CB 2,12,1 O Ciel! en quel état se montre l'Éternel, bis 2 CB 6,45,4 Par l'Esprit-Saint et souverain, Ce Verbe en un état humain, Fut conçu dans le monde.

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CONCENTRADO LA POLISEMIA DE LA PALABRA ÉTAT 71

1. Como condición de vida. 2. Como cualidad de una cosa. 3. Como situación de disposición. 4. Como estima. 5. En sentido teológico. 6. Como gobierno político.

1. Les Règles Obra 1 2 3 4 5 6 Subtotal RC 2 0 2 0 0 0 4 FD 1 0 0 0 0 0 1 MH 2 0 1 0 0 0 3 EP 1 0 3 0 0 0 4 R 24 1 10 1 0 0 36 RD 1 0 0 0 0 0 1 Subtotal 31 1 16 1 0 0 49

2. Les écrits spirituels Obra 1 2 3 4 5 6 Subtotal EM 9 2 3 1 5 0 20 MD 37 3 16 1 5 0 62 MF 60 11 26 1 1 3 102 MR 2 3 9 0 0 0 14 MA 1 1 1 0 2 0 5 Subtotal 109 20 55 3 13 3 203

3. Les Lettres Obra 1 2 3 4 5 6 Subtotal LA 11 2 12 0 0 0 25 LC 7 0 1 0 0 0 8 LI 14 2 6 0 6 0 28 Subtotal 32 4 19 0 6 0 61

4. Les écrits pédagogiques Obra 1 2 3 4 5 6 Subtotal CE 0 5 11 0 0 0 16 RB 2 2 5 1 0 2 12 Subtotal 2 7 16 1 0 2 28

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72

5. Les écrits catéchétiques Obra 1 2 3 4 5 6 Subtotal DA 31 3 30 0 29 1 94 DB 9 0 4 0 39 1 53 DC 2 3 14 0 8 0 27 GA 2 0 3 0 17 0 22 PA 0 0 0 0 3 0 3 I 14 0 25 0 31 0 70 E 0 0 2 0 2 0 4 CA 1 0 0 0 4 0 5 CB 0 0 0 0 2 0 2 Subtotal 59 6 78 0 135 2 280

Ahora se presenta una tabla que contiene por obras la frecuencia de état como condición:

Obras Frecuencia état en todas Frecuencia état como las obras condición 1. Les Règles 49 31 2. Les écrits spirituels 203 109 3. Les Lettres 61 32 4. Les écrits pédagogiques 28 2 5. Les écrits catéchétiques 280 59 Total 621 233 Porcentaje 100 % 37.52 %

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LA PALABRA ÉTAT COMO CONDICIÓN 73 estado eclesiástico estado de matrimonio estado en general

1. Les Règles

1. Règles comunes 1 RC 1,2 Ils ne pourront être prêtre ni prétendre à l'état ecclésiastique 2 RC 2,1 la grâce de leur état

2. Règle du Frère Directeur 1 FD 1,2 la perfection de leur état et de leur Institut

3. Mémoire sur l´habit 1 MH 10 serait dans la suite une occasion de quitter leur état 2 MH 29 la modestie convenable à leur état et à leur emploi

4. Écrits personnels 1 EP 3,3 ne point faire de distinction entre les affaires propres de son état, et l'affaire de son salut et de sa perfection

5. Recueil des differents petits traités 1 R 10,2,15 acquérir la perfection de leur état. 2 R 11,2,28 on s'acquitte des devoirs de son état; 3 R 11,2,41 comme cet esprit est l'esprit chrétien et l'esprit de notre état, 4 R 13,17,1 Parce qu'elle est la vertu de l'état dans une communauté 5 R 14,1,2 des obligations de notre état 6 R 15,2,1 l'obéissance, puisqu'elle est essentielle à votre état, 7 R 15,2,4 telle qu'elle doit l'être pour vous convenir selon votre état. 8 R 15,3,1 sont contents dans leur état et sont bénis de Dieu. 9 R 15,4,3 un état aussi saint qu'est le vôtre 10 R 15,6,3 dans votre état et dans votre emploi. 11 R 15,10,2 vous êtes dans un état et dans un emploi 12 R 16 SUR LEUR ÉTAT ET SUR LEUR EMPLOI (TÍTULO) 13 R 16, 1,1 Considérez quel est votre état et comment vous y êtes entré, 14 R 16,1,3 fidèle dans votre état 15 R 16,1,4 les affaires propres de votre état 16 R 16,1,4 devoirs de votre état 17 R 16,1,5 vous n'êtes en ce monde et dans votre état 18 R 16,1,5 Voyez les biens propres à votre état, 19 R 16,1,6 les Règles de votre état et de votre emploi 20 R 16,1,7 Dans votre état et dans votre emploi? 21 R 16,1,9 dans votre état ou dans votre emploi 22 R 16,1,10 souffrir dans votre état et votre emploi 23 R 16,1,11 Dans les exercices de votre état et de votre emploi, 24 R 16,1,13 exercices de votre état et de votre emploi Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

6. Directoires 74 1 RD 1,21 avoir l'esprit de son état

2. Les écrits spirituels destinés aux Frères

7. Explication de la méthode d´oraison 1 EM 2,28 Jésus-Christ est au milieu des Frères dans leurs exercices, pour leur y donner l'esprit de leur état, 2 EM 2,29 qui soit pour eux la plus agréable à Dieu et la plus conforme à leur état. 3 EM 2,32 les Frères Font leurs exercices et les actions propres à leur état 4 EM 2,36 mais même selon notre état et notre perfection 5 EM 2,37,4d Remplir les devoirs de mon état 6 EM 15,299 et attachés à son état 7 EM 17,313,1a les obligations de mon état. 8 EM 19,330 la foi et la perfection de son état 9 EM 20,334,4d Ces sentiments ne peuvent être que très utiles et avantageux dans mon état.

8. Méditations pour les dimanches 1 MD 003,3,2 la perfection de votre état 2 MD 007,2,2 nous soutenir dans notre état 3 MD 007,3,1 Chaque état, dit saint Thomas, a une grâce particulière qui lui est propre, 4 MD 007,3,2 la grâce de son état 5 MD 010,1,2 maintenir dans son état 6 MD 012,2,2 On doit s'estimer heureux d'être dans un état qui engage à l'obéissance, 7 MD 012,3,1 la perfection de son état, 8 MD 012,3,1 la perfection de leur état. 9 MD 012,3,2 l'esprit de son état 10 MD 012,3,2 Assurez-vous que vous n'aimerez votre état, et que vous n'en aurez l'esprit, qu'autant que vous serez fidèles à l'obéissance. 11 MD 013,1,1 Puisque s'étant consacrés à Dieu et faisant profession de travailler à la perfection de leur état 12 MD 022,3,1 l'affection pour les devoirs de votre état 13 MD 039,2,2 Puisque vous êtes appelés, dans votre état, à procurer la sanctification de vos élèves, 14 MD 043,2,2 Vous avez besoin de la plénitude de l’Esprit de Dieu dans votre état 15 MD 045,3,1 selon l’esprit de votre état 16 MD 049,1,2 Plus votre état demande de vertu et de perfection, 17 MD 054,3,2 Que vous devez vous estimer heureux d'être dans un état où la communion étant fort fréquente, 18 MD 058,1,2 les devoirs de votre état 19 MD 059,3,2 acquitter des devoirs de votre état; 20 MD 059,3,2 Vous qui, dans votre état, faites l'ouvrage de Dieu 21 MD 060,2,1 dans l'état où Dieu vous a mis 22 MD 063,3,2 Vous en avez beaucoup d'occasions dans votre état et dans votre emploi. 23 MD 064,1,1 la grâce de leur état 24 MD 68 título De ceux qui ont renoncé à l’esprit de leur état, 25 MD 068,1,1 ont perdu la grâce de leur état 26 MD 068,1,2 le saint état qu'ils avaient embrassé. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

27 MD 068,2,1 l'esprit de son état 28 MD 068,3,2 l'esprit de notre état 75 29 MD 072,1,1 l'esprit de leur état, 30 MD 072,1,2 propres de son état. 31 MD 072,1,2 l'esprit de leur état; 32 MD 072,2,1 propre à son état: 33 MD 072,3,1 la perfection de leur état, 34 MD 072,3,2 l'esprit de votre état, 35 MD 075,3,2 surtout dans votre état, 36 MD 075,3,2 ne conviennent pas à votre état 37 MD 076,3,2 et en prenant un état qui les engage à mener une vie régulière dans une communauté.

9. Méditations pour les fêtes 1 MF 78, 1, 2 Alors n´ayant plus la grâce de notre état, nous ne pouvons plus nous y soutenir 2 MF 80, 1,2 Si votre vie n´est pas si austère que l´a été celle de ce saint, vous devez au moins la rendre austère en un autre maniére et convenable à votre état, 3 MF 80,2,2 Apprenez que, puor vous remplir de Dieu, autant que vous le devez être dans l´état où sa providence vous a mis, vous êtes dans l´obligation de converser souvent avec Dieu. 4 MF 81, 2,2 C´est la grâce de votre état 5 MF 86, 2,2 Nous avons dû, en choisissant notre état, nous résoudre à être abjects, 6 MF 87, 2, 2 C´est vous qu´avez choisis de Dieu pour faire connaître Jésus-Christ, et pour l´annoncer. Cela étant, admirez la bonté de Dieu envers vous, dit le même Apôtre, pourvu cependant que vous demeuriez dans l´état où sa bonté vous a mis. 7 MF 88, 1,2 Vous êtes dans un état où vous avez besoin d´être honorés de l´amitié de Jesús 8 MF 91, 2,1 C´est cependant une des principales obligations de votre état, parce que vous êtes tous frères 9 MF 91,3,1 Leur en avez-vous suggéré des pratiques proportionnées à leur état et à leur âge? ¿se refiere al état del alumno? 10 MF 92,1,1 Tous vos exercices vous ont-ils été chers? Les avez-vous regardés comme des moyens absolument nécessaires pour arriver à la perfection de votre état, et, conséquemment, pour assurer votre salut? 11 MF 92,3,2 Dépouillez-vous enfin aujourd'hui du vieil homme, et revêtez-vous du nouveau, comme vous y exhorte saint Paul; et priez Dieu, suivant l'avis du même Apôtre, de renouveler demain en vous l'esprit de votre état et de votre profession Retoma una cita de Ep 4,22-24 En la Biblia de Jerusalén en lugar de état dice genre de vie. 12 MF 95,1,2 Vous sentez-vous portés à cette pratique? Il est de votre devoir d'être assidus et affectionnés à la prière, pour attirer sur vous un grand nombre de grâces, dont vous avez besoin dans votre état, tant pour votre propre sanctification, que pour la sanctification des autres. 13 MF 98,1,2 C'est aussi l'avantage qu'on a dans les maisons retirées du monde; ceux qui aiment leur état n'y trouvent que du plaisir, et de la satisfaction dans tous les exercices de piété qui s'y font, 14 MF 98,1,2 Êtes-vous dans cette disposition? Aimez-vous par-dessus toutes choses, et Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

votre état et ce qui s'y pratique? 15 MF 101,1,2 Si vous voulez posséder la pureté, telle que votre état le demande, veillez 76 si bien sur vos sens, que vous ne les laissiez échapper, s'il est possible, en aucune occasion. 16 MF 104,1,2 Et apprenez d'elle à ne vouloir en rien vous distinguer des autres, et à ne point demander ni vouloir avoir d'exemption dans la pratique de vos Règles: plus vous vous y rendrez fidèles et exacts, plus Dieu vous comblera de ses grâces, et plus aussi il vous donnera du goût pour votre état. 17 MF 105, 3,2 Si ce saint avait tant de crainte du jugement de Dieu, dans quelle crainte ne devez-vous pas vivre, vous qui passez peut-être votre vie dans la négligence des devoirs de votre état? 18 MF 106,1,2 Vous êtes obligés dans votre état, d'apprendre aux enfants les vérités de notre sainte religion; 19 MF 107,3,2 ce qui est la fin de votre état et de votre emploi. 20 MF 108,1,2 C'est par ces trois moyens que Dieu veut que vousvous instruisiez dans votre état de ce que vous devez savoir, et enseigner aux autres. 21 MF 109,1,2 Est-ce ainsi que vous estimez l'état dans lequel Dieu vous a mis? 22 MF 109,1,2 Vous n'êtes pas dignes d'un si saint état, si vous n'êtes pas dans cette disposition 23 MF 109,2,2 Aimez-vous les peines de votre état? 24 MF 109,2,2 Si vous avez tout à fait l'esprit de votre état 25 MF 109,3,2 vous êtes cependant obligés par votre état 26 MF 110,2,2 votre état et votre emploi 27 MF 111,1,2 la perfection de votre état 28 MF 111,2,2 Si vous voulez être aussi purs que votre état le demande 29 MF 113,1,2 remerciez Dieu de vous avoir mis dans un état si sanctifiant et procurant la sanctification des autres 30 MF 115,3,2 Vous êtes chargés, par votre état, de l'instruction des enfants: 31 MF 120,1,2 Dieu vous fera rendre compte de cette obligation, dont le manquement vous rendrait indignes de votre état. 32 MF 123,1,2 La grâce ne vous presse-t-elle pas de vivre selon la perfection de votre état? 33 MF 125,1,2 Recourez donc à ce saint archange, pour le prier de vous secourir dans les combats que vous aurez à soutenir dans votre état, 34 MF 125,2,2 Lors donc qu'il vous vient dans l'esprit des pensées du monde, et des dégoûts de votre état et des exercices spirituels, 35 MF 126,3,2 acquérir la perfection de votre état 36 MF 129,1,2 Comme cette vertu est une des plus nécessaires et des plus de conséquence dans votre état, 37 MF 131,1,2 et tâchez-vous, dans votre état, de parvenir à une telle sainteté 38 MF 131,2,2 les devoirs de votre état 39 MF 131,2,2 Comme c'est la fin de votre état 40 MF 132,1,1 entrer dans l'état ecclésiastique, (S. Norbert) 41 MF 132,1,2 Comme vous êtes obligés par votre état 42 MF 133,1,2 Vous avez, dans votre état, plusieurs moyens de pratiquer la vertu 43 MF 133,1,2 la perfection de votre état? 44 MF 133,2,2 l'essentiel de votre état. 45 MF 133,3,2 Vous êtes, par votre état, chargés d'instruire les pauvres enfants. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

46 MF 138,1,2 une conduite peu conforme à l'état que nous avons embrassé. 47 MF 138,3,2 Vous êtes obligés, par votre état 77 48 MF 139,2,2 l'esprit de foi, qui est l'esprit de votre état 49 MF 142,2,2 Plus vous serez humbles et plus serez-vous comblés de grâces. C'est une vertu dont vous avez un grand besoin dans votre état. 50 MF 142,3,2 Plus vous vous attacherez à ce qui paraît de moins considérable dans votre Règle, aux yeux des hommes, et plus vous aurez de consolations dans votre état et d'amour pour ce qui y est prescrit; 51 MF 150,2,2 Il est de votre devoir, dans votre état, de joindre à une vie de retraite et de mortification, le zèle pour le salut du prochain, 52 MF 160,2,2 Plus vous souffrirez de mortifications, soit extérieures, soit intérieures, et surtout de celles-ci, plus vous aurez l'esprit du christianisme et celui de votre état. 53 MF 166,1,2 Vous êtes dans un état où vous devez bien posséder les maximes du saint Évangile, 54 MF 171,1,2 pour bien vivre dans son état 55 MF 174,1,2 une piété qui convienne à votre état. 56 MF 174,2,1 l'état ecclésiastique, (S. Bruno) 57 MF 174,3,2 Vous avez besoin de toutes ces choses pour vous soutenir dans votre état, parce qu'étant abandonnés à vous-mêmes, vous n'êtes que faiblesse; 58 MF 186,2,2 en entrant dans votre état, 59 MF 191,2,2 pratiquer les vertus qui conviennent le plus à votre état 60 MF 192,2,2 selon l'esprit de votre état

10. Méditations pour le temps de la retraite 1 MR 201,2,1 à avoir un grand zèle dans votre état 2 MR 207,3,1 la grâce de votre état

11. Méditations addittionnelles 1 MA 181,2,1 les personnes qui vivent dans l'état séculier

3. Les lettres

12. Lettres autographes 1 LA 1,7 l'esprit de votre état 2 LA 10,1 touchant votre état, 3 LA 11,18 d'obligation dans votre état 4 LA 14,20 employé selon votre état 5 LA 17,2 la fonction de votre état 6 LA 27,8 l'esprit de votre état 7 LA 47,7 Vous êtes bienheureux d'être dans l'état où vous êtes, 8 LA 47,7 un état saint, sanctifiant 9 LA 48,1 rester dans votre état qui est pour vous très sanctifiant 10 LA 52,5 dans l'état où il vous a mis 11 LA 52,8 C'est ce pourquoi vous êtes en ce monde et dans l'état où vous êtes.

13. Lettres copiées 1 LC 92,3 l'affection pour la pratique de votre état. 2 LC 97,5 l'esprit de votre état Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

3 LC 100,2 la fin de votre état 4 LC 100,4 la fin de votre état 78 5 LC 101,8 Dieu vous appelle dans l'état où vous êtes 6 LC 101,10 Vous ne devez être entré dans votre état que 7 LC 101,14 Je prie Dieu qu'il vous donne l'esprit de votre état

14. Lettres imprimées 1 LI 4,5 l'esprit de leur état 2 LI 66,5 sur les peines de votre état 3 LI 67,2 Je suis bien aise que vous ayez de l'estime pour votre état 4 LI 68,3 Il n'est pas vrai que dans votre état l'on y souffre sans mérite. 5 LI 68,3 Chaque état a ses peines 6 LI 82,3 satisfaction dans votre état 7 LI 85,1 Si la divine et adorable providence vous veut laisser dans l'état où vous êtes, 8 LI 85,3 Que si vous désirez de sortir de cet état 9 LI 87,1 vous aimez passionnément votre état. 10 LI 89,4 C'est une marque que Dieu vous veut dans votre état. 11 LI 89,7 Étudiez-vous beaucoup à rejeter toutes les pensées contraires à votre état 12 LI 90,5 c'est l'esprit de votre état 13 LI 118,4 vous qui avez des lumières touchant votre état 14 LI 125,7 Considérez que votre état est de Dieu et que par conséquent

4. Les écrits pédagogiques

16. Règles de la bienséance 1 RB 106,1,59 ou qui ont dessein de s'engager dans cet état 2 RB 202,1,155 des devoirs indispensables de leur état. (de las mamás)

5. Les écrits catéchétiques

17. Devoirs d´un chrétien I 1 DA 0,0,1 les devoirs essentiels de cet état, (se refiere al estado cristiano) 2 DA 0,0,1 C'est ce qui fait qu'ayant dessein de former un chrétien, et de lui donner les moyens de mener une vie, qui soit digne de son état 3 DA 106,0,1 pour juger tous les hommes qui serontmorts, soit justes, soit pécheurs, de tel siècle, âge, sexe, état, et condition qu'ils puissent être, 4 DA 206,0,5 Et lorsque les enfants sont prêts de s'engager dans un état de vie 5 DA 206,0,5 et leur faire connaître les obligations de cet état, 6 DA 208,0,8 les devoirs de l'état auquel ils s'engagent, 7 DA 209,0,5 donner selon son état le leur dérobe, 8 DA 209,0,5 quand on a plus qu'on n'a besoin selon son état, 9 DA 214,7,1 Quand on néglige les obligations de l'état qu'on a embrassé; 10 DA 307,1,12 Les péchés de son état et de sa condition, 11 DA 307,4,18 ceux qui ne sont pas instruits des devoirs de leur état et de leur profession 12 DA 307,5,15 vivre selon la sainteté de leur état 13 DA 309,2,5 l'état ecclésiastique 14 DA 309,2,7 vocation à l'état ecclésiastique Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

15 DA 309,2,7 acquitter des devoirs de sont état 16 DA 309,2,7 Quand o entre dans cet état non pour y vivre à son aise 79 17 DA 309,2,8 appelé à l'état ecclésiastique 18 DA 309,2,8 dans un si saint état 19 DA 309,2,9 Ceux qui s'engagent dans cet état 20 DA 309,2,10 avoir de l'inclination pour l'état ecclésiastique 21 DA 309,2,10 pour entrer dans un si saint état; 22 DA 309,2,10 les obligations de cet état 23 DA 309,2,10 mener une vie telle que demande la sainteté de son état 24 DA 310,1,1 mari et à la femme de s'acquitter des devoirs de cet état 25 DA 310,2,5 personnes mariées, pour vivre chastement et saintement dans cet état, 26 DA 310,3,2 d'être appelé de Dieu à cet état; 27 DA 310,3,4 si on a inclination pour entrer dans cet état, 28 DA 310,3,4 dans l'état présent où on est 29 DA 310,3,7 et les devoirs de cet état. 30 DA 310,4,6 dans l'état qu'ils veulent embrasser. 31 DA 310,5,8 À s'aider l'un l'autre dans les peines de leur état

18. Devoirs d´un chrétien II 1 DB 3,10,5 Sur les péchés particuliers de son état, 2 DB 3,14,3 Par les peines qui sont attachées à notre état. 3 DB 3,22,12 la sainteté de leur état. 4 DB 3,22,13 dans l'état ecclésiastique 5 DB 3,22,13 Il faut avoir une véritable intention d'être ecclésiastique et de bien vivre dans cet état. 6 DB 3,22,14 Être appelé de Dieu à l'état ecclésiastique. 7 DB 3,22,16 à l'état ecclésiastique 8 DB 3,22,16 disposition à l'état ecclésiastique, 9 DB 3,22,17 À les faire vivre selon la sainteté de leur état.

19. Devoirs d´un chrétien III 1 DC 20,4,3 aspirent à l'état ecclésiastique 2 DC 20,4,6 aspirent à l'état ecclésiastique.

20. Grand abrégé des devoirs 1 GA 23,3 Sur les péchés particuliers de son état, de sa profession, et de son emploi. 2 GA 28,7 intention d'être ecclésiastique, et de bien vivre dans cet état

22. Instructions et prières 1 I 1,2,9 pour se bien acquitter des devoirs de son état, 2 I 1,8,18 et de remplir les devoirs de mon état 3 I 1,8,25 de leur donner la grâce de leur état 4 I 2,1,3 les péchés particuliers de son état, ou de sa profession. 5 I 2,3,4 Si on a embrassé quelque état; si par exemple on est, ou si on a été marié, et si on a des enfants, ou si on ne l'est pas 6 I 2,6,3 Chacun est obligé de savoir les péchés qu'on peut commettre dans son état, dans sa profession, et dans son emploi; 7 I 2,6,3 état de mariage Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 29-80

8 I 2,6,4 les péchés de son état, de sa profession, et de son emploi? 9 I 2,6,4 Quand on entre dans un état ou dans une profession, 80 10 I 2,6,4 quels sont les péchés qu'on peut commettre dans cet état, ou dans cet emploi; par exemple, aussitôt qu'une personne est mariée 11 I 2,6,4 elle doit s'informer quels péchés on peut commettre dans l'état du mariage. 12 I 2,6,4 les péchés qu'ils commettent dans leur état, et dans leur emploi, 13 I 2,6,11 Les péchés particuliers de son état, de sa profession, et de son emploi 14 I 3,40,2 aux devoirs de mon état et de mon emploi

24. Cantiques spirituels I 1 CA 2,18,7 Il faut tâcher de reconnaître Tous les péchés de notre état, Garçon, marié, veuve, ou prêtre, Artisan, marchand, magistrat, Journalier, domestique, ou maître, Dans la poussière ou dans l´éclat.

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81

QUO VADIS CENTAL EUROPE? ASSESSMENT AND CLARION CALL

Prof. Maximilian Röckl District of Central Europe

ABSTRACT

This research paper is based on an assessment of the future development to be expected of our province La Salle Central Europe (LAACCE), where it is conceivable that, in due course, Lasallian sites may be operated without associated communities of Brothers. It is my aim to describe the resulting challenges, some of which already exist, for laymen and partners of the Brothers to maintain the Lasallian identity. I would also like to introduce proposals and concepts of how to develop and improve programs and offerings within the existing education platform of our province, which raise awareness for Lasallian traditions and values, as well as for the need to disseminate these among members at the various locations.

Keywords: Lasallian Charisma, Lasallian Tradition, Lasallian Heritage, Formation, Laypeople, Lasallian Mindset, Lasallian Academy; Lasallian Responsibility; Lasallian Identity; Lasallian Future.

Introduction1

“The future of the Institute in Central Europe will have to take account of the [future] situation... we must neither perpetuate the past nor leave changes to chance or disaster.”2 This warning by Br. Erhard Tietze, FSC related to the upcoming millennium and was addressed to a “Lasallian family” back in 1990, which already included laymen back then.3 Br. Erhard was making specific reference to the declining number of Brothers since 1945 and called for new ways of thinking that went beyond the framework of old traditions.4

1 Declaration: For readability purposes, I only use the male gender in this study, refraining from making any distinction between genders. In cases where it is not evident, I am always referring to both men and women equally. 2 Br. Erhard … “Historical Spotlights – Gathering of ideas according to our districts history“ (1990), register N° 3, p. 130; Pub. Archive of the District of Central Europe, Anton-Böck-Gasse 20, 1210 Wien. 3 Circular N° 435, p. 11 and 18; Circular N° 422, p. 13f. : „L’expression `Famille Lasallienne´ désigne tous ceux qui paticipent au projet éducatif lasallien, spécialement ceux qui entrent dans une démarche de partage de l’esprit et de la mission de saint John Baptiste-Baptiste de La Salle …“); further Rapport de la commission, page 11: N°7: „La Mission Partagee“ and page 18: „The Lasallian Family“. Cf. „Botschaft des 41. Generalkapitels an die Lasallianische Familie vom 3. Juli 1986, page 13 resp. Cirkular N° 422 (July 1st 1986, page 13 f. (Proposition N°6) and „Lasallian Family“ refered by Cirkular N° 461 (Associated for the Lasallian Mission … an act of Hope). 4 Circular N° 461, p. 129f. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

Coming to Germany in 1850 from Belgium, the Brothers of the Christian Schools expanded their sphere of influence to Austria5, particularly Vienna. Both in Germany and Austria, the Brothers 82 faced a situation characterised by the 1848 revolution, in which various educational reforms took hold. In Austria, for instance, the Thun’sche Schulreform6 set out new rules for both organisation and learning content that still largely applies today. Class teachers were replaced by subject teachers and these were subject to standardised training including a teaching exam. Lessons were conducted in the mother tongue from this time forth. Not only did this mean that one of the core competencies of the Institute of the Brothers of the Christian Schools was “nationalised”, which initially proved to be obstructive to their activities in primary schools. As a result, they began to take over orphanages in Germany and Vienna. Thanks to their commitment, the Brothers were soon able to settle in other places in Austria, trying to acquire new members of the Institute. By 1934, as much as sixteen sites had been opened, comprising orphanages, schools and teacher seminars.7 The congregation was able to establish itself through the entire Austro-Hungarian monarchy. The number of Brothers increased from 100 in 1858 to 470 at 30 different locations in 1914.8

In 1910, Austria became its own province, which reflected the rising number of Brothers but also of pupils. The two wars and their political consequences drastically reduced the options for the congregation and the members of the Institute. Although the Institute gradually recovered within the newly drawn bInstitutes of Austria (the number of pupils rose), there was a continual decline in the number of Brothers. (While there were still 228 Brothers immediately after the end of the way, only 45 were left in Austria in 1993.9) Lay workers were allowed (and had to) help the Brothers with the pedagogical work and the management of sites. This marked the beginning of the Lasallian family. The monastic community shrank, which led to specific considerations with regard to combining the provinces of Germany and Austria in 1993.10 This eventually happened on 16 March 1994, when the new province of Central Europe (with communities in Germany, Austria, Hungary, Romania, the Czech Republic and Slovakia, based in Vienna) was created. However, this move was unable to solve the problem of finding new members of the Institute. The establishments in Hungary and the Czech Republic were integrated into the Austrian sector for organisational purposes and, in 2006 the Netherlands became part of the province as an individual sector, while Germany was abandoned as a sector. The trend has continued. Today, the province has just 53 Brothers in four sectors with an average age of 67.7 years.11

5 Br. Erhard …“The Brothers of the Christian Schools in Austria“ (1993); „Witnesses of Fate at Schools – Brothers oft he Christian Schools in Austria“ (1983); „John Baptist de La Salle and the Brothers of the Christian Schools“; Br. Matthew J. Plattensteineer, FSC in „Monastic Fathers and Founders of Institutes“ (Josef Weismayer, Ed.), 1991 and var. Circulars (1991/2, 1992/1, 1992/2); Br. Erhard Tietze, FSC, Ed.; Archive of the District of Central Europe, Anton Böck-Gasse 20, 1210 Vienna. 6 Peter Strachel, „The Austrian Education System from 1749 until 1918“, 2002; p. 8ff. 7 Br. Erhard Tietze, FSC; „The Brothers of the Christian Schools in Austria – This was the 20th Century“; Archive of the District of Central Europe, Anton-Böck-Gasse 20, 1210 Vienna. 8 Br. Erhard Tietze, FSC; „The Brothers of the Christian Schools in Austria“ (1993), p. 2. 9 Br. Erhard Tietze, FSC; „Historical Spotlights“ (1990), p. 129. 10 Br. Erhard Tietze, FSC; „The Brothers of the Christian Schools in Austria“ (1993), p. 3. 11 Board of directorate 2016 (District of Central Europe, Ed.), p. 18. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

Since the 42nd General Chapter in 1993, the Institute has set store by involving an increasing number of laymen and partners in the Brothers’ missions. Here they speak of “split missions.”12 83 We may assume that the Brothers know exactly what they mean by this. The warning issued by Brother Erhard in 1990 and quoted at the beginning can be found under the heading of “Identity.” He was mainly appealing to the Brothers to find their way in the new situation. 25 years later, the General Council (also responsible for the province of Central Europe), Br. Aidan Kilty, FSC, addressed the laymen, imploring them to handle the Lasallian heritage preserved up to now by the Brothers with care in his speech entitled “Lasallian Identity in schools without Brothers’ communities” during ASSEDIL in Dublin 2015.13

Given the fact that the issue of successors appears to be problem extending well beyond provincial bInstitutes, this paper intends to make a contribution by shedding light on a sub-area, namely that of German-speaking communities and schools. To this end, I consider it expedient to present the situation at locations where lay workers are able to evaluate their integration into the Lasallian family using standardised, monolingual questions. Although the former sector of Germany is no longer part of the province for organisational purposes, however, there are still two traditional De La Salle schools being run in Illertissen (although not by the congregation), it must therefore still be considered, not least because leading employees from college and secondary school are indispensable members of the Lasallian education platform LAACCE.14 The province headquarters established in Strebersdorf, Vienna naturally means that a focus on Austria is unavoidable for systemic reasons. It is not allowed to apply the findings to the other sectors as this research paper lacks a standardised evaluation basis to explain the shrinking number of Institute members and their ageing.15

If we envision that we will have to do without the personal involvement of Brothers in De La Salle establishments in our regions in the not-too-distant future, the question must be asked as to how ready the lay workers are to continue carrying the torch. The Institute’s central office has taken considerable interest in this fact since it has been realised that the decline in Institute successors will ultimately lead to its halt.16 Since this time, there have been continued appeals from Rome calling on the Brothers to help set up an association, a family and a mission based on the heritage of De La Salle17. We as laymen can also feel the emphasis on a subsequent obligation. We, the staff members at a De La Salle educational institution, are called upon to go beyond the classic role of teacher and educator. We must be aware of the fact that the school in which we may perform our work is more than an educational institution for children and youths, more than a place where facts are taught and daily routines practised. Upon hearing that, at “our” De La Salle schools, the focus is on the child, a Lasallian lay worker should be able to explain what the difference here is to other – primarily state-run – schools, which also make such a

12 Circular N° 461 with ref. to „Documents of the 43rd General Chapter, 2000“ 13 KILTY, Br. Aidan FSC; „Lasallian Identity in schools without Brothers´communities“, Powerpoint Presentation at ASSEDIL, Dublin 2015. 14 cf. Chapter 4.2.1. 15 Board of directorate 2016 (District of Central Europe, Ed.), p. 13 to 15, 18 (cf. The Netherlands, Romania, Slowakia: no schools located and numbers of Brothers: 8 resp. 5 at rel. young ages). 16 Statistics from the HR office of the Generalate in Rome; provided October 2015 (q.v. Br. Erhard Tietze, FSC: „Historical Spotlights“, p. 129). 17 Circular N° 469, November 30th, 2014 „The Documents of the 45. General Chapter – The Work of God is also our Work“; esp. Chap. 2 and 3, pages 15 - 31. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

claim. Teachers and educators at De La Salle schools are more than just teachers and just educators, they are “Lasallian teachers and educators” – or at least they should be. They should 84 know, however, what it means to work and have an impact in the Lasallian way. The invitation to occupy oneself with Lasallian traditions18 presumes that one is familiar with them or is prepared to learn them. The present paper aims to investigate if this is currently the case, whether existing structures and strategies are sufficient or should perhaps be changed and improved, if possible. The aim is to preserve the heritage of the Brothers after they have gone – potentially adjusted to current developments but never distorted. Anything else would condemn a Lasallian institution to archaic standstill and turn the words “De La Salle” at the entrance to the school into a mere name. We, the colleagues, are called upon to take action, “…because now is the time!”19

1. The Lasallian attitude

1.1. Definition

Commitment20 to something, a thing, a task or an idea depends on the readiness to take action. It does not really matter, to begin with, what you would like to commit to; the important thing is that you “want to do something” or even, with the proper personal motivation, “have to do something”.

While the word “commitment” represents an obligation, it also includes a reference to intense personal dedication. This dedication, seen as “effort”, is the intentional increase in normal activity to achieve a defined goal.21It is precisely this “additional” readiness to perform over and above what is normal which represents a key aspect of the Lasallian attitude. A general definition of what makes this attitude “Lasallian” is, however, futile because the essence of Lasallian proximity stems from the individual readiness to be part of this Lasallian community. To put it in more exaggerated tones, there are as many definitions of the Lasallian attitude as there are people who consider themselves Lasallian.22 The German-language dictionary Duden states that the shared attachment (to a world view) as a motivation for personal dedication is a precondition out of which a sense of affinity is then achieved.23

However, this sense of affinity among and between Lasallians is based on generally ascertainable and objective factors. The joint focus of all Lasallians – whether they know they are Lasallian or not – is on the child and the affected community in service for the child. (The obligation to serve the poor needs to be subject to a new assessment of what “poor” means today, particularly in our regions). John Baptiste Baptiste de La Salle was not, however, born with his commitment. Only later on in his life, on his way to higher church office, did he again hear God calling to take

18 150 Years of Brothers of the Christian Schools in Austria – History of the Brothers of the Christian Schools in Austria from 1857 until 2007“, Anniversary Publication, 22.4.2009 (http://jubilaeum.delasalle.at/geschichte.htm - inoperative); Archive of the District of Central Europe, Anton-Böck-Gasse 20, 1210 Vienna. 19 Br. Erhard Tietze, FSC; „Historical Spotlights“ (1990), p. 130. 20 Hans-Jürgen Wirth: „Motives for Social Commitment“, 1995 . 21 http://www.duden.de/rechtschreibung/Engagement#Bedeutung1a: accessed on January 20th 2016; cf. Burow: „Esteeming School Administration - The Way to Commitment, Welfare and Efficiency. How schools become sustainable“. 22 cf. Chapter 3 „Lasallian Tradition“ (3.1. Definition), p. 20. 23 Duden-online: http://www.duden.de/rechtschreibung/Engagement; accessed on January 20th 2016. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

another direction. Back in the late 17th century, De La Salle had no institutional educational or theoretical “basis” that could have explained this change of direction to him. He was not born a 85 Lasallian. He trod new paths, so to speak24 We have an advantage today. We know the long path he and his followers travelled and can look back on a proud past of the resulting institution. A wealth of experience built up by the Brothers of the Christian Schools (as the teachers under de La Salle soon came be known), is preserved as the historic heritage of the congregation of the past, which serves as a guide for us, as a basis for scientific studies and to adapt to current trends – at any rate, this is what it should do! We, that is everyone following the example of De la Salle who wants to help shape this community. We that is people who feel committed to the tradition of De la Salle and try to continue his work in the manner he believed in and yet as an answer to the challenges of our time. We ...that is no longer just the Brothers of the Christian Schools. “We” are a cross-section of committed staff members dedicated to a shared task rooted in the work of John Baptiste Baptiste de La Salle that continues to be based thereon today. We are the support, the complement and – in a way – the successors of the Brothers of the Christian Schools. We are the Lay workers, we are ...partners. In the not-too-distant future, we will be the “company” of De La Salle schools. And this does not necessarily mean an improvement in quality. The focus on the entrepreneurial component does contain hidden dangers, as we will see later. In any case, the essence of a school shall become the ability to measure its economic return. A resulting added value for pupils will be, in the best case, be gladly accepted as a bonus but shall not itself be a target of the company – because it cannot be quantified in numbers.

Many references, particularly from knowledge management literature, highlight the considerable effect the general mood of the company has on the readiness of individuals to handle “knowledge” in terms of knowledge of the company’s targets. These exogenous constructs focus on issues such as corporate culture, sense of crisis, “us” feelings, error culture, and they represent the beginning of the chain of effects in this model.25 The first task is to determine and assess this mood.

1.2. Differentiating the protagonists

1.2.1. Brothers – Laymen

When we speak of Brothers, many people (in connection with this topic) immediately think of members of the Institute of the Brothers of the Christian Schools and also limit this definition to them. The Brothers themselves now have a much broader understanding of the term “Brothers”. Today, we increasingly understand “Brothers” as “family”, i.e. everyone who feels called to the work and the mission of de La Salle.26 This feeling of belonging, which itself can still be very vague, generally suffices to be considered Lasallian. The desire for shared work on behalf of de La Salle is already considered Lasallian. As friendly this definition may be intended and as flattering it is for many staff members, it is far too broad when considered using objective criteria.

24 cf. Luke Salm, „The Work is Yours – The life of Saint John Baptiste de La Salle“, p. 97 ff., 150 f. 25 H.P. Liebmann, J. Kraigher-Krainer: „The Coherence of Cognitions, emotions and dispositions for knowlede management“, p. 24 (available: osiv.telesis.eu/download/54). 26 cf. Chapter: „Introduction“ Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

It is right, of course, that not every Lasallian has to be a member of the Institute of the Brothers of the Christian Schools to be considered Lasallian (and conversely some critic’s claims that not 86 every “Brother” is necessarily Lasallian just because they belong to the Institute). It is therefore clear that there needs to be certain factors that make it possible to determine what may be considered Lasallian and what not. Obviously, Brothers will have to comply with a larger number of such criteria than laymen, i.e. non-Brothers. The motive for cementing one’s membership by means of a vow generally represents a sufficiently defined attitude and proximity. However, such an assignment says very little about the work that can be seen by others. The decision to join the Alpine association because you would like to climb a mountain one day does not mean that you have conquered the mountain. The comparison is misleading and not meant disrespectfully. However, it shows that motivation alone, even if it results in fundamental decisions, does not always mean reaching the target.

Obedience and Institute robes are therefore not sufficiently sure indicators for a Lasallian attitude even though we must acknowledge that the degree of Lasallian proximity among Brothers is consequently greater.

In case of laymen in the service of the Lasallian mission, we have to scrutinise more carefully the motives and reasons behind this involvement and how these are manifested in a certain type of behaviour. The issue is less pertinent when it comes to pedagogical activities than it is for “system-relevant” work that cannot be any less Lasallian. It goes without saying that traditional pedagogical activities are based on the historical roots of teaching, instructing. Can teachers at De La Salle schools therefore automatically be considered Lasallian? – Certainly not! I am going to demonstrate later how I arrive at this negation.

In as much as Brothers are or were active as teachers, we may, however, assume that the motivation, conviction and design of lessons are characterised by Lasallian values. In any case, it is not our position to question their motives. However, in their Lasallian zeal, Brothers, too, reach the limits of what is possible in daily lessons, as we will subsequently.

At this juncture, I would like to make a distinction that is not always considered in the debate on Lasallian identity and which has its origins in today’s private school.

[Confesional] prívate schools27:

- They are schools that are set up and maintained by people other than the statutory (state) school providers. (Art. 2 paragraph 2) - They should re-establish Christian values in the education system.28 - It is necessary to provide the same number of teaching positions as is the case in comparable state schools (Art. 18 paragraph 1), the costs of which are to be covered by the state (Art. 19 paragraph 2)29

27 education act considering private schools (PSG) from July 25th 1962 (idF 11.4.2016); StF: BGBl. Nr. 244/1962, … BGBl I Nr. 48/2014. 28 Law for the regulations of the legal relationships between the Church and School Administration of 1868 (so- called „Maigesetze“.) - [Gesetze zur Regelung der Rechtsverhältnisse der katholischen Kirche vom 25. Mai 1868, XIX Stück, Gesetz Nr. 48.] Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

Legally speaking, the relationship to private school providers is one of “contract work”. In this 87 context, teachers at private schools are employees appointed or contracted after completing a statutory teaching qualification course. They must fulfill the duties of the ...school. The state remains the employer of private school teachers.30

1.2.2. Teachers and educators

De la Salle himself did not make a distinction between teachers and educators, and neither did the Institute of the Brothers of the Christian Schools. Generally speaking, teachers were automatically educators, and vice versa. And “Education” did not just take place in the classroom, but also31 comprised every aspect of life of the pupils. The aim was to convey values achieved through recognition, knowledge and practice. Subject teaching was usually coupled with practical exercises and this normally turned into a type of vocational training. At many locations, the system resembled today’s combination of whole-day schools and vocational schools. In addition, Christian schools also regularly held (sometimes every day) church services and mass that were accompanied by preparatory catechism. The function of the teacher from the ancient times until the Middle Age was more comprehensive than what it is today, even if only pupils from wealthy homes were able to benefit there from.32 Monastery schools later took over the role of providing education in accordance with ancient traditions.33

When the trend towards secularisation began as a consequence of the Enlightenment, subject- based education was increasingly separated from character and personality education. “Ideologisation” took hold.34 The aim of education was no longer to arrive at moral values that were justified by ancient philosophy and religion of the Middle Age. Education was increasingly used to disseminate knowledge and started to specialise in a rising number of subjects. It was often the case that more than one teacher was responsible for this dissemination of knowledge, with different specialists teaching their respective subjects. This meant that the teachers increasingly believed that they were no longer solely responsible for the education of the children. Personalities as a source of education were therefore pushed further into the background, with the institution of the “school” using a historical personality as its name in the best case. The function of education was soon neglected in favour of imparting knowledge.35 People became graduates of a specific school, such as Vienna's Albertus-Magnus-Gymnasium or the Lessing Schule, Augustinerschule or Johann-Sebastian-Bach-Gymnasium in Germany.

29 cf. Helmut Engelbrecht, „Private school – relic or future model?“, 2000 and Peter Dinzelbacher Peter, Cultural- History of the Christian Institutes“, 1997. 30 Educational Law (SchUG) from March 1st 1997 (idF 18.4.2016); StF: BGBl. I Nr. 33/1997, … BGBl. I Nr. 97/2015. 31 „School has to contribute to the development of the Youth in accordance of common values (moral, religious, social, truthful, nice and true), it has to provide knowledge and abilities for helping the young people to persist with the economical and cultural conditions of life (§ 2 Law of the school’s organisation [SchOG], from July 25th1962).; StF: BGBl. Nr. 242/1962 (idF 18.4.2016). 32 W. Klafki; „Aspects of crucial-constructive education“ (in „History of Pedagogy“, Fees), p. 53 f. 33 K. Fees; „History of Pedagogy“, esp. Chapter 7.2. (The Monastic School). 34 Klafki, p. 55. 35 ibid, p. 144 ff. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

Of course this is an abridged depiction and completely ignores “state schools”, which have existed in different forms since ancient times. However, the digression should help to highlight 88 the development according to which the function of the teacher and the educator gradually separated. As already mentioned, De La Salle did not make a distinction between both terms, and even today the term “pedagogue” is used synonymously for teacher and educator. This is often the case especially in Lasallian settings. As long as Brothers were or became Brothers who taught, this “mix-up” is justified. However, there is an increasingly noticeable difference in modern-day schools, particularly at De La Salle schools, where there are no Brothers teaching any more.

This makes it necessary to subsequently distinguish between teachers and educators in terms of their functions, in Institute to be able to describe the limitations and, above all, the possibilities faced by Lasallian education and development. It should also be mentioned that teachers at private schools are not automatically private teachers or private employees.

Teachers at Austrian De La Salle schools are allocated as so-called “living subsidies”36 by the federal state or the respective land. The personnel costs are covered by the federal state or the land (The allocation or transfer of costs do not equally apply to all private schools, and is primarily linked to public-law status.37 As per the subject of this research paper, reference below is only made to denominational Catholic private schools and to De La Salle schools with public- law status in particular).

This means that, for organisational purposes, teachers at private schools are also “public” teachers de jure. It is not possible here to go into greater detail as regards problems arising from the two-pronged approach regarding the position of employer and superior. Conflicts may arise here between service and labour laws out of the special position of teachers who are assigned to the federal state or land in organisational terms, but to the school provider in functional terms. Functional assignment is based on the content of their activity and any hierarchy of command having an influence over this. The requirements for being allowed to teach at private Austrian schools with public-law status are governed by law and equal to those applying to public teachers. It must be sufficient for our purposes here that teachers in Central European Private Schools have two “masters”, the “master of the house” and the “financial donor”. Consequently, there is also a difference in the requirements regarding official duties.

Confessional private schools have a natural interest in ensuring that the philosophical attitude of their respective confessions makes up a core element of the lessons at their schools. If these have public-law status, this wish conflicts with an interest of the (secular) public – i.e. the state – according to which allegedly ideologically free “state” schools (primarily financed by the state using taxes) should primarily impart knowledge and not pursue any kind of indoctrination. It is clear that the bInstitutes are not always clearly defined here. School legislation characterised by party politics and ideological thinking defines the “public Institute of values” in educational issues just as much as the worldview held by religions. Sometimes there is at least agreement in

36 § 19 Abs. 1 PSG. 37 In granting the public status school certifications achieve the same validity like certifications of public schools have. (cf. § 13 PSG). Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

the terminology used when people use the terms “moral”38 or “pedagogical fundamentals”.39 What the state and the church mean by that is not always the same. In the case of De La Salle 89 schools, it is much easier with regard to pedagogical principles. These are known to be based on the Christian life philosophy of De La Salle on the one hand, and the experiences and knowledge of the young community of Brothers on the other.

Teachers today do not have the same amount of scope to define the need for pedagogical influence themselves and to develop suitable methods as they did in the time of De La Salle. Both content and means, as well as purpose and method, are defined by law today. Confessional private schools are unable to change this if their teachers are under the organisational responsibility of the state. The “legal mandate” conferred as part of the “general educational goal” from the 2012 curriculum regulation for the New Secondary School (Neue Mittelschule) does not appear to have changed anything in this respect:

It is the task of the New Secondary School to enable pupils to enter upper secondary schools or colleges and to prepare them for occupational life in line with their interests, inclinations, talents and skills.

The New Secondary School must ... have an influence on the education of the young people, i.e. in the acquisition of knowledge, development of competencies and conferring of values. Particular emphasis is to be placed on encouraging pupils to think independently and conduct critical reflection. The pupils must be given support in their development process so as to achieve a socially oriented and positive outlook on life.40

Even the liberties granted to teachers by way of precaution in the sections entitled “General didactic principles” and “Syllabus” merely constitutes intentions and undefined targets. Even assuming that a private confessional school provider – in this case the Institute of the Brothers of the Christian Schools – makes clear statements regarding what is to be understood under Lasallian pedagogy and Lasallian values, and how they intend to implement these values, teachers would still have very little room for manoeuvre in practice. The reason for this lies not so much in the legal straitjacket regarding content, but rather in the organisational set-up. Teachers simply do not have the time. Even if we assume only good intentions, the greatest possible level of understanding and a high degree of identification, teachers generally have no more than 50 minutes (i.e. one teaching unit) a day to teach a class with an average of 20 to 25 pupils.

The dilemma is plain to see. If there is no space in the timetable to confer Lasallian fundamentals and values, confessional philosophies will not be addressed outside of religious education. Religious education is largely removed from the influence of state authorities in respect of its objectives and how the syllabus is designed – said authorities, however, have the legally stipulated right to monitor the goings-on from an organisational and disciplinary point of view.41

38 cf. § 4 PSchG. 39 cf. § 6 PSchG. 40 Decree of the Federal Ministry of Education, regulating the curricula for secondary schools and the religious education (StF: BGBl. II Nr. 185/2012; BGBl. II Nr. 174/2015). 41 Federal Law from July 13th 1949 concerning the religious education at schools (Religionsunterrichtsgesetz), § 2; StF: BGBl. Nr. 190/1949 (RUG). Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

(And let us not forget that there is an ongoing debate to replace religious education at schools by vaguely defined “ethics education”.)42 90

Educators differ from the teachers “restricted” by legal constraints in as much as the former are private employees of the school provider and not employees salaried by the state. In terms of employment, they are only subject to the provisions of the school and not of the state. This has consequences, starting with the appointment, in which the employer has complete freedom to combine job specifications with personality requirements without being limited in their choice of personnel by minimum standards usually set out in legal provisions (Private employment relationships are only bound by general bans on discrimination).

The defined job description is then specified through instructions. And this is the key thing: when it comes to content, the school provider has no (or only very restricted) influence over the activities of the teachers. Educators, on the other hand, are entirely at the disposition of the employer in terms of their duties.

This means that only educators can be obliged to implement Lasallian-based content, projects and events at De La Salle schools. In this context, it does sound a little strange to speak of obligations under labour law for a Lasallian school community. However, attention must be drawn to the fact that there have been “strike-like” boycotts by the teachers for various De La Salle events at our school, the reason for which being “unjustified” and subsequently “non- Lasallian” influence on the personnel structure of the school. Nevertheless, despite faculty constraints, there is a majority of teachers who can certainly be called “Lasallian”.

Conversely, not all educators are automatically Lasallian due to the fact that they choose to work at a De La Salle school. Lasallian attachment is all-too often understood as the rash use of the term “Lasallian” in-group dynamics. People normally find it difficult to relate to the underlying meaning of this term.

Nevertheless, both teachers and educators are united by a thoroughly Lasallian element, i.e. the requirement to provide quality teaching or education. We have already been familiarised with the legal constraints surrounding teachers in respect of this requirement. In contrast, there are more possibilities for educators to influence the content and design of their work.

1.2.3. Job description of educators

“Learning supervision” and “leisure activities” are the first two keywords used to explain the tasks of educators. On closer inspection, the two terms turn out to be too narrowly defined and are also in need of explanation. As part of supervision by the educator and as an addition to the lessons, the teacher rightly expects the educator to “check” the tasks given by the teacher to the pupils, such as homework, preparatory work for lessons or targeted learning and “quizzing” with regard to tests and exams. This is also what the educator strives to achieve if he takes his job seriously, making him therefore the first point of contact for teachers and parents alike in school matters.

42 cf. Peter Mayer resp. Lisa Nimmervoll „Der Standard“ December 12 2014 res. February 18th 2015; Parvin Sardigh in „Zeit Online“ April 16th 2014; and many more. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

These are two of the functions that generally characterise an educator. He is like an “organisation 91 coach” for the pupils and, at the same time, a “mediator” between teachers, pupils and parents. This means he has the possibility to have a lasting impact on the development of children and young people. Experience has shown that pupils in a group (and depending on age and development) often demonstrate unstructured patterns of behaviour and have little interest in Institutely impulses. Educators are normally better informed than teachers about personal circumstances in conversations with parents, which is a consequence of the possibility to deal more intensively with things that currently affect the development of the pupil. This is also exactly the challenge for the educator, although Lasallian educators are not bound to strict pedagogical requirements. Being Lasallian offers a wide range of possibilities to “participate” without facing too much of a risk of influence and manipulation. The educator thus becomes a person of trust at school, an interface between obligations and freedom, the first point of call for (not only school-related) concerns and needs, but also for sharing joy and success.

Providing support to young people, taking into account their age-specific and development- related patterns of behaviour is becoming the most important duty of Lasallian-based pedagogy. This does not mean that a specific programme and individual measures have been ultimately defined and thus that implementation continues to remain dependent on the personal approach of the respective educator, but the framework of what is possible has been sufficiently defined. “Support”, however, requires available time to be spent with the young people. Knowledge is also required in terms of what specifically counts as Lasallian.

This knowledge should be equally available to the entire staff, and not differ in terms of concepts or content. However, mere access to this knowledge and the availability of sources are not enough. They must also be properly disseminated. I shall come back to the importance of education platforms later on. Suffice it to say here that knowledge of Lasallian values, their origins and, above all, the range of suitable application methods are keys to ensuring the quality of a Lasallian school. Only when staff members identify with the resulting Lasallian charism does a school become a Lasallian school.

However, the degree of this identification is also partly determined by the possibilities that support the implementation of one's own beliefs in everyday working life. Only together with a fundamental knowledge of the work of De La Salle, its importance and effect, as well as its impact on today’s education systems can a view of the essence of a Lasallian educational institution be revealed. Basically, however, a Lasallian character only appears in the interaction with the pupils and youths. De La Salle schools must measure their quality in terms of the effect of their staff for these schools to be able to call themselves “Lasallian”. How such an approach can be ensured in an environment in which ever fewer Brothers are available to provide direction on what is to be considered “Lasallian” is to be examined below.

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1.3. Attempt to classify the “Lasallian attitude” 92 In his work43 as part of SIEL 2012/13, Mag. Kurt Langthaler (aFSC) describes the attempt to identify and measure a Lasallian attitude (in terms of “habitus” according to Brother Paulo Dullius44) among staff members at Lasallian educational institutions. Langthaler identifies three core elements of a Lasallian attitude: faith, zeal (or passion) for the mission and Brotherly (or sisterly) communion.45 This typology is, however, neither complete nor exhaustive. As regards the “communion”, Langthaler provides as an example the usual practice in the community as “identity-building” according to George Caspar Homans’ “Theory of social groups”.46 Others, such as Brother Claude Reinhardt, highlight the importance of the Group as a forum to discover and deepen your own calling47.

Regardless of the source we draw on, the criteria for Lasallian behaviour or a Lasallian attitude primarily relate to a person’s own inner beliefs. This means that the definition of “Lasallian” runs the risk of having its roots in these personal beliefs and thus becoming equally diverse, undefined and random.

Unfortunately we have no original, “authentic” definition available because De La Salle himself did obviously not use his name as a seal of quality (such as “Lasallian”). Only when reflecting on the exemplary life of De La Salle did this become commonplace, referring since then to the characteristics of people or even institutions that describe the original features of De La Salle himself. It is therefore clear that the men who created today’s Institution of the Brothers of the Christian Schools as a successor to the first brotherly communities, automatically somehow attached the attribute “Lasallian”. A degree of identification with the ideas and (content-based) values bequeathed by De La Salle that is greater than that of the Brothers who came together as a congregation for precisely this purpose, is barely conceivable. The respective personal motives for joining the Institute life of the Brothers are not to be questioned in the course of this study. However, they may be used as a benchmark for Lasallian convictions if we want to examine what the attitude should be of staff members, who are not Brothers, to participate in the Lasallian mission.

For this reason, this research paper also makes a distinction between Brothers and Laymen (non- Brothers) when it comes to the “Lasallian attitude.” In the case of laymen, different parameters are needed to access the respective “proximity” to the Lasallian philosophy. The consideration of how to find out about and thereby measure, the personal attitude among lay workers led to me choosing three criteria which I believe I can use to make an evaluation.

43 Kurt Langthaler; „Lay People and their `Lasallian Attitude´ – An Attempt to develop simple measuring instruments“; Digital Journal of Lasallian Research (7) 2013: 162-172. 44 Dullius, Paulo, SIEL 2012-2013 DL 02 – en, The body in the pedagogy of St. John Baptist De La Salle: A Christian Habitus, Seite 2 ff. 45 „Lay People and their `Lasallian Attitude´“, S. 164. 46 ibid, p. 165 (with references to Homans, G.C.; „Theory of the Social Group“, 1972.), Opladen 1972. 47 ibid. p. 165. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

1.3.1. Determining a Lasallian attitude 93 As I already explained in the introduction, my surveys and subsequent investigation focus on the spheres of action of Lasallian schools in Austria and Vienna. This should in no way minimise the significance of other institutions in the province of Central Europe. The tendency towards a shrinking number of Brothers in the province gives rise to the need to take proper stock of this development. I have therefore collected data from the two remaining De La Salle schools in Illertissen (Germany) too, and included the findings in my observations so as to be able to potentially explain any differences by the fact that there are no more Brothers alive in Germany and the formerly important, independent province (and then sector) of Germany is no longer an organisational part of the province of Central Europe. The Österreichisch-Ungarische Europaschule Budapest based in Hungary is also considered in the survey and analysis.

The data acquired from 220 staff members at six sites are intended to provide an insight into the extent to which the staff of De La Salle schools feels obliged and connected to the content requirements of their places of work. In other words, it should be determined how “close” teachers and educators are to the Lasallian charism.

For reasons already set out above, the description of the situation is limited to lay workers and does not include the situation of the Brothers. I chose the format of a questionnaire to capture the data I will explain in the following chapter as this made it easier to collect, compare and present the data.

Without wanting to define a specific Institute, I am convinced that what is required is knowledge about the origins of Lasallian work and its content as well as an emotional affinity to the values and, ultimately, behaviour that be identified as such. I believe that emotional proximity is based on knowing what you feel close to. Only knowledge about the facts can generate clear affinity. Otherwise emotions (positive and negative attitudes to social phenomena) would just be “moods.”48

In Institute to determine habitus lasallianus, we therefore must first find out whether the people surveyed believe that they know enough about John Baptiste Baptiste de La Salle himself and his work, and about the history of his institution. At the same time, the degree of emotional affinity to Lasallian content and values should be made visible, and the results used to investigate associated Lasallian behaviour or the willingness to pursue such behaviour. It seems to me to be of key importance to know the degree of Lasallian affinity or Lasallian proximity so as to be able to develop strategies and programmes that are suitable to disseminate Lasallian charism in terms of a corporate identity within a community of educators and teachers, without forgetting the roots that define such a community as Lasallian at all.

If a province, sector or an individual establishment makes it its task to keep alive the Lasallian traditions conserved in the Brotherly communities for De La Salle schools even after the disappearance of the Brothers, corresponding measures must be taken to be able to confer these traditions. Only once that has been ensured may it be irrelevant whether the owner or operator of a De La Salle school is the Institute of the Brothers of the Christian Schools or not. According to

48 Boris Wyssusek (Pub.); „Complex Knowledge Management“, Berlin 2004, ISBN 3-503-07822-3. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

chapter 5 of the 45th General Chapter “Formation and accompaniment to be disciples and apostles”, such a task is supported by deciding that it is the duty of every province to ensure the 94 existence of “training programmes” that enable (lay) workers (as well as Brothers) to be effectively prepared and supported in their respective tasks within the Lasallian mission.49 I hold the view that this “duty” also extends to locations that – due to lack of Brotherly communities – are not (or no longer) part of a province or run the risk of leaving the organisational association of the institution. For if the content-based requirements of the Lasallian mission are transported by the essence of a shared attitude (or approach), it needs do not make a difference whether the schools are run by the Institute or not. If a material influence (originating from the Lasallian surroundings) is ensured on the philosophical approach of the work performed in this school, it is even conceivable that schools are founded and managed completely independently of a Brotherly community – and still be Lasallian. An educational platform set up at one school or for several schools should connect to the General Council in the Generalate (Rome) and provide coordination in terms of operational measures.

However, it remains the case in our Regions that schools founded and run by Brothers are gradually losing the presence of Brothers. In places where Brothers are still living, they soon will stop teaching due to their old age nor will they take part in daily school life in other ways any longer. The Brothers are absolutely crucial as a guarantee of a living Lasallian conscience in the places where they are (still) living. Just with their presence and the knowledge of their presence are they able to have a positive impact on the attitude to the shared mission. We shall see further down just how much this can be the case. Nevertheless, the mere presence of Brothers is not a clear criterion by which to determine or even measure the personal emotional proximity or attitude to this Lasallian mission. After all, all you have to do is look at the example of Germany to see that Lasallian principles are (to a greater or lesser extent) applied at “Brotherless” schools.50

1.3.2. Significance of determining a “Lasallian attitude”

In Institute to be able to seriously forge ahead with Lasallian identity-building, it is first necessary to determine if there is even fertile ground for this. After all, not everything that is called Lasallian is based on de La Salle. Do planned and organised Lasallian programmes offered effectively reach the target groups? What should the content of a Lasallian programme be? In which form can you offer it to staff members? And, above all, how can you explain to staff members the need for fundamental Lasallian education?

First of all, it is absolutely clear that the desire for De La Salle schools to be identified with Lasallian ideas and values is huge among the Institute as well. In places where Brothers influence this due to their presence and integration in school processes, it is easier to fulfil this wish than in places without a community of Brothers. However, it is precisely in places where this possibility of direct influence does not exist (any more) that it is absolutely essential to make it clear to all staff members what it means to be a teacher or an educator at a De La Salle school.

49 Circular N° 469, November 30th, 2014 „The Documents of the 45. General Chapter – The Work of God is also our Work“; General Council, Via Aurelia, Rome – Italy, Proposition 28, p. 37. 50 Bertele, Stephanie: „Marchtaler Plan“ (SIEL 2012-2013); Digital Journal of Lasallian Research (7) 2013: 118- 139. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

(Of course the objective to build a Lasallian conscience also extends to all other staff members. However, in the case of the pedagogical staff, the child is the focus of their activities, which is 95 why only the former will be considered in further observations).

But why should it be determined if and how much employees are characterised by Lasallian ideas and values in their attitude to their professional work? The current debate surrounding educational reform, there has been a tendency to standardisation for a number of years (if not decades). Different types of school should ultimately lead to the same or similar entitlements. People are increasingly speaking of “comprehensive schools.” PISA studies swear by the international comparability of competencies that, however, on closer inspection do not provide any indication of the educational standard that these tests purport to give.51 In society’s debate on education and the need for its reform, it may be easier for private schools to establish themselves as effective alternatives to “competence-oriented” methods in favour of “educationally relevant” weighting in addition to state schools that focus on standardisation.52 Lessons imbued with a specific ideology and philosophy53 are aimed at the pupil as the centre of efforts, particularly at De La Salle schools. In this context, it is certainly permitted – without calling into question the work of state schools – to claim that teachers and educators at private schools have greater scope for school-internal further training measures.

2. The method

In my view, developing and analysing a questionnaire seemed expedient as a method to seriously assess the willingness of staff members to engage with Lasallian issues. Based on a representative survey, the entirety of a community of interests can be objectively presented and the statements contained therein assessed. I believed it worthwhile to question staff members of one linguistic group, which is why I obviously limited the survey to locations in Austria (four schools in Vienna), Germany (two schools in Illertissen) and Hungary (Europaschule in Budapest). Including the sectors of Slovakia, Romania and the Netherlands (where no more schools are being run) was not a consideration due to the “blurriness” caused by translation and, on the other, because the influence of the Brothers in Slovakia and Romania is still very tangible due to the age structures.54

2.1. The questionnaire

In the course of his survey, Kurt Langthaler developed “valid” questions that searched for a “Lasallian attitude.” In addition, he explained the need to try and describe certain expectation and patterns of behaviour as “Lasallian”.55 I chose 30 questions from his results, dividing these into three parts according to the issues of knowledge – emotional proximity – behaviour and used

51 Konrad Paul Lissmann, “Witching Hour – Realization of Illiteracy“; p. 12 f., 45 f., 133 ff. and Jochen Krautz “The Commodity „Education“, p. 78 f., 155 ff. 52 ibid. 53 Education in the broadest sense includes the teaching the own schools philosophy. cf. Ulrich …“Kants Idea of Providence in the Light of the German School-Philosophy and –theology“ (1976), Brill Academic Publishers, Leiden – Boston, 2007; ISBN13: 978-90-04-15607-4. 54 http://orden.dls21.at/uploads/3/1/0/5/31050373/diagrammbr%C3%BCderalter.pdf, introduction p. 2. 55 Kurt Langthaler: Appendix zu „Lay People and their `Lasallian Attitude´ – An Attempt to develop simple measuring instruments“; table 12, Digital Journal of Lasallian Research (7) 2013: 162-172. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

these to put together my own questionnaire that I sent to the staff of the aforementioned sites to be completed.56 At the same time, I compiled a second questionnaire aimed at the principals and 96 department heads of individual schools, also comprising thirty, albeit slightly different, questions.57 When assessing the question on which basis of knowledge and, where applicable, how Lasallian further training programmes could be best implemented at schools, it was important to be able to distinguish between those who can enable and promote participation from an organisational point of view (principals and department heads) and the remaining staff. This is why I did not strictly divide the questions into the areas of knowledge – emotional proximity – behaviour when preparing the questionnaire for principals, but rather assumed that senior individuals had a greater affinity to the school’s philosophy. The weighting of emotional proximity and behaviour is therefore greater than for knowledge of the fundamentals with 12 : 11 : 7. Similarly, the control questions that read the same (question 8 and 28 for employees, and 9 and 15 for principals and department heads) take account of this weighting. The identical formulation of the control questions are supposed to make it possible to find out whether the questionnaire had been casually completed, which is then considered in the analysis of the questionnaire. I would like to express my appreciation for the active participation of all staff members, principals and department heads, which was very high.

I received 220 responses from staff members (corresponding to around 46% of the total number of teachers and educators). With a total of 80 employee questionnaires, the largest site in Strebersdorf, Vienna, returned nearly half as many as all other sites combined (140). All 20 principals and department heads took part in the questionnaire. (I deliberately did not stipulate a guideline for deciding who is a department head so as to give school principals the greatest possible scope to decide for themselves who on their staff has influence over whether members take part in education programmes and also to enable the highest possible degree of anonymity). Finally, it will also remain the responsibility of the principals to accept offers regarding Lasallian further education and to implement these in daily school life. The possibility to take part in events to disseminate Lasallian content must of course remain voluntary so as to be able to ensure the highest degree of identification with this content, which is the self-defined goal.

2.2. Findings

Let us first consider the analysis of the staff questionnaire. In the section that was intended to be a personal evaluation of the staff members' own knowledge of the facts, I tried to use questions 1, 4, 7, 11, 13, 15, 18, 21, 22 and 25 to define an indicator that should depict the connections between the organisational goals, the relevant processes and the intellectual capital, just like an “Intellectual Capital Report”58. As a baseline for further training strategies, it seemed necessary to me to be able to estimate the need, demand and availability, irrespective of the content requirements for specific further training measures.

Do I know about the life of John Baptiste de La Salle? Do I know the name of the Superior General, the Visitor or do I know about the basic structures of the Congregation? Do I know

56 See appendix (questionaire – staff). 57 See appendix (questionaire – heads). 58 Melanie Rüthenbudde, „Formen der Wissensbewertung: Die Wissensbilanz“(Studienarbeit) [Shapes of evaluation of knowledge: Balance of Knowledge. (Seminarpaper)], Grin Verlag GmbH 2013, ISBN 10: 3656393664. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

about the current further training possibilities or LAACCE? These and other questions were intended to give an impression as to the extent to which the working environment of the 97 respondents is perceived by them to be fed by Lasallian roots or, put another way, if there is the impression that the respective school is an active part of the Lasallian mission.

Questions 3, 5, 8, 10, 12, 16, 20, 23, 26 and 28 were aimed to measure the emotional affinity to these Lasallian roots. Do I feel Lasallian? Is the community with the Brothers important to me? Or: Is a Lasallian attitude important for my work? These and other questions try to highlight the readiness to make a personal commitment through which the respondents feel part of a certain community of values, although is of secondary importance if he knows the exact content or terms used to define this community.

Do staff members at a Lasallian educational institution act in accordance with its principles? It is of course not absolutely necessary to know all “Lasallian” principles so as to do justice to them. On the other hand, it cannot be expected for teachers and educators to act in accordance with Lasallian principles just because they are aware of the situation that they are working at a De La Salle school. The statements to questions 2, 6, 9, 14, 17, 19, 24, 27, 29 and 30 are therefore aimed at assessing the respondents’ own behaviour, on the one hand in consideration of the fact that Lasallian is explicitly required and, on the other, if the respondent’s own behaviour is determined to (potentially) be Lasallian. Statements such as I talk to my pupils about de La Salle; I talk to my pupils about God; I ensure contact with the Brothers and I have already read a biography about John Baptiste de La Salle enable the respondents to assess their own conduct from the perspective of a self-defined “Lasallian attitude.”

2.3. A preliminary classification59

2.3.1. Staff members

If you now compare individual connections in consideration of the three above-mentioned aspects (knowledge – emotion – behaviour), interesting results are produced when combining questions and statements.

It can be determined, for instance, that 92% of the respondents state that they know about the life of John Baptiste de La Salle, but only half (44%) have read his biography. Of course, knowledge about a historical person cannot be procured from biographies alone, but 43% admit that they do not any works of De La Salle himself either. Nevertheless, more than three quarters (79%) claim to work in accordance with the principles of John Baptiste de La Salle and as many as 87% (!) claim to know the focal areas of Lasallian teaching. In the control question60, 69% and 70% of the respondents believed that having a Lasallian attitude is important to their work.

88% (1) considered themselves part of a Christian-based values community; almost half of the respondents (48%) felt they are Lasallian, whereas 27% definitely or tendentially do not.

59 See appendix. 60 A question which reveals the seriosity of answering properly to a questionary. It clarifies evasive or willful false informations. Comparing questions of control with all the others systematic errors of the data can be realized. Wrong conclusions are to be prevented by that way. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

However, only 37% talk about Lasallian topics outside the school, with around half (49%) not seeing any need for this. 69% talk to their pupils about God and at least 54% also about De La 98 Salle. 49% are of the opinion that the Institute’s motto “Together and through unity” is not just important for Brothers. One third (32%) know the name of the current Superior General, and more than half (54%) that of our Provincial Superior, which a majority of the respondents (68%) can attribute to the general knowledge of the Institute’s structures.

69% do not maintain contact with the Brothers, 60% of which stating the reason for this being the lack of Brothers living or working at their school. However, at the same time, 44% express the wish to get know Brothers and 82% already personally know Brothers. Community with the Brothers is important to 35%, with 38% seeing no need for this.

An average of 40% takes the opportunity to find out more about De La Salle and his Institute. Correspondingly, 42% have already taken part in further training measures held by LAACCE61, the offerings of which are, after all, known by 56% of staff members. 20% more (i.e. 76%) know where they can find out more about Lasallian subjects. However, “only” 39% use the Internet or the De La Salle website to this end. Nearly just as many people (38%) would also attend LAACCE events in their leisure time, while an impressive 60% express an interest in wanting to visit areas where John Baptiste de La Salle was active off the beaten tourist track as part of a journey to France.

56% of the respondents are of the opinion that Brothers should live or teach at Lasallian schools, while just as many (56%) want a Lasallian school to be run by the Institute of the Brothers of the Christian Schools as the school provider.

Generally speaking, a personal relation to a Lasallian identity is largely assumed and supposed here by virtue of working in a Lasallian institution bearing that name. Only a handful of respondents are able to explain what is meant by this Lasallian identity. If, for instance, almost all (87%) respondents’ state that they feel part of a Christian-based values community, while only 49% feel Lasallian, this is primarily due to the lack of knowledge of the connections and the associated fundamentals. [It does not make any difference here if the are Brother Communities at the schools of the respondents or not]. If LAACCE sees itself as a platform to disseminate fundamentals and connections, it must make more of an effort to raise awareness of its offerings. Around one third of employees state that they do not know what LAACCE is. (Budapest, which traditionally does not have the chance to take part in events due to its specific structures, is not considered in this question, with 72% not knowing about LAACCE.) However, basically, the interest of respondents in “Lasallian” further training appears to be rather large at around 45%, while a similar percentage (46%) states that, on the whole, they have a sufficient level of Lasallian knowledge.62

There is little than can be said about a difference according to gender, whereas the length of service plays a major role in the understanding and acceptance of Lasallian issues.

61 See Chapter 4.2.1. “LAACCE" , p. 27 f. 62 These perceptions are the result of evaluating a combination of the questions 17, 23, 30, 10 on the one hand and 4, 13, 21, 22, 24 and 29 on the other, where motivations can be assessed as well as knowledge. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

2.3.2. Principals and department heads 99 As already stated, the questionnaires sent to principals and department heads saw a change in the weighing of the three subjects knowledge – emotion – behaviour in favour of emotion and behaviour with a ratio of 7 : 12 : 11. This is due to the higher level of affinity to knowing about Lasallian facts that I expect from this group due to their organisational involvement in implementing Institute-relevant content in daily school life.

In this context, it is important that two thirds of the respondents (65%) do not (or no longer) have any Brothers at the school and thus must themselves actively establish a connection to Lasallian values and, as it has shown, want to do so. After all, 89% believe that the contribution of their school to the Lasallian mission is important and 70% believe that the Lasallian identity of their school would be greater with the presence of Brothers. 80% even call for Brothers to live or teach at their schools, although “only” just over half (56%) see an advantage for their pupils in a partnership with the Brothers, but 86% want to see the Institute of the Brothers of the Christian Schools as the provider of De La Salle schools. None of the respondents are explicitly against this. However, 10% of senior executives state that a partnership with the Institute of the Brothers of the Christian Schools does not make their everyday work easier. Nevertheless, a community with the Brothers is important for 95% of respondents.

85% say that they feel Lasallian, with just as many seeing a reason to talk about Lasallian issues outside the school, and even more (90%) talk with their staff about John Baptiste de La Salle. A similar number (80%) believe that it is important for them to have a Lasallian attitude for their (own) work. Interestingly, many more (95) place emphasis of the importance of their staff having a Lasallian attitude.

The control question requiring a statement regarding the knowledge of the focal points of Lasallian teaching was, unsurprisingly, answered positively by 100% or 95%. 80% have already read works by John Baptiste de La Salle, 90% believe they know enough about his life and 75% regularly visit the De La Salle website.

A similar number regularly talk to their staff members about Lasallian issues (85%), are of the opinion that there is ample opportunity at their schools to act in accordance with Lasallian principles (80%) and state that they do in fact act in accordance therewith (90%). (5% think there are not enough opportunities to do so!).

95% know about LAACCE and its offerings, 80% state that they have participated in at least one LAACCE event, and 89% would like to participate (again). 79% inform their staff regularly about LAACCE events, 89% motivate their staff members to participate and 53% state that they have been asked by their employees if the latter may take part in such events. 37% would also like to bring their own topics to LAACCE events. Pleasingly, 95% would welcome regular LAACCE events at their schools.

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2.3.3. Locations 100 33% of the questionnaires sent out were returned by the location in Strebersdorf, Vienna, I received 68% back from Fünfhaus, Vienna, 42% from Währing, Vienna, 39% from Marianum and 43% from Hungary. 52% of the questionnaires sent to Illertissen were returned to me.63 If we separate the locations according to where Brothers (still) live and work, the following picture arises. Only in Vienna Strebersdorf, the seat of the Provincial office, is there still a community of Brothers, currently comprising 18 Brothers64, of which only one is left who actually still teaches. Almost all staff members (an average of 91%) know whether Brothers are still living or working at their locations or not. Nevertheless, nearly three quarters still know Brothers personally at schools without any Brothers.

Interestingly, it seems that in Strebersdorf, with 18 Brothers still living and working there, only less than half of the staff members (46%) seek to maintain regular contact with them, any only 39% believe spending time with them is important. Understandably, only 16% of the staff members interact with Brothers at schools where there are no Brothers. Nevertheless, interacting with Brothers is important for 35% of respondents, as in Strebersdorf. The desire to get to know Brothers (better) is the same at 44% (or 40% at Brotherless schools). Comparatively high is the belief that Brothers should live or teach at Lasallian schools (62% and 54%). At the same time, around half of all respondents believe the presence of Brothers at Lasallian schools and their involvement in everyday school life is conducive to the school’s mission. As can almost be expected, schools where the school provider is still the Institute of the Brothers of the Christian Schools today mainly want this situation to remain as it is. In Germany, where the two schools in Illertissen are now run by the dioceses, 40% still believe that Lasallian schools should be run by the Institute. Nevertheless, most employees there believe that having a Lasallian attitude is important for their work (69%) – compared with only 58% in Strebersdorf. Paradoxically, a smaller proportion of respondents in Germany (44%) feel Lasallian than is the case in Strebersdorf (53%). The argument that this is due to a lack of Brothers is refuted by around 30%. It can therefore be determined that setting up a community of Brothers at a school alone does not necessarily lead to the school seeing itself as “Lasallian.” This is also the view of the General Council for RELEM, Brother Aidan Kilty, FSC, when he says that schools do not necessarily have a “Lasallian identity” as a result of their community of Brothers.65

However, when the data are compared, you are forced to come to the conclusion that it seems easier to impart Lasallian values when this takes place in the operating language of the schools, namely German. Paradoxically, there is significantly greater interest for this at the non-German speaking site in Budapest. There, only 14% of staff members (by far the smallest proportion) have taken part in LAACCE events, yet 52% (much more than the average of all other locations [36%]66) would be happy to sacrifice some of their free time for this.

63 Vienna/Strebersdorf: 80 of 243 forms; Vienna/Fünfhaus: 32/47; Vienna/Währing: 15/36; Vienna/Marianum: 27/69; Hungary/Budapest: 21/47; Germany/Illertissen (College and Highsachool together): 45/86. 64 Board of directorate 2016 (District of Central Europe, Ed.), p. 18: http://orden.dls21.at/uploads/3/1/0/5/31050373/lasdir-2016.pdf - accessed March 30th 2016. 65 Presentation by Br. Aidan Kilty, FSC (General Council RELEM) at ASSEDIL in Dublin, 2015; („Lasallian Identity in Schools without Brother’s comminities“), page 3, paragraph 3. 66 27% Illertissen, 45% Wien-Fünfhaus, 40% Wien-Schopenhauerstraße, 43% Wien-Strebersdorf, 26% Wien- Marianum. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

2.3.4. Assessment of the Brothers 101

As a guide and benchmark to evaluate the possibilities for meaningful measures to impart Lasallian topics, I wanted to obtain and consider the views of Brothers in senior positions in the province and Institute community. By way of supplementing the staff survey, I was able to address the Brother Provincial Superior, his two Vice-Provincial Superiors and the Principal of the Institute community at Vienna Strebersdorf, as these management levels are also responsible for the implementation of the decisions made in the 45th General Chapter67 – to the extent that they are relevant to this study.

It is not surprising that all respondents believe that the province of Central Europe will cease to exist in its present-day form. The responsibilities of Brothers will be found wherever Brothers will then still be alive. However, senior members of the province believe it is their duty to ensure that a solid foundation is created which an increasing number of lay workers will use to dedicate themselves to Lasallian traditions and thus to the Lasallian mission. The Brothers believe that the infrastructure required for this lies in connecting existing Lasallian organisations such as CIAMEL, MEL and CMEL, ASSEDIL and other programmes at the Generalate in Rome. No less important is LAACCE believed to be, although this will only fully come to bear in ten to fifteen years in their view. Until then, LAACCE must, with suitable programmes, win over teachers and educators who are properly trained and ready to commit to the Lasallian mission. It is the opinion of the Brothers that the Congregation will be on hand to provide support in any way it can. And until the schools in the German-speaking world are entirely Brotherless, the province management promises institutional and material (and where possible personnel) resources. Ultimately, the staff members at the schools will have to carry forth the Lasallian charisma. In addition to enthusiasm and good will, this also requires the conviction of the staff members to see the life of de La Salle and the history of the Institute as the source of this charisma and the focus of the mission. The Brothers agree that it will be the responsibility of the respective school provider to ensure that the presence of a Lasallian influence is not dependent on their presence. Principals and staff members are called upon in equal measure to ensure the motivation of the lay workers. De La Salle schools that are able to prevent the cord between the Institute and its offers for laymen and partners from being severed will also be home to de La Salle forever. In the future, the Lasallian charisma will be less defined by “Association and consecration”68 than by association and personal commitment in the sense described above.

2.4. Conclusions

When we consider the individual results of the survey, we must state that any form of Lasallian education must start by not only inviting staff members to follow this path, but “collecting” them to some extent. There will be no way around taking the time to go to the individual locations for this purpose. Setting up an education platform such as LAACCE represents a first step in this direction, but is not enough by itself. If we staff members (have to) define ourselves as Lasallian without referring to any Brothers present and should perform our duties and impart our calling as per Lasallian values to the pupils, this must be based on the knowledge and acceptance of the

67 Documents of the 45th General Chapter; Circular N° 469, November 30th 2014. 68 cf. „How Lasallians understand their personal experience what Association really means“, p 52 f. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

specific content of these values (and the Lasallian identity in general). However, this can only be achieved if staff members show a fundamental willingness to take an interest in what this all 102 means – and ultimately what it means to them!

When the fifth chapter of Circular 461 (United for the Lasallian Mission) talks about a “Lasallian family”69, the interpretations used there must be contradicted insofar as the feeling of “belonging” [to a family] can only be “encouraged”. I would like to decisively counter the view expressed here that there are different levels of depth.70 You either belong to it or you don’t. In the best case, a distinction is made to the general term for family when the focus is on “voluntariness.” You are born into conventional families, you cannot choose them. It goes without saying that there is no “Lasallian birth right”, but there is a “call to partake” and thus the possibility to follow your own “calling”. At the very least, such a calling requires the person to deal with Lasallian issues. It is not even necessary to know the reason for this. However, personal development in this special family requires knowledge of the “family history” to which you feel called to be part of. The lay workers called to be Lasallian therefore have a (moral) obligation to know the sources of their calling and “educate themselves” to this extent.

The results of the survey provide sufficient cause to assume that the Institute’s efforts to ensure unified and shared Lasallian further training will be bear fruit. Staff members largely appear to be motivated and interested. Researching the motives for individuals could provide an insight into why some sites have a higher willingness to participate in such programmes than others (which could also determine their content). However, this would have to be the subject of a separate study. In our case, it must suffice to say that, although setting up Lasallian education programmes is the only option, it is necessary to overhaul their content and format. In the Institute for us to be able to reach the “hearts of the children” as it states in the Christian mission of de La Salle71, we must first allow our own to be touched.

This is why we first need an authentic definition of what “Lasallian” is. We can see from the survey conducted that many staff members identify with Lasallian values but, at the same time, do not consider themselves Lasallian. That points to a discrepancy in the understanding of what is to be understood as “Lasallian”. Only through a general understanding of what this term means can individual behaviour and personal attitudes be attributed to a meaningful basis. Of course, this should not play down the importance of individual efforts, which define themselves as “Lasallian” thanks to the power of their own experiences and attitude. However, this does not, in itself, represent a sufficient basis to form a separate “Lasallian” tradition. There is already a Lasallian tradition, which is gradually being handed over to the laymen by the “departing” Brothers. In Institute to be able to interpret these in a contemporary way, it is first necessary to clarify their content, and to raise awareness thereof. This is the challenge we are facing today. The Brothers have pledged to help and support us to overcome this challenge.

69 Circular N° 461, September 2010, (Associated for the Lasallian Mission … an act of HOPE“), p 49 f. 70 ibid. 71 „Touching Hearts of Students: Characteristics of a Lasallian School“. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

3. The Lasallian tradition 103 3.1. Definition

“This and that is Lasallian..., the Lasallian teacher teaches in a Lasallian manner, at Lasallian schools we can find a Lasallian community..., we feel Lasallian ... and thus part of the Lasallian family...” But oddly enough, what the term Lasallian actually means is barely known by those who use this adjective a lot.

Tradition is defined as a handing down of statements, beliefs, legends, customs, information, etc., from generation to generation, especially by word of mouth or by practice.72 These statements, beliefs, etc. have preferably been developed by a certain group and deemed to be worth keeping for the future.

From a Lasallian standpoint, this is clearly the effect had by John Baptiste de La Salle, which can still be felt today. When it comes to determining the start of the “Lasallian tradition”, it matters if we take the example set by him while alive, his personal decisions and the subsequent actions bases thereon, or the organisational structures which were created only after his death. When De La Salle was alive, his disciples followed his example. Later-on, their decisions were also largely based on joint decisions.73 The young community also had to gradually set rules as well as develop and adjust methods. When De La Salle was alive, it would have been too much to speak of “Lasallian” traditions. De La Salle never described himself as the source of meaningful community life. If he named a source for this, then it was God alone. Consequently, it would not be fundamentally wrong to recall Christian values and, of course, Christian traditions as being a Lasallian tradition. However, this would be too narrow from today’s perspective, and would not differ materially from other Christian communities, and ultimately the church as a whole. It therefore makes sense to start from the death of De La Salle, and define the start of the “Lasallian tradition” no earlier than 1724 after receiving papal approbation.74

If we take value-based behaviour or ideas that are attributable to De La Salle as the basis for the Lasallian tradition and, using the definition parameters chosen at the beginning, derive from this the wish of a group, namely his disciples, to live and pass on these values, then we must first understand and described these values and their original content. It is of course allowed to adapt these values to an ever-changing reality, if for no other reason than to counter any accusation of “conservatism.” This should not, however, lead to a change in the content-based determination of the values contained therein. A tradition only becomes credible if it is carried by the awareness of an identity-creating belief. This means that bringing a tradition to life always involves imparting personal insights that are in tune with the values being imparted. Without this conviction, it is not tradition that is created by merely standard-free convention. Value-based behaviour thereby leads to a value-based tradition. And only in this can the sense of an identity- searching community exists, which does not want to run the risk of having to continuously

72 Duden online: http://www.duden.de/rechtschreibung/Tradition; accessed May 3rd 2016. 73 cf. Propositions and Decisions at the General Chapters (listed and declared in Father Josef Alois Krebs: „Life of the venerable servant of God, John Baptist de La Salle” – Appendix. 74 Approbation-Bull by His Holiness Pope Benedict XII from February 7th 1724 (Original at the Archives of the Generalate of the Congregation of the Brothers of the Christians Schools, Via Aurelia 476, 00165 Rome, Italy. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

reinvent itself. Fundamental values of Lasallian self-perception include community, faith, zeal and spirituality.75 104

Lasallian tradition is subsequently understood as the passing on of value-based content that is being exemplified through belief so as to meet the challenges of everyday school life as defined by John Baptiste de La Salle. Following De La Salle’s own understanding that these challenges can only be met if faced together as a community, and that this will only succeed if it is possible to use Christian beliefs to draw on God’s influence, we are able to meet the requirements of our own work at the schools in a Lasallian way.

3.2. Need to continue the tradition

The condition that a tradition must be “passed on” is basically self-explanatory; otherwise it would not be a tradition as defined. The particular thing about the “Lasallian tradition” is, as explained above, in the “challenges” and “school-based requirements”, which we see as being part of the definition. However, both terms contain a dynamic element, as they both change in the course of time and social reality. Lasallian tradition is subject to constant evolution. For instance, De La Salle's efforts were focused on the economic poverty of the children he looked after. The challenges were in maintaining the ability of the Institute to survive in the face of its own existential needs and deprivation.76 Today, we seldom find cases of existential need in Central Europe, which means that Catholic private schools were able to establish themselves as “elite schools” for the upper class. Even though it was and has never been the sole intention of the Brothers of the Christian Schools to open their gates especially for the paying elite of the country, it is and has been the intention of a Lasallian school to have graduates who are taught in a comprehensive manner and whose education is of special quality.77

The development from free educational institutions to comparatively cost-intensive schools is explained by the need to adapt. Confessional private schools were increasingly in competition with state-run education facilities. The legal framework in which private schools were able to distinguish themselves from state schools grew ever smaller.78 In contrast, the number of state schools available grew bigger and bigger thanks to public funds for social programmes.79 The question of what you got for your money at De La Salle schools could soon only be answered with the quality of the education. And this quality is not so much in the content of the subjects being taught which, as already explained, have largely been standardised by law. The quality of a Lasallian school stems from the values rooted in its traditions. Disseminating learning content is more or less the same everywhere. Developing a unique personality by means of encouraging the respective skills and talents of pupils is the claim of a modern Lasallian school. As a result, imparting values that have proven to be durable, despite the need to be adapted to social changes and essential to the success of the school plays a key role in the teaching of young people. The pupils stand to gain particularly from having these values lived and demonstrated for them in a

75 cf. „„The twelve virtues of a good shepherd“ (1785). 76 Br. Luke Salm, FSC; The Work is Yours“; p. 81, 112 f., 124-130, 136 f., 167-183 et al.. 77 Br. Ambrosius Dobbelaar, FSC; „Characteristics of a Lasallian School“. 78 cf. Chapter 1.2.1. 79 The „Socio-Economical School“ in Zohlnhöfer; „The Welfare State“, p. 29-39. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

world of (growing) information overland and virtual relationships. The success of a Lasallian school can only be found in values founded in tradition and accepted by the community. 105

3.2.1. Prerequisites for a continuation

If you take tradition-based responsibility within a Lasallian community serious, you need to ask the question if the content and origins of this tradition are even known. There is hardly any information in the foyer of a De La Salle school that tells people about its fundamental values and philosophy. It is just as unlikely that all principals and department heads have enough time (or even the knowledge) to provide information about the philosophical background of the school during interviews with prospective pupils and parents. It is often the case that reference is merely made to the school’s website. Unsurprisingly, we read here that the “focus is on the child” and the school is “committed to De La Salle’s principles of tolerance, constructive cooperation and mutual respect.”80

Now, it is crucial for the self-perception of any community based on a philosophy that this community knows about its basic approaches. You have to be able to impart these. As experience has shown, it may be assumed that young adults perceive exemplary behaviour to impart values gradually and in a playful way. In Institute to reach this stage, however, the pupil must first become a pupil of such a school. This generally requires so-called school admission contracts, which are regularly preceded by an informative meeting between the principal, parents and pupils. It would be desirable if this included sound and consistent answers regarding the identity of the school and its values. This does not mean to suggest that principals are not even aware of what is “Lasallian” at their own De La Salle School. On the contrary: principals should be able to rely on the fact that their teachers, educators and – more generally – staff members are able to convey what they are telling the parents. A values-based tradition and the perpetuation thereof require the willingness of all participants, as well as the infrastructure and means.

3.2.2. Conditions for a continuation

By determining that the Lasallian tradition is a “practised tradition”, i.e. one that is subject to ongoing development and adaptation to the respective requirements of the time, the need for specific requirements for such a development and adjustment is also stated. Drawing on certain (pre)defined values and understanding this to be the essence of a Lasallian attitude would be a narrow-minded approach. Without a fundamental knowledge of the sources, focusing on certain definitions is merely of historic academic interest.

Consequently, a key condition must be to “train” all staff members to ensure long-term perpetuation. Such “Lasallian demonstration” must also be based on theory for it to be credible among pupils and colleagues. Anyone who behaves in a “Lasallian” way without knowing what this description is based on can rarely provide any information as to what makes up his Lasallian stand. In conversations, I was often able to find out that Lasallian basically was thought to mean nothing more than Christian. Of course, this is essentially correct; however, such a classification says nothing about the features of the attitude described this way. “Christian” is the basis of Lasallian spirituality. Catholicism is the key to De La Salle in his beliefs based on loyalty to the

80 www.dls21.at - accessed on February 23rd 2016. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

Pope.81 What has developed from his teachings and later influences is the subject of many studies and extensive research. As a result, it is only possible to achieve a standardised definition 106 of what is generally to be understood as “Lasallian” using known sources and, moreover, depends on the conditions of the respective individual locations and schools. The communities of Brothers around the world are, as an Institute, subject to a standardised and unifying set of rules. Schools that try to perpetuate the Lasallian spirit “alone”, without communities of Brothers, face the major challenge of having to create a network for themselves so as to find something like a “Lasallian line”. Geo-social conditions are often the reason for completely different approaches to wide-ranging problems. Rome would be a natural choice as a hub to provide uniform Lasallian impulses, but there is a lack of suitable contact persons in many places, due to the non-existence of a community of Brothers. This is why local (further) training platforms are needed to be able to help raise awareness of Lasallian thinking in coordination with the Institute’s central office.

3.2.3. Implementation and opportunities

The facilities that already provide Lasallian sources at some schools run websites or organise information events normally work at an isolated or regional level. Various decisions from the 45th General Chapter82 state that the Brothers accompany encourage and support the Laymen or Partners in their mission. An interface with the Generalate in Rome was envisaged to provide support, offer general orientation and serve as a framework from a financial point of view as well. 83

The LAsallian ACademy of Central Europe was set up for the province of Central Europe in 2008. Events are offered on a regular basis with the generous support of the Provincialate and the Institute to “make staff members familiar with the Lasallian tradition and interpret Lasallian teachings for everyday school life.”84 According to senior Brothers, the aim is to develop this further in the future.

However, the infrastructure at the various sites must be changed to enable efforts to develop and sharpen Lasallian awareness for staff members to be accessible in the long term.85

3.3. Access to sources

If it has been sufficiently ensured that suitable measures have been taken not only to maintain and conserve the Lasallian tradition but also to develop it further, the providers and users of these measures must have appropriate access to their sources. It is not enough to refer to archives and bibliographies where you can certainly find satisfactory answers if you are interested and spend enough time looking. There is an obligation to transport these to the staff members – just as we would do for our pupils. Conversely, the job should not be deemed done simply by providing options. Staff members, in particular “new” colleagues must be “collected”. The same must apply to the idea of “collecting” the pupils and providing them with support in a Lasallian

81 see Luke Salm,FSC p. 228-230, 263 f., 307 f. 82 e.g. Proposition 4 (45th General Chapter), p. 18. 83 ibid. Proposition 6 und 7, S. 19. 84 http://www.laacce.net/absichten.html, accesses on February 3rd 2016. 85 cf. Chapter 4.3.1.m p. 28 f. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

way. Consequently, it cannot be enough to simply draw attention to the wealth of existing archives and online sources. Key sources must be available in German, which renders the need 107 for a considerable amount of translation work.

Efforts here are still in their infancy. However, the LAACCE education platform86 has been trying for some time now to not only systematically organise a suitable offering but also make this available to the German-speaking region. These undertakings appear almost insurmountable in view of the plethora of Lasallian archives and libraries, which is why members of the academy have taken it upon themselves to find a representative selection of fundamentals. To this end, staff members must be given access to these sources – to begin with at least – by means of presentations and introductions by “experts”. The existing Lasallian education platform is introduced in the next chapter as a way to access this concept, and attempts to develop and present approaches for future courses.

3.3.1. Networks

In the case of a globally active institute such as that of the Brothers of the Christian Schools, it is necessary for it to act on the basis of united faith. The education, teaching and support methods adapted to the various social and political realities should reflect the shared values based on a consistent definition of these values. Only through defining and naming these fundamentals is it possible to create a corporate identity. The same applies analogously to institutions that are not primarily business-oriented in their approach. It is just as important to see a “unified concept” within the Institute and to assert its position in the surrounding environment (particularly in the face of competitors). Regardless of where you attend a De La Salle educational institution, you should be able to see that the same values, content and concepts are being imparted here as they would be anywhere else in the world.

To this end, it is also necessary and helpful to connect the individual locations with each other as well as to establish and make use of a flow of information between these. In this way, locations can harness synergies from a centralised coordinating interface that they would not have had access to as individual units. The essence of the Lasallian values community is founded on Brotherly interaction. Therefore, an appropriate form of communication should not represent an obstacle. This begins with a school, leads to a location that is home to more than just a school, and ultimately ends in the utilisation of the global Lasallian range offered. The only thing is: we should know what we are communicating about. The Lasallian voice can be heard and read in many languages, but it means the same all over the world. De La Salle must not only be perceived as a brand, so to speak, by our “clients” and “customers” – the pupils and their parents, competing schools and school authorities. De La Salle must, above all, be internalised by its own staff. The self-perception of a company such as that of the Institute of the Brothers of the Christian Schools must be clearly classified externally and agreed internally87 when it claims to be unique in a qualitative sense. This can be ensured by accredited and coordinated staff training!

86 cf. Chapter 4.2.1.m p. 27 f. 87 Prof. Dr. Franz-Rudolf Esch, dictionary of economics: Corporate Identity at general business administration (essentials and objectives of business management) – online: http://wirtschaftslexikon.gabler.de/Definition/ corporate-identity.html - accessed on March 15th 2016. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

4. Lasallian training 108 By training, we mean the presentation and clarification of Lasallian content in its broadest sense. This ranges from the literary principles and historical connections on the one hand and, on the other, the spiritual and teaching consequences. It should also convey a broad understanding of the organisation of the associated Institute of the Brothers of the Christian Schools, its inner workings and structures, and it mission, presenting and practising clear processes in accordance with the Lasallian philosophy.

4.1. Strategies

Basically, it needs to be highlighted that any form of Lasallian education must be voluntary. Staff members of Lasallian-run establishments may, to a certain extent, be contractually obliged to take part in company-related training. However, imparting Lasallian values is always aimed at the inner attitude of the individual and can therefore only bear fruit in the face of personal grudges. Furthermore, we have already highlighted the rather limited possibilities in respect of (state-employed) teachers being able to attend additional training events as part of their duties. It is necessary to implement corresponding methods in addition to any way of individually designing Lasallian content (and programmes to impart this). On the one hand, there are “specific” location-related strategies for this. On the other, it seems appropriate to adapt approaches to the respective target groups.

In Institute to be able to ensure the most effective transfer of knowledge and experience, this should ideally be “unified” or standardised. Milieu-specific education units, agreed for kindergarten, primary school, secondary school and grammar school, can combine topics for the individual location in a meaningful way. Building on this, cross-topic presentations and/or events are then organised. These take place at the respective schools more or less on a regular basis depending on the range offered. In this way, the individual schools first establish a network of Lasallian training offers among themselves, without disrupting their individual, location-related routines and processes.88 Content and dates are coordinated with the respective principals and department heads in person. In the same way, it is possible to integrate “socially structured” and “integrative” (here: based on work experience) offerings and to implement these into everyday school life.89

Exactly how the content should be transported to the target groups is the task and focus of current discussions in the steering group of LAACCE. Currently, so-called forums are offered every year that are dealt with in chapter 4.3.2. However, in Institute to be able to create a theoretical basis for Lasallian [self-]understanding, I believe the current programme is not enough, particularly when you consider that there will be no Brothers left to provide support in the foreseeable future. This is why the internationalisation of Lasallian training is in many ways inevitable so as to be able to safeguard certain quality standards. A “consultation process” coordinated with Rome is needed in the absence of “intermediary” communities of Brothers. Important Lasallian content, as well as the methodological requirements (events, presentations,

88 cf. „Specific strategies for education in the environment of families and same-aged” (M. Grundmann et al.); Journal of educational science, March 2003; p. 25-45. 89 ibid. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

etc.) need to be implemented in coordination with the Generalate so as to ultimately meet the requirements of proper occupational training.90 109

4.2. Offerings

Since 2008, the Strebersdorf site has accommodated what may be called the “nerve centre” of the aforementioned Lasallian Academy for Central Europe (LAACE). Members from the sectors of Austria, Slovakia and Romania, as well as from the former sector of Germany, act as a so-called steering group91 to advise on topics, content and processes regarding events that are offered (annually at the moment) to the staff of the individual locations.

4.2.1. LAACCE92

The academy intends to maintain the spirituality of Saint John Baptiste de La Salle for staff members and partners and to convey this to them. Furthermore, it offers to those responsible at the individual locations support, in Institute to help them set up and organise suitable training measures. However, these location-specific structures have only just become the subject of discussion within the steering group, which on the one hand is due to the need to realign the body responsible for the school as a result of the continuous decline in the number of Brothers and, on the other hand, represents an entirely new concept.

As a platform, the academy wants to introduce new members in particular to Lasallian traditions and values. Together with senior school staff, it should develop ideas on how to interpret Lasallian teaching for modern-day use and implement this in the respective schools. In cooperation with the Institute of the Brothers of the Christian Schools and with their generous support, the academy provides a place to meet staff members of other locations, seeing itself as the centre of mutual networking within the province, as well as within the region or the Institute as a whole.

Together with the province’s archives, the academy attempts to put together a subject-relevant and representative range of Lasallian literature, and to make this available in German.93

4.3. Implementation

Given that the academy does not have its own headquarters, its own budget or its own “personnel”, it is currently based at the site of the Provincialate office for “logistical purposes”. It owes its existence to the commitment of the Provincial Superior, individual Brothers and motivated staff members and partners. Since being established, its spiritual father and “founder”, Kurt Langthaler, aFSC (himself long-standing principal of the primary school in Strebersdorf and member of the board of directors of the “De La Salle” School Association), has coordinated various dates and organised events, presentations and cooperation with individual De La Salle

90„ Internationalizing of vocational training: strategies – concepts -experiences – proposals for action“ (H. Borch, et al.). 91 s. www.laacce.net/steuergruppe.html - accessed on March 9th 2016. 92 see Chapter 3.2.3. 93 s. www.laacce.net/absichten.html und www.laacce.net/leitbild.html - accessed on March 9th 2016. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

schools and the Catholic pedagogical university as the unofficial chairman of the steering group.94 110

The current options describing the current programme of LAACCE will be briefly presented below. Subsequently, I will attempt to add new aspects to this offering which I believe to be necessary in Institute to be able to master the challenges that (will) arise not least as a result of the pending “Brotherless” school sites.

4.3.1. Location

The respective school locations offer the space and the opportunity to take specific measures regarding the implementation and practice of practical content. It should be explained here what the term “Lasallian” actually means and how you can find your way as a (new) staff member within the “company structure” and maybe even in the Institute’s organisation. By the same token, the possibilities for personal prospects and individual development of their own ideas should help to motivate staff members. In this way, the respective location serves to reinforce the general Lasallian training content and, at the same time, these can be specified for local needs.

There is currently no dedicated programme for the respective school locations or the individual schools. It may be the core purpose of LAACCE to see that the content developed is integrated into practice, but we are still far away from being able to offer specific concepts for such implementation. Without these location-related concepts, any attempt will get stuck in the theory of applying well-intentioned memorandums. In Institute to create impetus that brings “De La Salle” closer to the staff members and, by extension, to the pupils and partners, it is of paramount importance to keep the barrier as low as possible for the target groups. With this in mind, I believe that the academy is obliged to approach people as a result of its Lasallian self-perception. Invitations here will not be enough. The readiness of staff members to take on more by themselves – even if this is limited to “official duties” as part of their everyday working life – should not be overestimated with all due respect to basic interest in the subject.

The results of the survey (see chapter 2) indicate that the fundamental willingness to commitment in a Lasallian sense is largely linked to the professional environment. Whether a deeper understanding of what is to be considered Lasallian may be required to justify personal commitment cannot easily be verified , but nor should it be necessarily assumed. Given the lack of alternatives, it is not even possible for staff members today to find out more about Lasallian topics without having to travel to a different location (to the respective conference location). LAACCE events are regularly held in Salzburg and Ottenstein (Lower Austria). This makes it all the more necessary to go with basic coordinated programmes directly to the school locations. Three focal areas would need to be set here (history, spirituality and teaching), which make the qualitative uniqueness of Lasallian educational institutions understandable and tangible using Lasallian perspectives.

94 see: http://www.laacce.net/. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

4.3.2. Forums 111 Since 2009, LAACCE has been offering a training event for staff members once a year (regularly in November). In these meetings, known as “forums”, various topics with a Lasallian origin or context are prepared, presented and discussed. In addition to joint discussions, reflection and prayers, the focus is also on social togetherness. This is often the first chance staff members get to meet colleagues from other locations or even from other sectors. A particularly impressive aspect is the meetings with various Brothers, who support the events and enrich them with special contributions.

The strengths of these forums in their present form can be found in the emotional moment of sociability, i.e. the positive feedback on the social aspect, as well as the international framework spanning the province. The impression of “We Lasallians are more than the sum of the staff members at our own sites or schools” is sustained, generating an enormous benefit for the self- perception of the institution and the “De La Salle” brand. And this completely independent of the presence of Brothers - although personal interaction with the Brothers - it is mostly felt to be informal and largely uncomplicated. This is regularly demonstrated particularly when individual Brothers – who cannot immediately be identified as such as they are not wearing a habit – are “sniffed at” in a friendly way in larger discussion groups. Put another way: The desire for De La Salle or “Lasallian” is not only recognisable, but readily tangible.

However, this also addresses one of the greatest weaknesses of the forums. The joy of the Lasallian impetus of this meeting normally comes as a surprise to those attending and only once they are there. The shortcoming is precisely the unexpectedness of this joy, I think. Maybe this result would be pleasant enough as a side effect of measures within a quasi-therapeutic self- discovery group. However, as a résumé of some participants after a forum, this does not appear to be enough in my opinion, for an occupational training event. Especially, if there were no other “take-away”.

In the previous section, it was discussed how to give this phenomenon some substance at the individual locations if you offer certain “education modules” in advance that prepare for the respective topics at the forum. This would potentially have the positive side effect that more staff members may take an interest in the forums, which sometimes extend into weekends that are usually “work-free” for practical reasons and thus represent a rather uncertain “leisure time gain” for some people. The personal gain at a forum would probably be more specific and greater if participants had the chance to prepare. Particularly if it takes place at the staff members’ own school location, meaning less effort for the participants, who would then take part in forums with more motivation and fewer inhibitions, and could therefore get more involved themselves.

The issues dealt with in the forums might reach a larger circle of Lasallians if the content structure were documented and made available. This does happen sometimes before or after various contributions, which are mainly prepared and presented by (prominent) Brothers. These are, however, often thematically isolated and have no direct connection to the respective forum. (In fact, it is rather the other way those forums are adjusted to such opportunities, with the respective presentation ultimately defining the topic of the forum). The forum instrument could serve to scientifically enrich Lasallian research and, at the same time, serve as a source for Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

further studies if it would be recorded. This would make an evaluation sustainable. The possibilities appear to be manifold. The discussion in the LAACCE has already begun. Well- 112 considered yet swift results and corresponding implementation would be desirable.

The same applies to so-called “idea workshops” (LAACCE event for leaders: principals, department heads, etc.).

4.3.3. (Provincial / sector) conferences

So-called provincial conferences normally are held once a year within the sphere of the Congregation. The venue traditional rotates between the different sectors. The former sector of Germany is also included, with the next provincial conference being held in Illertissen, Bavaria, in 2016. The conference is “open”, which means that any interested staff members may attend. (It goes without saying that only the delegates have the right to take part in formal votes).

In these conferences, reports are made by the respective sectors, trends highlighted and the resulting consequences explained. Similarly, any measures to implement decisions made by senior Institute members are documented. In this way, participating Laymen and Partners gain further insights into Institute realities and are able to gain a better understanding of the connections between the decisions taken there and their own reality in school.

A supporting programme is normally offered alongside such conferences where – as in the context of the aforementioned forums – historical and spiritual principles are presented and interpreted. However, as not too much time is allocated to such programmes, they cannot be expected to deal with issues in greater detail. On the other hand, the group of participating Laymen can also be described as manageable. They usually attend these events on a repeat basis, which is why it is not necessary to make longer introductions to the material. This is also the source of the greatest weakness of this meeting, to which I also add, with certain limitations, the sector conferences (set up one “level” below). Both are rather unsuitable as education platforms, because they have not even been designed as such. For want of other opportunities, Lasallian “educational topics” have been somewhat scattered in and were intended to provide information rather than expand or deepen knowledge. However, given that these events regularly include reports on topics that are not directly relevant to the Institute, they should not go without a mention here. They are not intended to be educational or even training platforms, and nor are they suited to this purpose.

4.3.4. Presentations

It is much too rare that experienced and senior Brothers visit the Province, and even rarer that they get the chance to pass on their knowledge and experience to individual schools. However, once such rare meetings do take place, such presentations represent a true treasure for creating Lasallian awareness.

For instance, Brother Gerard Rummery, FSC, talked about certain topics that were prepared for an interested audience in the run-up to his visit. Insights can be given into Lasallian spirituality and history that are certainly suited to having an influence on everyday work. In any case, this Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

enabled the participants to gain a direct and personal insight into the structure of the Institute, which was barely possible before. The significance and the biography of the presenter were 113 briefly explained to the audience by way of introduction. Consequently, many of the participants found out for the first time that the Institute’s structure is broken down into regions and that Brother Gerard was responsible for the Province of Central Europe and was actively involved in its establishment as part of the former Central Council for RELEM. Even if many topics potentially delve deeply into specialist materials, these presentations provide a sense of direct participation in a values community, the origins and significance of which one might actually like to know more about. Put another way, the content of these presentations takes somewhat of a back seat to the community feeling conveyed by the personality of the presenters. Those attending get the feeling of belonging here! This often creates an interest to know why this is the case.

Given that these presentations, as mentioned, are only offered on rare occasions, they can only rarely have an effect, too. The “introductions” that accompany them are exhaustive in presenting the topic and the presenter. The “topic” is not the subject of subsequent discussion as part of an institutional education programme, and thereby loses its effect over time. It remains a selective experience in the course of everyday working life. This phenomenon becomes particularly evident when Institute dignitaries visit, such as the Brother Superior during a training event for leaders in April 2013.95

Such specialist presentations make up part of the current education offering as a regular addition to LAACCE events. Here the academy tries to ensure a certain degree of content diversity and is therefore necessarily subject to a limitation of presenters with a Lasallian background. Experts, who are not Brothers, talk about certain topics, which make it necessary from a programme perspective to establish a Lasallian connection. Understandably, there is little scope in the presentation for this. As a result, the academy must create opportunities to make this connection effective in actual day-to-day realities of school life for all staff members, and not just for the people attending the presentation. However, this can only happen on the site itself, where both preparation and implementation needs to be take place.96

4.3.5. Other possibilities

In the following section, I would like to make some proposals regarding how to make oneself familiar with Lasallian content without having to participate in the aforementioned events. The following list does not claim to be exhaustive and is limited to presenting existing means and planned projects.

German is not one of the official languages of the Institute. Consequently, all education-relevant sources are only available in French, Spanish and English. It is a stated objective of LAACCE to view, Institute and gradually make accessible in German a representative catalogue of key sources on Lasallian topics in the areas of “history”, “spirituality” and “teaching”. It must be a concern of the academy to keep the barrier to dealing with Lasallian writings as low as possible.

95 http://www.laacce.net/chronik.html - accessed on March 14th 2016. 96 cf. Chapter 4.3.1.; p. 28 f. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

This is the only way to enable a broad knowledge base for a lively discussion that also promises to bear fruit in the future. 114

Following up LAACCE events in writing is still something to be discussed, but this appears to me to be unavoidable as a genuine source for the province. An institutional archive for the academy also enables future participants to access experiences and content. The cooperation with the province archives and others must be expanded to achieve this.

Creating a system for presentations that have already been held and others that have not (yet) been held for various reasons is a project that is yet to be started in cooperation with the respective authors and presenters. Brother Gerard Rummery, FSC, is again to be mentioned here, who has provided his entire collection of fundamental materials to this end. Contributions by Brother Ambrosius Dobbelaar, FSC, Brother Paul Kaiser, FSC, Brother Walter Hillen FSC and others will also begin included, as well as the comprehensive works of Brother Erhard Tietze, FSC.

Expert groups may be helpful to ensure systematic categorisation according to thematic focal areas in line with the template for “cooperative learning” in places where it will be necessary to coordinate controversial author views.97

Multimedia projects such as PowerPoint presentations and DVDs are being planned for use in schools. Existing presentation materials are already being adapted for age-appropriate use in some areas, while others need to be compiled first. Work is currently under way to create a film biography about John Baptiste de La Salle, which is based on film material taken from original settings in France. There are places to follow this up by different versions of different thematic focal areas in varying lengths, which may be used during lessons, among others.

During a trip to France that took place in summer 2014 as a result of the filming, I also had the idea of writing a kind of “Lasallian travel guide”. This should enable people to experience the life of the John Baptiste de La Salle through the special places mentioned in his biography during a holiday to France, for instance. People often walk past places without realising that these have a very special tie to the life and works of John Baptiste de La Salle. Now and then, hidden plaques can be discovered (you only have to think of the rather uninteresting Rue Princesses in Paris or Rue Saint Laurent in Grenoble), where the founder both lived and worked. Based on my own experience, I can report that the connection to De La Salle at these places has its own flair. From Calais to Marseilles, you only have to take a few steps off the beaten track to really touch Lasallian history. For travellers who are interested, local signs to this effect may have a reinforcing or awareness-raising influence. Following a spirited exchange of ideas with Brother Gerard Rummery, FSC, and this idea rested on the existing video biography “In the Footsteps of De La Salle”.98

97 cf. John Baptiste Piagetin „cf. „Cooperative Constructions of Knowledge“; ref. to „Learners-Communities“ (Bielaczyc & Collins, 1999). 98 http://www.dlsfootsteps.org – accessed on March 14th 2016 and DVD Guide Book: „in the FOOTSTEPS of De La Salle – A Vocation Journey“; German Translation available on: http://www.laacce.net/downloads.html. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

5. The Lasallian identity 115 In the final analysis, Lasallian staff members who impart the specific, shared – i.e. Lasallian – values to De La Salle educational institutions operated around the world on a daily basis create an ever-evolving reality that breathes life into, enriches and ultimately makes up the Institute. By ensuring that these staff members know where their fundamental principles are rooted, namely in the heritage and living memory of the Brothers of the Christian Schools, they come together with these to form the identity of the Institute. With the decision of the 44th General Chapter 2007, the mission was formally split between the Brothers and Laymen in equal measure with this in mind.99. Since this time, Brothers, staff members and partners have been working together on the history of the Institute.

Different geographical, historical, social, ethical and religious backgrounds enrich the Lasallian building, the foundations of which are anchored in one cornerstone, John Baptiste de La Salle. However, he gave no authentic definition of what was to be considered Lasallian in the future. His criteria are demonstrative, not exhaustive. While this situation means that efforts being pursued in close cooperation with Lasallian institutions are automatically deemed “Lasallian”, it does not make it easier to find a useful definition for this term. However, we are going to try anyway.

5.1. Definition

There is a wide range of different contributions available dealing with the attributes of people or institutions that are described as Lasallian by one or the other. The Lasallian teacher100, the Lasallian school101 are, as core elements of scholastic influence, just two examples that can be expanded as desired: pedagogy, general education, association, research, history and future, mission, spirituality and charisma are other terms that – furnished with the attribute “Lasallian” – bring the underlying idea and essence to the centre of attention: the pupils. Significantly, I have not been able to find a description of the “Lasallian pupil”. Of course, much has changed since the days of De La Salle. The Founder would not have dared dream of the many things that have become standard today. This ranges from the general obligation to attend school – without any costs arising for the parents – to standardised teacher training.

So, when we want to describe something as being “Lasallian” and give it a specific meaning, then more is needed than a statement of acting with certain, i.e. Lasallian, intentions. Ironically, even the Generalate in Rome does not offer a conclusive definition of what “Lasallian” actually means. Motives declared in the programme (inspired by our living memory …), general intentions (…supporting young people, particularly the poor, with human and Christian education…) and according to the motto “Live our joyful mission together” provide orientation as the core elements of repeated keywords “faith – service – together in the mission”, but do not

99 Circular N° 461 (Sept. 2010) and Bulletin N° 250-2005, p. 17 f. (esp. Items 3 resp. 6) with ref. from the 44th General Chapter. 100 e.g. Br. Gerard Rummery, FSC „The Lasallian Teacher“ or Oscar Velázquez Herrera von der Universität Bajío „Strategies for lasallian Teacher-Student Mentoring“ (Digital Journal of Lasallian Research (7) 2013: 100-117) or Br. John Johnston, FSC „Lasallians … without Frontiers - our challenge“. 101 e.g. Br. Patricio Bolton, FSC „El Signo de la Escuela Lasallana“ (Digital Journal of Lasallian Research (7) 2014: 123-147). Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

meet the criteria of a definition, as the heading may suggest (Identity and mission).102 So what can be used as a definition to explain the essence of a “Lasallian” institution or school to 116 colleagues, staff members, partners, and ultimately the pupils, while at the same time describing the specific standards of conduct to be part of this “special” institute? In the end, the ideas of what is to be understood by the term “Lasallian” must concur so as to avoid running the risk of the “De La Salle” brand and the associated feature “Lasallian” becoming arbitrary.

When Br. Aidan Kilty, FSC explains in the aforementioned presentation at ASSEDIL_2015103 that it is “something initially indefinable...” that distinguishes “an authentic Lasallian institution”104 at any rate, this is still not something tangible. Brother Aidan then develops a thought from the following three descriptive elements (community – calling – pupils) that seem meaningful and useful as an approach to find a usable definition for “Lasallian identity”: methods and procedures. Only when answering the questions What do we do? – How do we do it? – Why do we do it? Can it be explained WHO we are as Lasallians?105 If you supplement these three elements with the last of the “Seven features of a Lasallian school” by Brother John Johnston (focus on De La Salle as a historical mission)106, it can be said – in his words – that a Lasallian identity only begins to be authentic when it is based on its historical origins. “Nothing is more suited to showing us the right way than the knowledge of the past.”107 Without a focus on the historical core, there would even be a “risk of confusion” with other religious institutions. We define our identity on the basis of who we are, not who we are not.108

5.2. Conclusions and consequences

Based on the findings uncovered herein, it is unavoidable that laymen have to base their work as teachers and educators on the historical standard of the Brothers (Who are we? What do we do? How and why do we do it?). A definition of “Lasallian” formulated solely by laymen and not originating from the roots of the Institute’s history inevitably leads to the significance and value of the term becoming arbitrary, and which will soon only be based on personal ideas. Lasallian is then what each individual chooses to understand, if at all. If we take seriously our calling as teachers and role models for our pupils at a Lasallian school, we cannot rely on a vague understanding of a term that does not provide any indication of how to act. We must rely on history foundations, but to do so we must first know what they are.

102 Circular N° 470 March 24th 2016, „Towards the Year 2021: Living together our joyful Mission“; p. 24 f. Brothers of the Christian Schools, General Council, Via Aurelia – Rome, Italy. 103 Presentation by Br. Kilty, FSC at the ASSEDIL in Dublin, 2015; („Lasallian Identity in Schools without Brother’s comminities“. 104 Ibid.. [cit.] „There is something tangible,(3) initially unidentifiable, about a functioning Lasallian educational community. A visitor can sense it almost as soon as she\he walks through the door as I have experienced in a number of Lasallian Centres. I do not claim that this is exclusive to a Lasallian educational community but I suggest it is something, which is clearly identifiable in a Centre that is authentically Lasallian.“ 105 ibid. p. 4. 106 Br. John Johnston, FSC (General Superior 1986 – 2000): „Lasallians … without Frontiers - our challenge“; Second lasallian european congress 4th to 6th march 1994, Strasbourg, France. 107 Polybius (2nd century, BC) „Polybius and his Histories“; p. 87 ( J. Deininger: „Tyche in the pragmatic Historiography of Polibius“, et al.. 108 „Lasallians … without Frontiers - our challenge“ (German Translation, p. 14 f.). Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

What this means is that we Laymen must necessarily get to grips with the Lasallian heritage. Organisationally speaking, this task can be delegated and LAACCE presents itself as ideal for 117 this purpose, both strategically and structurally, as we have already seen. However, if a De La Salle School claims specific content as typical and characteristic of its school, the mere claim is not enough to prove that this is so. We must take part ourselves in the development of fundamental principles. Based on the survey described in chapter 2, it can be concluded that there is a sufficient level of willingness among the staff at our De La Salle Schools to educate and raise awareness of what it means to be Lasallian. However, the organisational framework to ensure representative participation in educational events will require even more suitable strategies to implement these in everyday school life in the future.

The Institute and LAACCE need to create possibilities that harness the potential of the staff in mutual consideration of the respective requirements and targets. Participation gains substance where it becomes involvement. As we have seen, Lasallian tradition is enriched by associated Laymen and Partners – even in the view of key figures in the Institute. However, only participation in the dissemination of knowledge is able to channel its involvement. As a result of the study underpinning this work (see chapter 2), I have gained the impression that a relatively high number of staff members believe that the term “Lasallian” is relevant for their work, but at the same time they know very little about it. On the one hand, the term is deemed to have occupational relevance, yet on the other it seems to carry little significance for their own philosophical work. Paradoxically, most of the respondents (particularly educators) understand that the need to personally commit to maintaining the Lasallian tradition is unavoidable when it comes to the ability of De La Salle School to survive economically without Brothers. Generally speaking, this constitutes a key quality of the school. And people want to share and be part of this. We will have to work harder to ensure this in the future.

After all, only the well-founded involvement of Laymen and Partners in education standards can lead to the layout desired by all sides. Only this way can we ultimately safeguard the living tradition of the Lasallian set of values, as intended. “I want to understand what I have to do109 and I am prepared to go beyond what is required by my job because I feel part of a community that is more than just a team of co-workers.” Even if everyday school life does not always demonstrate this, being at the service of the pupils becomes a calling in the understanding and appreciation of the staff member. This is ultimately the special feature of the “operating added value” of a Lasallian setting. If a Lasallian school wants to hold its own, economically speaking, in the face of its competitors, it is primarily not so important how it is assessed by the latter. What is more important – in terms of a Lasallian corporate identity – is motivated and trained staff members who are able to impart the value of their school on pupils and parents through conviction and knowledge thereof.

6. The Lasallian future

6.1. Evaluation

In light of the preceding chapter, it must be admitted that there is still not enough awareness of the connections between Lasallian self-perception and its roots among staff members who are

109 cf. Chapter 1. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

Laymen. Without the willingness of individuals to deal with the sources, to help make them understandable today and to pass on the resulting findings, it will be difficult to ensure a 118 development that secures the future of the Institute. If we are unable to understand that the existence of De La Salle School depends on its description as being as “Lasallian” School, and we do not understand what that means for us as individuals, no kind of business administration management will ensure the “survival” of the respective institution. To put it clearly: De La Salle School stops being one when it loses the attribute of being “Lasallian”.

Many staff members are well aware of the fact that this title does not necessarily result from making reference to the Founder. Sometimes the opinion is putting forward that it is a kind of operating attribute that largely corresponds to the pedagogical understanding and behaviour of teachers and educators, particularly as they are aware that they work at a confessional private school. People of the Institute represent the schools philosophy and in places where there are no longer any Brothers, the term “Lasallian” is used historically and in a way that is “generally understood to be Christian”. Unfortunately, this shows a lack of knowledge of the history of the Institute and its underlying philosophy and – as can be seen in the survey – not every staff member feels obliged to change something here. Referring to Leo Tolstoy110 (who also built village schools for the poor population!), the conclusion can only be to stimulate individual motivation. First and foremost, this relates to the platforms and initiatives that already run Lasallian educational and training courses. They must transfer the impetus to the staff members. However, the Institute should steer the impetus itself, both in terms of strength and frequency. We must not forget that these are schools that started out as Institute schools and – if we can all agree – should remain so, even if there are no members of the Institute left there.

6.2. Forecast

If we assume – and according to the findings here we have to – that “worldly” layman will be responsible for continuing the mission ascribed to by the Brothers of the Christian Schools in the future, the question remains how the individual schools can bring these issues to life. There is a basic willingness of the “worldly” staff members to do this. The organisational structures created by the Institute are largely in place and may already be used. However, only the school provider can require and, subsequently, make it possible to create a binding “obligation” to make a “Lasallian” commitment in the future. Losing the Institute brings considerable uncertainty for this term, which could call into question all efforts and achievements made in this direction up to now.

The resulting “Lasallian” heritage stems – as described above – from the historical understanding, which inspires the everyday pedagogical life of laymen and confers meaning to the individual’s call to work. Once the connection to the Brothers is lost, then there will be no connection to the Lasallian origin and the meaningful sources. Consequently, most staff members view the presence of the Brothers as something of a guarantee for the continued existence of Lasallian values – but also for the individual schools themselves. If staff members sense occupational and potentially existential uncertainties surrounding a change in the school management, these are real concerns that may have an effect on the quality and attractiveness of the school. It must be clear to us staff members that occupational security may primarily be

110 Leo Tolstoy (1828-1910): “Everyone thinks of changing the world, but no one thinks of changing himself.” Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

created by ensuring the ability of our school to set itself apart in terms of quality. The De La Salle School must remain something special and also be a benchmark for other schools in the 119 future.

People “are getting used to” the idea of a “Brotherless” School. This becomes evident in how the school is described, where the original “The Brothers’ school and home” (Heimschulen der Schulbrüder) have become De La Salle schools. Lasallian works will then become a personal and individual matter for Laymen, as we can see with Germany’s example. Teachers and educators act in the spirit of De La Salle in the Institute and, moreover, take part in various Lasallian events (see LAACCE). However this is normally in the face of latent resistance or indifference on the part of colleagues, the school provider or school authorities.

We may wonder if emphasising the Lasallian school day is recognised as a benefit by its management (potentially over commercial competitors), or if Lasallian commitment will be dependent on private initiatives that develop principles during leisure time and, in the best case, are tolerated during school hours. It is up to us staff members to explain and show school managers who are unfamiliar with De La Salle what the added value is of a Lasallian attitude and a real Lasallian community. We must ensure the necessary theoretical basis for these ourselves by rolling up our sleeves and acquiring them. The preliminary work has already been done thanks to those responsible in the province. Let us build on this and go down this path together.

… “Because now is the time...”111

Annex

I. Questionnaire – Heads of Schools II. Questionnaire _Staff III. Graphs_ Heads of Schools IV. Graphs_Staff

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111 Br. Erhard Tietze, FSC; „Historical Spotlights“, p. 130. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

BÖHM Winfried; „ History of Pedagogy: „From Plato to the Present Days“; Publisher C.H. Beck, 2007; ISBN 978-3-406-508530. 120 BURKHARD, Br. Leo C. FSC; „Beyond the Boundaries - A Story of John Baptist de La Salle Patron of All Teachers“; Educational Use Edition, 2015 District of San Francisco New Orleans De La Salle Institute 4401 Redwood Road Napa, California 94558; ISBN 978-1- 884904-04-2. BUROW, Olaf-Axel; „ Esteeming School Administration – The Way to Commitment, Welfare and Efficiency. How Schools Become Sustainable“; Beltz (Publisher) Weinheim und Basel, 2016; ISBN 978-3-407-25752-9. CARREJO, Robert A.; „Remembering the Future: Advancing the Role of Community in Mission through Formation For Memory“, Digital Journal of Lasallian Research (7) 2013: 50-67. CIRCULAR N° 422, July 1st 1986; (ref. to 41st General Chapter, 1986); Brothers of the Christian Schools, General Council, Rome, Italy. CIRCULAR N° 435, Juni 24th 1993; (ref. to 42nd General Chapter, 1993); Brothers of the Christian Schools, General Council, Rome, Italy. CIRCULAR N° 461, September 2010; „Associated for the Lasallian Mission…an act of HOPE“, (ref. to 43rd General Chapter, 2000, Lasallian Association, p. 2); Brothers of the Christian Schools, General Council, Rome, Italy. CIRCULAR N° 469, November 30th , 2014; „The Documents of the 45th General Chapter -This work of God is also our work”; Brothers of the Christian Schools, Generalate, General Council - Via Aurelia 476, 00165 Rome, Italy. CIRCULAR N° 470, March 24th 2016, „Towards the Year 2021: Living together our joyful Mission“; Brothers of the Chrsitian Schools, General Council, Via Aurelia – Rome, Italy. CRAWFORD, John Mark FSC; „Extending Lasdallian Charism: Ist Texts and Lived Contexts for the spirituality of Teachers“ – Ph. Degree awarded at Boston College, December 2008, Digital Journal of Lasallian Research (3) 2011: 75-77. DINZELBACHER, Peter; Hogg, J.L. (Pub.): " Cultural History of the Christian Congregations ", Kröner, Stuttgart, 1997. DOBBELAAR, Br. Ambrosius FSC; „ Characteristics of the Lasallian school “;Various articles; compiled by Br. Ambrosius, to be obtained at LAACCE, publication planned at www.laacce.at). DULLIUS, Paulo FSC (2012), „The body in the pedagogy of St. John Baptist De La Salle: A Christian Habitus“; SIEL 2012-2013 DL 02 - en. ENGELBRECHT, Helmut: " Private school – relic or future model?", öbv&hpt, Wien, 2000 (AL Maga Elisabeth Hartel). ESCH, Prof. Dr. Franz-Rudolf; „Corporate Identity“ in General Business Adminisatration (Essentials and Objectives of Business Management); Dictionary of Economics (2016). FEES Konrad; “History of Education – A Compact Course“; W. Kohlhammer (Pub.), 2015; ISBN 978-3-17-028739-6. GIL Pedro FSC; „View From The Tower: Lasallian History and Future – The Lasallian journey against the background oft he history of ideas“; SIEL 2015-2016 OL 04 eng. GRIEB Volker; „ Polybius and His Histories“, Steiner (Pub.), Stuttgart 2013, ISBN 978-3-515- 10477-7. GRIEKEN Van, Br. George FSC (Prod.), feat. Br. Gerard Rummery, FSC; „In The Footsteps of De La Salle – A Vocation Journey“; DVD Guide Book, Christian Brothers Conference 2011, 3025 Fourth Street NE, Suite 300, Washington D.C. 20017-1102. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

GRIEKEN Van, Br. George FSC; Touching the Hearts of Students: Characteristics of a Lasallian School; Christian Brothers Publication, 1999; ISBN-10: 1884904181; [reviewed by Br. 121 Jeffrey Gros, FSC, 2000 - Journal of Catholic Education, 4 (1), p. 125-127]. GRUNDMANN, Matthias, et al. „ Specific Strategies for Education in the Environment of Families and Same-Aged“; Journal of Educational Science, March 2003, Vol.6, Issue 6, Press of Social Science [VS Verlag für Sozialwissenschaften]. HENGEMÜLE, Br. Edgar FSC; „Association: Fundametal Questions“, Digital Review of Lasallian Research (1) 2010: 26-33. JOHNSTON, Br. John FSC (General Superior 1986 – 2000); „ Lasallians … without frontiers - our challenge; Second Lasallian European Congress 4, 5, 6 march 1994, Strasbourg, France; (German Edition translated by Maximilian Röckl; p. 4 - 12) _ available from LAACCE. KILTY, Br. Aidan FSC; „Lasallian Identity in schools without Brothers´communities“, Powerpoint Presentation at ASSEDIL 2015, Dublin. KLAFKI Wolfgang; „Aspects of crucial-constructive Education; (collected contributions for the discussion about theories and practice) esp. Vol. 1 and 3.); Beltz (Pub.), Weinheim u. Basel, 1976; ISBN 3-407-51104-3. KRAUTZ Jochen; „The Commodity „Education“ – School and University pressured by the Dictation of Economy“; Diderichs (Pub.), Munich 2014, 4th ed.; ISBN 978-3-7205-3015-6. KREBS, Pater Josef Alois; „Life of the Venerable Servant of God, John Baptist de La Salle, Founder of the Congregation of the Brothers of the Christian Schools – along with the appendix containing a short description of the history, establishment and efficacy of the congregation“; pub. Georg Joseph Manz, Regensburg, 1859. LANGTHALER, Kurt aFSC; „Lay People and their `Lasallian Attitude´an Attempt to Develop Simple Measuring Instruments“, Digital Journal of Lasallian Research (7) 2013: 162-172. LASALLIANISCHES DIREKTORIUM 2016 [Board of directorate 2016] - De La Salle Werke – Provinzialat Schulbrüder Zentraleuropa – Institut der Brüder der Christlichen Schulen; 14th Edition – January 2nd 2016; Provinzialat der Brüder der Christlichen Schulen (Pub..), Anton Böck-Gasse 20, 1210 Wien. LA SALLE, John Baptiste-Baptiste de; „The Conduct of the Christian Schools“, Translated by F. de La Fontainerie and Richard Arnandez, FSC Edited with notes by William Mann, FSC; 1996, Christian Brothers Conference, Landover, Maryland, 20785; reprinted 2007 Lasallian Publications; ISBN 0-944808-13-1 (hardbound) ISBN 0-944808-14-x (paperback). LA SALLE, John Baptiste-Baptiste de; „The Twelve Virtues of a Good Sheperd” – explained by Brother Agathon, General-Superior“; transl. From French [into German] (Bibliotheca Regia Monacensis); K. Kollmann’scher (Pub.), Augsburg, 1859. LEHNER Ulrich L., „Kants Idea of Providence in the Light of the German School-Philosophy and –theology“ (1976), Brill Academic Publishers, Leiden – Boston, 2007; ISBN13: 978-90- 04-15607-4. LIEBMANN, Hans-Peter, (J. Kraigher-Krainer); „The Coherence of Cognitions, Emotions and Dispositions for Knowlede Management. Evaluation and Development of a Theoretical Frame of References“, (available: osiv.telesis.eu/download/54). LISSMANN, Konrad Paul; „Witching Hour – Realization of Illiteracy (a polemic pamphlet)”; Zsolnay (Pub.) Vienna, 2014; ISBN 978-3-552-05700-5. MEL Bulletin 27; „Lasallian Identity – Working Documents for a Workshop“; May 2006; Brothers of the Christian Schools, Generalate, Via Aurelia 476, 00165 Rome, Italy. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

MEL Bulletin 51; „Formation for the Lasallian Mission – A common frame of Reference“ (Anniversary of the birth of Saint John Baptist de La Salle, April 7th 2014; Brothers of the 122 Christian Schools, Generalate, Via Aurelia 476, 00165 Rome, Italy. MENANDER (Menandros) zitiert in SCHRECKENBERG Heinz; „ Education, Lifeworld and Wartime Deployment of the german Youth under the Hitler-Regime – Commentaries to References“ (History of the Youth, Vol. 25) with ref. to Hans MÖCKELMANN; „People who are not been grounded, are not going to be educated.” [Cit: Der Mensch, der nicht geschunden wird, wird nicht erzogen]. MUÑOZ LÉON, Br. Diego FSC; „How Lasallians Understand from their personal Experience what Association Really Means – A study of what Brothers and Laypeople of RELAL have reported“, Digital Review of Lasallian Research (1) 2010:51-64. MUÑOZ LÉON, Br. Diego FSC; „How Lasallians Form their own Experience View Association. Accounts by Brothers and Seculars of RELEM“, Digital Review of Lasallian Research (1) 2011: 93-109. PIAGETIN, John Baptiste; „ Cooperative Constructions of Knowledge …“, Coursebook for Psychology; Institute for Psychology, Albert-Ludwigs-Universität Freiburg, (Derya Yavuz, Mark-Patrick Zapf, Andreas Loibl, Katharina Westermann) idF. 2016. PRANGE, Klaus; STROBEL-EISELE, Gabriele; „ Models of Pedagogical Activities; Layout of Educational Science, Vol. 32); W. Kohlhammer (Pub.), 2014; ISBN 978-3-17-025771-9. RUMMERY, Br. Gerard FSC; „Association – Then and Now. – Address given at the Conference between the Districts of Baltimore, Long Island-New England and New York before 44° General Chapter“, Digital Review of Lasallian Research (1) 2011: 67-74. SALM, Br. Luke FSC; „The Work is Yours – The life of Saint John Baptiste de La Salle“, Christian Brothers Publication, 1989 Romeoville Illinois USA), (german version by Br. Friedrich Maier FSC, Illertissen, Br. Engelbert Dunkel FSC (Ed.), Br. Visitor Illertissen); EOS (Pub.) Erzabtei St. Ottilien 1993; ISBN 3-88096-714-8. STRACHEL, Peter; „ The Austrian Education System from 1749 until 1918“; in Vol. 3 „Historical Context, Sociological Evidence and Methodical Qualification “, Karl Acham (Ed.) – Wien, 1999. TÉBAR BELMONTE, Br. Lorenzo FSC; „Rethinking lasallian education, with a view to the future, in light of current educational trends“, MEL bulletin 50, January 2014. TIETZE, Manfred (Br. Erhard FSC); „ The Brothers of the Christian Schools in the Past an Today; Historical Spotlights – gathering of ideas according to our districts history; 150 years of Brothers of the Christian Schools in Austria (press coference ..) [orig. The familiy De La Salle – 150 years of Brothers of the Christian Schools in Austria] and The brothers of the Christian Schools in Austria – this was the 20th century (bundle of papers at the archive of the district of Central Europe, register nr. 3 to annexure 251-22-114). TIETZE, Manfred (Br. Erhard FSC); „ The Brothers of the Christian Schools in Austria (Compilation of 1993) with Annotations and References to Br. Erhard Tietze „ Confessors of Fate at Schools: Brothers of the Christian Schools in Austria“ .. and Circular letters 1991/92; Br. Matthäus J. Plattensteiner „John Baptist de La Salle and the Brothers of the Christian Schools“ in: Josef Weismayer (Ed.) „Monastic Fathers and Founders of Religious Institutes“, 1991. WIRTH, Hans-Jürgen; „Motives for Social Commitment”, 1st edition 1979 Achenbach (Pub.), 2nd edition 1995. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 81-131

WYSSUSEK, Boris (Ed.), „Complex Knowledge Management – Aspects and Social Practice“; Erich Schmidt (Pub.), Berlin 2004, ISBN 3-503-07822-3. 123 ZOHLNHÖFER Reimut (Ed.); „The Welfare State – an introduction into historical and international settlement“; esp.: SCHMIDT Manfred G., OSTHEIM Tobias „The Socio- Economical System“; Pub. for Social-Sciences, Wiesbaden 2007; ISBN 978-3-531-15198-4.

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Annex I. Questionnaire – Heads of Schools 124

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II. Questionnaire _Staff 125

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III. Graphs_ Heads of Schools 126

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127

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IV. Graphs_Staff 129

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PÉDAGOGIE LASALLIENNE ET APPROCHE TECHNOPÉDAGOGIQUE DANS L’ÉDUCATION SECONDAIRE EN AMÉRIQUE DU NORD

Denis de Villers District du Canada francophone Associé lasallien1

RESUME

La technologie est partout et bouleverse nos conceptions pédagogiques d’autrefois. Une nouvelle pédagogie associée à l’usage des technologies, la technopédagogie, fait son entrée dans les écoles partout en Amérique du nord. Les appareils mobiles, les iPads et les ordinateurs portables changent la dynamique de l’enseignement dans les écoles secondaires. Intégrer un appareil numérique au quotidien est très « glamour » mais déstabilise les enseignants qui ont à faire face à cette nouvelle réalité. Sommes-nous en train de perdre l’essentiel ? Sommes-nous en train de déshumaniser les jeunes qui sont confiés à nos soins ? En même temps, on clame partout l’urgence de préparer nos jeunes aux compétences du 21e siècle. Nous y sommes déjà. L’école de demain c’est aujourd’hui. Dans ce contexte de changements rapides, nous devons nous demander quelle contribution la pédagogie lasallienne peut-elle faire au tournant de pareille révolution éducative ? Quelles valeurs et quelles compétences doit-elle promouvoir haut et fort ? Ces à ces questions que nous tenterons de répondre.

Mots-clé : Technopédagogie, pédagogie, technologie, compétence

Introduction Contexte de changements rapides dans le monde scolaire

Depuis le début des années 1990, les milieux scolaires occidentaux vivent des épisodes d’importantes remises en question de leur efficacité à répondre à la mission d’éducation qui leur est confiée. Les administrations scolaires voient leurs budgets réduits et on leur demande maintenant de mesurer et promouvoir l’efficience, c’est-à-dire la capacité de faire mieux avec moins de ressources. Les performances scolaires des élèves, leur motivation aux études, les difficultés qu’ils vivent à la maison autant qu’à l’école de même que le rôle de l’enseignant, rien de tout cela ne va plus comme avant2. Ainsi, les approches pédagogiques éprouvées d’hier ne

1 L’auteur fait partie de la famille lasallienne depuis plus de 45 ans, il a été tout à tour élève des frères, animateur en camps de vacances et en centres d’animation chrétienne, animateur de pastorale au secondaire, enseignant d’éthique et culture religieuse, enseignant d’anglais, directeur des services pédagogiques au secondaire et directeur général de l’école secondaire Mont-Bénilde à Bécancour au Québec. 2 Richardson, W. Why School?: How Education Must Change When Learning and Information Are Everywhere. Kindle Edition. 2013. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

semblent plus donner d’aussi bons résultats qu’autrefois. En même temps, les neurosciences se développent et fournissent un éclairage nouveau sur le développement de l’humain et la façon 133 dont il apprend.

Si, du côté des États-Unis d’Amérique, ce sera dès les années 80 qu’on se tournera vers l’approche par compétences pour pallier au déclin du rendement des élèves, ce sera plutôt vers le milieu des années 1990 que des pays tels la France, la Suisse, la Belgique, l’Australie et plusieurs provinces canadiennes dont le Québec, emboiteront le pas pour tenter leur propre réforme de l’éducation fondée sur l’approche par compétences, soutenus en cela par le concept de socioconstructivisme3. Les programmes des matières scolaires s’en trouveront changés et le rôle de l’enseignant aussi, passant de celui de transmetteur de connaissances à celui de spécialiste de l’apprentissage4.

Au Québec, la formation initiale des maîtres accusera un retard de trois ans à former les futurs enseignants pour une approche par compétences. Sur le terrain, des formations préparées à la hâte et données à la dernière minute (souvent l’année même de l’implantation) seront offertes en surplus du travail quotidien déjà très prenant. Cela génèrera beaucoup de tensions et le succès de ces réformes en souffrira, avec pour résultat que plusieurs enseignent encore « comme autrefois » et que des élèves désabusés continuent de décrocher.

Après l’adoption massive d’outils audio-visuels dans les années 70, (qui n’ont eu finalement que peu d’impact sur les compétences d’enseignement5), ce sont les TIC (technologies de l’information et des communications) qui, ayant fait irruption dans le monde scolaire de façon spectaculaire ces 4 dernières années, viendront bousculer les approches traditionnelles de l’apprentissage et de l’enseignement. Ces technologies offrent une occasion en or pour les gestionnaires de l’éducation de provoquer une réflexion de fond de leurs équipes éducatives sur la pédagogie en classe et le rôle nouveau de l’enseignant. Cela est particulièrement vrai en ce qui concerne l’usage de la tablette électronique comme outil d’apprentissage personnel en remplacement de l’encombrant matériel scolaire de format papier. Pendant ce temps, sur la scène internationale, on parle de plus en plus des compétences du 21e siècle comme composantes vitales que tout élève devrait avoir.

Le présent essai vise dans un 1er temps à identifier les compétences associées à l’usage des technopédagogies, dans un 2e temps à préciser les valeurs associées à la pédagogie lasallienne et dans un 3e temps, comparer ces deux approches pédagogiques pour discerner dans quelle mesure la pédagogie lasallienne peut complémenter et enrichir l’approche technopédagogique devenue presque incontournable.

3 On trouve cela dans le programme de formation de l’École Québécoise du ministère de l’éducation, p.2-7 au : http://www1.education.gouv.qc.ca/sections/programmeFormation/pdf/prform2001.pdf 4 Perrenoud, P. Dix nouvelles compétences pour enseigner, ESF éditeur 2004, 4e édition. 5 http://gillesboulet.ca/textes/audiovisuel.pdf: page 37 dans Audiovisuel et éducation : technologie et technopédagogie Giles Boulet PMP octobre 2012. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

Première partie La technopédagogie et l’école du XXIe siècle 134

À Barcelone en 1997, se tenait un colloque international lasallien ayant pour thème : Nouvelles technologies du savoir (NTIC), défis pour l’école lasallienne6. Il est intéressant de constater que 2 décennies plus tard, les intuitions et les tendances lourdes identifiées se sont avérées justes ! En effet, on avait pressenti il y a 20 ans qu’avec l’arrivée démocratisée de l’Internet et les objets technologiques qui s’y raccrochent, l’univers numérique deviendrait de plus en plus complexe et étranger aux adultes qui accompagnent les jeunes dans leur développement.

On pressent aussi que ce nouveau contexte mental qu’engendre le monde numérique dans lequel baigne surtout les jeunes (à l’époque), modifierait notre relation à l’espace, au temps, au corps et à la réalité. Il allait donc de soi que la conception traditionnelle de l’éducation soit à repenser puisque la source du savoir n’est dorénavant plus l’exclusivité de l’école, de la bibliothèque ou de spécialistes invités. Dans le monde numérique, le savoir est partout. Il est démocratique, non- linéaire, spontané, convivial mais côtoie souvent le faux. D’où l’importance pour nos éducateurs de se former eux-mêmes afin de mieux accompagner les jeunes dans cette mer d’information. Et cet accompagnement se fera moins sur des savoirs que sur des habiletés (savoir-faire) et des aptitudes (savoir-être) telles l’autonomie, l’approche critique de l’information et la communication.

En cette 2e décennie du 21e siècle, les jeunes sont désignés comme étant des natifs7 de l’univers numérique. Ces jeunes pensent et assimilent l'information d'une toute autre façon que leurs aînés. Eux sont des natifs avec tous les comportements et connaissances que cela implique et nous, des immigrants de l’univers numérique, c’est-à-dire des apprenants de cet univers.

A titre de rappel, voici un tableau qui démontre l’expérience numérique des jeunes de différents niveaux scolaires considérant leur date de naissance et l’apparition des technologies majeures : en abscisse, l’année d’apparition des outils technologiques. En ordonnée, les ordres scolaires et l’âge des jeunes.

6 Coll. Circulaire no. 245. L’Institut des frères des écoles chrétiennes et l’éducation aujourd’hui : Les cinq Colloques, Maison généralice, 1999. 7 Dans son essai publié en ligne en 2001 (Digital Natives, Digital Immigrants), Marc Prensky dit que «ces jeunes sont de la toute première génération à avoir grandi avec les outils numériques. Depuis leur naissance, ils se sont approprié et ont maîtrisé ces "instruments" que sont les ordinateurs, les jeux vidéo, les baladeurs numériques, les caméras vidéo et les appareils photo numériques. Ils sont de cette génération qui n'a pas connu un monde sans Internet, et surtout, sans Web. Tous ces outils font dorénavant partie de leur vie. » http://www.marcprensky.com/writing/Prensky%20-%20Digital%20Natives,%20Digital%20Immigrants%20- %20Part1.pdf Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

135

1. Concept de technopédagogie a. Definition

Il semble que ce soit Bérubé et Poellhuber qui parlent pour la première fois en 2005 de compétences technopédagogiques que les enseignants doivent acquérir et manifester en salle de classe. Dans l’introduction de leur référentiel8, on peut lire que la définition du terme demeure tout de même en 2005, ambigüe. Donc la technopédagogie est un terme nouveau parce qu’à ce moment, la pratique est encore naissante.

L’Office de la langue française du gouvernement du Québec, dans son grand dictionnaire terminologique, présentera une définition qui, elle, date de 2007: Science qui étudie les méthodes d'enseignement intégrant les nouvelles technologies de l'information et de la communication9.

Le centre d’étude et de développement pour l’innovation technopédagogique (qui est un regroupement de collèges et d’université québécoises) précise en 2012 que :

La technopédagogie sous-tend une réflexion et un judicieux arrimage entre la pédagogie et la technologie. Ce terme renvoie à des pratiques qui considèrent à la fois les aspects pédagogiques (ex : méthodes d’enseignement et d’apprentissage, motivation, compétences à développer chez les étudiants, etc.) et les aspects technologiques (ex : utilisation de l’ordinateur, du web, des tableaux blancs interactifs, etc.). Dans cette perspective, les moyens technologiques qui sont ciblés et utilisés par les enseignants viennent soutenir le recours à des pédagogies actives. Ils sont mis au service de l’apprentissage des étudiants.10

8 Bérubé, B. et POELLHUBER, B.(2005). Un référentiel de compétences technopédagogiques pour le personnel enseignant du réseau collégial. Collège de Rosemont et PERFORMA. 9 http://gdt.oqlf.gouv.qc.ca/ficheOqlf.aspx?Id_Fiche=8360644 10 Tiré de : http://www.cedit.ca/definition-de-la-technopedagogie/ Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

Mishra et Koehler11 concrétisent leur réflexion en 2006 dans un cadre conceptuel, le TPCK 136 (Technological Pedagogical Content Knowledge) qui nous permet de saisir la nature transversale et interactive de la technopédagogie (TPC). Ils distinguent bien les connaissances des technologies qu’un enseignant doit avoir, ainsi que les connaissances technopédagogiques et les connaissances technopédagogiques axées sur le contenu (le plein centre du diagramme de Venne ci-dessous).

Reproduction autorisée, © 2012 by tpack.org

Contrairement à ce qu’on pourrait penser, la technopédagogie n’est pas qu’un outil au service d’une diffusion de connaissances, ou un moyen de favoriser un apprentissage rapide et durable; elle est réellement une compétence en soi qui fait appel au jugement de l’enseignant afin de maximiser l’impact d’une situation d’apprentissage donnée en tenant compte à la fois du potentiel de chaque outil technologique qu’il connaît, de la nature du contenu qui est l’objet de son enseignement et de la stratégie pédagogique qu’il va privilégier pour susciter l’engagement cognitif et émotionnel des élèves. Ici la technopédagogie apparaît nettement comme un savoir- faire. b. Implantation technologique et révolution pédagogique

Les outils technologiques ont soudainement envahi le milieu scolaire il y a cinq ans, avec l’apparition de la tablette électronique d’Apple, l’iPad. En raison du coût moindre en comparaison avec un ordinateur portable, de sa facilité d’utilisation, du nombre sans cesse

11 Mishra & Koehler (2006). Technological pedagogical content knowledge: A framework for teacher knowledge. Teachers College Record. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

grandissant d’applications, du support pédagogique offert par Apple, de la grande fiabilité de l’appareil et de la grande renommée de la marque auprès des jeunes, ces tablettes sont entrées 137 dans un grand nombre d’écoles partout en Amérique du Nord.

Le Dr. Ruben Puentedura, chercheur américain de l’université de Harvard, a élaboré en 2013 un modèle important pour le monde de l’éducation qui souhaite implanter et suivre les technologies en classe. Il s’appuie sur la taxonomie de Bloom pour créer son modèle dit « SAMR ». Ce modèle permet de comprendre l’impact des technologies sur l’apprentissage de l’élève. Les lettres de l’acronyme signifient Substitution, Augmentation, Modification et Redéfinition. L’étude de ce modèle nous permettra de dégager des valeurs associées à une telle intégration des technologies en milieu scolaire.

On peut constater que dans les premiers niveaux, soit substitution et augmentation, la pédagogie n’est pas vraiment différente, elle est rendue simplement plus attrayante ou plus efficace : l’élève effectue la même tâche qu’avant avec un outil différent, comme par exemple le logiciel Word qui a remplacé le dactylographe. L’augmentation dans ce cas précis, est la capacité de pouvoir bouger facilement des blocs de paragraphes ou de faire des corrections sans avoir à tout réécrire. Ces niveaux améliorent la pédagogie sans la révolutionner car on fait appel chez l’élève à ses capacités de mémorisation, de compréhension et d’application seulement.

Les deux niveaux suivants sont intéressants car ils font appel à des capacités autres chez l’élève soit celles de l’analyse, de l’évaluation et de la création. Ainsi, le niveau modification requiert Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

d’effectuer une tâche différemment et de l’enrichir grâce au potentiel des outils numériques. Comme de partager un document en mode Google docs et d’en faire une œuvre 138 collective en simultané qui se vit en temps réel. Le mode redéfinition quant à lui, permet la création de tâches entièrement nouvelles, impossibles à réaliser sans le concours de la technologie. Ainsi, pour reprendre l’exemple du logiciel Word, le texte de l’élève deviendrait un scénario qui se transformerait en film placé sur Facebook ou YouTube en quête de réactions de la part de personnes du monde entier. On voit bien à quel point ce scénario pédagogique fait appel à la créativité, l’esprit critique, la collaboration et la communication, toutes des compétences jugées du 21e siècle par Puentedura.

En associant les applications12 qu’il est possible d’utiliser sur l’iPad au regard des catégories de Puentedura et en considérant les niveaux de la taxonomie de Bloom, on obtient une vision très dynamique de la pédagogie à l’ère des technologies. La roue pédagogique suivante qui fait état des applications disponibles en lien avec les différents niveaux de Bloom, en est un excellent exemple13 : Le docteur Thierry Karsenti, titulaire de la Chaire de recherche du Canada sur les technologies de l'information et de la communication (TIC) en éducation a mené en 2013 une enquête14 sur l’utilisation de l’iPad en milieu scolaire auprès de 6057 élèves et 302 enseignants du Québec (Canada). Les résultats de son étude lui ont permis d’affiner le modèle SAMR de Puentedura. En effet, le modèle qu’il a développé, l’ASPID15, reprend l’essentiel du SAMR mais en ajoutant une possibilité importante, soit le développement non-harmonieux des technologies en classe qui se fait au détriment des apprentissages des élèves.

12 Il en existe plus de 170 000 source : Apple Canada au : http://www.apple.com/ca/fr/education/ipad/apps-books-and-more/ 13Allan Carrington Designing Outcomes, Adelaide South Australia au: http://designingoutcomes.com/moodle/padwheel/padwheelposter.pdf 14 Cette enquête se trouve au : http://karsenti.ca/ipad/rapport_iPad_Karsenti-Fievez_FR.pdf 15 On le trouve au : http://karsenti.ca/aspid/ Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

139

Cet aspect de détérioration fait écho à l’effet diligence16, qu’on remarque souvent lors du premier déploiement d’une technologie dans un milieu scolaire. Résultante du non-engagement de l’enseignant à revoir ses stratégies d’enseignement à la lumière des nouvelles technologies, il les utilisera à l’ancienne, c’est-à-dire en substituant l’outil pour le même usage (tel des documents PDF en projection à la place de documents papiers ou en rétroprojection) ou encore à contrecœur en laissant voir aux élèves son insécurité ou son insatisfaction. Ces éléments d’adoption et de détérioration nous permettent de comprendre que les technologies n’opèrent pas de changements pédagogiques comme par magie. La clé ici est l’attitude (ou la conviction) de l’enseignant par rapport à l’usage des technologies en classe. Nous y reviendrons au moment d’aborder la pédagogie lasallienne.

16 Sur l’effet diligence : https://fr.wikipedia.org/wiki/Effet_diligence Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

c. Les valeurs, avantages et défis associés à l’usage des TIC 140 En 2013, à l’issue de son étude, Karsenti dénote plusieurs avantages à l’utilisation de l’iPad à l’école. Il relève aussi quelques défis17. Voici ces conclusions :

1. La portabilité (les « 4A » (anywho, anyhow, anytime, anything) pour tous, de partout, en tout temps et pour tous les besoins). 2. L’accès à l’information est facilité – Internet, Google Earth, dictionnaires en ligne, etc. (les laboratoires d’informatique accompagnent désormais les élèves partout. 3. Il favorise l’accès aux manuels scolaires (Ils sont toujours dans la tablette et ils sont interactifs). 4. La motivation des élèves s’en trouve améliorée. 5. La facilité à annoter des documents. « Avant, il était interdit d’écrire dans les manuels… maintenant, on l’encourage », disent les élèves consultés. 6. La facilité à organiser son travail. Tout est centralisé dans la tablette, y compris l’agenda. 7. La qualité des présentations et travaux réalisés autant par les élèves que par les enseignants se trouve améliorée. 8. La collaboration accrue entre les élèves et avec l’enseignant. 9. La créativité soutenue qu’il permet. 10. La variété des ressources accessibles (photos, vidéos, documents interactifs, jeux de rôle et applications) 11. La possibilité pour l’élève d’aller à son rythme, parce que les situations d’apprentissage sont différenciées. 12. L’élève développe des compétences informatiques. 13. L’expérience de lecture est bonifiée (dictionnaire intégré, synthèse vocale pour les dyslexiques, prise de notes à même le livre). 14. L’économie de papier pour l’école.

Du côté des défis, que certains considèrent des défauts, Karsenti cite notamment :

. Les distractions que l’outil engendre inévitablement. . La gestion de classe qui doit être adapté à un auditoire qui n’est plus captif par . défaut. . Une planification pédagogique différente est nécessaire. . La gestion des travaux des élèves peut devenir complexe, surtout si l’enseignant n’est pas particulièrement à l’aise avec des plateformes permettant de bien les gérer. . Méconnaissance des ressources : Karsenti donne l’exemple d’enseignants de mathématiques qui croient qu’on ne peut rien faire avec le iPad dans leur matière parce qu’ils ne trouvent pas d’application qui peut couvrir tous les chapitres de leur matière. . Apprentissage de l’écriture : seulement 15 % des participants disent faire régulièrement des productions écrites à l’aide de l’outil. . L’enseignant doit se mettre en réseau (Facebook, Twitter, forums, Instagram, Périscope, etc.) pour se tenir à jour dans ses connaissances technologiques.

17 Karsenti, T. Fiévez, A. L'iPad à l'école (De l'adoption à l'innovation). Éditions Grand Duc, 2014. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

Bien que l’enquête de Karsenti porte majoritairement sur l’intégration de l’iPad en milieu scolaire, le chercheur québécois s’est aussi penché sur l’intégration des ordinateurs portables, des 141 tableaux blancs interactifs et du modèle « BYOD18 » (Bring Your Own Device) qui vient compléter le tableau des technopédagogies à l’école. Ces travaux, qui ont cours depuis 2001, ont permis à Karsenti de dégager les compétences que doivent maîtriser les élèves pour évoluer dans le monde de demain19. Elles sont :

1. Capacité à communiquer de façon efficace avec les technologies. 2. Capacité à chercher l’information de façon efficace avec les technologies. 3. Capacité à présenter l’information de façon efficace avec les technologies. 4. Capacité à organiser l’information de façon efficace avec les technologies. 5. Capacité à résoudre des problèmes de façon efficace avec les technologies. 6. Capacité à collaborer de façon efficace avec les technologies. 7. Capacité à faire preuve d’esprit critique dans l’usage des technologies. 8. Capacité à lire de façon efficace. 9. Capacité à avoir une image numérique publique adéquate. 10. Capacité à savoir travailler avec l’image, le son et la vidéo.

On discerne dans les résultats de la recherche comme dans les compétences qui sont associées au monde des technologies, des valeurs qui émergent soit :

- La collaboration et l’interaction avec les autres (élèves-enseignant-parent-monde) - Le sens créatif qui permet la recherche de solutions originales - L’esprit critique face au flot d’information du Web - La conscience de son identité numérique

Nous verrons plus loin à quel point ces valeurs sont importantes pour évoluer dans le monde de demain. d. L’école mise au défi par l’arrivée des technologies

Le monde de l’éducation est mis au défi particulièrement au plan des technologies. Au Collège d’Anjou, une école secondaire privée de Montréal, au moment de prendre la décision de déployer l’iPad dans le milieu, la direction a décidé en équipe éducative qu’il fallait être présent, en accompagnement, auprès des jeunes dans leur univers numérique. Le rêve était de « contaminer » pédagogiquement les élèves jusque dans leurs temps libres à la maison, et l’iPad allait devenir le meilleur allié des éducateurs dans la réalisation de ce rêve. Mais ce faisant plusieurs choix restaient à faire.

Le 1er était de choisir les logiciels d’écriture entre Word (Microsoft) ou Pages (Apple). Bien que les élèves étaient familiers avec Word, l’ayant déjà utilisé dans le laboratoire informatique,

18 BYOD, Bring your own device, Apportez vos appareils personnels, est une pratique qui consiste à utiliser ses équipements personnels (téléphone, ordinateur portable, tablette électronique) à l’école à des fins technopédagogiques. Cette pratique est très appréciée des milieux scolaires et familiaux qui ne disposent que de peu de ressources financières pour acheter des appareils neufs. 19 Branché à l’école Collège Nouvelles frontières (IBooks) qui cite Karsenti. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

l’école a opté pour Pages. L’argument en faveur de ce choix était à l’effet que nul ne savait réellement si Word serait encore utilisé au moment où les élèves atteindraient le monde du 142 travail. Ce qui était cependant certain, c’était qu’ils auraient à apprendre comment utiliser une multitude de logiciels et d’applications dans leur vie future. Il fut donc décidé d’enseigner aux élèves un nouveau logiciel d’écriture, donc leur « apprendre à pêcher plutôt que de fournir le poisson » comme dit le proverbe.

Le 2e était de décider s’il fallait bloquer l’Internet dans les classes. Certes, bloquer certaines applications telles Facebook, Twitter, Messages et Snapchat, dans le but de prévenir les occasions de distractions, était une option alléchante, mais la vision éducative présidant à l’implantation de l’iPad n’allait pas en ce sens. En effet, il convenait d’accompagner et d’éduquer plutôt qu’interdire et réprimer. Et c’est ainsi que l’équipe pédagogique s’est donné comme objectif d’aider les élèves à maîtriser leur concentration et à bien gérer leur emploi du temps. De plus, la communauté éducative s’est accordé le droit à l’erreur et s’est promis de suivre l’expérience de près, de façon critique.

Des expériences semblables ont été menées dans différentes écoles, avec des résultats parfois étonnants qu’il serait intéressant d’évaluer dans ces pages. Mais comme ce n’est pas le but de cette recherche, revenons à notre compréhension du monde de l’éducation nord-américaine, où, suivant notamment le slogan publicitaire d’Apple, on fait référence à l’école de demain et aux compétences du 21e siècle. De quoi parle-t-on en fait ?

Les chercheurs néerlandais, Joke Voogt20 et Nathalie Pareja Roblin, ont investigué les grands référentiels21 dans le but de dégager les compétences dites du 21e siècle. Trois de ces référentiels proviennent d’organismes internationaux bien connus : l’UNESCO, l’OCDE et l’Union Européenne. Les autres proviennent de l’Australie et des États-Unis.

20 A comparative analysis of international frameworks for 21st century competences: Implications for national curriculum policies Journal of Curriculum Studies Volume 44, Issue 3, 2012 Routledge. 21 Les référentiels utilisés : 1. 21st century skills and competences for new millennium learners (OCDE) ; sur le web au: http://www.oecd-ilibrary.org/content/workingpaper/218525261154?site=fr 2. Key competences for lifelong learning (Union Européenne) ; sur le web au: http://europa.eu/legislation_summaries/education_training_youth/lifelong_learning/c11090_en.htm 3. TIC UNESCO : un référentiel de compétences pour les enseignants ; sur le web au http://www.unesco.org/new/fr/communication-and-information/access-to-knowledge/unesco-ict- competency-framework-for-teachers/ 4. Assessment and Teaching of 21st Century Skills ; sur le web au: http://www.cisco.com/c/dam/en_us/about/citizenship/socio-economic/docs/ATC21S_Exec_Summary.pdf 5. Partnership for 21st Century Skills ; sur le web au: http://www.p21.org/about-us/p21-framework 6. En Gauge; sur le web au: http://pict.sdsu.edu/21st.html 7. National Educational Technology Standards (NETS); sur le web au: http://www.iste.org/about-iste 8. Technological Literacy Framework for the 2012 (NAEP). sur le web au: http://filebox.vt.edu/users/dstrater/papers/Strat.Assign6.pdf

Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

En comparant ces référentiels, Voogt et Roblin ont été à même de constater que si la liste des compétences du 21e siècle est loin d’être uniforme, des tendances sont tout de même 143 perceptibles.

En effet, on retrouve partout les compétences de collaboration, communication, les compétences TIC, les habiletés sociales, culturelles et de citoyenneté. Viennent ensuite les compétences de créativité, de pensée critique et de résolution de problème.

C’est sans équivoque la présentation qu’en fait la Fondation du Forum Économique Mondial22 qui est la plus éclairante. Elle regroupe et organise les savoirs, les savoir-faire et les savoir-être.

e Compétences du 21 siècle

Littératies fondatrices Compétences Qualités de caractère Comment les élèves appliquent les Comment les élèves appréhendent Comment les élèves appréhendent compétences de base au quotidien un environnement en changement. les défis complexes. (savoir-faire) (savoirs et savoir-faire). (savoir-être)

• Pensée • Curiosité • Littératie critique/résolution • Initiative • Numératie de problèmes • Résilience • Créativité • Littératie • Adaptabilité scientifique • Communication • Leadership • Littératie TIC • Collaboration • Conscience • Littératie culturelle et financière sociale • Littératie civique et culturelle

22 New Vision for Education Unlocking the Potential of Technology, Genève, 2015 sur le web au: http://www3.weforum.org/docs/WEFUSA_NewVisionforEducation_Report2015.pdf Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

144 Pour clore cette partie sur les compétences technopédagogiques et en examinant les compétences dites du 21e siècle, on se rendra compte que certaines d’entre elles se travaillent sans doute mieux (mais non de manière exclusive) en contexte technologique. Elles sont : la littérature TIC, la créativité, la communication, la collaboration, la curiosité, l’initiative, l’adaptabilité et la conscience culturelle et sociale. Cette compréhension met en évidence l’importance de l’enjeu qui nous préoccupe maintenant : comment arrimer ces compétences essentielles à la pédagogie que nous souhaitons privilégier dans la poursuite de notre cheminement lasallien.

Deuxième partie La pédagogie lasallienne

Parler de pédagogie lasallienne est périlleux, tout particulièrement en ces temps où, dans l’Institut, est lancé un grand chantier international sur le sujet. La commande a été donnée au 45ème Chapitre général d’élaborer une déclaration sur la pédagogie lasallienne du 21e siècle et le présent essai souhaite y contribuer.

Il va de soi que lorsqu’on parle de pédagogie lasallienne, on ne peut pas copier le passé, car le contexte socio-politico-économique des débuts n’a plus rien à voir avec ce que l’on vit aujourd’hui. Avec le temps, la pédagogie lasallienne s’est adaptée, s’est raffinée, s’est transformée pour toujours mieux servir les jeunes qui ont été confiés à ses soins. Si les savoirs et savoir-faire de la pédagogie lasallienne ont grandi et ont magnifié les intuitions des origines, le charisme (le savoir-être et la culture) des origines est demeuré le même. C’est notre compréhension de cette dernière qui s’affine et grandit.

Ce qui nous lie maintenant avec la situation pédagogique initiale est sans aucun doute le contexte en mouvance de l’éducation qui est à l’aube de grands changements. En effet, si du temps du Fondateur, l’école entrait dans l’ère de la modernité, l’école d’aujourd’hui se prépare à vivre une révolution éducative toute aussi importante que l’invention de l’imprimerie.

Frère Pedro Gil dira que la pédagogie lasallienne est une manière de vivre l’éducation, c’est un organisme vivant qui s’adapte, qui évolue.23 Il décrit la pédagogie moins comme une méthode, une structure ou même un processus mais bien comme un ensemble complexe qui s’apparente bien plus à un savoir-être. En pareil système, la spiritualité et le charisme lasallien cimentent les composantes de la pédagogie pour lui donner tout son sens. C’est cette attitude fondamentale que nous voulons mettre en évidence pour inspirer les technopédagogues de ce monde.

Le visuel plus bas représente comment Gil comprend la pédagogie lasallienne. Cela est important pour nous aider à saisir les concepts qui la caractérisent.

23 Gil, Pedro et Muñoz, Diego. Que l’école aille toujours bien p. 127 Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

I N S P I R E N T 145

Conduite des écoles et Méditations pour le temps de la retraite

PEDAGOGIE LASALLIENNE Quoi Qui Comment Pourquoi De quelle façon ?

Des Des Engagés avec Vision Une structure, contenus élèves zèle pour la éducative : un processus, adaptés au pauvres vie dans un salut des des procédés contexte destinés projet enfants de basés sur du temps rapidement commu- Dieu nos l’expérience au monde nautaire d’une vie en du travail frères et Ouverture sur communauté Des maîtres le monde, la soeurs, pauvres paix, la justice Fidélité à sociale l’héritage du charisme lasallien.

parce que

Ce modèle, bien que statique, nous permet tout de même de discernerDieu le leveut dynamisme des origines qui faisait en sorte que la Conduite des écoles puisait sa sagesse au cœur même de l’expérience et du partage communautaires. Les méditations pour le temps de la retraite, elles, tiraient leur sagesse d’un fondateur bien branché sur les besoins spirituels d’une communauté d’hommes en quête de sens dans leurs multiples déboires pour faire la volonté de Dieu. C’est ce savoir-être, cette spiritualité, cette culture et l’attitude de Jean-Baptiste de La Salle et de ses frères qui nous parlent et nous inspirent pour aujourd’hui.

Frère John Crawford dans son article Lasallian Pedagogy: Who We Are Is What We Teach, nous fait très bien comprendre la personne-clé qu’est le maître pour la pédagogie lasallienne. Il est celui qui vit avec les élèves et ce faisant, exerce une influence considérable. Ce savoir-être à la manière d’un grand-frère qui met les élèves en action, lui offre des occasions de donner un sens à leurs vies et à la sienne en retour. C’est ce que Crawford nomme la relation pédagogique horizontale. Crawford illustre également très bien que l’enseignant est aussi un apprenant dont les éléments lui viennent de ses élèves. Les élèves font de lui un meilleur pédagogue et une meilleure personne. De ce fait, il existe une relation éducative horizontale entre le maître et ses élèves. Ensemble, ils forment une communauté elle-même incluse dans un réseau qui ouvre les horizons vers le Royaume de Dieu à construire. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

Pour les besoins de la présente réflexion, nous nous attarderons précisément sur la personne de l’éducateur lasallien, sa posture spirituelle qui marque son métier, sa vie en communauté qui 146 l’amène à œuvrer dans une culture de réseaux et sa vision de l’éducation chrétienne qui illumine l’ensemble.

Tous ces éléments rendent compte de ce qu’est la pédagogie lasallienne.

Nous verrons ensuite comment ce bagage lasallien peut être une ressource de premier plan pour les technopédagogues.

L’ADN de l’éducation lasallienne : la foi, la communauté, l’engagement et le sens

Pour bien marquer ce qui caractérise la pédagogie lasallienne, il faut en dégager les éléments- moteurs, ceux-là même qui constituent l’esprit de saint Jean-Baptiste de La Salle et qui sont les assises de l’éducation lasallienne.

À la lumière des écrits institutionnels, des projets éducatifs lasalliens modernes et de l’action des jeunes lasalliens dans le monde, nous retenons 4 gènes de l’ADN de l’éducation lasallienne soit la foi, la communauté, l’engagement et le sens.

Nous décririons sommairement chacun de ces éléments pour rapidement revenir à la pédagogie, car c’est là le cœur du propos. Volontairement, nous adopterons le point de vue du maître, de l’éducateur lasallien, car la pédagogie lasallienne en est une de relation, de connaissance et de reconnaissance de l’élève.

a. Foi

L’éducateur lasallien est une personne de foi. Sa foi est l’inspiration et le moteur de sa vie personnelle et professionnelle. Il est éducateur pour gagner sa vie certes, et il vise aussi la perfection professionnelle et la reconnaissance de ses collègues, mais il est là au travail qui est sa passion24, car c’est son être profond, son âme qui se réalise25 dans ce chantier du Royaume de Dieu, son Père. Avec son attitude de service et de création, il ressent qu’il contribue à quelque chose bien plus grand que lui.26

Il sait cultiver la confiance (Du latin con- (« ensemble ») et fidere (« se fier », « croire ») chez ses élèves. Il les aide à se connaître et à avoir foi en eux-mêmes. Il sait que chaque jeune a la capacité d’apprendre, d’avancer et de s’épanouir. Son regard de foi sur l’élève aide ce dernier à grandir et à saisir ses potentialités. Ce même regard bienveillant de l’éducateur crée le terrain

24 Son zèle, pourrait-on dire en langage lasallien. 25 On fait ici référence aux niveaux de l’identité de l’Éducateur de Botana dans Itinéraire de l’éducateur cahier MEL 8 et 9. 26 Vous devez aussi regarder comme une grande récompense pour vous la consolation que vous ressentez dans le fond de vos cœurs, de ce que les enfants que vous instruisez se conduisent sagement, savent bien leur religion, et qu’ils ont de la piété. Remerciez Dieu, de tout votre cœur, de toutes ces sortes de récompenses qu’il vous donne par avance dès cette vie. MR 207,2 Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

propice pour que le jeune se reconnaisse comme en famille avec Dieu. En cela, il est témoin et ambassadeur de Jésus Christ27. 147

Si l’éducateur lasallien éduque l’esprit de ses élèves en faisant appel à leur raison, c’est à leur cœur qu’il parle. Quand il encourage (De l’ancien français corage, du latin cor, (« cœur ») ses élèves, il leur donne du cœur, de la force, de l’espoir, de la foi en eux-mêmes, dans les autres et en Dieu.

L’éducateur lasallien est un homme (une femme) debout. Bien au fait de ce qu’il est, de ses talents, de ses aspirations et de ses rêves, il est un modèle adulte signifiant pour ses élèves. Il est enseignant certes, mais il est aussi un apprenant pour la vie au cœur de ses relations avec ses élèves, leurs parents, ses collègues, ses supérieurs, Dieu. Il passe plusieurs tempêtes de changements de toutes sortes mais sa fidélité baptismale demeure. Il est, lui-aussi, enfant de Dieu avec toute la dignité que cela comporte et appelle.

La pédagogie lasallienne est une pédagogie de la foi, du spirituel, de la rencontre de l’Autre.

b. Communauté

L’éducateur lasallien n’est jamais seul, cela se voit bien dans l’histoire des origines et au grand dam des curés de paroisse28. Plusieurs auteurs nous ont permis de comprendre à quel point Jean- Baptiste prenait soin de sa communauté naissante. Autant d’ailleurs, sinon plus, que d’élaborer des méthodes pédagogiques. L’originalité de saint Jean-Baptiste de La Salle fut de s’associer à des maîtres prêts à se donner totalement à l’éducation des pauvres, et prêtes à faire équipes avec eux dans un long cheminement de foi. En dépit des longues heures passées à l’école, du temps était toujours réservé aux moments de prières, de formation et d’échanges pour se redire le projet commun.

De par sa façon de vivre, l’éducateur lasallien (qu’il soit Frère ou Laïc associé) est encore aujourd’hui une personne de relations, d’équipe de communauté. C’est un apprenant et un partisan convaincu du vivre-ensemble.

Dans le système scolaire québécois, le terme communauté éducative est issu du concept de l’école, milieu de vie, vision mise de l’avant au début des années 1970 et que tentait de pousser le ministère de l’Éducation de l’époque. En même temps, on créait les écoles polyvalentes qui se distinguaient par leur gigantisme. Inutile de dire que ce fut une expérience décevante. En parallèle, dans le secteur de l’enseignement privé29, l’appartenance, la réussite des élèves et la satisfaction des parents sont plus évidents que jamais et ont contribué à leur bonne renommée. Voici comment le Conseil Supérieur de l’Éducation du Québec définit ce concept de communauté éducative :

27 Méditations pour le temps de la retraite 195,2,1 28 Jean-Baptiste de La Salle insistait pour que les frères œuvrent en communauté, c’est-à-dire qu’ils soient au moins deux pour tenir une école. Cela entraînera des frais supplémentaires pour les paroisses. 29 Composé majoritairement des anciens collèges tenus par des communautés religieuses enseignantes. Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

Une communauté éducative est une école qui mobilise tous ses acteurs, autant à l’interne que dans la communauté environnante, et qui mise sur le partage et la qualité de leurs relations pour 148 réaliser sa mission éducative.30

Une telle vision structurante et froide de la communauté éducative ne peut que décevoir. En effet, la communauté lasallienne31 est beaucoup plus que cela.

C’est un lieu de relations bien sûr, de partage professionnel également, mais surtout un lieu de rêves, de projets et d’épanouissement. Un lieu où, étonnamment, le religieux a sa place parce qu’il illumine et interprète le quotidien. Finalement elle est un lieu d’engagement mutuel.

La communauté éducative est enfin une réalité composée d’éducateurs et d’éducatrices qui veulent se dévouer pour faire la différence dans la vie de ceux confiés à leurs soins. Elle est communauté de pratique32, branchée sur l’élève. Elle est communauté apprenante qui valorise les différences de chacun. Elle envoie vers les autres, vers le monde comme pour s’élargir et tisser de nouvelles solidarités.

La pédagogie lasallienne est une pédagogie de l’humain, une pédagogie de relations, une pédagogie de la fraternité qui ouvre sur le monde. La pédagogie lasallienne a pour but de faire naître des communautés de foi.

c. Engagement

L’éducateur lasallien est un homme entièrement engagé. Notre référence ultime en la matière est Jean-Baptiste de La Salle qui a engagé toute sa vie pour réaliser ce que Dieu attendait de lui. Il s’est donné sans compter pour le bénéfice de sa communauté et des enfants pauvres, allant même jusqu’à s’oublier en cours de route.

À l’image du Fondateur, l’éducateur lasallien est fidèle à son projet de vie. Il est passionné par ce qu’il fait car il se sait ambassadeur de Jésus-Christ, il sait qu’il est un modèle pour ses élèves et une source d’inspiration pour ses frères. La commande est considérable et les exigences grandes : il se sait héritier du charisme lasallien et il doit contribuer à le faire grandir.

Il a à cœur la réussite de ses élèves, et tout particulièrement de ceux qui sont pauvres, qui vivent dans des conditions difficiles ou qui ont des difficultés à apprendre. Son zèle porte sur les moyens originaux de répondre à une jeunesse souffrante. Afin de mieux répondre à ces appels de détresse, l’éducateur lasallien a à cœur de se perfectionner, de toujours apprendre ce qui peut faire de lui un éducateur plus efficace et plus signifiant pour ses élèves. Il se remet fréquemment en question à la lumière de sa foi afin de se mettre continuellement dans un état de service.

30 Conseil supérieur de l’éducation du Québec, L’école, une communauté éducative, Gouvernement du Québec, 1998.Ppage 15 31 Ici nous entendons tous les hommes et toutes les femmes engagés dans la mission éducative lasallienne. 32 Au sens de Wenger E, Communities of Practice: Learning, Meaning, and Identity, Cambridge University Press, 1998.

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L’éducateur lasallien a à cœur la qualité de son travail et des contenus qu’il enseigne, il est en mode de pensée réflexive afin de poursuivre son cheminement personnel, professionnel et 149 spirituel. Il pratique les 12 vertus d’un éducateur33.

La pédagogie lasallienne est une pédagogie qui engage toute la personne et la transforme.

d. Sens

L’éducateur lasallien est pris dans un paradoxe : il est à la recherche de sens pour lui-même et il est un phare de sens pour ses élèves. Il recherche la volonté de Dieu et en rappelle la présence à ses élèves. Il enseigne à tout voir avec les yeux de la foi mais se bat avec ses propres doutes. Il est résilient dans l’adversité et enseigne la persévérance à ses élèves.

Il est un médiateur de sens qui souffle sur les braises des relations humaines, de la responsabilité, de la fidélité, de l’espérance, de la persévérance, du développement, de l’effort, du sacrifice et de la vocation pour que s’allume un feu dans l’âme des jeunes.

Il aide le jeune à répondre à la question cruciale : qui suis-je ? L’éducateur lasallien crée des moments forts pour que l’élève se mette en action. Il interpelle, invite, questionne, bref, crée un espace pour que la parole du jeune puisse se dire. Il participe au récit de sa vie, lui donne du pouvoir d’agir. Finalement, il donne au jeune le goût de faire communauté avec d’autres qui lui ressemblent.

L’éducateur lasallien nourrit la quête de sens de ses élèves en les invitant au respect de cultures, à la démocratie, à la promotion de la paix et de la justice, au dialogue interreligieux, à l’engagement civique, à la promotion féminine, aux droits des enfants et aux droits des minorités, pour ne nommer que ceux-là.

La pédagogie révèle le jeune à lui-même et lui donne du pouvoir d’agir.

Ajoutons, au terme de cette réflexion sur la pédagogie lasallienne, que l’excellence dans l’enseignement et l’apprentissage des matières de base, si elle n’a pas été évoquée, ne signifie pas pour autant qu’elles ne soient pas importantes. Au contraire, la bonne renommée de l’école lasallienne des origines tenait autant au dévouement des maîtres et de la bonne tenue de l’école qu’à l’efficacité de sa pédagogie. Et c’est encore vrai aujourd’hui.

Revenons tout de même aux 4 éléments qui sont des assises de l’éducation lasallienne, soit la foi, la communauté, l’engagement et le sens.

En contexte Nord-Américain, si on voulait traduire ces valeurs en compétences, et sans tomber dans des recettes toutes faites, on pourrait probablement arriver à ce qui suit : (ces listes sont non-exhaustives et sont présentées à titre d’exemples seulement.)

33 Les douze vertus du bon maitre selon st Jean-Baptiste de la Salle : la gravité, le silence, l’humilité, la prudence, la sagesse, la patience, la retenue, la douceur, le zèle, la vigilance, la piété et la générosité.

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FOI ENGAGEMENT  Cultiver la confiance en soi, dans  Organiser des projets 150 les autres, en Dieu  S’engager gratuitement pour une  Exprimer sa foi cause  Découvrir et partager sa foi  Persévérer dans une tâche ardue  Prendre conscience et réaliser ses  Tenir parole talents  Diriger une équipe  Exprimer son récit de vie  Se remettre en question  Vivre des moments d’intériorité  S’autocritiquer  Nommer ce en quoi l’on croit  Donner de son temps sans compter  Prendre parti pour les pauvres et  Solutionner des problèmes de les démunis façon originale  Connaître d’autres religions et  Assumer des responsabilités leurs pratiques COMMUNAUTÉ SENS  Travailler en équipe  Se servir d’une erreur comme  Prier en communauté, en équipe, occasion de réussite future en classe  Faire un bilan des événements  Gérer un projet marquants de sa vie  Vivre un service communautaire  Reconnaître ses talents, ses forces  Partager les réussites  Vivre des temps forts  Faire preuve d’empathie pour les  Réfléchir à son orientation de démunis, les exclus, les opprimés carrière  Intervenir sur des comportements  Trouver différentes solutions à un nuisibles à la vie en société même problème  Relever des défis en équipe  Réfléchir à des enjeux éthiques  Identifier des conflits et les  Faire des choix qui correspondent solutionner à ses aspirations  Reconnaître la valeur de chacun

Conclusion : comment la pédagogie lasallienne teinte les technopédagogies

Quand on compare les compétences du 21e siècle telles que présentées par la Fondation du Forum Économique Mondial avec les valeurs fortes de la pédagogie lasallienne, il apparaît évident que ces deux approches sont tout à fait compatibles. En effet, dans la mesure où l’intégration des technologies dans une école lasallienne est l’objet d’un projet d’équipe qui s’intègre au projet éducatif, on peut penser que l’actualisation des technopédagogies sera fortement teintée de la vision éducative et de la culture lasallienne. En effet, la vision éducative ordonnera la technopédagogie aux desseins pédagogique, spirituel, humain, collectif et culturel du milieu.

Il existe plusieurs correspondances entre conscience culturelle et sociale, leadership, créativité, pensée critique, littératie TIC et les 4 assises de la pédagogie lasallienne que nous avons présentées. Pour les illustrer, et en guise de conclusion, nous proposons ce à quoi devrait Revista Digital de Investigación Lasaliana – Revue numérique de Recherche Lasallienne – Digital Journal of Lasallian Research (13) 2016: 132-153

s’intéresser l’école lasallienne en pleine possession de ses moyens technologiques. Appelons cela une conduite des écoles en usage d’outils technologiques : 151

L’éducateur lasallien, pour vivre sa Foi et l’actualiser au XXIe siècle, reconnaît que :

. Les activités scolaires technologiques doivent permettre à l’élève de mieux se connaître. . L’usage de la technologie doit permettre aux élèves de vivre des succès dans les tâches proposées. . La technologie doit rendre plus facile de respecter des rythmes d’apprentissage de chacun . Il faut amener l’élève à se sentir important en le questionnant sur comment il a vécu tel travail ou projet en lien avec la technologie. . Il faut identifier et nommer ce que les élèves font de bien grâce à la technologie (portail, twitter, périscope). . Il doit faire vivre à ses élèves des activités en lien avec la technologie où ces derniers peuvent développer leur curiosité et leur esprit critique. . Il doit faire vivre à ses élèves des activités scolaires en usage des TIC qui permettent aux apprenants de développer leur estime de soi. . Il doit vivre avec les élèves un moment où on prend conscience de la présence de Dieu en synchronisation avec un autre milieu lasallien. . Il faut permettre aux élèves de se projeter dans l’avenir (carrière, orientation de vie).

L’éducateur lasallien, soucieux de favoriser le vécu en Communauté, verra à :

. Vivre des activités qui permettent aux élèves de sentir qu’ils font partie d’un groupe, établir des ponts avec d’autres écoles dans le monde grâce à la technologie. . Intégrer des composantes sociales aux travaux de classe en usage des TICs. . Utiliser Twitter en classe pour partager fièrement les projets réalisés. . Utiliser les messages texte pour des rappels scolaires et des encouragements.

L’éducateur lasallien, conscient de l’importance de son Engagement, se donnera pour mission de: . Permettre aux élèves d’exercer des choix tout au long de leur parcours scolaire. . Offrir des activités technologiques qui permettent la différenciation pédagogique. . Pour les enseignants, faire usage de pensée réflexive pour augmenter la qualité des cours et des interventions éducatives au regard de l’utilisation des TICs. . Utiliser Twitter pour souligner les réalisations de classe. . Expliquer aux élèves pourquoi une tâche est à faire. . Rappeler l’objectif pédagogique d’un projet en cours et faire un suivi par courriel ou le portail de l’école. . Permettre des activités technologiques ludiques qui mettent les élèves en compétition les uns avec les autres. . Offrir aux élèves des activités pédagogiques à composantes technologiques qui comportent des défis .

Enfin, l’éducateur lasallien, constamment en quête de Sens, s’attardera à :

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. Établir des liens entre ce qui se fait en classe et le monde extérieur via le web. . Faire des liens entre une activité éducative et la vie professionnelle future de l’élève par 152 du cyber mentorat. . Amener les élèves à se fixer des buts et les suivre dans un portfolio numérique. . Favoriser l’approche par problèmes à l’aide des ressources du web plutôt que de l’enseignement magistral. . Permettre aux élèves d’apprendre aussi de leurs erreurs (au plan cognitif et métacognitif). . Se servir de l’actualité pour donner du sens à une activité de classe. . Offrir aux élèves des activités scolaires nombreuses, variées et signifiantes aux élèves pour les motiver et intégrer ce qu’ils apprennent en classe. . Expliquer aux élèves les éléments de citoyenneté numérique.

Laissons sur ce thème de la pédagogie lasallienne en présence de technologies, le dernier mot au saint patron des éducateurs chrétiens :

Demandez aujourd’hui à Dieu de veiller tellement sur les enfants qui vous sont confiés, que vous preniez toutes les précautions possibles pour les garantir des chutes considérables ; et d’être de si bons guides à leur égard, que les lumières que vous vous serez procurées par le secours de Dieu, et par la fidélité à vous bien acquitter de votre emploi, vous fassent si bien apercevoir tout ce qui pourrait être un obstacle au bien de leurs âmes, que vous éloigniez du chemin de leur salut, tout ce qui pourrait nuire (Saint Jean-Baptiste de La Salle, Méditations pour le temps de la retraite 197, 3e point.)

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