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262 MAKING THE LASALLIAN CHARISM LIVE TODAY formation adapted to these young people. Moreover, the example of the boarding school of Saint-Yon is a clear indication that Monsieur de La Salle did not confine himself to “financial” gratuity as if it were an intangible absolute. 218 Gratuity is a call and a constant reminder, as well as a requirement which has no meaning except in its truly Lasallian aim: to act in such a way that salvation may be brought within the reach of the children who have been confided to us. This gratuity should also take concrete, personal and collective forms, which cannot be defined once and for all and need to be renewed, redeveloped, reinvented according to places and times, political and social and even cultural and religious contexts. We must not confuse gratuity and poverty; we must also remember that gratuity is only possible when there are sufficient resources for accomplishing the mission 219 , as it presents itself today and in the place where we are (and not as it was in the 17 th or 19 th Centuries). Gratuity affects both Lasallians and Lasallian institutions. To see oneself as a Lasallian, to be seen as a Lasallian, in the service of the education of the poor, today, is to take into account, in one way or another, this dimension of our vocation, because gratuity belongs to the very substance of the Lasallian charism. Not to be able to give a clear and definitive response to this question is without doubt one of the most difficult to accept of all our poverties. The charism is not a magic effect which will transform reality without our having to worry about how it will happen. And no matter what the manner in which we live it, this gratuity ought to be an open wound in the heart of each Lasallian, as for all the body of associates, and remain thus. 218 We know also how much the evolution of French society and that of its schools have affected the history of the Institute from the 19 th Century onwards. When the school became “an affair of state”, as well as becoming a political and ideological issue, gratuity became a hostage in the debate: when the Brothers came to run public schools, they refused to let the local municipalities make them charge fees for some of their pupils, and when the State decided that the primary schools would become secularised and gratuitous, the Brothers were obliged to withdraw from them and open schools which were free (politically), Christian but fee-paying! 219 To speak in a down to earth manner: “if the school is gratuitous, it means however that there I ‘someone’ in the background who pays”.
MAKING THE LASALLIAN CHARISM LIVE TODAY 263 For this purpose the goodness of God has provided… 220 The Lasallian charism is intimately linked to the education of children and young people, especially the poor; it is deployed in the world such as it is, with its shadows and lights, its baseness and its grandeurs, its appeals and its silences, a world that the Lasallian knows is led by the Spirit towards its completion, a world where this Spirit is at work. The Lasallian charism implies that one’s heart has been gripped by the needs of the poor and the young and that one has a certain vision of the child and of the man: a being greater than he seems, a being who has come from God and who returns to God, a being who is also inhabited by the Spirit, in whom God is present and who ought to be led beyond himself. Fidelity to the Founder is fidelity to the Spirit and to the young people that God has confided to us, in a personal relationship where the teacher is the model, the witness, the saviour, the “minister” of God in the revelation of his Mystery to children and the young. This Lasallian charism is a charism of fraternity, constituted by the gift of teaching and bearing witness, of being close to the young, of accompanying them in their own discovery of life, in the mastery of their destiny, in the knowledge of their liberty, in their meeting with God. This fraternity is shown by sensitive signs that we love these young people, such as they are, by the gift of our own life, in the image of the Good Shepherd of the Gospel. The Lasallian educational project is the path by which the charism shows itself and is lived, a project that the associates run together and which is their responsibility, a project where gratuity is present. The various accounts which we have read earlier, converge in a very significant manner, in spite of their diversity, towards some essential points, characteristics of the Lasallian charism, as it is lived nowadays: attachment to the person, indeed to the personality of John Baptist de La 220 MTR 197. 1,2.
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LASALLIAN STUDIES Nº 13 The Intern
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TABLE OF CONTENTS Table of contents
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INTRODUCTION 5 Introduction The Int
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I. CHARISM - ITS SEMANTIC FIELD 7 I
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I. CHARISM - ITS SEMANTIC FIELD 9
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II. CHARISM IN THE BIBLE 11 II. Cha
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II. CHARISM IN THE BIBLE 13 charism
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II. CHARISM IN THE BIBLE 15 So he i
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II. CHARISM IN THE BIBLE 17 iours o
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II. CHARISM IN THE BIBLE 19 The cha
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II. CHARISM IN THE BIBLE 21 Other a
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II. CHARISM IN THE BIBLE 23 7. Char
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II. CHARISM IN THE BIBLE 25 1. Blin
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II. CHARISM IN THE BIBLE 27 4. To b
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II. CHARISM IN THE BIBLE 29 (cf. 1
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III. CHARISM IN THE CHURCH 31 III.
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III. CHARISM IN THE CHURCH 33 The w
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III. CHARISM IN THE CHURCH 35 The C
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III. CHARISM IN THE CHURCH 37 ards
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III. CHARISM IN THE CHURCH 39 The c
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III. CHARISM IN THE CHURCH 41 Relig
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III. CHARISM IN THE CHURCH 43 Wheth
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III. CHARISM IN THE CHURCH 45 [The
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III. CHARISM IN THE CHURCH 47 form
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IV. DISCOVERING, LIVING, SHARING TH
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V. CHARISM IN THE RECENT INSTITUTE
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VI. EIGHT TESTIMONIES FROM LASALLIA
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Page 211 and 212: VI. EIGHT TESTIMONIES FROM LASALLIA
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Page 265 and 266: BIBLIOGRAPHY 265 Bibliography ABERB
Page 267 and 268: LISTS OF PUBLICATIONS 267 Lists of
Page 269 and 270: LISTS OF PUBLICATIONS 269 Cahiers L
Page 271 and 272: LISTS OF PUBLICATIONS 271 14 - LA S
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