THE REPORT OF THE BROTHER SUPERIOR GENERAL TO THE 43RD GENERAL CHAPTER

Introduction

Article 111 of the Rule instructs the Brother Superior to make a report to the General Chapter of the manner in which he, the General Council, and the General Services have carried out their mandate.
To make the report as comprehensive as possible, I requested the assistance of all the members of the General Council and General Services. Commission work on the report began a year and a half ago. The entire Council studied and revised the drafts of the commissions during the months of June and September 1999. Once we reached consensus on the document, I approved it as my official report to the General Chapter. We published the report several months ago to permit study prior to the opening of the General Chapter.

My purpose this morning is not to review the report, but to reflect with you on some themes that I believe merit serious Chapter consideration. In no way, however, do I suggest that these are the only important topics. They are the following:

1. Diverse ways of living the Lasallian charism: Brothers, Partners, Associates
2. Some Aspects of Lasallian Mission
3. Central Government
4. Pardon, Gratitude, Renewed Commitment:
320 years of living the charism of John Baptist de La Salle

1. Diverse ways of living the Lasallian charism: Brothers/Partners/Associates

In The Challenge: Live Today our Founding Story, I proposed the word charism as a helpful way of making sense of our contemporary lived experience of Lasallian life and mission. Men, women, and youth are living in different manners the charism that the Spirit bestowed upon John Baptist de La Salle. It seems to me that we can distinguish between the Lasallian charism - the charism of St. John Baptist de La Salle - and specific ways of living that charism, ways that are gifts of the Spirit. We can also call these gifts charisms.

The original manner of living the Lasallian charism is as Brothers of the Christian Schools. Nevertheless, other ways are increasingly evident. Writing about the current experience of religious institutes, John Paul II describes our situation very accurately. He refers to a "new chapter" in relations between consecrated persons and the laity and to "the spread of a fruitful spirituality beyond the confines of the Institute." He speaks of "unexpected and rich insights into certain aspects of the charism." (VC, 55) Nine years earlier our Rule recognized and acknowledged with approval that "The Spirit of God has given to the Church, in the person of St. John Baptist de La Salle, a charism which even today inspires the Brothers and many other educators" (emphasis added). This gift of the Spirit goes "beyond the confines of the Institute which he founded." The Institute considers the existence of the various Lasallian movements "as a grace from God renewing its own vitality." (Rule, 20, 146)

I focus now on three ways that men, women, and youth are living the Lasallian charism: as Brothers, as Lasallian Partners, and as Lasallian Associates. I believe that this General Chapter should issue a statement that in unambiguous language describes, distinguishes, and strongly encourages each of these ways of living the Lasallian charism. We need this statement not only because the Chapter ought to recognize and affirm this Providential occurrence, but also because the development is confusing and disorienting some Brothers. Given the participation of lay men and women in Lasallian life, they wonder about the identity and role of the Brother and specifically about their own. Some think, or at least suspect, that attention given to lay participation in Lasallian mission is a signal that the Institute has lost esteem for the vocation of the Brothers and has abandoned hope for its future. These Brothers are from all age groups.

Lack of clarity of language

The problem, of course, is profound and multifaceted. Undoubtedly many factors are involved. One of them is lack of clarity in "language." I am not speaking of the particular language that we employ, but of our Institute "lexicon" or vocabulary. Words are extremely important. They not only express reality, they help to create reality. When words are precise and unequivocal, they contribute to the construction of the reality that we want. When, however, they are nebulous or obscure, they contribute to the construction of realities that are cloudy, ambiguous, and, consequently, unsatisfying.

Brothers, I am not trained in linguistics. I am certainly guilty of lack of precision in my writings and conferences. Nevertheless, I hope that this morning I can communicate my concern in an intelligible manner. To express ourselves intelligently and meaningfully as members of an international religious family, we must have a common understanding of fundamental concepts. Furthermore, we must be able to articulate these notions in words that are precise, clear, and unambiguous. That we speak different languages in international bodies, and are obliged to translate the words we use, is an additional complication. Even cognates have shades of differences in meaning. Yet, when translation of particular words into another language is awkward or even impossible grammatically, communication becomes even more difficult.

To illustrate what I mean, I offer this example. When the Institute introduced the French word regional (a noun) into its lexicon, those of us who are English-speaking had a problem: the word exists in English only as an adjective. Therefore, in the Rule of 1986 we translated the French word regional as "regional representative." The result, however, was confusion. The noun regional means the head of the region. "Regional representative," on the other hand, can mean either the head, the secretary, or some other member and is therefore ambiguous. The matter was very important because when the person exercised the function full-time, he was entitled to participation in the Chapter as a delegate by right of office. This problem caused a misunderstanding in 1993. The Chapter of that year partially clarified the matter, but some ambiguity remains in the Rule. This example illustrates the challenge we face in arriving at common understandings and in expressing these understandings in words that are accurate and clear, rendering the meaning accessible to readers and listeners.

Another dimension of the problem is that we sometimes use words carelessly, that is to say, without defining them. We presume that readers or listeners interpret words as we do. A careful reader or listener, however, cannot know with certainty that he understands what particular terms mean, because two or more interpretations are possible.

Examples of words that Brothers and lay men and women employ with unclear or varying understandings are not difficult to find: association, partners, associates, groups, Institute, District, Lasallian, Lasallian school, shared mission, Lasallian family, the poor, prophecy, prophets, refoundation, secular institute, societies of apostolic life . . . I intend to offer some reflections on three of these expressions: association, partners, and associates.

Association

Brother Michel Sauvage says that "the term association is found only seven times in Lasallian writings." (Lasalliana, N.49) Nevertheless, the notion has rich significance and is the object of much discussion today. We can be very grateful that to give association renewed attention, the 41st General Chapter changed the name of our fourth vow to "association for the educative service of the poor." Article 39 of the Rule states that by this vow the Brothers commit themselves to keep together communautairement schools or centers of Christian education accessible to the poor. (The French word communautairement is difficult to translate into English. Inadvertently, but unfortunately, it is not translated at all in the English text.)

Article 39 recalls the "act of association" of 1694, one of the most significant moments of the "historic events" that make up our founding story. De La Salle and twelve Brothers pronounced perpetual vows of association to keep together gratuitous schools, obedience, and stability. Then they elected John Baptist de La Salle Superior. In effect this "act of association" constituted the "Society of the Brothers of the Christian Schools." (Circular 406, p. 54)

Employing what I prefer to describe as the formula of "consecration" rather than "vows," the Founder and the early Brothers consecrated themselves entirely to the Father, Son, and Holy Spirit to procure God's glory as far as they were able and as God required of them. "For this purpose" they promised and vowed to unite themselves and live in society with other men experiencing a similar call from God. They thus stated the precise manner they believed God was calling them to live this total consecration. They said with no ambiguity that their purpose in coming together was to "keep together and by association gratuitous schools." By pledging to persevere even if obliged to beg and live on bread alone and to do anything the Society asked them to do, they revealed that their commitment touched the very core of their being. "Wherefore," that is to say, in view of this total consecration to God as Brothers, they vowed association, obedience, and stability.

Included in the act of consecration of the early members of the Institute is a commitment to celibate chastity. They professed no vow of chastity, but the Common Rules leave no doubt that celibate chastity was an essential dimension of their identity as Brothers. In like manner they made no vow of poverty, but they lived poverty from the beginning. It is clear from his writings that De La Salle considered poverty, like celibate chastity, to be another essential dimension of the Brothers' life and mission. A sincere love for poverty enabled the Brothers, he said, to "touch the hearts" of poor children.

When De La Salle used the word "association," therefore, he clearly meant what sociologists call "intentional community," that is to say, the type of group that makes the most extensive demands on its individual members. In an intentional community, members live, work and recreate together. They voluntarily surrender control over choices which are normally considered private for the sake of establishing a new way of life. The group's transcendent mission or goal takes precedence over the needs of the individual members. (Patricia Wittberg, Creating a Future for Religious Life, pp. 3-4) It is in this sense that we understand our union as Brothers of the Christian Schools, our union as members of districts, sub-districts, or delegations, and our union as members of communities.

Our traditional word association, therefore, means "intentional community." Unfortunately, contemporary society uses association in contrast to "intentional community." It describes groups which make fewer demands on their members. They invest a certain amount of their resources in the attainment of a common goal or objective, but they retain their personal autonomy. (Wittberg) That is not at all the way De La Salle understood the word. There is no doubt whatever that for the Brothers of the Christian Schools, "association" means "intentional community." We have therefore a clash of meanings. The same word has two fundamentally different definitions. When we use the word, therefore, we must define it or at least describe it clearly. If not, we fail to express our thought. Our readers and listeners are not at all sure what we are trying to say.
Associations of the Christian Faithful

The Church today uses the expression association as contemporary society and sociologists, and not at all as the Founder used it. The Code of Canon Law speaks of associations of the Christian faithful that are "distinct from institutes of consecrated life." In these associations the faithful "strive by common effort" to promote "a more perfect life" and to engage in "efforts of evangelization" or exercise works of piety or charity. Christians are free, by means of a private agreement among themselves, to establish such associations. Members lead an apostolic life and strive for holiness "while living in the world." Some associations "share the spirit of a religious institute" and "are called third orders or some other appropriate name." They have their own statutes, headquarters, and government. (Code of Canon Law, 298, 299, 303, 304)

Lasallian Partners

The General Chapter of 1993 employed the French word partenaires to indicate the close mutual relationship that is possible between Brothers and colleagues. In English a literal translation of partenaires has proved generally satisfactory, but not totally. Spanish and Italian Brothers, however, have not accepted the word. Attempts to render the meaning by other words have not been completely satisfactory. I have no information on the experience of speakers of the many other languages used in the Institute.

The basic meaning we want to capture and communicate is, I think, clear. The intent is to express the "close mutual relationship" which is possible between Brothers and the lay men and women, priests and religious who work with them in Lasallian mission. I interpret "partenaires" or "partners" to include persons who participate in the Lasallian charism in very distinct ways and at very different levels of commitment. I do not think that "partners" should mean a formal category of persons who work with others not considered "partners." Rather than focus on who are "in" and who are "out," we should encourage everyone to become active participants in the task of creating schools that are authentically Lasallian.

Lasallian Associates

The Institute has given high priority to the development of schools animated by educative communities of Brothers, lay men and women, priests, and religious sharing responsibility as partenaires. Results have been very positive and encouraging. The Rule also states that the Brothers offer to those who want it a more intensified sharing of Lasallian spirituality, encouraging them to make a more explicit apostolic commitment. Many Lasallian Partners have in fact tried to live their baptismal consecration in accord with the charism of John Baptist de La Salle. Some, relatively few, have become members of groups or communities of faith - that is to say, associations - inspired by that charism. Most partners, however, have been content to live their commitment wholeheartedly as members of the larger educative community. They have not expressed any particular desire to become members of a Lasallian association.

On the other hand some of our Lasallian partners are manifesting a desire to become more closely and more formally associated with Lasallian mission and with the Institute. They want to be Lasallian associates. Although we lack precise data, indications are that their number is increasing. I think it important that the General Chapter take very seriously this interest and respond creatively to it. I have observed that religious institutes without many schools and teachers have not given high priority to the development of what we call shared mission. Many of them, however, have done much more than we have in promoting associations. One observer has spoken of an "explosion" of associations linked with religious institutes. A thirst for "spirituality" is evident in many countries today. Lasallian spirituality is, of course, apostolic, grounded in the spirit of faith and zeal and sustained by prayer. I think that we should promote the creation of associations of persons who are spiritually and apostolically motivated and want to live the spirit of faith and zeal in groups or communities of faith.

Various kinds of associations linked with the Institute already exist. For example, more than eight hundred men and women in some thirty countries - teachers, staff members, parents, former students, friends - are members of Signum Fidei. Other Lasallians participate in "Lasallian teams," in communities of faith and zeal that have no specific title, and in a Third Order. Moreover, we have hundreds of full or part-time Lasallian Volunteers, as well as structured groups of Lasallian Youth. These are all forms of Lasallian associations.

I hope that the General Chapter, taking full advantage of the presence of our consultants, will give the topic of associations serious attention.

Lasallian Partners and Lasallian Associates

I have used the word Lasallian partners as the 42nd General Chapter used the term. My use of the expression Lasallian associates is, however, personal. I have chosen it because many other religious institutes use the word associates to describe members of groups linked to them. Furthermore, those I call Lasallian associates belong to groups that Canon Law designates as private associations of the faithful.

I am not arguing necessarily for these two terms: Lasallian partners and Lasallian associates. I am arguing, however, for two different words that capture two distinct categories of Lasallians, that is to say, men and women sharing in Lasallian charism in two different ways.

Brothers

The original way of living the Lasallian charism is, of course, as members of the Institute of the Brothers of the Christian Schools. We need to reaffirm the forceful and dynamic words of article 141 of the Rule, an article that expresses the conviction of its authors, the capitulants of the 41st General Chapter:

"The words of St. John Baptist de La Salle are still true: The need for this Institute is very great. The young, the poor, the world, and the Church still need the ministry of the Brothers."

Brothers, in the interest of accuracy and precision, let us quote this article with care. Some cite it as an affirmation of Lasallian mission and of all those who participate in that mission. That is not at all its intent. This article is a ringing affirmation that TODAY the young, the poor, the world, and the Church need the vocation of the BROTHERS OF THE CHRISTIAN SCHOOLS.

This General Chapter needs to affirm our vocation vigorously, confidently, and publicly. Thanks be to God, we have young people entering our novitiates each year in relatively good numbers, at least in certain regions of the Institute. For their sake in a particular way, we have to avoid at all costs lack of clarity and confusion concerning the identity of the Brothers. There can be no blurring of distinction between Brothers, Lasallian partners, and Lasallian associates. In my pastoral letter I quoted Sister Judith Merkle:

"Religious communities (Institutes) need a clear identity around the meaning of core membership in order to invite others to selective participation. They maintain the necessary boundaries for their own identity and respect the fact that those with selective participation have core membership elsewhere. The more a religious community is a random association, the more it is headed for identity confusion and dissipation. It will not be a haven for others because its own house is not in order." (A Different Touch, p. 156)

Association, Lasallian partners, Lasallian associates . . . To avoid very negative consequences, let us use these expressions with great care.

2. Some Aspects of Lasallian Mission

To "live today our founding story," all participants in Lasallian mission - Brothers, partners, and associates - must take seriously the article of the Rule that enjoins us to make a determined commitment to establish, renew, and diversify our works "in accord with what the Reign of God requires." Every Lasallian school and center must be "a sign of the Kingdom." Its orientations, atmosphere, and quality of relationships must "signify" the interpersonal communion that the Reign of God demands. More than that, each school or center must be a "means of salvation." Our ministry charges us "to work effectively for building up the Kingdom of God." (Rule, 11, 3, 69)

John Paul II writes that the Reign of God "aims at transforming human relationships; it grows gradually as people slowly learn to live, forgive, and serve one another." Its nature is "one of communion among all human beings - with one another and with God." It strives for "universal fellowship and sisterhood, for all men and women are sons and daughters of the same Father and brothers and sisters in Christ." (Redemptoris Missio, 14, 15, 43)

In our mission of human and Christian education of youth, poor youth especially, we make visible the loving and saving presence of Christ. Jesus dedicated himself to proclaiming and establishing the Reign of God. Therefore, we have to do the same. Every aspect of our educational mission at all levels contributes to the quest for universal fellowship and sisterhood, for communion with one another and with God. It is not my intention to talk about all aspects of our mission. I limit myself to a few brief remarks on education in the faith, education of the poor, education in social justice, and promotion of justice, particularly for children and youth.

Education in the faith

Brothers, I believe that education in the faith should be a major theme of this General Chapter. I am encouraged by what I perceive to be a renewed awareness that our "principal function" as Brothers is to educate young people in the faith. A strong and effective program of education in the faith is an indispensable characteristic of a Lasallian school. I don't have to tell you that the challenge is great. Nor do I have to give you the reasons why the challenge is great. Whatever the difficulties, however, we have to find the "right moment" and the "appropriate language to speak of Jesus Christ." (Rule, 15) To be a catechist by vocation is to love and respect our young people as distinct human persons. It is to accept them "as they are" and to take them seriously. It is to walk side by side with them, permitting them to share openly their perplexities and questions about the meaning of life and about religious faith. To be a catechist by vocation is to share with young people what we see, think, and believe, without trying to impose our faith on them.

The effort to make our schools authentic Christian communities that "signify" the communion which characterizes the Reign of God is already a commitment to education in the faith. Still, we have to do more. We need to improve the quality and sometimes the frequency of classes of education in the faith or of religious studies. We need to strengthen our pastoral programs and make them available to all youth in our schools. We have to give increased priority to the development and accompaniment of the Lasallian youth movement, which I believe is a Providential "happening" of our day. I think also that we should do everything possible to incorporate into our pastoral programs opportunities for young people to serve the economically poor, marginalized, sick, lonely, illiterate - at home and abroad.

I hope that besides insisting on the essential place that education in the faith should have in our priorities, the Chapter will also speak of the necessity of providing a solid theological and catechetical formation to our young Brothers. Furthermore, I would like the Chapter to acknowledge and affirm those Lasallian institutions of higher education that are preparing catechists and religion teachers and urge them to do even more. In my pastoral letter I mentioned that some Brothers ask whether we are exercising today the leadership in the field of education in the faith that we should exercise. I ask that question myself and encourage the Chapter to consider it.

Education of the poor

Brothers, I think that this Chapter should review the progress that districts have made in carrying out articles 40a and 19a of the Rule. My impression is that situations are uneven. Nevertheless, some districts have taken decisive steps to make education of the poor progressively the effective priority. Many districts have strengthened existing works for the poor. Some have made Brothers available for education of the poor at home and abroad by passing leadership and teaching posts and even entire schools to lay partners. A number of districts have created new schools and centers for the economically poor and marginalized.

Brothers, you know that the Chapter can convert the general assembly into a committee of the whole for discussion of specific issues. I recommend that the Chapter devote at least one such session to sharing experiences of implementation of articles 40a and 19a. I think that such sharing of experiences would encourage capitulants and consultants and challenge them to do even more.

Education in social justice

We should examine also our effort to educate our young people in social justice. In literally hundreds of school assemblies and meetings with teachers, I have expressed my conviction that no institution, whatever kind of education it offers and whatever the age of its students, can use the label Lasallian justifiably, unless the students are learning to be brothers and sisters, not only among themselves, but to and for those in need. What is our lived experience? What can we do to improve the situation?

The promotion of justice, especially of children and youth

The 42nd General Chapter recommended that districts, schools, and members of educative communities make a significant commitment to the promotion of justice, especially concerning literacy and the rights of the child. It called for Lasallians to participate actively in the struggle against injustice of all kinds. Are there concrete examples of progress in this regard?

In three pastoral letters and in many meetings and conferences, I have said that I believe our Lasallian charism invites Brothers, partners, and associates to make solidarity with neglected, abandoned, marginalized, and exploited children a particular focus for our mission. Many Lasallians have expressed their agreement. I hope that this General Chapter will propose the defense of the rights of children and youth as a specific way that Lasallians can "live today our founding story" and indicate concrete actions that Lasallians can undertake.

3. Central Government

Trying to be both comprehensive and transparent, we devote some fifteen pages of our report to the subject of government. We conclude with some "challenges and recommendations." I do not intend to repeat what is already in the report. I will instead offer some personal reflections on some aspects of central government in the light of our experience since 1967.

When I use the expression central government, I mean the Superior General, General Council, and General Services. In our report we did not propose any changes in the structure of the General Council. Instead we recommended that the General Chapter determine "major orientations to assist Brother Superior General and his Council in organizing the structures and tasks of central government to render more effective service to the Institute." In other words we recommended that the Institute maintain the current structure, but that the Superior and Council organize its functioning in accord with the orientations of the Chapter. I have no intention of arguing in favor of this recommendation. Obviously I have no "vested interest" at all in the future structure or its functioning!

I raise the topic because I think that this Chapter needs to recognize that expectations concerning the exercise of authority on the level of the central government vary greatly. These differences spring from diverse ideological and cultural understandings of the structures and the functioning of government. Such undertandings determine perspectives on centralization, decentralization, subsidiarity, and the priorities of central government. This Chapter must, therefore, state its position clearly.

My intention is to comment briefly on the history of the central government since the end of the 39th General Chapter in 1967. I know that some consider historical perspectives of little value, holding that what is important is to act creatively in response to perceived needs today. I agree totally that our task is to act creatively today. Nevertheless, I agree also with whoever said that those who ignore history are condemned to repeat it. My concern is not so much that we do or not repeat our history, but that we profit from it. John XXIII said in his address opening Vatican II that some people "go on as though they had learned nothing at all from history - and yet history is the great teacher of life."

The 39th General Chapter: 1966-1967

In the introduction to the new Book of Government, the 39th General Chapter affirmed the principle of subsidiarity:

"Those charged with governing exercise their ministry in view of the common good. They are at the service of the community and of persons, and act with the assistance of the appropriate councils . . . it is their duty to promote and authenticate the orientations of the communities and make decisions which are proper to them. All the Brothers, however, are truly responsible for the life of the Institute and its work. The superiors shall take note of the inspiration of the Brothers and respect the principle of subsidiarity in the exercise of their authority: each Brother and each level of government has, in its own proper domain, a certain initiative and responsibility."

The Chapter decided that a Council consisting of the Vicar General, eleven geographical Assistants, the Secretary General, Formation Secretary, Procurator General, and Bursar General would help the Superior. The geographical Assistants, acting with the delegated authority of the Superior General, exercised their functions in varying ways. No one can fail to appreciate the challenge and difficulties involved in governing the Institute during the tumultuous period of 1966 to 1976. Given the striking changes that were taking place during those years, various Brothers, including some if not all the Assistants, recognized that assistancies could develop in very different manners and in ways that would be detrimental to the unity of the Institute. There was growing awareness that promoting the unity of the Institute had to be a major function of the General Council.

40th General Chapter - 1976

In 1975, some months before the 40th General Chapter, the General Council and Preparatory Commission asked the Brothers to respond to a very comprehensive and detailed questionnaire. Several questions concerned the central government. I have attached some of these questions and the responses as an appendix.

It is curious that 23% of the respondents offered no opinion on the composition of the General Council. It is striking that 40% of those who did answer (40% of 77%) thought that the Council should be composed of some councillors in residence in Rome and the Presidents of the Conferences of Visitors, who would remain in the Districts and assemble in Rome periodically. I call this "striking" because it converges with proposals that some are making today.

The capitulants, however, did not accept this model. Instead they decided on a council of six Councillors who were to form community with the Superior General and assist him in the exercise of his office. They were to support him not only with their advice but also by carrying out any assignment which he might entrust to them. (Art. 48) The Councillors were to know the various situations of the Institute, study questions pertaining to spirituality, formation, apostolate, and government as they affect the life of the Institute, meet periodically as a Council with the Conferences of Visitors, give Visitors the help they needed, and work for implementation of General Chapter decisions.

After his election, Brother Pablo very wisely organized meetings of the new General Council with the capitulants by region (eleven). He invited them to share their thoughts and suggestions concerning the functioning of the new style of central government. Guided by orientations of the Chapter, the capitulants asked for a Council that would act as a community with the Superior and would foster the unity of the Institute. They strongly favored team visits to the Districts.

Implementation

The Superior and Council made three team visits to each region in ten years: the Superior General and two councillors, the Vicar General and two councillors, the Superior General and one councillor. Councillors also responded to invitations for participation in retreats, chapters, and special assemblies. Individual councillors did not visit districts, at least in a structured way. After three or four years the Superior designated Councillors to serve as liaisons with certain districts. He did so with considerable hesitation, for fear of giving the impression the Council was returning to the structure of geographical Assistants to the Superior General. In response to a decision of the Chapter, the Superior and Councillors spent considerable time during the first four years writing a series of circulars based on the propositions and orientations of the General Chapter. The Council met with Conferences of Visitor twice in the ten-year period. In 1981 all the Visitors met in Rome for an intercapitular assembly of one month.

I was, as you know, Vicar General. We engaged in an ongoing process of evaluation of the new structure. We recognized positive results, primarily in promoting the unity of the Institute. Nevertheless, we were keenly aware that we had not been able to "follow" adequately the regions, districts, and sectors, and that some of them needed more attention and support than the new structure permitted us to offer. Consequently, in the year before the General Chapter of 1986, we devoted many hours to discussion of the new structure and its functioning. We reached a consensus on a structure that was close to the model that 40% of the Brothers endorsed in 1975: the heads of the regions would be members of the Council, spending most of the year in their regions and meeting periodically with the Superior and resident councillors in Rome. Some members of the central government, however, advocated that the General Councillors who were heads of the regions have authority over the Visitors. That opinion was incorporated in the report of the Superior General.

41st General Chapter and the period 1986 - 1993

When the proposal of the Superior General reached the floor of the General Chapter assembly, the capitulants defeated it overwhelmingly. One reason was the generally positive evaluation of the current structure and functioning of the Superior and General Council. Another reason, however, was opposition to granting authority to the heads of the regions. The capitulants made no substantive changes in the structure of the General Council.

Nevertheless, those of us elected to central government decided to designate councillors as liaisons with each region and mandate them to maintain closer relations with the regions than was the practice in the preceding decade. Since the Chapter reduced the term to seven years, we decided to make two team visits to each sector: the Superior and the Councillor-liaison; the Councillor-liaison and another. Councillors in general made many more contacts with their assigned regions than they did between 1976 and 1986. The consequence, however, was that they had much less contact with other regions. The formula also reduced the time that Councillors spent in Rome.

A certain dissatisfaction continued, however. We were aware that some sectors needed more assistance than we could provide.

42nd General Chapter: 1993

Again the capitulants made no substantive changes in the structure of the General Council. The Superior and Councillors, however, reorganized the functioning of the Council in relation to the regions. They decided to make only one team visit: the Superior and the designated liaison. This formula gave Councillors more time to spend in the regions assigned to them. In addition all members of the council were available to respond to invitations for special visits, retreats, chapters, assemblies, special events, both within and outside their designated regions. The number of invitations the Councillors received each year is a great tribute to their competence and dedication.

The consequence of this formula, however, was that Councillors were more often absent from Rome. In paragraph 55 of the report, we mention the difficulty we experienced in maintaining a proper balance between the need the Superior General had for councillors at his disposition, the need to work together as a team, and the needs of the regions.

It is important to note that although the structure of central government has remained stable since 1976, its functioning during that twenty-four-year period changed progressively and considerably.

43rd General Chapter

Notes and propositions from regional and interregional meetings reflect the varying expectations that Brothers have of the central government. As I said earlier, I have no intention of arguing for or against specific proposals. I limit myself to urging you to help those you will charge with the government of the Institute by expressing very clearly what services you wish.


4. Pardon, Gratitude, and Renewed Commitment:
320 years of living the charism of John Baptist de La Salle

John Paul II says that the purification of memory is "an act of courage and humility." It recognizes "the wrongs done by those who have borne or bear the name of Christian." It is based on the conviction that because of "the bond which unites us to another in the mystical body, all of us, though not personally responsible . . . bear the burden of the errors and faults of those who have gone before us." He invites us "to acknowledge, before God and before those offended by their actions," the faults that Christians have committed. (Quoted in Memory and Reconciliation, Introduction)

The Holy Father, as we know very well, has been the first to practice what he has exhorted the Church to do. On many occasions during his pontificate, John Paul II has expressed regret for the past. Nevertheless, nobody can forget the extraordinary and moving ceremony of pardon at St. Peter's Basilica on the first Sunday of Lent and the words and gestures during his visit to the Holy Land. Following the Holy Father's dramatic and moving example, many bishops have asked for forgiveness for errors and sins of the past. I ask this General Chapter, supreme authority of the Institute, to consider the possibility of some statement or gesture.

We are members of the religious family of the Brothers of the Christian Schools and feel a fraternal bond with the men who have gone before us over the past 320 years. We are proud of what they accomplished and regret that they did not accomplish more. We are very sorry for the faults that they committed over the years, particularly those that caused scandal. We know that we are not personally responsible for the sins of our predecessors. Nevertheless, because they are our Brothers, we recognize a certain corporate responsibility for their actions.

We could examine every aspect of our life of consecration, mission, and community in our long history and find faults.We recognize also the lack of fidelity in our own lifetime. We have not been the men of love that God wants us to be. Some of us have failed in observance of celibate chastity and in the practice of evangelical poverty. Others of us have been guilty of sexual abuse of children and youth. We acknowledge also instances of financial dishonesty that have scandalized others. For all our sins, past and present, we ask pardon of God and of all those our sins have offended and caused sufferings.

Our faults should not discourage us. During the past few months, I have reread the books of Genesis and Exodus, with their stories of Abraham, Isaac, Jacob, his sons, Joseph, Moses, to mention only a few. I have also read Brother Augustine Loes' fascinating history of our early Brothers. What has impressed me more than anything else is that these men were like us. They were ordinary people with good qualities and defects, with successes and failures. Nevertheless, they were the people that God chose and charged with a special service.

Like them we are ordinary people, and like them God has chosen us. We recognize our good qualities, thank God for them, and place them at the service of others. Nevertheless, we recognize and acknowledge our weaknesses and our failures. We strive to do our best. We experience the desire and the determination to commit ourselves and our Institute to greater fidelity in the future. Although we are not personally responsible for the past, we acknowledge that we are responsible for what we as capitulants do today and for what we fail to do, knowing that our actions will have consequences for the shape of tomorrow.

Brothers, we are 320 years old. We bear the heaviness of the past. We feel in a particular way the weight of the past thirty-five years, years that have been stimulating for some, frustrating for others, and tiring for all of us. The hard realities of life have perhaps tempered our idealism and the hopes we had after the Council. Nevertheless, we refuse to let the problems and challenges of our day shake our faith, love, and hope. We find heart in the words that John XXIII addressed to the Bishops of the world on the first day of the Council. He said he disagreed with the "prophets of misfortune" who see nothing but "betrayal and ruination" and "are forever forecasting calamities." On the contrary, he said, "Providence is guiding us" and "will bring us to realization of still higher and undreamed of expectations."

Often over the years I have recalled a remark that Brother Charles Henry made to an assembly of Brothers of my district shortly after we had divided into three districts. "Brothers," he said, "the District of St. Louis has just given birth to two new districts. But there's life in the old girl yet!"

Capitulants and consultants of the 43rd General Chapter, the Society of the Brothers of the Christian Schools has passed through many difficult, even tumultuous, periods in its long history. The Society is old, somewhat tired, somewhat haggard, but there's life in the old girl yet.


Live Jesus in our hearts. Forever.

APPENDIX


Institute Questionnaire: 1975

Several questions of the very comprehensive and detailed questionnaire of 1975 concerned the central government. The following are responses to pertinent questions:

No. 7.127 Personally I see the composition of the General Council according to one of the following options:

The Superior General and

17% some Assistants-Councillors, whether specialized or not, together with the Regional Assistants
14% some specialized Assistants-General in charge of the secretariate, business administration, external relations, formation, education
40% some Assistants-Councillors, whether specialized or not, to whom would be added the Presidents of the Conferences of Visitors; these Presidents, replacing the regional Assistants, would remain in the Districts and assemble in Rome periodically
06% non-specialized Assistants-General, with a few specialist Councillors residing in Rome
23% no answer

No. 7.128 I see the Regional Assistant (or the President of the regional Conferences of Visitors) as being above all:

17% The councillor of the Brother Superior and therefore a member of the General Council
28% The intermediary between the General Council and the Brothers of a given region
34% The coordinator, the animator and the link for providing information among the Brothers of the same region
09% a Super-Visitor with authority, if need be, to conduct a visitation of the Districts concerned
12% No answer

No. 7.129 In my opinion, the regional Brothers ASSISTANTS (or the Presidents of the Regional Conferences of Visitors) should be elected by:

22% The delegates of the Districts to the General Chapter
39% The delegates to the Regional Chapter
24% The Brothers Visitors of the region
13% No answer