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鮑思高神父在華道角 (Valdocco) 創立了一個教育的家庭 (educative family)。在這個家庭的母親 ─ 媽媽瑪加利大 (Mamma Margaret) 逝世一百五十周年的時刻，讓我們重新我們的承諾：
務須關愛家庭 這是生命與愛情的搖籃 人性陶成的溫床
以下是贈言的註釋，展示了一些動機及意念：
1. 這個主題的意念是從積極的生活和慈幼會傳統中的家庭精神出發，以達致「今日的家庭」的使命。這個富有生命力的神恩經驗能照出家庭的真諦，並為我們展示行動的方向，好能在教育和牧民的領域上，為社會及青年的益處作出貢獻。
2. 媽媽瑪加利大受到慈幼大家庭的愛慕、欽佩和尊敬；我們急切地期待著她的宣福。適逢她逝世一百五十周年，這正是我們更深入了解她的時刻。
3. 媽媽瑪加利大不論在鮑思高的人性及靈性的陶成，和在華道角建立一個教育環境時，都毋容置疑地擔當著重要的角色。G. Joergensen 所編著的鮑思高生平便以下列的字句開始：「在起初有一位母親 (In the beginning was the mother)」。
4. 這位母親臨在於華道角，無疑地加強了該處的家庭氣氛：「媽媽瑪加利大英雄式的遷往華道角，使那些貧窮男孩們的環境滲透著家庭的格調，這格調正是預防教育法及我們許多傳統的泉源。鮑思高神父從他個人的經驗中知道，他的性格的形成植根於碧基 (Becchi) 家庭的氣氛，那是一種全身投入、慈愛、自我奉獻的非凡氣氛。因此，他希望使這些非常重要的素質重現於華道角的慶禮院，實現於那些貧苦及被遺棄的青年人當中。」(節錄自衛甘諾神父 (Fr. Viganò) 於家庭年撰寫的總會長公函 349，1994 年 6 月，第 29-30 頁)
5. 對於我們來說，「家庭」尤其是神恩經驗先於作為福傳地方，是生活體驗先於作為使徒的工作。這理所當然地也是一份使命，因為青年的教育是不能與家庭分開的。Peter Braido 說：「我們的慈幼會聖召理應在貧窮和卑下的人中實現。他們就是那些最需要家庭的人，鮑思高神父回應了他們的需要。…… 他建構了獨特的氣質：慈愛 ─ 在喜樂和家庭環境內的教育。」(節錄自衛甘諾神父撰寫總會長公函 299：1980 年主教會議的挑戰，1981 年 1 月至 3 月，第 27 頁)
6. 在剛開始第三個千年的時候，若望保祿二世在教會牧民計劃中把家庭視作其中一件需要優先關顧的項目：「在目前這歷史時刻中，尤其應給予家庭特別的牧靈關懷，因為這個基本制度此時正遇到極端且普遍的危機。…… 我們必須透過更完整的福音培育，使基督徒家庭能更令人信服地顯示出，符合天主旨意也符合人類真正好處的婚姻生活是可能的，即包括配偶本身及較脆弱的子女的好處。」(「新千年的開始」牧函，47)
7. 本篤十六世也非常重視這事實：「其中一件最重要和需要最大牧民關注的就是家庭。在意大利，其他的國家也是一樣，家庭是社會的基本核心。這個觀念深深植根於年青一代的心裡，並能幫助解決很多問題，在一些使人失望的情況下提供了支持和治療。同時，意大利的家庭在現今的文化氣候下，面對著很多我們很熟悉的危險及威脅。盛行的社會及文化趨勢，以及配偶的內心的脆弱和不穩定，使婚姻、家庭的獨特性質及特殊使命受到質疑。」(意大利主教團第 54 屆會議的教宗演辭，2005 年 5 月，第 5 頁)
8. 這主題亦在慈幼大家庭的《共同使命宣言, Common Mission Statement》內提及：『在慈幼大家庭中，在俗的或度奉獻生活的成員，均承擔著一份責任，使家庭變得更莊嚴及穩固，使它成為一個「細小教會，家庭教會」。』(第 17 及 18 節)
9. 同時，二零零六年恰巧是頒佈《家庭團體 Familiaris Consortio》宗座勸諭的二十五周年。這更能幫助我們啟動對家庭牧民的關注。
如果我們注視現況，便會察覺到尤其在西方國家更為嚴重的世俗化氛圍，對家庭做成直接影響。家庭已感受到此等氛圍，影響它依從其本質及為社會實踐其任務的能力。也使教育承受風險，因為有效的教育是依賴著重新建立家庭內的教育環境，這是人類價值社會化 (socialisation in human values) 的天然地方。
今天，人們提出不同的家庭模式，倡議每個人擁有同等的權利，棄絕任何客觀的標準；一切都取決於個人選擇，從而產生了以個人取向為前題的家庭替代品。因此而生的爭議包括：同性婚姻和他們領養孩子的權利、夫婦們草率的離婚、漸趨普遍化的安樂死、用胚胎作研究的自由。
面對著這股在西方社會盛行的社會風氣，我們不能不回想馬爾谷及瑪竇對婚姻問題所記載的：「有些法利塞人前來問耶穌：許不許丈夫休妻？意思是要試探他。耶穌回答他們說：「梅瑟吩咐了你們什麼？」他們說：「梅瑟准許了寫休書休妻。」耶穌對他們說：「這是為了你們的心硬，他才給你們寫下了這條法令。但是，從創造之初，天主造了他們一男一女。為此，人要離開他的父母，依附自己的妻子，二人成為一體，以致他們再不是兩個，而是一體了。所以，天主所結合的，人不可拆散。」(谷 10:2-9)
在我看來，這段記載為事情帶來曙光，因為它是與家庭相關的題材，尤其使我們看到了耶穌的理據，祂不是跟從著法律主義的思維去判斷甚麼該遵從或禁止而是回到造物主最初的計劃；而事實上沒有人能比耶穌更了解祂的計劃。
這贈言是很有意義的，因為它在很多方面上也聯繫到我們的使命。而為著這個原因，我希望為此題材展開一項牧民建議。
查偉思神父 二零零五年六月 羅馬
«When his parents saw him they were astonished; and his mother said to him: “Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.” He said to them: “Why were you searching for me? Did you not know that I must be in my Father’s house?” But they did not understand what he said to them. Then he then went down with them and came to Nazareth and was obedient to them. His mother treasured all these things in her heart. And Jesus increased in wisdom and in years,, and in divine and human favour.» (Lk 2. 48-52)
150 years after the death of Mamma Margaret, mother of the educative family created by Don Bosco at Valdocco, we renew our commitment to
Ensuring that special attention be given to the family,
Some motivations and ideas for a commentary on the Strenna:
2. Mamma Margaret’s person is much loved, admired and venerated by all groups in the Salesian Family, anxiously awaiting her Beatification. The 150th anniversary of her death is a time when we can make her better known,
3. Especially for the role she played in Don Bosco’s human and Christian formation, and also in creating an educative environment at Valdocco. See G. Joergensen’s biography of Don Bosco published by SEI with these opening words: “In the beginning was the mother”.
4. Her motherly presence in Valdocco certainly did much to achieve the atmosphere of familiarity that existed there: “Mamma Margaret’s heroic removal to Valdocco served to permeate the environment of those poor boys with the same family style from which has sprung the substance of the Preventive System and so many of our traditions that go with it. Don Bosco knew by personal experience that the formation of his own personality was vitally rooted in the extraordinary climate of dedication and kindness (‘self-giving’) of his family at the Becchi and he wanted to reproduce its most significant qualities at the Valdocco Oratory among those poor and abandoned youngsters ” (D. E. Viganò, In the year of the family AGC 349, June 1994, pag. 29-30).
5. For us, “family”, then, is above all a charismatic experience before it becomes a mission field, a lived experience before being an apostolate. It is a mission, certainly, because the education of the young is inseparable from the family. “The thrust of our Salesian vocation is naturally towards the poor and the lowly. They are the ones who above all have need of a family; and it was for them that Don Bosco”, as Peter Braido says, “conceived his characteristic ethos: kindliness that educates in a happy, united family environment”. (D. Viganò, The Challenge of Synod 80) AGC 299, January-March 1981, pag. 27).
6. In his pastoral programme for the Church at the beginning of the Third Millennium, John Paul II made the family one of his priority issues: “At a time in history like the present, special attention must also be given to the pastoral care of the family, particularly when this fundamental institution is experiencing a radical and widespread crisis… It is necessary to ensure that through an ever more complete Gospel formation Christian families show convincingly that it is possible to live marriage fully in keeping with God's plan and with the true good of the human person — of the spouses, and of the children who are more fragile”. (NMI, 47).
7. Benedict XVI, too, gives great importance to this reality: “One crucial issue that demands of us the maximum pastoral attention is the family. In Italy, even more than in other countries, the family truly is the fundamental cell of society. It is deeply rooted in the hearts of the young generations and bears the brunt of many problems, providing support and remedies to situations that would otherwise be desperate. Yet also in Italy, families in today's cultural atmosphere are exposed to the many risks and threats with which we are all familiar. The inner frailty and instability of many conjugal unions is combined with the widespread social and cultural tendency to dispute the unique character and special mission of the family founded on marriage”. (Audience given to those taking part in the 54th General Assembly of the Italian Episcopal Conference, OR 30-31 May 2005, p. 5).
8. This is a theme already taken up in the Common Mission Statement of the Salesian Family: “The members of the Salesian Family, lay and consecrated, assume a specific commitment for giving dignity and solidity to the family, so that it becomes in an ever more evident manner “a small Church, a domestic Church”.(art. 17 and art. 18).
9. Besides, in 2006, providentially, we have the 25th anniversary of “Familiaris Consortio”, which will help guide us in relaunching our ministry to families.
Faced with a social climate of this kind, especially in Western society, we cannot but recall the marriage scene and its problems as recorded by Mark and Matthew: “Some pharisees came, and to test him they asked: “Is it lawful for a man to divorce his wife?” He answered them: “What did Moses command you?” They said, “Moses allowed a man to write a certificate of dismissal and to divorce her.” But Jesus said to them: “Because of your hardness of heart he wrote this commandment for you. But from the beginning of creation ‘God created them male and female.’ For this reason a man shall leave his father and mother, and be joined to his wife, and the two shall become one flesh. Therefore what God has joined together let no one separate.” (Mk 10: 2-9).
Fr
Pascual Chávez V.
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給慈幼會士們的牧民建議 這贈言是一個機會，為給予修會一些特別在今年要實行的牧民建議，以延續及發展 2004 年的贈言及其牧民建議。我們對家庭的承諾完全回應了會憲：「我們…… 也注意家庭，在家中長幼相處，人類的將來也正由此建設。」(憲 29)
確保我們透過教育、福傳途徑和其他原素來關注家庭。我們需要：
- 在對青年的慈幼會教育及信仰培育中，保證特別承諾對為他們進行愛的教育。
- 在家長的教育責任上，我們支持他們，並與他們同行，邀請他們完整地實踐慈幼牧民及教育計劃。
- 培育及鼓勵人們把慈幼大家庭的風格帶進自己的家庭、慈幼會團體，以及教育和牧民團體中。
- 透過在青年中履行教育和牧民服務，增強慈幼大家庭的經驗及精神。慈幼大家庭尤其要求我們集中行動，為每個青年人提供聖召的建議和陪同 (參閱 GC 25:41, 48)，並透過以下途徑實踐：
一些建議 · 為青年人預備一個漸進式及有系統的培育計劃，教導他們去愛，好使他們能夠：
· 向我們所及範圍之內的年輕人 (領袖、義工、同工、青年人) 推行關於婚姻聖召的具體培育課程、同行和辨別。同時，我們亦鼓勵慈幼大家庭內的已婚夫婦共同合作。
· 鼓勵在我們的事業內推行夫婦及家庭小組等，幫助他們更深入地瞭解及活出婚姻聖召及教育責任。
· 透過具體的、有系統的培育及分享教育議題，在家長聯會和學生家長中，支持他們實踐教育責任。
· 在慈幼會臨在的地方，在教育牧民團體內，特別關注家庭氣氛和人際關係，有規劃地滲入及分享慈幼會價值觀及牧民教育計劃的目標。這樣，慈幼會便會成為青年人的家，也能支持所有家庭。
· 透過父母與子女的接觸，以及家庭教理講授等行動，使家庭參與我們在青年中提供及推進的教育福傳旅程。使家長參與慈幼青年運動、慶典和其他小組活動，並以基督徒家庭團體作為這個信仰旅程的基點。
· 鼓勵及裝備在俗人士，並與他們同行，讓他們在法律及環境衝擊著他們的情況下，使他們在社會中促進及捍衛家庭的權利。
· 在不同地域的組別中，透過認識及分享《共同身分證, Common Identity Card》、《共同使命宣言, Common Mission Statement》和實行不同層面的慈幼大家庭諮議會，加強瞭解身為慈幼大家庭的一份子的歸屬感。
PASTORAL PROPOSAL FOR SALESIANS
· give special importance to the task of creating around young people a rich educational environment for communication and affective exchanges, · appreciate the authentic values of chastity, · encourage relationships between boys and girls which show respect for self and for others, in mutual enrichment, in joyful, free self-giving, · ensure the presence of a transparent and happy witness of love in the educational environment, especially by means of chaste self-giving.
· listening to others unconditionally, · making people freely welcome, · the animating presence of the educator amongst the young, · dialogue, interpersonal and institutional communication, · shared responsibility centred on a shared educational project…
· a well-functioning Salesian Family Advisory Council, · the involvement of young people in this Council, · initiatives and activities which help us to work more and more as an apostolic spiritual family.
Some suggestions
· In the formation plan for young people, prepare a gradual
and systematic curriculum of education to love, which helps adolescents and
young people to:
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