Religion in the Salesian Preventive System: Challenges for the Education of the Young Today (Article Review)

Sahayadas Fernando, “

Religion in the Salesian Preventive System: Challenges for the Education of the Young Today” in Divyadaan Journal of Philosophy and Education, 26/3, 2015, 367-394.

The article attempts to analyze the concept of religion as a pillar of the Preventive System and its relevance for education in today’s context. The Preventive System stands on the three pillars of Reason, Religion and Loving Kindness. Don Bosco’s vision for education was that it be holistic, i.e. take into account all the dimensions of the young person.

The author begins with a bold statement: ‘Religion makes education complete’. Every person nurtures the desire to know what is beyond them. This ‘beyond’ refers to spiritual realities. Leaving aside care for the spiritual aspirations of the young betrays a shortcoming in the educational process. The key questions the author addresses are: ‘How can the Salesian Preventive System be faithfully lived in society characterized by radical religious pluralism?’ and ‘Is such a religious vision of education still relevant in a globalizing world that is increasingly marked by religion-related violence and atrocity?’ The article has two parts corresponding to these two questions.

Don Bosco’s aim through all his work and activities was to enhance the spiritual or religious growth of his boys. He knew that fulfilling the material and psychological needs of the young was not sufficient although it was indispensable. For Don Bosco, the objectives of education must be oriented towards moral and religious ideals of Christian life, the Salvation of souls and loving service of God. To that end he gave great importance to the practices of piety. The need for religion in education is founded on three pre-suppositions:

1.      God has special predilection for the young, and hence no one should do anything that would displease a loving Father.

2.      Living a virtuous and spiritual life is easy for the young when they are still innocent, humble and open.

3.      What they (young people) do in early life determines very much what they will be later in life as adults.

Religious education is a gradual and systematic process. It is concomitantly the development of a proper religious outlook. One of the primary bases for a sound religious outlook is the image of God. Don Bosco was acutely aware of this and presented to the boys images appropriate to them: God as creator, Lord of everything, Father. Along with these benign images, he instilled a holy fear of God. Love of God and fear of God formed two sides of the coin of youth spirituality. Don Bosco created an ambience where religious knowledge and spiritual practice both contributed to a personal experience of God. Besides his emphasis on the Holy Eucharist, Confession, Exercise for a Happy Death and Good Nights, he also actively promoted Youth Associations, whose aim was to help the young develop their human and Christian virtues and to promote the ideal of service towards others. Apart from the educative role of religious practices, Don Bosco saw in them the potential for growing in holiness and attaining salvation. His educational system was actually a spirituality.

Another important characteristic of the Preventive System is assistance or the presence of the educator, which is sometimes considered as the fourth pillar of the system. The religious dimension is instilled through the holy presence of the educator. Such a presence facilitates an efficient process of interiorization of all that is taught.

These reflections conclude the first part of the article. It is quite evident that what the author has done is provide a good presentation of religion as a part of the Preventive System but has failed to answer the question he himself raised: ‘How can the Salesian Preventive System be faithfully lived in society characterized by radical religious pluralism?’ He has beautifully presented the role of religion in the Preventive system but has not ventured to show how it can be adapted to a pluralistic context. Nevertheless, the ideas are clear and I suppose it is up to the reader to assimilate and adapt these ideas into the pluralistic context he/she finds himself/herself in. From my knowledge and experience, there is great scope for implementing the Preventive system in India successfully. The Indian mindset is suited to easily adapt these ideas because they are not totally alien to the very culture of the land. 

The second part addresses the Challenges to Religious Education in India. The author lists three challenges:

1. Religious Pluralism versus Religious Fundamentalism

India is known as a land where diversity peacefully co-exists. The Constitution of the country embodies this truth. Recent incidents paint a disturbing picture. The first level of education in this regard is Tolerance. At this stage, knowledge of other religions is minimal. The lesson that needs to go across is knowledge and practice of one’s faith faithfully while respectfully allowing others to do the same. The second level is Dialogue. This involves getting to know the others faith, involving oneself in other traditions without causing threat to either ones own or the others faith. The third level is Collaboration. The aim ought to be unity preceded by and demanding an authentic humanness which is the cornerstone of any true religion. Living one’s religion takes precedence over dogmatic formulations and rituals. The young must be helped to develop a correct approach to diversity and to counter negative God-images.

2. Economic Prosperity versus Increasing Disparity

India has a schizophrenic economy. It is rapidly developing but is sadly leaving behind many citizens. The ‘price tag’ put on education has escalated up to the point where it has become virtually unaffordable for many. ‘Has this affected religious education?’ the author asks. The author thinks it does. Firstly, education has become harder to access. Secondly, in order to access it, the child/student has often to leave his/her home environment and locality and stay closer to the centre for education. There they face different challenges. They are exposed to new and sometimes opposing views, religious traditions, beliefs etc.

Catholic educational institutions ought to show predilection for the poor and their salvation, for doing so is an evangelical enterprise. The chief motif here is a God who loves and wills a dignified life for all. Systemic poverty goes against the plan of God and requires recognition of the divine origin of material prosperity. Such a realization will enable us to loosen our hands and share God’s blessing with the less-fortunate. This isn’t philanthropy but rather an intrinsic dimension of faith in God’s Providence. The motivation must be empowerment of the people rather than charity which cripples and leads to excessive dependence.

The young must be given first-hand experience of the plight of marginalized youth. An active social consciousness is an essential feature of Christian education.

3. Religious Piety versus Modern Technology

The Indian society is largely religious. Faith is handed down/inherited. Modern technology ruffled religious feathers with its subversive character. Each religion/religious tradition is engaged in negotiating the relationship between invisible Divine reality and visible mechanical reality created by technology. In this situation:

v  Some youth think that there is no need for God since science seems able to handle the problems and challenges we face in addition to providing explanations for almost everything. Religious beliefs are seen as obstacles to scientific progress.

v  Some think that religions’ chief purpose is to ensure morality while technology runs the world. The problems of technology will be solved by the invention of newer technology. Religion will slowly be replaced by better political administration.

v  Some see technology and religion not as opposing forces but as complementing one another. Technology is the fruit of human creativity which is a gift of God.

In such an environment there is need for education to a responsible use of social communication technology. Religious education in this context must provide an enriching vision of the human body, sexuality and relationships in the light of Sacred Scripture and socio-cultural traditions of each religion. The educator’s role is to accompany the young in moving from an uncritical embrace of science and utilitarian rationality towards a responsible vision of modern technology.

The author’s final statement is as bold as his first one and is in fact a restating of the same albeit in slightly different terms: “Contemporary youth need a right vision of religion to complete education.” 

The second part deals more properly with the question at hand: ‘Is such a religious vision of education still relevant in a globalizing world that is increasingly marked by religion-related violence and atrocity?’ The author has expressed the relevance and even the need for it. The challenges he has listed are pertinent ones and could even be called the most conspicuous ones. The author has put forward a few proposals for tackling these challenges and I find his suggestions practical. But there is a lacuna. The challenges he identifies are related to the education process and not to the education system. India, according to me, is suffering more, in the field of education, not so much because of the above mentioned challenges but because the very foundation of education is eroding. Corruption has wreaked havoc so much so that unqualified ministers are given the portfolio of education. There is no necessary connection between education and politics, not in India at least! And therefore, there is no absolute reason why a person who is not very proficient in a certain field cannot take it up and make progress in it. This is alright as long as that person doesn’t have the fate of thousands in his/her hands. Then it is a grave obligation that this person has and must consequently fulfill. To avoid such confusion, the prudent thing to do would be to appoint a well-qualified and knowledgeable person to take charge. Such common sense is apparently lacking in the Indian political scene.

Another point that has gone unmentioned is the setting up of educational institutions exclusively for certain groups of people. People from the ‘out-group’ are tacitly disallowed from entering or even if they have already entered then they are systematically and subtly discriminated against. The recent Rohith Vemula incident is a case in point.

India, with its fluid religious context and volatile politico-religious setting throws up numerous challenges for religious education. The expanse of diversity that it engulfs adds to the difficulty and augments the challenge. Against such a background, implementing the Preventive system is a tall task. It requires of the educator a keen sense and sensitivity to the situation and people, a creativity that is able to adapt to ever new problems, an open and rational mind that is willing to listen and think things through clearly, a willingness to enter into dialogue, and fortitude to brave the opposition, failures and rejection that are likely to come without losing hope in the potential of the young. These qualities are necessary for faithfully living out the Preventive System in a context like India.