Saint Jean-Baptiste de la Salle, prêtre
Jean-Baptiste de la Salle (1651-1719) fut un pionnier en ouvrant une école qui offrait aux enfants pauvres un enseignement populaire. Reims, Paris, Rouen virent les premières fondations de ce prêtre rémois autour duquel s'étaient groupés quelques enseignants, les Frères des Écoles chrétiennes (1684). Dans sa vieillesse, le fondateur eut à subir de lourdes épreuves de la part de ses frères.
SOURCE : http://www.paroisse-saint-aygulf.fr/index.php/prieres-et-liturgie/saints-par-mois/icalrepeat.detail/2015/04/07/5965/-/saint-jean-baptiste-de-la-salle-pretre.jpg)
J. A. Rho. Saint Jean-Baptiste de la Salle., 1910, British Library
« L'aversion contre le prochain et le ressentiment des injures empêchent nos prières d'aller à Dieu. »
Saint Jean Baptiste de La Salle
Fondateur des Frères des Ecoles Chrétiennes (+ 1719)
Né à Reims dans une famille bourgeoise, il est chanoine à 16 ans au chapitre de la cathédrale. Son avenir est assuré. Il est jeune séminariste quand il doit prendre en charge ses six frères et sœurs plus jeunes, à la mort de ses parents. A cause de ces responsabilités familiales, il hésite à poursuivre jusqu'au sacerdoce. Poussé par son père spirituel, il accepta de devenir prêtre à 27 ans.
L'éducation de la jeunesse le passionne. Il ouvre des écoles gratuites pour les petites filles puis pour les petits garçons. Pour les éduquer, il fonde une congrégation: les Frères des Ecoles chrétiennes. Pour s'y consacrer, il renonce à sa charge de chanoine qui lui assurait des ressources et distribue aux pauvres sa part d'héritage. Le bon bourgeois rémois partagera désormais la pauvreté de ses frères. Malgré les procès que lui font les maîtres d'écoles pour concurrence illicite, malgré les contradictions à l'intérieur même de son Ordre, saint Jean-Baptiste poursuit son œuvre, inventant une spiritualité et une pédagogie nouvelles. C'est ainsi que l'apprentissage de la lecture se fait dans ses écoles, non sur le latin, mais sur le français !
Au milieu des tribulations, l’œuvre s'étend à travers la France et, aujourd'hui encore, à travers le monde. Il meurt un Vendredi Saint, lui dont le cœur, des années durant, avait été transpercé par les trahisons et les calomnies. Le Pape Pie XII l'a déclaré "patron de tous les éducateurs chrétiens."
Vidéo chronique des saints sur la webTV de la CEF.
Voir aussi le site Internet des Lasalliens en France et sur le site du diocèse de Reims: Jean-Baptiste de La Salle - Un saint rémois (1651-1719). Le 30 avril 2019, Mgr Eric de Moulins-Beaufort a présidé une messe solennelle dans la cathédrale Notre-Dame de Reims, à l’occasion du tricentenaire de la mort de saint Jean-Baptiste de la Salle. Pour vous présenter ce grand saint du monde l’éducation, quelques extraits de l’homélie prononcée à cette occasion.
- "Saint Jean Baptiste de la Salle, un inventeur génial et créatif dans sa vision pour l’école, dans sa conception de l’enseignement et de la pédagogie", le 16 mai 2019, devant les Lassaliens, le Pape pour réhabiliter la dignité du maître d’école.
Un internaute nous signale que, dans l'église de Reclesne, en Saône et Loire près d'Autun, il existe une statue de St Jean-Baptiste de la Salle.
Mémoire de saint Jean-Baptiste de la Salle, prêtre de Reims, qui eut à cœur
l'éducation humaine et chrétienne des enfants, surtout chez les pauvres, fonda
dans ce but l'Institut des Frères des Écoles chrétiennes, pour lequel il
supporta bien des tribulations, et mourut à Rouen en 1719, ayant bien mérité du
peuple de Dieu.
Martyrologe romain
SAINT JEAN-BAPTISTE de la
SALLE
Fondateur des Frères des
Écoles Chrétiennes
(1651-1719)
Au moment où Dieu est
chassé des écoles publiques pour être plus sûrement chassé du coeur des
enfants, il est plus opportun que jamais de publier les grands exemples des
Saints qui se sont faits les éducateurs dévoués de l'enfance chrétienne. Parmi
ces éducateurs, saint Jean-Baptiste de La Salle occupe le premier rang. Outre
la fondation si admirable des Frères des Écoles chrétiennes, dont le mérite lui
appartient, on peut dire qu'il a été l'inspirateur des fondateurs de l'avenir,
et que les institutions plus récentes ont bourgeonné autour du tronc vigoureux
qu'il a planté.
Jean-Baptiste, né le 30
avril 1651, appartenait à une noble maison de Reims. Il eût pu aussi bien que
personne, grâce à ses talents et à sa situation, briller dans le monde; mais il
préféra se cacher dans le sanctuaire, ignorant que là était pour lui la source
d'une gloire infiniment supérieure à celle du monde, la gloire de la sainteté.
Orphelin à dix-huit ans, après l'achèvement de ses études, il veilla si bien à
l'éducation de ses frères et de ses soeurs, qu'il eut deux frères prêtres et
une soeur religieuse: c'était le commencement de son apostolat.
Ordonné prêtre à l'âge de
vingt-sept ans, il comprit, sous l'inspiration de Dieu, le plus grand besoin de
son époque, et songea à combler une lacune regrettable dans les oeuvres si belles
et si multiples de la sainte Église. Recruter des jeunes gens, les installer
dans sa maison de chanoine de Reims, les former à l'enseignement de l'enfance,
tel fut le commencement de son entreprise. Cette entreprise subit dès l'abord
des épreuves terribles.
Peu de Saints ont eu à
souffrir un plus entier crucifiement, que le bienheureux de La Salle; peu de
Saints ont montré plus de désintéressement, plus de joie dans le sacrifice; il
poussait l'amour divin jusqu'à joindre à tant de Croix d'effrayantes mortifications
volontaires, soutenues par un esprit de prière tout angélique.
La bénédiction de Dieu ne
pouvait manquer à son oeuvre, et, en peu d'années, l'Institut comptait seize
écoles, où plus de quinze cents enfants recevaient les leçons de la vertu et de
la science; mais chaque année les développements devenaient de plus en plus
merveilleux, et quand le saint fondateur, affaibli par la maladie, força ses
frères à accepter sa démission, en 1717, toute la France était couverte par les
légions de son armée pacifique.
Jean-Baptiste de La Salle
employa les deux dernières années de sa vie à sa propre sanctification:
"La victime est prête à être immolée, disait-il; il faut travailler à la
purifier."
Abbé L. Jaud, Vie
des Saints pour tous les jours de l'année, Tours, Mame, 1950.
SOURCE : http://magnificat.ca/cal/fr/saints/saint_jean-baptiste_de_la_salle.html
Marble
Statue of Saint Jean-Baptiste de La Salle, De La Salle University
SAINT JEAN-BAPTISTE DE LA
SALLE 1651-1719
Le Fondateur de
l'Institut des Frères des Écoles Chrétiennes, Patron des Éducateurs Chrétiens,
Jean-Baptiste de La Salle est né dans un monde totalement différent du nôtre.
Il est le premier né de parents aisés, vivant en France il y a 300 ans. Né à
Reims, Jean-Baptiste de La Salle reçut la tonsure à l'âge de 11 ans, et fut
nommé Chanoine de la Cathédrale de Reims à 16 ans. A la mort de ses parents, il
dut assumer la gestion des affaires familiales, il acheva ses études de
théologie et fut ordonné prêtre le 9 avril 1678. Deux ans plus tard, il fut reçu
Docteur en Théologie. Ce fut lors de cette période qu'il tenta de s'engager
avec un groupe de jeunes gens rugueux et illettrés, dans le but de fonder des
écoles pour garçons pauvres. À ce moment-là, seules quelques personnes vivaient
luxueusement, mais la majorité vivait dans des conditions d'extrême pauvreté ;
les paysans à la campagne et les habitants miséreux des villes. Seul un petit
nombre pouvait envoyer les enfants à l'école ; la majorité des enfants n'avait
que peu d'espoir en l'avenir. Ému par la condition de ces pauvres, qui
semblaient "si loin du salut" dans un monde ou dans l'autre, il prit
la décision de mettre ses talents et son éducation au service de ces enfants,
"souvent laissés à eux-mêmes et mal élevés". Pour être plus efficace,
il renonça à la maison familiale et emménagea avec des professeurs, renonça à
sa position de Chanoine et à sa fortune, puis il forma la communauté
aujourd'hui appelée Frères des Écoles Chrétiennes. Son entreprise rencontra
l'opposition des autorités ecclésiastiques, qui ne souhaitaient pas la création
d'une nouvelle forme de vie religieuse, une communauté de laïques consacrés
conduisant des écoles "ensemble et par association".
"L'establishment éducatif" fut choqué par ses méthodes innovatrices
et sa volonté absolue de gratuité pour tous ; totalement indifférent au fait de
savoir si les parents pouvaient payer ou pas. Malgré tout, De La Salle et ses
Frères ont réussi, avec succès, à créer un réseau d'écoles de qualité,
caractérisé par l'utilisation de la langue vernaculaire, par des groupes
d'élèves réunis par niveau et résultats, par une instruction religieuse basée
sur des thèmes originels, préparée par des professeurs ayant une vocation à la
fois religieuse et missionnaire, et par l'implication des parents dans l'instruction.
De plus, De La Salle fut un précurseur en proposant des programmes pour former
des professeurs laïques, des cours les dimanches pour les jeunes ouvriers, et
l'une des premières institutions pour la prise en charge de "délinquants".
Harassé par une vie faite d'austérités et de labeurs, il mourut à Saint Yon,
près de Rouen, en 1719, quelques semaines seulement avant son 68ème
anniversaire. Jean-Baptiste de La Salle est le premier à avoir mis en place des
centres de formation pour les professeurs, des écoles d'apprentissage pour les
délinquants, des écoles techniques, et des écoles secondaires pour les langues
modernes, les arts et les sciences. Son ouvre s'est répandue très rapidement en
France, et après sa mort, à travers tout le monde. En 1900, Jean-Baptiste de La
Salle fut déclaré Saint. En 1950, en raison de sa vie et de ses écrits
inspirés, il fut fait Saint Patron de tous ceux travaillant dans le domaine de
l'éducation. Jean-Baptiste de La Salle a montré comment enseigner et s'occuper
des jeunes, comment faire face au manque et à la faiblesse avec compassion,
comment soutenir, affirmer et guérir. Aujourd'hui, des écoles lasalliennes
existent dans 80 pays autour du monde.
Né à Reims, en France, le
30 avril 1651
Ordonné prêtre le 9 avril
1678
Décédé le 7 avril 1719
Béatifié le 19 février
1888
Canonisé le 24 mai 1900
Proclamé Patron des
Éducateurs Chrétiens le 15 mai 1950
SOURCE : http://www.lasalle2.org/French/Heritage/History/hehijbdls.php
Pierre Léger (1658-1733), detail of the official
portrait of St. John Baptist de La Salle, the Founder of the Brothers of the
Christian Schools. It is by Pierre Leger and has been designated at the
official portrait of him for the Congregation.
Saint Jean-Baptiste de La Salle, l’enseignant des instituteurs
Aliénor Goudet - Publié le 06/04/21
Connu pour sa passion de l’éducation, Jean-Baptiste de
La Salle (1651-1719) ne s’occupait pas seulement de ses élèves. Fondateur de la
congrégation des Frères des écoles chrétiennes, il se dévouait également à la
formation des instituteurs.
Reims, automne 1680. Les cloches de la cathédrale
sonnent midi lorsque la calèche arrive enfin à destination. Albert regarde
nerveusement la montre que son village lui a offerte avant son départ. Un bien
joli présent pour un fils de paysan. Mais il ne peut l’admirer en cet instant.
Tout ce qu’il sait, c’est qu’il est en retard.
Il aurait dû arriver il y a deux jours pour
s’installer chez le père de La Salle mais les pluies ont ralenti le trajet. Il
a donc manqué la journée d’introduction des nouveaux instituteurs. Certes il
n’y est pour rien mais ce contretemps va le faire remarquer par les autres
professeurs. Ces derniers, sans doute issus de milieux plus privilégiés que
lui, ne manqueront pas de l’observer. Cela malgré ses vêtements neufs.
Avec un lourd soupir, Albert s’extirpe de la fiacre,
traînant derrière lui son modeste bagage. C’est alors qu’il aperçoit un grand
homme avec de larges épaules en soutane. Celui-ci s’approche avec un grand
sourire.
– Vous devez être Albert, dit-il en lui tendant la
main. Je suis le père Jean-Baptiste de La Salle. Merci de votre venue.
Albert bafouille un bonjour et des excuses pour son retard. L’amabilité flagrante de celui qui l’a invité à loger chez lui gratuitement le fait culpabiliser d’autant plus. Mais l’abbé ne fait aucune remarque. Il guide Albert dans les rues de Reims et demande au nouvel instituteur de lui raconter son voyage. Albert s’exécute et relaie ses mésaventures en prenant soin d’éviter le patois de son village.
Lire aussi :L’héritage de saint Jean-Baptiste de La Salle en chiffres
– Quel périple ! dit l’abbé en riant à la fin du
récit. Mais maintenant que vous êtes là, nous allons pouvoir commencer.
– Que voulez-vous dire, mon père ?
– Les autres instituteurs et moi-même avons décidé
d’attendre que tout le monde soit présent.
Albert tombe des nues. Il ne s’attendait certainement
pas à cela. Aucune autre école dans le royaume de France n’aurait fait cela,
certainement pas pour un retardataire, fils de paysan qui plus est. L’abbé de
La Salle lui propose alors de le suivre jusqu’à l’école où attendent les
autres.
C’est un tout petit bâtiment avec seulement quelques salles de classe. Mais il est propre et les fournitures sont neuves. Selon les rumeurs, c’est le père de La Salle qui a tout acheté de sa propre poche. Albert ne peut qu’admirer l’implication du jeune prêtre.
Lire aussi :Non, ni Charlemagne, ni Jules Ferry ne sont les inventeurs de
l’école
Ce dernier mène Albert dans une des salles de classe
où trois autres hommes attendent. À la surprise d’Albert, ils sont tous aussi
jeunes que lui. Il soupire intérieurement. Une raison de moins d’être nerveux.
Les instituteurs se saluent et se présentent avant de prendre place face à leur
nouveau directeur.
– Tout d’abord messieurs, dit l’abbé, je remercie le
ciel de votre présence ici. Votre vocation d’éduquer les jeunes esprits est
noble. Mais votre décision d’enseigner aux plus pauvres d’entre eux l’est
d’autant plus.
Albert baisse la tête. S’il a accepté ce travail, ce
n’est pas par vocation. Aucune école des grandes villes digne de ce nom
n’aurait accepté un enseignant comme lui.
– Je vois que vous êtes bien habillés, messieurs,
remarque ensuite le prêtre. Vos élèves ne le seront pas.
Un long silence suit la déclaration de l’abbé. Il
dévisage d’un air sérieux Albert et les autres en leur décrivant leurs futurs
élèves. Ceux-ci arriveraient crottés, mal peignés. Ils parleront leur patois
campagnard en jurant à chaque fin de phrase. Ils seront maladroits et feront
des erreurs.
Le cœur d’Albert se sert. Il semble que c’est lui que l’abbé décrit avec tant de tendresse et d’empathie. Le souvenir des moqueries et châtiments du vieil instituteur aigri de son village lui fait serrer les poings.
Lire aussi :La rencontre qui a décidé Don Bosco à consacrer sa vie à
l’éducation des enfants
– Ne punissez pas les erreurs nées de la bonne
volonté, continue l’abbé de La Salle. La bonté du cœur ne doit jamais être
reprochée.
Il les encourage ensuite à s’habiller sobrement pour
montrer à leurs élèves la valeur de l’esprit. Les instituteurs doivent
enseigner une langue soutenue sans se moquer du patois des élèves. Interroger
d’abord les meilleurs pour aider les moins bons.
– Ne les frappez pas, insiste l’abbé, la voix presque
tremblante. Ne les humiliez jamais. Rappelez-vous que chaque esprit neuf entre
vos mains est digne et capable. C’est ainsi que Dieu a créé les hommes. C’est
ainsi que le Christ enseignait.
Canonisé le 24 mai 1900
Les jeunes instituteurs sont pendus aux lèvres
de Jean-Baptiste. Une larme d’admiration coule sur la joue d’Albert. Il n’y a
plus de doute à avoir. C’est bien ici qu’il trouvera sa voie.
Jean-Baptiste de La Salle rend l’âme le 7 avril 1719
après avoir fondé de nombreuses écoles pour les enfants pauvres et pour les
enseignants. Il est canonisé en 1900 par le pape Léon XIII. Le saint patron des
éducateurs a laissé une empreinte indéniable dans l’éducation française du
XVIIIe siècle.
Lire aussi :Comment encourager la générosité chez ses enfants ?
Lire aussi :Les écoles franciscaines assurent la présence chrétienne en
Terre Sainte
Tout donné
Offrir à Dieu soi-même et tout ce qui est à soi, c’est
lui faire un présent et une offrande de soi-même, de toutes ses pensées, de
toutes ses paroles, et de toutes ses actions, de tous ses biens, soit
spirituels, soit temporels, en un mot de tout ce qu’on possède en ce monde, en
témoignant à Dieu que, comme on y est tout à fait dépendant de lui, on se
consacre aussi tout à lui et à son service ; l’assurant même qu’on ne veut
point disposer de soi, mais qu’on s’abandonne entièrement à sa disposition ;
et le priant qu’il ne permette pas qu’on ait aucune pensée, ni qu’on prononce
une seule parole, ni qu’on fasse même la moindre action, qui ne soit conforme à
sa sainte volonté, et à ce qu’il demande de nous ; lui représentant aussi
toutes les grâces qu’on a reçues de lui, et lui faisant connaître que bien loin
d’en abuser, on veut faire en sorte de n’en pas laisser une seule inutile et
sans qu’elle ait son entier effet ; lui faisant enfin une offrande et une
consécration particulière de tous ses avantages de la nature, et de tous les
biens temporels qu’on peut posséder, en lui déclarant que comme on ne les a
reçus que de lui on ne les veut employer que pour lui.
St Jean-Baptiste de La Salle
Jean-Baptiste de La Salle, f.e.c. († 1719), prêtre et
fondateur de la congrégation des Frères des écoles chrétiennes, a été canonisé
en 1900. / Les devoirs d’un chrétien envers Dieu, Lille, Lefort, 1825, p. 288.
SOURCE : https://fr.aleteia.org/daily-prayer/samedi-5-juin/meditation-de-ce-jour-1/
St Jean-Baptiste de la
Salle,
Confesseur
Né à Reims en 1651. Fondateur des Frères des Écoles Chrétiennes en 1684. Mort à
Rouen le 7 avril 1719. Canonisé en 1900 par Léon XIII qui inscrivit sa fête en
1901 sous le rite double en la fixant au 15 mai.
Leçons des Matines avant 1960
Au deuxième nocturne.
Quatrième leçon. Jean-Baptiste de la Salle, né à Reims d’une famille illustre,
fit pressentir dès son enfance, par sa manière d’être et ses actes, qu’il
serait appelé à prendre le Seigneur pour son partage et paré un jour de
l’auréole de sainteté. Tandis qu’adolescent il s’instruisait des lettres et de
la philosophie à l’académie de Reims, il se rendit cher à tous par les vertus
de son âme, la douceur de son naturel et la vivacité de son esprit ; mais lui,
néanmoins, fuyait la société de ses semblables pour s’occuper plus facilement
de Dieu dans la solitude. Enrôlé déjà dans la milice cléricale, il fut inscrit
parmi les chanoines de Reims, en la seizième année de son âge ; puis il se
rendit à Paris pour étudier la théologie à la Sorbonne et fut reçu au séminaire
des Sulpiciens. Mais la mort de ses parents l’obligea bientôt à regagner la
maison paternelle où il prit soin de l’éducation de ses frères, sans
interrompre l’étude des sciences sacrées qu’il poursuivit avec le plus grand
succès, comme la suite le prouva.
Cinquième leçon. Jean-Baptiste fut enfin revêtu du sacerdoce, et continua toute
sa vie de célébrer les sacrés mystères, qu’il offrit pour la première fois sur
l’autel avec la foi la plus vive et toute l’ardeur de son âme. Enflammé de zèle
pour le salut des âmes, il se dépensa tout entier pour leur plus grand bien.
Ayant été chargé de la direction des Sœurs de l’Enfant-Jésus, instituées pour
l’éducation des enfants, non seulement il les gouverna avec la plus grande
prudence mais encore il les préserva de la ruine. De plus, il consacra dès lors
ses soins à instruire de la religion et à former aux bonnes mœurs les enfants
du peuple. Dieu l’avait suscité à cette fin de procurer des écoles aux enfants,
et surtout aux enfants pauvres, d’une manière efficace et permanente, par
rétablissement en son Église d’une nouvelle famille de religieux. Cette
mission, qui lui était confiée par la divine Providence, il l’accomplit
heureusement, malgré de nombreuses contradictions et de grandes épreuves, en
fondant la congrégation des Frères qu’il nomma « Des Écoles Chrétiennes ».
Sixième leçon. Il prit d’abord chez lui les hommes qu’il s’était adjoints pour
une œuvre si importante et si ardue, et, quand il les eut établis dans une
résidence mieux appropriée à leur état, il leur inculqua son excellente
discipline, au moyen de lois sagement instituées, que Benoît XIII a depuis
confirmées. Par humilité et amour de la pauvreté, il renonça à son canonicat et
distribua tous ses biens aux pauvres ; bien plus, Il abandonna même plus tard,
volontairement, après avoir souvent en vain tenté de le faire, le gouvernement
de l’institut qu’il avait fondé. Sans renoncer pourtant en rien à sa
sollicitude pour les Frères, et pour les écoles ouvertes déjà par ses soins en
bien des lieux, il commença à s’appliquer de toutes ses forces à la pensée de
Dieu. Sévissant assidûment contre lui-même par des jeûnes, des flagellations et
d’autres austérités, il passait les nuits en prière. Tel fut son genre de vie
jusqu’à ce que, remarquable en toutes les vertus, spécialement par son
obéissance, son zèle pour l’accomplissement de la volonté divine, son amour et
son dévouement envers le siège apostolique, chargé de mérites, il s’endormit
dans le Seigneur, âgé de soixante-huit ans et muni des Sacrements selon
l’usage. Le Souverain Pontife Léon XIII inséra son nom au catalogue des
Bienheureux, puis, quand l’éclat de nouveaux miracles l’eut illustré, il lui
décerna les honneurs de la canonisation l’année jubilaire dix-neuf cent.
Au troisième nocturne.
Lecture du saint Évangile selon saint Matthieu. Cap. 18, 1-5.
En ce temps-là : les disciples vinrent un jour poser à Jésus cette question :
Selon vous, qui est le plus grand dans le royaume des cieux ?. Et le reste.
Homélie de S. Jean Chrysostome.
Septième leçon. « Gardez-vous de mépriser un seul de ces petits enfants, parce
que leurs Anges voient toujours la face de mon Père », parce que je suis venu
pour eux, et que telle est la volonté de mon Père. Par là, Jésus-Christ nous
rend plus attentifs à protéger et à préserver les petits enfants. Vous voyez
quels grands remparts il a élevés pour abriter les faibles ; que de zèle et de
sollicitude il a pour empêcher leur perte ! Il menace des châtiments les plus
graves ceux qui les trompent ; il promet à ceux qui en prennent soin la suprême
récompense ; et cela, il le corrobore, tant par son exemple que par celui de
son Père.
Huitième leçon. A nous donc aussi d’imiter le Seigneur et de ne rien négliger
pour nos frères, pas même les choses qui nous sembleraient trop basses et trop
viles ; mais s’il est besoin même de notre service, quelque faible et humble
que soit celui qu’il faut servir, quelque difficile et pénible que la chose
paraisse, que tout cela, je vous en prie, nous semble tolérable et aisé pour le
salut d’un frère : car Dieu nous a montré que cette âme est digne d’un si grand
zèle et d’une si grande sollicitude, que pour elle « il n’a pas même épargné
son Fils ».
Neuvième leçon. Puisque, pour assurer notre salut, il ne suffit pas de mener
une vie vertueuse, et qu’il faut encore effectivement désirer le salut
d’autrui, que répondrons-nous, quel espoir de salut nous restera, si nous
négligeons de mener une vie sainte, et d’exciter les autres à faire de même ?
Quelle plus grande chose que de discipliner les esprits, que de former les
mœurs des tendres adolescents ? Pour moi, celui que s’entend à former l’âme de
la jeunesse est assurément bien au-dessus des peintres, bien au-dessus des
statuaires, et de tous les artistes de ce genre.
Bhx Cardinal Schuster, Liber
Sacramentorum
Ce Saint fut canonisé par Léon XIII qui étendit sa fête à l’Église universelle.
Sa mission historique fut importante surtout au point de vue social, puisque
deux siècles avant que les temps nouveaux eussent rendu nécessaire l’instruction
des masses populaires, et que les écoles techniques revendiquassent contre
l’enseignement classique exclusif la place importante qui leur est due dans
l’éducation de la jeunesse, Dieu, comme par un présage prophétique, lui en fit
comprendre la nécessité. Saint Jean-Baptiste de la Salle, répondant à l’appel
divin, renonça aux honneurs d’un canonicat à Reims, et, au milieu de mille
contradictions et adversités, il fonda la société des maîtres des Écoles
chrétiennes qui, aujourd’hui encore, accomplit un si grand bien dans l’Église.
La messe Os iusti est du Commun des Confesseurs, mais la première collecte et
l’Évangile sont propres.
La collecte est pieuse ; mais pour vouloir contenir trop de choses, jusqu’à
être un résumé de la biographie du Saint, elle est devenue prolixe et
absolument rebelle aux lois rythmiques de l’antique cursus.
L’Évangile (Matth., XVIII, 1-5) a déjà été lu en partie le 8 mai. Jésus y fait
l’éloge de l’innocence des enfants qu’il propose comme modèles à tous les
chrétiens. L’enfant est simple, chaste et surtout humble, car, sans effort, il
se reconnaît petit, faible, inférieur à ceux qui sont plus âgés que lui. Cette
humilité naturelle du petit enfant plaît tout spécialement ; aussi devons-nous
nous efforcer d’avoir une humble opinion de nous-mêmes en toute sincérité et
non par calcul ou affectation, mais pour plaire à Dieu qui, étant tout, veut
être aussi tout en nous.
Dom Pius Parsch, le Guide
dans l’année liturgique
Si vous ne devenez pas comme des petits enfants, vous n’entrerez pas dans le
royaume des cieux.
Saint Jean-Baptiste. — Jour de mort : Le 7 avril 1719. Tombeau : à la
maison-mère de Lembecq-lez-Hal, près de Bruxelles, en Belgique. Image : On le
représente en prêtre, exhortant des enfants. Vie : Le saint naquit en 1651, à
Reims. Après une pieuse jeunesse, il entra dans l’état ecclésiastique et fut
ordonné prêtre en 1678. Il se sentit bientôt appelé par Dieu à « instruire les
pauvres dans la doctrine chrétienne et particulièrement à conduire la jeunesse
sur la voie de la vérité » (Oraison). Il fonda la Congrégation des Frères des
écoles chrétiennes. C’est un Institut méritant qui compte plus de 17.000 frères
dans environ 2.000 maisons. Le saint a beaucoup contribué au développement des
écoles populaires. Par la fondation de sa Congrégation, il a donné des maîtres
à la jeunesse dont l’éducation était très négligée et il a créé les premières
écoles normales d’instituteurs. Par amour de la pauvreté, il renonça à son
canonicat et distribua ses biens aux pauvres (Ép.). Son zèle pour la jeunesse
le dévorait. Il était très sévère pour lui-même, jeûnait, se flagellait et
exerçait d’autres actes de pénitence ; il passait des nuits entières en prière
(Intr.). Il mourut à l’âge de 68 ans, le 7 avril 1719, le Vendredi-Saint. Ses
dernières paroles furent : « J’adore en tout les dispositions de Dieu à mon
égard ».
La messe. — La messe est du commun des confesseurs (Os justi) avec le bel
Évangile des enfants dans lequel le Seigneur nous donne les enfants comme
modèles : « Si vous ne vous convertissez pas et ne devenez pas comme des petits
enfants, vous n’entrerez pas dans le royaume des cieux ». Nous devons être
comme des enfants devant Dieu, avoir la simplicité des enfants, l’innocence des
enfants, l’obéissance des enfants, la foi des enfants. Le Seigneur nous exhorte
aussi à aimer les enfants : « Celui qui reçoit un enfant comme celui-ci en mon
nom me reçoit ». Saint Jean Chrysostome nous dit aujourd’hui au bréviaire : «
Former l’âme des jeunes gens me paraît un plus grand art que l’art du peintre
et du sculpteur ».
SOURCE : http://www.introibo.fr/15-05-St-Jean-Baptiste-de-la-Salle
Vitrail (XIXe siècle) de la chapelle reliquaire - Pensionnat Saint-Jean-Baptiste de La Salle, Rouen
Saint John Baptist de
La Salle
Also known as
Father of Modern
Education
15 May on some calendars
Profile
Studied for
the priesthood in Paris, France,
but quit to care for his brothers and sisters upon the death of
his parents.
When his siblings were grown, John returned to seminary. Canon of Rheims, France in 1667. Ordained in 1678.
Doctor of theology in 1680.
Spiritual director of the Sisters of the Holy
Infant who were devoted to teaching poor girls.
Founded the Brothers of the Christian Schools (Christian Brothers or La
Salle Brothers) in 1681,
established and supported academic education for
all boys.
He liquidated his personal fortune, and his Brothers expected him to
use it to further his education goals,
but he surprised them by saying they would have to depend on Providence. The
money (about $400,000) was given away to the poor in
the form of bread during the great famine of 1683–1684. Saint John
kept enough to endow a salary for himself similar to that which the Brothers received
so he wouldn’t be a burden on them.
He instituted the process of dividing students into
grades; established the first teacher‘s school,
started high schools and
trade schools,
and was proclaimed the patron of
all teachers of
all youth by Pope Pius
XII in 1950.
Born
30
April 1651 at Rheims, France
7
April 1719 at
Saint-Yon, Rouen, France of
natural causes
re-interred Lembecq-lez-Hal, Belgium in 1906
re-interred in
the chapel at
the Christian Brothers Curia in Rome, Italy on 25
January 1937
19
February 1888 by Pope Leo
XIII
teachers (proclaimed
on 15 May 1950 by Pope Pius
XII)
Brothers
of the Christian Schools
Additional Information
Book
of Saints, by Father Lawrence
George Lovasik, S.V.D.
Book
of Saints, by the Monks of
Ramsgate
Roman
Martyrology, 1914 edition
Saints
of the Day, by Katherine Rabenstein
books
Beyond the Boundaries: A Story of John Baptist de La Salle,
Patron of All Teachers
John Baptist de La Salle: The Spirituality of Christian
Education
Our Sunday Visitor’s Encyclopedia of Saints
Praying with John Baptist de La Salle
Touching the Hearts of Students: Characteristics of Lasallian
Schools, by George Van Grieken, FSC
other sites in english
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the Footsteps of De La Salle
Institute of the Brothers of the Christian Schools
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blessed John Baptist de la Salle: founder of the Brothers of the Christian
Schools, by Armand Revelet
The
Ven. John Baptist de la Salle, the true friend of youth by Francis C
Noah
The story of Saint John Baptist de la Salle: founder of the
Institute of the Brothers of the Christian schools, by Francis Meehan
Life and virtues of Saint John Baptist De La Salle, founder of
the Institute of the Brothers of the Christian Schools, by Jean Guibert
Catechism
Lessons on Vocation, by the Christian Brothers
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Readings
Be driven by the love of God because Jesus Christ died
for all, that those who live may live not for themselves but for him, who died
and rose for them. Above all, let your charity and zeal show how you love the
Church. Your work is for the Church, which is the body of Christ. – from a
meditation by John Baptist de La Salle
MLA Citation
“Saint John Baptist de La Salle“. CatholicSaints.Info.
30 May 2020. Web. 7 April 2021. <https://catholicsaints.info/saint-john-baptist-de-la-salle/>
SOURCE : https://catholicsaints.info/saint-john-baptist-de-la-salle/
Statue de saint Jean-Baptiste de la Salle à Saint-Pierre de Douai
Saint John Baptist de la Salle
Founder of the Institute
of the Brothers of the Christian Schools, educational reformer,
and father of modern pedagogy, was born at Reims,
30 April, 1651, and died at Saint-Yon, Rouen,
on Good
Friday, 7 April, 1719. The family of
de la Salle traces its origin to Johan Salla, who, in the early part of the
ninth century, was Commander-in-chief of the Royal forces of Alfonso the
Chaste. It was not, however, until about 1350 that the younger branch of
this family,
from which our saint is descended, removed to France and
settled in Champagne. John Baptist was the eldest child of Louis de la Salle
and Nicolle de Moet de Brouillet. His parents were
very solicitous in the care they bestowed upon their child, especially in
regard to is moral and intellectual development.
After due preparation, he was sent to the College des Bons Enfants, where he
pursued the higher studies and, on 10 July, 1669, he took the degree of Master
of Arts. Canon Pierre Dozet, chancellor of the University of Reims,
was the presiding officer at the academic sessions, and in the discharge of his
function had opportunity to study the character of his young cousin, de la
Salle, with the result that he determined on resigning his canonry in
his favour. Louis de la Salle, however, cherished the hope that John Baptist
would select the profession of law, and thereby maintain the family tradition.
But young de la Salle insisted that he was called to serve the Church,
and accordingly he received the tonsure 11
March, 1662, and was solemnly installed
as a canon of the metropolitan
See of Reims,
7 January, 1667.
When de la Salle had completed his classical, literary, and philosophical courses
and had read the Schoolmen,
he was sent to Paris to
enter the Seminary of Saint-Sulpice on 18 October, 1670. While residing here he
attended the lectures in theology at
the Sorbonne.
There, under the direction of Louis Tronson, he made such rapid progress in
virtue, that M. Lechassier, superior general of the Congregation of
Saint-Sulpice, renders this testimony of him: "De la Salle was a constant
observer of the rule. His conversation was always pleasing and above reproach.
He seems never to have given offence to any one, nor to have incurred any one's
censure." While at the seminary de
la Salle distinguished himself by his piety as
well as by the vigour of his intellectual progress
and the ability with which he handled theological subjects.
Nine months after his arrival in Paris,
his mother died, 19 July, 1671, and on 9 April, 1672, his father died.
This circumstance obliged him
to leave Saint-Sulpice, 19 April, 1672. He was now twenty-one, the head of
the family,
and as such had the responsibility of educating his
brothers and sisters. His whole attention was devoted to his domestic affairs,
and he provided for every circumstance by his discreet, businesslike
administration. Canon Blain says that he underwent at this time many mental struggles.
Distrusting his own lights, de la Salle had recourse to prayer and
the guidance of discreet advisers, among them, Nicolas Roland, canon and theologian of Reims,
a man of great spiritual discernment. Acting upon the advice of the latter, the
future founder was ordained subdeacon at Cambrai,
by Archbishop Ladislas Jonnart, 2 June, 1672.
When not occupied with the duties of
his canonry or
with his theological studies,
he was engaged in good works,
under the guidance of his spiritual
director. After four years, he was ordained deacon at Paris,
21 March, 1676, by François Batailler, Bishop of Bethlehem.
On this occasion de la Salle sought to obtain the permission of Maurice
Le Tellier, Archbishop of Reims,
to resign his canonry and
prepare for parish work.
Nicolas Roland urged him to take this step, alleging that a rich canonry was
little in harmony with youthful zeal and
activity. His archbishop,
however refused his request. With humble submission,
de la Salle accepted the decision and returned to Reims to
pursue his studies and to make final preparations for his ordination to
the priesthood.
He was ordained priest by
the Archbishop of Reims,
on Holy
Saturday, 9 April, 1678. The young priest was
a model of piety,
and his biographers say that persons went
to assist at his Mass to be edified, and to share his piety.
After Mass there were many who sought his counsel and put themselves under his
spiritual guidance. De la Salle never omitted Holy Mass, save when prevented by
sickness. In June, 1680, he submitted to his final examination and took his
doctorate in theology.
At this period of his life de la Salle evinced a docility of spirit, a
self-diffidence, that bespoke the character of the man and saint. In physical
appearance he was of commanding presence, somewhat above the medium height, and
well-proportioned. He had large, penetrating blue eyes and a broad forehead.
His portraits present a picture of sweetness and dignity, beaming with
intelligence and breathing an air of modesty and refined grace. A smile plays
about the finely chiseled lips and illumines a countenance to which the large
lustrous eyes give an air of commanding intelligence.
During the few years that intervened between his ordination to
the priesthood and
the establishing of the institute, de la Salle was occupied in carrying out the
last will and testament of Nicolas Roland, who, when dying, had confided to him
the newly established Congregation of the Sisters of the Child Jesus.
"Your zeal will bring it to prosperity", said Nicolas Roland to him.
"You will complete the work which I have begun. In all this, Father Barre
will be your model and guide." Thus was de la Salle imperceptibly drawn
towards his life-work. "The idea never occurred to me", de la Salle
wrote in a memoir. "If I had ever though that what I did out of pure
charity for the poor school teachers
would make it incumbent upon me to live with them, I would have given it up at
once." This sentiment he again expressed towards the close of his life in
these emphatic words: "If God had
revealed to me the good that could be accomplished by this institute, and had
likewise made known to me the trials and sufferings which would accompany it,
my courage would
have failed me, and I would never have undertaken it." At this period de
la Salle was still occupied with his functions as canon. He was, however,
aroused to the higher calling by a message from Madame Maillefer, in March,
1679, requesting him to aid Adrien Nyel in opening a free school at Reims.
But hardly had he succeeded in establishing the school of
St-Maurice when he quietly withdrew from the work, as if it were not his
mission. Shortly afterwards the opening of another free school in
St-Jacques parish lured
him again from his seclusion, but he soon retired again.
Although instrumental in opening these elementary free schools at Reims,
de la Salle seemed to allow Adrien Nyel to share all the honours resulting
therefrom, while he was content to labour assiduously for the real progress of
both schools.
He was unconsciously attracted to the work. Daily he visited the teachers to
encourage the or suggest practical methods to attain definite results. But when
he found that the teachers became discouraged, owing to the lack of proper
guidance after school hours,
he undertook to house them, that he might be able to direct them and give them
practical lessons in the useful employment of time, and to prevent weariness
and disgust. Not only did he aid them in class and after class, but he made
good any deficit in the cost of living. He even admitted them to his own table
and later on sheltered them under his roof. Thus was he drawn closer and closer
to them, forming an intimate fellowship with the teachers of the poor. "It
was, indeed", says Mgr. Guibert, "his love that
induced de la Salle to devote himself to the young teachers of Reims.
They were like abandoned sheep without a shepherd. He assumed the
responsibility of uniting them." As yet de la Salle had no definitive
plans for the future, even as late as 2 June, 182, when he transferred his
little community to the vicinity of rue Neuve. He simply kept himself in
readiness to follow the guidance of Providence. He resigned his canonry in
July, 1683, and he distributed his fortune to the poor in the winter of 1684,
thus giving convincing proofs that
he would not hesitate to make any sacrifices necessary to
complete the good work he had begun. Pere Barre counselled de la Salle to give
up whatever might divert his attention from procuring God's glory.
In reply to the earnest remonstrances of his friends and kinsfolk, he meekly
answered: "I must do the work of God,
and if the worst should come to pass, we shall have to beg alms."
Reliance upon Providence was henceforth to be the foundation of the Christian
Schools.
Up to this period (1684) the institute had lacked the characteristics of a permanent
organization. From 1694 to 1717, the struggle for existence was most critical.
In 1692 the institute was so weakened by deaths and defections that de la Salle
could hardly find two Brothers who were willing to bind themselves by vow to
maintain the free schools.
The death of Henri L'Heureux in December, 1690, materially affected the rules
of the Brothers
of the Christian Schools. De la Salle, intending this gifted young Brother
to be the future superior of the congregation, entertained the hope of having
him ordained priest,
and with this view he sent him to Paris to
pursue his theological studies
at the Sorbonne.
After a brilliant course, Brother Henri L'Heureux was ready for ordination,
but before this event took place the young candidate fell sick and died. The
loss of this Brother was a blow to the founder. After passing the whole night
in prayer,
he rose up, not only comforted but strengthened, but also enlightened as to the
character of his future institute. He then determined that there should be
no priests among
the members of his institute. Although there were priests and lay
brothers in nearly all existing religious orders,
de la Salle was convinced that the time had come for a change in this matter in
the new congregation. Brother Lucard, the Annalist of the institute, thus sums
up the matter: "Since the death of Henri L'Heureux, de la Salle was firmly
convinced that his institute was to be founded on simplicity and humility.
No Brother could, without compromising his congregation, allow himself to be
diverted from his functions as a teacher, by devoting himself to special
studies, the saying of the Divine
Office, or the fulfillment of other duties obligatory on
the sacred ministry." Therefore, no Brother can aspire to the priesthood nor
perform any priestly function,
and no ecclesiastic can become a member of the institute. This is the new rule
that de la Salle added, and it is embodied in the Constitution of the
institute.
From 1702 the founder began to endure a long period of trial, aggravated
by persecution on
the part of certain ecclesiastical
authorities. In November, 1702, he was deposed by Cardinal
de Noailles, and supplanted for a time by the Rev. B. Bricot. In 1703 one
of his most trusted disciples, Nicolas Vuyart, treacherously deserted him. For
the next ten years the holy founded was engaged in a series of struggles for
the preservation of his institute, in the course of which his name was
attacked, and justice denied
him before the civil tribunals. After thirty-five years of hard labour, his
work seemed to be almost on the verge of ruin. His confidence in God was
so firm and unshaken that he was never really discouraged. In 171 he convoked a
chapter for the purpose of solidifying the work and for the election of a
superior general. His aim was to have a Brother elected during his lifetime and
thus perfect the government of the institute in accordance with the rule he had
formulated. The choice of the assembled Brothers fell upon Brother Barthélemy,
a man whom all esteemed for his learning and virtue.
The institute was now an accomplished fact. And from the first interview with
Adrien Nyel, in 1679, de la Salle belonged wholly to the Brothers, sharing with
them the burden of labour and observing the common rule. He never left them to
engage in other works.
De la Salle was too prudent and too well inspired by God,
not to give his institute a positive character in its twofold object: the Christian education of
youth and the cultivation of that spirit of faith, piety, mortification,
and obedience which should characterize its members. His gift of gaining souls to God,
and of leading them to make great sacrifices,
was supplemented by the splendid executive ability that enabled him to found an
institute and to supervise and direct its gradual development. A study of the
extraordinary religious, social, and educational conditions,
at the time the institute was founded by de la Salle, will show the peculiar
character of the difficulties he had to encounter and overcome. Jansenism had
gained the ascendancy in France and
spread broadcast its pernicious doctrines; it fostered internal dissensions and
promoted Gallicanism, to the great detriment of the Faith and of loyalty to
the Holy
See. In the social order, a spirit of exaggerated independence was abroad,
condemning authority or thrusting it aside. When such conditions prevailed in
the upper classes, one may well ask, what must have been the condition of the
masses? The incessant foreign and internal wars,
with their consequent evils, told with disastrous effect upon the people.
Exorbitant demands on the part of army officials, the violence of
the soldiery, the rapine of supervisors, the wholesale plunder of crops,
followed by famine and ruin, left whole provinces of France under
the weight of terrible sufferings and untold misery. The peasants frequently
had no bread, and when they had it the circumstances were such as to deprive
them of any hope of sustenance for the morrow. Even when the gloom of internal
turmoil had been momentarily brightened by the splendid victories abroad, the
sad effect of the glory of the reign of Louis
XIV made the mourning in cottages only the more bitter owing of the
loss of the loved ones
on foreign battlefields. Evidently, morals among
the masses under these dire circumstances were threatened with ruin, as were
the social and economic conditions;
for false
doctrines were spread and took hold among the people, destroying
their faith and
stultifying their consciences. Schools there were, but they were poorly
attended and shamefully neglected. The children and the people generally
were ignorant,
and vice, according to contemporary authorities, was rampant among all classes.
De la Salle carefully studied these conditions and, moved to compassion for
the poor,
resolved to improve their social and moral status. The founder grasped the
situation and proposed as a remedy, popular free schools thoroughly
graded and supplied with zealous teachers,
who would implant in the hearts of the children the germs of those virtues that
would tend towards the regeneration of both the pupils and the parents.
He saw that a religious congregation composed of enlightened men, eager for
the salvation of souls,
could alone stem the tide of irreligion, vice, and ignorance.
He clearly perceived that, in the peculiar conditions which surround any
institute at the period of its origin, the work proposed to be done should
embody in its ends the special requirements of the age in which it originates.
He also foresaw that, while the guiding spirit of such an institute must ever
remain fundamentally the same, its scope, as a permanent organization working
for the welfare of humanity, should have the character of a social force
answering to the needs and conditions of any age and country.
The various educational reforms
which de la Salle introduced prove that he legislated wisely. The courses of
study for elementary free schools,
technical schools,
and colleges are evidences of his broad culture and wide grasp of educational problems.
Hence, if the needs of a certain locality called for special branches, or if
the times and conditions demanded certain advanced studies, de la Salle was not
slow in responding nor in giving these subjects a place commensurate in
importance with their educational value.
De la Salle, furthermore, displayed his genius in giving is institute a
distinctive character, that of a teaching body, consecrated to
the work of popular education.
Thus he became the author of a system of psychologic pedagogy which included
the essential principles adopted by later workers in the field of educational reforms,
notably by Pestalozzi,
Fröbel, Herbart, and others. In making the vernacular the basis of all
instruction, de la Salle appealed to the intelligence of the child, prepared
the way for the study of national literature, and opened up to the grown man
those avenues of real knowledge and
delight that had hitherto been closed against the eager multitude. With true scientific
insight he perceived the absurdity of retaining Latin texts to teach the art of
reading. For this change he gave the following reasons :
The teaching of the art of reading, in primary and elementary schools,
through the vernacular, is of greater and wider utility than by Latin texts.
The vernacular is more easily taught to children, who already possess
some knowledge of
it, than the Latin of which they are wholly ignorant.
It requires considerably less time to learn the art of reading through the
vernacular than through a foreign tongue.
The boys and girls attending the primary and elementary schools,
can spend only a few years under instruction. Now, if thy are taught reading
from a Latin text, they generally leave school without
being able to read the vernacular, and with only an imperfect knowledge of
how to read the Latin. Hence, they will soon forget the little they have
learned, and, perhaps, even how to read the vernacular.
Reading is one of he most efficacious means of acquiring knowledge.
With due care in the selection of books, children who can read in the
vernacular could spread the Christian
doctrine in the family circle,
and, on evenings, read some useful or instructive books to the assembled
household; whereas, if they could read the Latin only, without understanding it,
they would be deprived of many valuable benefits resulting from the intelligent
reading of a good book.
It is impossible for children in primary and elementary schools to
master the reading of Latin texts, because they are not acquainted with its
subject matter. It is, therefore, the part of wisdom to train children
thoroughly to the intelligent reading of works written in the vernacular. Thus,
having mastered the art of reading in the vernacular, a few months would
suffice to make them read the Latin fluently, whereas, if the traditional
method were followed, it would require at least several years [Annales de
l'Institut, I (1883), pp. 140, 141].
This fact proves that de la Salle was a profound thinker, a genius in the work
of popular education.
He embraced all classes, all conditions of society.
By making the free schools popular,
he grasped the growing needs of society in
his own day and for all times. No phase of the educational problem
escaped his penetrating vision.
As de la Salle is especially identified with the "Simultaneous
Method" of teaching, an explanation of the method and its history will
prove of interest to the educator. By the "Simultaneous Method" the
pupils are graded according to their capacity, putting those of equal
attainments in the same class, giving them the same text-books, and requiring
them to follow the same lesson under one and the same teacher. This method has
best stood the test of time and experience, and is that which the Brothers
of the Christian Schools employ in all grades of instruction even at
the present day. Like all fruitful ideas,
the "Simultaneous Method" is not the exclusive property of
any one man. Others besides de la Salle discerned its value, and even partially
applied its essential principles, long before the founder of the Christian
Schools made it live in his institute. It had no place in the university system
of the Middle
Ages. The plan adopted n those time was that which prevails to a great
extent in the universities of
our own day, namely, listening to lectures, taking notes thereon, and holding
disputations upon the subject-matter. The Jesuits organized
each class in subdivisions; each division being headed by an advanced pupil
called a decurion, to whom the boys recited their lessons at stated times,
while the teacher corrected exercises or heard the lessons of particular
pupils. The whole class afterwards received explanations form the
teacher. St.
Peter Fourier (1565-1640) saw in Christian education the
remedy for many of the disorders existing among the poor and labouring class.
He was far-seeing, and anticipated more than one of our modern educational improvements.
Indeed, he was one of the first to apply some of the principles of the
"Simultaneous Method". In his constitutions he prescribes that, as
far as it can possibly be carried out, all the pupils of the same mistress shall
have each the same book, in order to learn and read therein the same lesson; so
that, whilst one is reading hers in an audible and intelligible voice before
the mistress, all the others, hearing her and following this lesson in their
books at the same time, may earn it sooner, more readily, and more perfectly.
Herein the principle of the "Simultaneous Method" is for the first
time, clearly stated. Yet, when he enters into the details of practice he seems
to lose sight of the principle which he lays down. In the very next paragraph
of the Constitutions, it is provided that the mistress shall call up two pupils
at a time, and place them one at each side of her desk. The more advanced pupil
shall read her lesson; the other shall listen to her, shall correct all the
faults she may make, in the use of words, in pronunciation, or in the
observance of pauses. This is the individual method. For the smaller pupils he
recommends that four or six at a time come to her desk, and to make use of some
graded cards, containing letters and syllables. (Sommaire des Constitutions des
Religieuses de la Congrégation de Notre-Dame, 1649, 3rd part.)
Cornelius (or Amos Komensky, 1592-1674), in his "Didactica Magna",
requires the teacher to instruct his pupils semel et omnes simul, "all
together at one and the same time" (edit. 1647, cap. xix, Probl. I, Col,
102, 103). Mgr. de Nesmond (1629-1715) divided the class into four or five
groups, each having the same book, "in order that all the children of the
same group or bench may receive the same lesson, and when one begins to read,
the others are to read in a low voice at the same time" (Méthode pour
instruire en peu de temps les Enfants, p. 59). About 1674, Charles Démia,
of Lyons,
adopted the method of Mgr. de Nesmond. Life him, he gave the same reading-book
to each group, requiring that each one follow, holding his finger or a marker
on the words that are being read. The immediate precursor of St. John Baptist
de la Salle was a theorist, the anonymous author of "Avis touchant les
Petites Exoles" (Bibl. Nat., 40 R. 556). In this little work, which
Leopold Delisle places prior to 1680, the author complains of the condition of
the primary schools and
proposes a method by which a large number of pupils might be taught, by one
teacher, one book, and one voice. The school,
he tells us, should be so regulated that one and the same book, one and the
same teacher, one and the same lesson, one and the same correction, should
serve for all, so that each pupil would thereby possess his teacher wholly and
entirely, and occupy all his care, all his time, and all his attention, as if
he were the only pupil (pp. 14 and 19). It is reasonable to presume that de la
Salle frequented the schools taught
by the Congregation of Notre-Dame, which were founded at Reims in
1634, and observed the method of teaching employed in that congregation. We can
have no doubt that
he was equally well acquainted with the defects which rendered such methods
useless. In 1682 de la Salle had organized the Brothers
of the Christian Schools, and had given them the "Simultaneous
Method". Brother
Azarias says: "What St.
Peter Fourier touched, what Komensky and Mgr. de Nesmond and Charles
Démia had glimmerings of, what the anonymous author could nowhere find and
thought to realize, had become a fact". De la Salle applied the
Simultaneous Method not only to reading, as was done by his predecessors, but
also to catechism,
writing, spelling, and arithmetic in the elementary classes, and then to all
the specialties taught in the colleges which he founded. He is, therefore, the
genius who introduced and perfected the Simultaneous Method in all its
practical details. De la Salle definitely points out the "Simultaneous
Method" as the one which he wished his disciples to follow. It is no
longer the one teacher governing a whole school;
it is two or three, or more, according to the number of pupils, each taking
those of the same capacity and teaching them together. His instructions on
these heads are exact:
The Brothers shall pay special attention to three things in class: (1) During
the lessons, to correct every word that the pupil who is reading pronounces
badly; (2) To make all who read in the same lesson to follow therein; (3) To
have silence strictly observed in the school.
(Common Rules)
The pupils follow in the same lesson, they observe strict silence, the teacher
in correcting one, is correcting all. Here is the essence of the
"Simultaneous Method". De la Salle generalizes the principles for all
lessons, thus:
in all the lessons from alphabet-cards, syllabaries, and other books, whether
French or Latin, and even during arithmetic, while one reads, all the others of
the same lesson shall follow; that is, they shall read to themselves from their
books without making noises with their lips, what the one reading pronounces
aloud from his book. (Conduite des écoles chrétiennes, Avignon, 1724)
With truth has
Matthew Arnold said, in speaking of this handbook of Method: "Later works
on the same subject have little improved the precepts,
while they entirely lack the unction." In the management of Christian schools,
de la Salle states concisely the following practical rules for teaching
methodically:
1. The teacher determines the relative intelligence of every pupil in his
class. 2. He adapts his language and explanations to the capacity of his class,
and is careful never to neglect the duller pupils. 3. He makes sure that the
pupils know the
meaning of the words they employ. 4. He advances from the simple to the
complex, from the easy to the difficult. 5. He makes it a special point to
insist greatly on the elementary part of each subject; not to advance until the
pupils are well grounded on what goes before . . . 9. To state but few
principles at a time, but to explain them well . . . 10. To speak much to the
eyes of the pupils, making sue of the blackboard . . . 11. To prepare every
lesson carefully. 12. To place no faulty models or standards before the pupils;
always to speak to them in a sensible manner, expressing one's self in correct
language, good English, and with clearness and precision. 13. To employ none
but exact definitions and well-founded divisions . . . 18. To assert nothing
without being positively certain of its truth,
especially as regards facts, definitions, or principles. 19. To make frequent
use of the system of question and answer. (Chap. V, art. ii, pp. 31-33)
It is true that
de la Salle, in establishing his institute, had in mind principally the primary
and elementary school,
which was the real raison d'etre for the existence of the Brothers
of the Christian Schools. He was the organizer of the public instruction of
his time, and no master of pedagogical science will
deny him that distinction. But, if the primary and elementary school was
the principal masterwork of de la Salle, there was yet another field of labour
which likewise reveals his creative genius. At the opening of the eighteenth
century, he was confronted with singularly perplexing conditions. The rising
generation was weary of past glories, disgusted with the present and was
ambitious to achieve renown in hitherto unexplored fields of activity. As education was
gradually extending to the masses, with the light of instruction came new ideas,
new occupations, new ventures, and a breaking away from the old civilization,
with the desire to wrestle with the problems born of the new conditions. Even
those who were trained in traditional methods became aware of a mighty change
in men and things. They felt that there was a desideratum in the actual educational system.
With their sons, they experienced the world-spirit breathing upon the moribund
civilization of Louis
XIV. The political horizon had changed, society became
more degenerate, the intellectual world
was awakened and cast off its lethargy, assuming a bolder attitude and aspiring
to greater freedom in the realm of thought and research. De la Salle had been
struck with the serious hiatus in the instruction reserved for the wealthy
children, who were destined for the liberal professions. So, while organizing
the primary and elementary school,
he also created, in 1705, a special establishment until then unknown in
the educational world.
This new creation was the boarding college at Saint-Yon, wherein he inaugurated
the system of modern secondary instruction. Saint-Yon became the type of all
such colleges, and that of Passy, Paris, became the modern exemplar of similar
institutions in France and
elsewhere. M. Drury, in his report upon technical education,
states that France is
indebted to de la Salle for the practical installation and popularization of
that form of instruction.
Hence, from the origin of the institute, there was a constant adaptation of
programmes to the needs created by the social transformations which were taking
place. This flexibility, which contrasted with the fixedness of the university programmes,
excited surprise and no little opposition among the representatives of academic
authority in those days. The instruction given in the college founded by de la
Salle and his successors was peculiarly adapted of the needs of a very
interesting class of young men. The educational reforms
thus planned and carried out by him give unmistakable evidence that Providence
had raised him up to be the lawgiver of primary and elementary teaching, as
well as the creator of a new system of intellectual training,
combining the precision of the traditional method with the wider scope of the
new one. It was but natural that de la Salle, who had assimilated the best that
the seventeenth century could give, and who had become cognizant of the
inefficiency of the old system to meet the requirements of the new conditions,
should create schools which
were then, and have been since, the admiration of educators. The boarding
colleges founded by de la Salle for the modern secondary instruction are,
therefore, a distinct creation. The date of the Saint-Yon college is 1705. He
later added a technical school to
develop the mechanical skill of the students, and also a special garden for
botany.
There were Sunday schools prior
to the seventeenth century. But the Christian Academy, founded by de la Salle
for adults in the parish of
Saint-Sulpice, in 1699, was of a different character, the first of its kind in
the history of education.
The programme of this academy, or Sunday school,
included not only the ordinary branches taught in the other Sunday schools,
but it added geometry, architecture, and drawing.
Alain claims that the first normal schools were
the novitiates of the teaching orders. But there were no normal schools for
lay teachers. De la Salle had been frequently asked by clergy to
send a Brother to take charge of their school.
This request was refused, for he had established the rule that not less than
two Brothers teach in any school.
Accordingly, he offered to open a seminary for
teachers, an institution in which young men would be trained in the principles
and practices of the new method of teaching. The normal school was
opened at Reims in
1684. Indeed, thirteen years before Francke organized his teachers' class at
Halle, and fifty years before Hecker founded
the Prussian normal
college at Stettin, de la Salle had given a programme which is even today
deemed excellent. In the same year he established for youths who were destined
to enter the brotherhood, a Christian academy,
or preparatory novitiate,
in which they were taught the sciences,
literature, and the principles of scientific pedagogy.
De la Salle is entitled to be ranked among the advanced educators of the
eighteenth century and among the greatest thinkers and educational reformers
of all time. His system embraces the best in the modern educational methods.
He gave an impetus to the higher educational progress
which is the distinctive mark of modern times, and bequeathed to is own
disciples, and to educators in general, a system of teaching which is adaptable
to the wants of school-going youth in every country. But it was especially as
a priest that
John Baptist de la Salle loved his
vocation as an educator. Like St.
Ignatius Loyola, he taught letters that he might have the right to
teach Christian
doctrine. In claiming this privilege de la Salle was actuated by the
highest and purest motives. There was nothing narrow in his educational plans.
He was too wise not to realize the necessity that the truest and best children
of the Church should
be among the most skilled in human affairs. His view was from the summit,
therefore, broad and comprehensive. Intellectual training was supplemented by a
complete course of Christian morals.
Man had a destiny, and the teacher was to inculcate this truth by
cultivating and developing the theological virtues
in the souls of
the children.
This thought seemed to be uppermost in the mind and to haunt the soul of
de la Salle, when he drew up those excellent programmes for his schools,
colleges, and technical institutions. His pedagogic principle was that nothing
human should be foreign to the students, and the teaching of science and
letters appeared to him to take nothing from the teacher in his ministry as an
apostle. In September, 1713, Clement
XI issued the Bull "Unigenitus",
condemning the errors of Quesnel,
culled from his "Moral Reflections". M. de Montmartin, Bishop of Grenoble, promulgated the Bull in
a circular letter, in February, 1714. De la Salle was then making a retreat at
Parmenie. When he left this place, he entered the arena to defend the Church against Jansenism.
He assembled the Brothers of Grenoble and
explained the meaning of the Bull,
in order to safeguard the purity of their faith.
Not satisfied with this manifestation of loyalty, he published several articles
in defence of the true doctrine.
This irritated the Jansenists,
but their opposition only served to give greater lustre to the purity of
his faith and zeal.
He was a fearless and uncompromising champion, and he seemed to forget his
habitual calm and reserve when there was question of the integrity and purity
of the Faith. To show his inviolable attachment to the Church and
to the Sovereign Pontiff, he always signed himself Roman Priest. "Hold
fast to what is of faith", he writes to the Brothers; "shun
novelties; follow the traditions of the Church;
receive only what she receives; condemn what she condemns; approve what she
approves, either by her Councils or by the Sovereign
Pontiffs. In all things render her prompt obedience". He was even
eager to go to Rome to
cast himself at the feet of the pope and
request his blessing for the institute. However, not being able to go himself,
he sent Brother Gabriel Drolin to establish a school there
in 1700. Even the consolation of seeing his rule approved by the Holy
See was denied the saint,
for he had been dead nearly six years when, on 26 February, 1725, Benedict
XIII, by his Bull,
"In apostolicae dignitatis solio", placed the seal of approbation upon
the institute, empowering the members to teach and explain Christian
doctrine, and constituting them a religious congregation.
The last years of de la Salle were spent in close retirement at Saint-Yon.
There he revised his rule before giving it to Brother Barthélemy, the first
superior general. During the last days of his life he showed the same spirit of
sacrifice which had marked his earlier years. In Holy
Week of 1719, he gave unmistakable signs that the end was near.
On Holy
Thursday, at the request of Brother Barthélemy, he blessed the Brothers
assembled at his bedside, and gave them his last words of counsel. His final
words were: "In all things I adore the will of God in
my regard." On Good
Friday morning, 7 April, 1719, he breathed his soul into
the hands of his Creator. He was canonized by Leo
XIII on 24 May 1900. His feast is
celebrated on 15 May.
The principal writings which he has bequeathed to his spiritual children are:
"Conduite des écoles" (1717), a treatise on pedagogic method,
presenting fundamental principles in a scientific manner. It is remarkable that
the methods herein given have not been considerably changed since the time of
its author, and that the principles laid down are as applicable today as when
they were written. Les Règles de la bienséance et de la civilité
chrétiennes", is a volume written in 1695, and used as a treatise on
politeness and as a text in the reading of manuscripts.
The style is simple and direct. It contains excellent rules for cultured
manners. Les devoirs du chrétien" (73), a simple and precise exposition
of Christian
doctrine is remarkable for its accuracy, and for the practical lessons
it inculcates. It was intended as a reader and a catechism.
It still retains its place in many schools and
colleges. "Recueil de différents petits traités à Pusage des Frères des
Ecoles chrétiennes" (1711) is a noteworthy treatise, stating in remarkably
simple terms the fundamental principles of the religious
life. It abounds in Scriptural quotations and is a valuable guide for persons striving
after perfection. "Explication de la méthode d'oraison" (1st printed
ed., 1739). In point of clearness and adaptation, this method of mental prayer is
eminently suited to the needs of the Brothers. It appeals to every degree of
capacity, for all can find therein the spiritual food necessary for
their special condition and state of perfection. "Méditations pour le
temps de la Retraite" (1st printed ed. 1730), written for the exercises of
the annual retreat, and, combining he principles of the spiritual life with
pedagogics, tends to promote the Christian Apostolate in the school.
These méditations contain some of the soundest principles of pedagogy ever
enunciated. "Meditations pour tous les Dimanches de Panée, avec les
Evangiles de tous les Dimanches; Meditations pour les principales fetes de
Panee" (Rouen, 1710?), is an epitome of spiritual doctrine,
based upon the Gospels of the year and applied to the needs of the teaching
profession and the principles of the religious
life. This treatise reveals the greatness of de la Sale and shows him to be
a man of deep religious conviction. His language is always simple, direct, and
vigorous.
The spirit of de la Salle has even permeated other religious families,
either in giving them a special character or suggesting their rules. Thus,
the Brothers
of St. Gabriel, founded by Blessed Grignon de Montfort and M. Deshayes, in
1795 and 1821; The Brothers
of Christian Instruction of Ploërmel, founded by J.-M.
de Lamennais, in 1816; The Brothers of Christian Doctrine of Nancy,
founded by Father Fréchard, in 1817; The Little
Brothers of Mary (Marists), founded by Père Champagnat, in 1817;
The Brothers
of the Sacred Heart of Paradis, founded by Father Coindre, in 1821;
The Brothers of the Society
of Mary, founded by Père Chaminade, in 1817; The Brothers of the Holy
Family, founded by Brother Gabriel Taborin, in 1821; The Brothers
of the Cross of Jesus, founded by Père Bochard, in 1824; The Clerics
of St-Viateur, founded by Père Guerbes, in 1829; The Congregation
of the Holy Cross, founded by M. Moreau and M. Dujarris, in 1835; The Congregation
of the Holy Ghost and the Sacred Heart of Mary, founded by Father
Liebermann, in 1841; The Brothers of Mercy, founded by M. Delamare, in 1842;
The Christian
Brothers of Ireland, founded by Brother Ignatius Rice, in 1805; and the
Institute of the Sisters of the Christian Schools of Mercy, founded by Ven. Julie
Postel, in 1802-all exemplify in the character of their work and in the rules
adopted, a striking similarity to the methods and aims proposed by Saint John
Baptist de la Salle in founding the Institute
of the Brothers of the Christian Schools.
Sources
BLAIN, Vie de M.
Jean-Baptiste de la Salle (Rouen, 1733); CARRON, Une Vie (Paris,
1885); IDEM, L'Esprit et les Vertus du bienheureux J.-B. de la
Salle (Paris, 1890); The Spirit and Virtues of Bl. J.-B. de la
Salle (Tours, 1895); GARREAU, Vie de M. J.-B. de la
Salle (Paris, 1875); CARRON, Le Tendre Ami des Enfants du
Peuple (Lyon, 1828); L'Ami de l'Enfance (Lille, 1831); Le
Véritable Ami de l'Enfance (Paris, 1838); DUROZIER, L'Abbé de la
Salle (Paris, 1842); SALVAN, Vie de M. Ven de la
Salle (Toulouse, 1852); AYMA, Vie de M. de la Salle (Aix, 1858);
LUCARD, Vie du Ven. de la Salle (Paris, 1876); RAVELET, Vie du
B. J.-B. de la Salle (Paris, 1888); GAVEAU, Vie de M. de la
Salle (Paris, 1883); Life of M. de la Salle (Italian) (Rome,
1888); KREBS, Leben von J.-B. de la Salle (Ratisbonne, 1859);
GUIBERT, Histoire de Jean-Baptiste de la Salle (Paris, end ed.,
1901); IDEM, Vie et Vertus de S. J.-B. de la Salle (Tours, 1901);
DELAIRE, Saint Jean Baptiste de la Salle (4th ed., Paris, 1902);
BAINVEL, Saint Jean Baptiste de la Salle (Paris, 1901);
GUIBERT, Renouvellement religieux (Paris, 1903); IDEM, Doctrine
spirituelle de Saint J.-B. de la Salle (Paris, 1900); BROTHER NOAH, Life
and Work of the Ven. J.-B. de la Salle (New York, 1878); WILSON, The
Christian Brothers, their Origin and their Work (London, 1883); DE
DONCOURT, Remarques Historiques (Paris, 1773);
FELLER, Dictionnaire Historique (Paris, 1797); CERF, Maison où
dut naître le B. J.-B. de la Salle (Reims, 1870); CHEVALIER, Les
Frères des écoles chrétiennes (Paris, 1887); RAVELET-O'MEARA, The
Life of Bl. J.-B. de la Salle (Tours, 1888); BONVALLET, Sur la Noblesse de
la Salle in La Revue de Champagne (December, 1888); PIN DE LA
GUERIVIERE, Les aïeuls maternels du Bienheureux J.-B. de la
Salle (Reims, 1897); KNECHT, Leben von Johan Baptist de la
Salle (Freiburg, 1879); SPEH., Der Heilige Johannes Baptista de la
Salle und sine Stiftung (Kaufbeuren, 1907); HUBERT, Leben von Johan
Baptist de la Salle (Mainz, 1887); LUCARD, Annales de l'Institut des
Frères des Écoles Chretiennes (Tours, 1883); CONSTANTIUS (M.M. GRAHAM)
in Am. Cath. Review (July, 1900); IDEM, in Cath.
World (August, 1900); BEDEL, La Vie du Rev. Pierre
Fourier (Paris, 1666); ARNOLD, The Popular Education of France (London,
1861); SAINT-SIMON, Mémoires (Paris, 1886); ALAIN, L'Instruction
primaire avant la Révolution (Paris, 1881); ARNOLD, Notes et
Documents sur les Établissements d'Instruction Primaire de la Ville de Reims (Reims,
1848); BABEAU, L'Instruction Primaire dans les campagnes avant
1789 (Paris, 1896); BUISSON, Dictionnaire de Pédagogie (Paris,
1887); RENDU, De l'Instruction Publique (Paris, 1819);
BARNARD, De l'Enseignement élémentaire en France (Paris, 1894); H.
BARNARD, Normal Schools and other Institutions (Hartford);
JUSTINUS, The Educational System of the Brothers of the Christian Schools
in France; Report of the Commissioner of Education (Washington,
1898-1899).
Graham,
Matthias. "St. John Baptist de la Salle." The Catholic
Encyclopedia. Vol. 8. New York: Robert Appleton Company,1910. 6
Apr. 2015 <http://www.newadvent.org/cathen/08444a.htm>.
Transcription. This
article was transcribed for New Advent by Michael T. Barrett. Dedicated to
all the staff and students of La Salle H.S., Milwaukee, Oregon.
Ecclesiastical approbation. Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2020 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/08444a.htm
_15.jpg)
Église Saint-Jean-Baptiste-de-la-Salle, à Paris,15è
St. John Baptist De La Salle
Complete dedication to what he saw as God’s will for
him dominated the life of John Baptist de la Salle. In 1950, Pope Pius XII
named him patron of schoolteachers for his efforts in upgrading school
instruction. As a young seventeenth-century Frenchman, John had everything
going for him: scholarly bent, good looks, noble family background, money,
refined upbringing. At the early age of 11, he received the tonsure and started
preparation for the priesthood, to which he was ordained at 27. He seemed
assured then of a life of dignified ease and a high position in the Church.
But God had other plans for John, which were gradually
revealed to him in the next several years. During a chance meeting with M. Nyel
of Raven, he became interested in the creation of schools for poor boys in
Raven, where he was stationed. Though the work was extremely distasteful to him
at first, he became more involved in working with the deprived youths.
Once convinced that this was his divinely appointed
mission, John threw himself wholeheartedly into the work, left home and family,
abandoned his position as canon at Rheims, gave away his fortune and reduced
himself to the level of the poor to whom he devoted his entire life.
The remainder of his life was closely entwined with
the community of religious men he founded, the Brothers of the Christian School
(Christian Brothers, or De La Salle Brothers). This community grew rapidly and
was successful in educating boys of poor families using methods designed by
John, preparing teachers in the first training college for teachers and also
setting up homes and schools for young delinquents of wealthy families. The
motivating element in all these endeavors was the desire to become a good
Christian.
Yet even in his success, John did not escape experiencing
many trials: heartrending disappointment and defections among his disciples,
bitter opposition from the secular schoolmasters who resented his new and
fruitful methods, and persistent opposition from the Jansenists of his time,
whose moral regidity and pessimism abut the human condition John resisted
vehemently all his life.
Afflicted with asthma and rheumatism in his last years, he died on Good Friday at 68 and was canonized in 1900.
John-Baptist de la Salle,
Priest (RM)
Born at Rheims, France, April 30, 1651; died at Rouen, France, on April 7,
1719; canonized by Pope Leo XIII in 1900; named patron of teachers by Pope Pius
XII in 1950; feast day formerly on May 15.
John-Baptist de la Salle was the eldest of ten children of a wealthy and noble
family. He was destined for the priesthood at age 10, tonsured the following
year, and was actually made a canon of Rheims cathedral 11 years (1667) before
he was ordained a priest in 1678, following his seminary training at Saint
Sulpice in Paris. He seemed set for a brilliant ecclesiastical career for he
was striking in appearance, well connected, refined, and scholarly. Soon after
his ordination, however, he met Adrian Nyel, a layman who was opening a school
in Rheims for poor boys in 1679.
He found himself drawn more and more into the project. First he rented a house
for the seven masters and fed them at his table. In 1681, he invited them to
share his own home in order to instill in them the high educational ideals
forming in his own mind. Two of his own brothers left soon after, then five of
the school masters. The endeavor seemed about to fail.
Finally, John-Baptist decided to devote himself to the mission. In 1683, he
resigned his canonry and distributed his family inheritance for the relief of
the famine-stricken in Champagne. Thus freed of other obligations, he dedicated
himself to the education of the poor. After a false start, he realized that the
first problem was the provision of teachers, so he himself began to train
laymen as teachers. He called the twelve young men he gathered together the
"Brethren of the Christian Schools' (which did not receive papal approval
until 1725). La Salle's original intention was to have priests in his institution
to take charge of each house, but when his designated successor Brother
L'Heureux, whom he was about to present for ordination, died unexpectedly, he
doubted whether he design had been according to God's plan. It was ultimately
decided when he drew up the rule in 1695 that they should all in fact be
laybrothers and no priest could become a Christian Brother. This work went on
simultaneously with opening schools.
Saint John-Baptist de la Salle established the first teachers' colleges because
parish priests continually sent him young men to train as teachers before
returning to schools in their own villages. He sought to inspire his teachers
with "a father's love for their pupils, ready to devote all their time and
energies to them, as concerned to save them from wickedness as to dispel their
ignorance. There were no such teachers for the poor."
In 1688, he took over a free school in Paris and started teacher training
colleges in Rheims (1687), Paris (1699), and Saint-Denis (1709), and
established a junior novitiate in 1685 for boys aged 15 to 20. In Paris he also
introduced Sunday-schools. In 1700, the brothers opened a school in Rome. By
that point they had opened schools in Avignon, Calais, Languedoc, Provence,
Rouen, and Dijon.
In 1698, he began teaching the children of those who had come into exile in
France with the deposed King James II of England. This brought his ideas and
techniques into contact with a more influential sector of society. He was also
the first to set up a reform school for delinquent boys at Dijon and even
taught prisoners. Today about 20,000 of his brothers, the Christian Brothers,
are still teaching throughout the world.
The successful growth of the new congregation provoked violent opposition from
professional school-masters and others. In 1702 his enemies managed to get him
dismissed, but all his teachers threatened to leave with him, so John-Baptist
managed to keep control of his brethren.
His system of education, outlined in The Conduct of Christian Schools (Conduite
des ecoles Chretiennes, English translation, 1935), was a milestone in the
schooling of the young, with its use of the "simultaneous method" (as
opposed to individual instruction) and its teaching through the mother tongue
rather than Latin. John-Baptist believed that to teach the poor in Latin (as
was the custom) was absurd. They needed to be taught to write and read their
own language, and given religious and vocational training.
Matthew Arnold said of this book that later works on the subject hardly improved
on its precepts and had none of its religious feeling. La Salle, who had
studied at Saint-Sulpice under Louis Tronson, also wrote several works of value
on prayer and meditation, including Meditations for Sundays, which was
influenced by Bérulle.
Later, spurred by the Jansenists, an attack on teaching anything but manual
labor to poor students caused his schools in Paris to be closed, but the storm
subsided and they reopened.
John-Baptist resigned in 1717 and retired to Saint Yon, Rouen, where he lived
as the humblest of brothers. He suffered from asthma and rheumatism, but would
give up none of his habitual austerities. He died on Good Friday at Rouen. In
1937, his relics were translated to Rome (Attwater, Battersby, Benedictines,
Bentley, Delaney, Farmer, Walsh).
SOURCE : http://www.saintpatrickdc.org/ss/0407.shtml
Statue de saint Jean-Baptiste de La Salle, De La Salle University, Philippines
Pictorial
Lives of the Saints – Saint John Baptist de La Salle, Confessor
Article
The great saint, whose feast is celebrated on May 15,
was born at Rheims, France, on the 30th of April, 1651. His parents were very
careful about his early training, and insisted that their son should receive a
thorough education in which the moral side of it would command the utmost
attention. Perceiving that his vocation was to serve God in the Church, the
young man prepared himself accordingly, and was ordained to the holy priesthood
on the 9th of April, 1678. His life as a priest of God was holy and exemplary
in every particular duty that his vocation imposed upon him. His great work in
this world was the establishment of the Institute of the Brothers of the
Christian Schools for the purpose of giving a Christian education to the youth
of the land, and uniting the members of the community under a religious rule,
the observance of which would make them true followers of Christ. Like other
religious communities established by saintly men for the greater honor and
glory of God in the world, this particular one has been blessed by God in a
special manner, so that in our time the Brothers of this community are
thousands in number and the multitude of young men they have prepared for their
life’s work are an honor to their country, their Church, and their Creator. As
the life of Saint John Baptist de la Salle was about to close, he invoked the
blessing of God on his community and said in regard to himself: “In all things
I adore the will of God.” He died on Good Friday morning, April 7, 1719, and
was canonized by Pope Leo XIII, May 24, 1900.
MLA Citation
John Dawson Gilmary Shea. “Saint John Baptist de La
Salle, Confessor”. Pictorial Lives of the Saints, 1922. CatholicSaints.Info.
14 December 2018. Web. 7 April 2021.
<https://catholicsaints.info/pictorial-lives-of-the-saints-saint-john-baptist-de-la-salle-confessor/>
SOURCE : https://catholicsaints.info/pictorial-lives-of-the-saints-saint-john-baptist-de-la-salle-confessor/
Saint
Jean-Baptiste de La Salle, Façade de l’École Saint-Jean-Baptiste, 370, rue
Saint-Jean, Québec
San Giovanni Battista de
La Salle Sacerdote
Reims (Francia), 30
aprile 1651 - Saint-Yon (presso Rouen), 7 aprile 1719
Nasce a Reims il 30
aprile 1651 da genitori nobili, ma non ricchi, e con dieci figli. Si laurea in
lettere e filosofia; è sacerdote nel 1678, e a Reims assume vari incarichi,
collaborando anche all'attività delle scuole fondate da Adriano Nyel, un laico
votato all'istruzione popolare. Scuole gestite però da maestri ignoranti e
senza stimoli. E proprio dai maestri parte la sua opera. Riunisce quelli di
Nyel in una casa comune, vive con loro, studia e li fa studiare, osserva metodi
e organizzazione di altre scuole. Insgna un metodo e abolisce le lezioni in
latino, introducendo in ogni disciplina la lingua francese. Nel 1680 nasce la
comunità dei «Fratelli delle Scuole Cristiane». In genere non sono preti,
vestono una tonaca nera con pettorina bianca, con un mantello contadino e gli
zoccoli, e sotto la guida del La Salle aprono altre scuole. Nel 1687 hanno già
un loro noviziato. Nel 1688 sono chiamati a insegnare a Parigi dove in un solo
anno i loro allievi superano il migliaio. A causa di critiche e ostacoli
esterni da Parigi dovrà portare la sua comunità nel paesino di Saint-Yon,
presso Rouen, dove morirà il 7 aprile 1719.
Patronato: Insegnanti
Etimologia: Giovanni
= il Signore è benefico, dono del Signore, dall'ebraico
Martirologio
Romano: Memoria di san Giovanni Battista de la Salle, sacerdote, che a
Rouen in Normandia in Francia si adoperò molto per la formazione umana e cristiana
dei bambini, in particolare quelli poveri, e istituì la Congregazione dei
Fratelli delle Scuole Cristiane, per la quale sostenne molte tribolazioni,
divenendo benemerito davanti al popolo di Dio.
Giovanni Battista de La Salle nasce a Reims in Francia, nel 1651, in una famiglia di nobili decaduti. Studia lettere e filosofia, si laurea e diventa sacerdote. Potrebbe vivere agiatamente, ma preferisce dedicare la sua vita ai giovani e ai più bisognosi. Sente di essere chiamato a una missione importante: fondare scuole pubbliche gratuite di massa per i bambini poveri. Per il sacerdote è importante che tutti i giovani vadano a scuola per imparare, ma anche per socializzare con i coetanei, affinché crescano bene. A quell’epoca, infatti, solo i bambini di famiglie ricche potevano imparare a leggere e a scrivere e continuare gli studi con un maestro che andasse a casa loro, facendosi pagare dalla famiglia.
Il santo si adopera, anche spendendo il proprio patrimonio, per preparare i futuri insegnanti. Nonostante sia ostacolato dalle contrarietà manifestate sia dalle autorità civili, sia da quelle ecclesiastiche, che vedono le sue idee troppo in anticipo sui tempi, il sacerdote fonda la Congregazione dei Fratelli delle Scuole Cristiane, composta da volontari laici, capaci di trasmettere il sapere e di educare i ragazzi al Cristianesimo. Tanti “Fratelli” non sono sacerdoti, ma educatori che indossano una divisa: tonaca nera, pettorina bianca, mantello e zoccoli. Con l’aiuto dei Fratelli delle Scuole Cristiane, il sacerdote comincia ad aprire una scuola gratuita per i bambini poveri a Parigi.
Tra il 1681 e il 1700 vengono aperti tanti altri istituti scolastici in Francia
e, poi, in tutta Europa, dalle scuole elementari all’università. Giovanni
Battista è il primo ad introdurre l’insegnamento in madrelingua e non in
latino. Inoltre fonda collegi per accogliere e formare i futuri insegnanti che,
secondo le sue direttive, devono prendersi cura dei bambini poveri, per salvarli
dalle brutte compagnie, istruendoli al Bene e facendo regnare Dio nei loro
cuori. Il futuro santo non trascura nemmeno di offrire un’istruzione agli
adulti lavoratori e ai carcerati e scrive libri per aiutare i suoi educatori
nel loro compito. San Giovanni Battista de La Salle muore a Saint-Yon presso
Rouen (Normandia) il 7 aprile 1719 ed è patrono degli scolari, degli educatori
e degli insegnanti.
Autore: Mariella
Lentini
Combatte l’ignoranza per tutta la vita, e molti combattono lui. Nato da genitori nobili, ma non ricchi, e con dieci figli, Giovanni Battista si laurea in lettere e filosofia; è sacerdote nel 1678, e a Reims assume vari incarichi, collaborando anche all’attività delle scuole fondate da Adriano Nyel, un laico votato all’istruzione popolare. Scuole che vanno male, però, soprattutto perché hanno maestri ignoranti e senza stimoli.
E di qui parte lui. Dai maestri. Riunisce quelli di Nyel in una casa comune, vive con loro, studia e li fa studiare, osserva metodi e organizzazione di altre scuole... Comunica a questi giovani raccogliticci la gioia dell’insegnamento, dell’aprire scuole; li appassiona a un metodo che da “ripetitori” li fa veri “insegnanti”, abolendo le lezioni in latino, e introducendo in ogni disciplina la viva lingua francese. Da quel primo nucleo ecco svilupparsi nel 1680 la comunità dei “Fratelli delle Scuole Cristiane”: il sodalizio degli educatori. In genere non sono preti (lui li vuole laici, vicini al mondo che devono istruire nella fede, nel sapere, nelle professioni); vestono una tonaca nera con pettorina bianca, con un mantello contadino e gli zoccoli, e sotto la guida del La Salle aprono altre scuole. Nel 1687 hanno già un loro noviziato. Nel 1688 sono chiamati a insegnare a Parigi dove in un solo anno i loro allievi superano il migliaio.
Poi cominciano le battaglie, e tutto sembra crollare. Il fondatore si trova via via attaccato dall’alto clero di Parigi, da vari parroci e dall’autorità civile, dai cattolici integrali e dai giansenisti, abbandonato da gente che credeva fedele, e più tardi anche esautorato. Lui in quei momenti si immerge – si inabissa, potremmo dire – nell’isolamento penitenziale, nella meditazione. Studia e si studia. Ma resiste, con la sua mitezza irreducibile. Da Parigi dovrà portare la sua comunità nel paesino di Saint-Yon, presso Rouen.
Però la semina continua a dare frutti: nascono le scuole per adulti, le scuole per maestri, gli istituti d’istruzione nelle carceri, i collegi “di istruzione civile a pagamento”: e i suoi libri, trattati e sillabari pilotano l’opera dei maestri. Nei momenti più desolati giunge a dubitare della propria vocazione per la scuola e si accusa di nuocere alla stessa opera. Ma intanto le dedica ogni energia, scrivendo e insegnando per il futuro dei Fratelli, che la fine del XX secolo troverà presenti e attivi ben oltre i confini della Francia e dell’Europa.
Quando muore nel piccolo centro di Saint-Yon, le sue case sono 23 e gli allievi diecimila. Ma per i funerali accade l’imprevedibile: trentamila persone si riversano nel paese per dargli l’ultimo saluto. Trentamila risposte a persecuzioni e tradimenti. Papa Leone XIII lo canonizzerà nell’anno 1900. E, cinquant’anni dopo, Pio XII lo proclamerà "patrono celeste presso Dio di tutti gli insegnanti".
Autore: Domenico Agasso
Le Bienheureux Jean-Baptiste de La Salle, gravure de
L. Chapon, d'après le tableau de Charles Müller, 1887. Vie du bienheureux JB de
La Salle, éd. Poussielgue, Paris, 1888.
Den hellige Johannes Baptist de la Salle (1651-1719)
Minnedag: 7.
april
Skytshelgen for kristen undervisning, for alle
oppdragere og skolelærere (1950), særlig for gutter
Den hellige Johannes Baptist de la Salle (fr:
Jean-Baptiste) ble født den 30. april 1651 i Reims i Nord-Frankrike som den
eldste av elleve barn i en velstående og fornem familie. Foreldrene var
høyesterettsråd Louis de la Salle og hans hustru Nicolle de Moet de Brouillet. Tre
av barna døde som barn, og av de åtte som overlevde, skulle tre bli prester og
en nonne.
Johannes ble undervist av sin hengivne mor, og viste
en slik fromhet at han tidlig ble bestemt for en kirkelig karriere. Han ble som
9-åring sendt til det lokale Collège des Bons Enfants, hvor han tok
eksamen den 10. juli 1669. Han mottok tonsuren (ble kronraket) som 11-åring den
11. mars 1662, noe som den gangen var vanlig for dem som hadde tenkt å bli
prester. Han fikk et kannikembete ved katedralen i Reims som 16-åring den 7.
januar 1667, elleve år før han ble ordinert til prest. Den 18. oktober 1670
begynte han å studere ved seminaret Saint-Sulpice under Louis Tronson. Men den
19. juli 1671 døde hans mor og den 9. april 1672 døde også hans far, og disse
omstendighetene tvang ham til å forlate Saint-Sulpice den 19. april 1672.
Johannes var nå 21 år og familiens overhode, og dermed
hadde han ansvaret for sine seks yngre søskens utdannelse. Han viet seg helt
til familiens forretninger, og han gjennomgikk på denne tiden mange mentale
kamper. Men han hadde tilgang til bønn og veiledning fra diskrete rådgivere,
blant dem Nicolas Roland (d. 1678), kannik og teolog i Reims. Etter råd fra ham
ble Johannes den 2. juni 1662 viet til subdiakon i Cambrai av erkebiskop
Ladislas Jonnart.
Når Johannes ikke var opptatt med pliktene som kannik
eller med sine teologistudier, var han engasjert i veldedig arbeid under
ledelse av sin åndelige veileder. Etter fire år ble han den 21. mars 1676
diakonviet i Paris av biskop François Batailler av Betlehem. Ved den
anledningen forsøkte han å få tillatelse fra erkebiskop Maurice Le Tellier av
Reims å legge ned sitt kannikembete og forberede seg for sognearbeid. Nicolas
Roland rådet ham til det, for et rikt kannikembete var lite forenlig med
ungdommelig iver og aktivitet, men erkebiskopen avslo. Johannes aksepterte
ydmykt og vendte tilbake til Reims for å fortsette studiene. Han ble presteviet
på påskeaften den 9. april 1678 av erkebiskopen av Reims. I juni 1680 tok han
sin siste eksamen og fikk sin doktorgrad i teologi.
Foran ham lå utsikten til et liv i anseelse og
velstand, og han kunne ha håp om å bli erkebiskop av Reims eller Paris, og
slektningene så ham allerede for seg som kardinal. Men han kjente et stort
sosialt ansvar for den fattige befolkningen, først og fremst deres barn. Ingen,
verken stat eller kirke, brydde seg om deres skolegang. På foranledning av
kannik Roland hadde han overtatt ledelsen av «Søstrene av Jesusbarnet», som
viet seg til utdannelsen av fattige jenter og den nødvendige
lærerinneutdannelsen. Johannes ga avkall på et sorgløst liv for å vie seg
oppdragelsen av fattige folks sønner. I 1679 møtte han legmannen Adrian Nyel,
som var kommet til Reims for å åpne en skole for fattige gutter. Kannik de la
Salle ga ham all mulig støtte, og sammen åpnet de samme år noe forhastet to
skoler for fattige gutter. Dette var i et samfunn hvor det var få slike skoler,
og enda færre muligheter for sosial mobilitet, det vil si heve seg over den
stand man ble født i.
Gradvis ble Johannes mer og mer involvert i arbeidet.
Først leide han et hus for sine første tolv lærere, men i juni 1681 inviterte
han dem til å dele sitt eget hus for å kunne veilede dem konstant. Dette førte
til en sosial skandale, for på den tiden ble man først lærer når man hadde
mislyktes i alt annet. Familien og til og med hans prestekolleger skammet seg
over den unge kanniken som hadde «sunket så dypt» på den sosiale rangstigen.
Det endte med at to av hans egne brødre forlot ham i indignasjon, og det samme
gjorde snart fem av lærerne. De var ute av stand til eller uvillige til å
underkaste seg en disiplin de aldri hadde tenkt seg.
Etter denne mislykkede starten innså Johannes at det
første problemet var å skaffe lærere. De som var reist, ble gradvis erstattet
av nye, og Johannes oppga i 1683 sitt kannikembete, og dermed sine inntekter,
og året etter ga han sin personlige formue til lindring av en sultkatastrofe i
Champagne. Han åpnet fire skoler, solgte sitt foreldrehjem og flyttet med de
andre lærerne til et mer egnet hus i Rue Neuve. Deretter tok han fatt på å
utdanne en gruppe på tolv unge menn, de første Skolebrødre, en religiøs
kommunitet under hans ledelse. I 1684 avla de første tolv midlertidige løfter,
og han satte kommuniteten under Jomfru Marias spesielle beskyttelse. Snart
vokste og blomstret den, delvis på grunn av ungdommer mellom 15 og 20 år, som
Johannes i 1685 samlet i et «juniornovisiat» under sin egen ledelse i en
tilgrensende bygning. Snart sendte sogneprester ham unge menn for å utdannes
til lærere før de vendte tilbake til skoler i sine egne landsbyer.
I 1686 organiserte Johannes kommuniteten som en egen
kongregasjon, Brødre av de kristne skoler (Institutum Fratrum Scolarum
Christianorum - FSC). Kongregasjonen ble ikke godkjent av Den hellige Stol
før den 26. februar 1725, da pave Benedikt XIII (1724-30) utstedte bullen In
apostolicae dignitatis solio.
I 1687 etablerte Johannes i Reims det første seminaret
for utdannelse av lærere for å møte dette behovet, og det ble fulgt av andre i
Paris i 1699 og i Saint-Denis i 1709. Johannes var den første til å opprette
slike seminarer, og han søkte å inspirere sine lærere til en fars kjærlighet
til sine elever, rede til å ofre all sin tid og alle sine krefter på dem, så
vel for å frelse dem fra det onde som for å fordrive deres uvitenhet. Den slags
lærere fantes ikke for de fattige. Hans mål var at læreryrket ikke lenger
skulle være en siste utvei for udugelige mennesker, men et respektabelt yrke.
Hans oppdragelsessystem som er beskrevet i boken Conduite
des écoles Chrétiennes, «Om å drive kristne skoler», var en milepæl i skolens
undervisning av de unge, med dens bruk av «simultanmetoden», erstatningen av
individuell instruksjon med undervisning i klasser, og undervisning på
morsmålet fremfor latin. Nytt var også at han insisterte på at elevene skulle
være tause mens undervisningen foregikk, samt at han også begynte å holde
søndagsskole med religiøs opplæring kombinert med teknisk utdannelse for
håndverkere. En annen nyvinning var grunnleggelsen av en forbedringsanstalt for
skakkjørte gutter i Dijon. Han underviste til og med innsatte i fengsler. Hele
hans pedagogikk bygde på en levende kristen tro. Hans grunntese var: «Den som
ikke kjenner Jesus, kan ikke være en god pedagog».
Johannes' arbeid skred frem i takt med åpning av
skoler. Hittil hadde han konsentrert sitt arbeid om Reims, men etter ønske fra
sognepresten i Saint-Sulpice i Paris overtok han en friskole i sognet i 1688,
og suksessen var så stor at han senere opprettet en til i samme distrikt. Han
overlot ledelsen av disse skolene til broder Henri L'Heureux, en begavet og
dyktig mann som han utså til sin etterfølger, og som han var klar til å la bli
presteviet. Han hadde opprinnelig villet ha prester i sine institusjoner til å
ha ansvaret for hvert hus, men broder L'Heureuxs uventede død i desember 1690
fikk ham til å tvile på om det var Guds vilje. Etter mye bønn ble det klart for
ham at hvis hans kongregasjon skulle vie seg strengt til undervisning, som den
var grunnlagt for, og være fri for «kasteforskjeller», måtte brødrene være
legmenn. Dermed tok han en definitiv beslutning om at ingen av medlemmene kan
vies til prester, og at ingen prester kan bli medlemmer. Dette er et av
særtrekkene ved hans orden, og gjelder fortsatt.
Egentlig ville Johannes bare åpne friskoler, men
senere aksepterte han en innbydelse fra den landflyktige kong Jakob II av
England (1685-88) om å sørge for oppdragelsen av femti unge adelssønner fra
Irland i hans følge, og i 1698 åpnet den første skolen for aristokratiet. Dette
brakte hans ideer og metoder i kontakt med mer innflytelsesrike kretser i
samfunnet. I 1700 ble broder Drolin sendt for å åpne en skole i Roma. I
Frankrike var det da allerede startet skoler i Avignon, Calais, Languedoc,
Provençe, Rouen og Dijon. I 1705 ble novisiatet flyttet til Saint-Yon i Rouen.
Der ble det åpnet en pensjonatskole og en forbedringsanstalt.
Den nye kongregasjonens fremgang og vekst fremkalte
voldsom motstand fra profesjonelle skolelærere og andre, delvis fra dem som
avviste all undervisning av fattige bortsett fra opplæring i et håndverk. I
Paris i 1695 skrev han det første utkastet til en regel for brødrene. De led
under interne konflikter allerede mens han levde, og i november 1702 avslo
kardinalerkebiskop de Noailles av Paris å anerkjenne Johannes som
kongregasjonens leder. Men han ble ikke egentlig avsatt, og takket være sterk
støtte i kongregasjonen, da de andre lærerne truet med å slutte om han ble
avsatt, fortsatte han i praksis å være dens leder til han gikk av i 1717.
I 1703 ble han forrædersk forlatt av en av sine mest
betrodde disipler, Nicolas Vuyart, og de neste ti årene var han involvert i en
rekke kamper for å redde sitt institutt. I 1717 innkalte han et ordenskapittel
for å konsolidere arbeidet og velge en generalsuperior. Valget falt på broder
Barthélemy, en mann som alle aktet for hans lærdom og dyder. De la Salle gikk
av for å vie seg til opplæringen av noviser og å skrive bøker. Fra da av ga han
ingen ordrer og levde som den minste brant brødrene. Han hadde astma og
reumatisme, men han nektet å oppgi noe av sin vanlige askese. Han skrev også
mange verdifulle bøker om bønn og meditasjon. Hans «Meditasjoner for søndager»
gjengir hans lære om bønn, svært påvirket av Bérulle og andre franske
skribenter på den tiden.
Johannes Baptist de la Salle døde om morgenen på
langfredag den 7. april 1719 i Saint-Yon i Rouen i Frankrike, få uker før sin
68-årsdag. Han ble saligkåret den 19. februar 1888 (dokumentet (Breve) var
datert den 14. februar) og helligkåret den 24. mai 1900 av pave Leo XIII
(1878-1903). Hans navn står i Martyrologium Romanum. Han ble utropt til skytshelgen
for alle skolelærere den 15. mai 1950 av pave Pius XII (1939-58). Hans minnedag
var tidligere 15. mai, men den er nå dødsdagen 7. april. Kongregasjonen av
Skolebrødre minnes sin grunnlegger den 26. januar. Han fremstilles i svart
prestedrakt med bok og sammen med barn.
Ved Johannes' død hadde kongregasjonen 200 medlemmer. I
USA kalles de «Kristne brødre» mens de i resten av verden er kjent som «De la
Salle-brødre». Kongregasjonen fortsatte med å utvide sin virksomhet, og i dag
teller den over 20.000 brødre i alle deler av verden, som underviser rundt
700.000 elever. Kongregasjonen har vært svært innflytelsesrik både i Frankrike
og den engelsktalende verden og i mange andre land. Dens institusjoner rekker
helt fra grunnskolen til lærerseminarer og kollegier ved universiteter. Etter
rask og stor fremgang i Frankrike gjorde revolusjonen i 1789 at kongregasjonen
nesten ble utslettet. Kongregasjonens moderhus ble en tid flyttet til i
Lembecq-lez-Hal i Belgia, etter at den ble utvist fra Paris av en antiklerikal
republikansk regjering.
Etter 187 år i Rouen ble Johannes' relikvier i 1906
overført til Lembecq-lez-Hal. Etter 31 år der ble de overført til Roma i 1937.
De ankom dit den 24. januar, og dagen etter ble de mottatt med stor
høytidelighet i kapellet i ordenens generalhus ved Via Aurelia.
Johannes Baptist de la Salles ånd har alltid
gjennomsyret andre ordensfamilier, enten ved å gi dem en spesiell karakter
eller ved å inspirere deres regel. Eksempler på dette er
Brødrene av St. Gabriel (SG), grunnlagt av den
hellige Ludvig
Maria Grignion de Montfort og M. Deshayes i 1795 og 1821
Brødrene av kristen opplæring av Ploërmel (FICP),
grunnlagt av J.-M. de Lamennais i 1816
Brødrene av kristen lære av Nancy, grunnlagt av p.
Fréchard i 1817
Marias små brødre (Maristene) (FMS), grunnlagt av
den hellige Marcellinus
Joseph Benoît Champagnat i 1817
Brødrene av Det hellige hjerte (SC), grunnlagt av
p. André Coindre i 1821
Brødrene av Maria Selskap (Marianistene) (SM),
grunnlagt av den salige Vilhelm Josef
Chaminade i 1817
Brødrene av Den hellige familie (FSF), grunnlagt
av broder Gabriel Tabourin i 1827
Brødrene av Jesu kors, grunnlagt av p. C. M. Bochard i
1824 (oppløst)
Klerikerne av Saint-Viateur (CSV), grunnlagt av
p. Guerbes i 1829
Kongregasjonen av Det hellige Kors (CSC),
grunnlagt av M. Moreau og M. Dujarris i 1835
Kongregasjonen av Den Hellige Ånd og Marias hellige
Hjerte (CSSp), grunnlagt av p. Frans Libermann i 1841
Brødrene av Barmhjertigheten, grunnlagt av M. Delamare
i 1849
De kristne brødre av Irland (CFC), grunnlagt av
den salige Edmund
Ignatius Rice i 1805 og Søstrene av De kristne skoler av
Barmhjertigheten - nå: Søstre av den hellige Maria Magdalena Postel (SMMP),
grunnlagt av den hellige Maria Magdalena
Postel i 1802
SOURCE : http://www.katolsk.no/biografier/historisk/johsalle
Sant Joan Baptista de La Salle. Pg. de la Bonanova, 8, entrada La Salle Bonanova (Barcelona). Escultor: Alexandre Falguière (còpia), Pere Carbonell (base), Ramon Pericay (reconstrucció). Material: marbre blanc sobre pedestal. 1914, figura reconstruïda c. 1947.
Žil v 17. - 18. století. Narodil se 30. dubna 1651 ve šlechtické rodině. Podle tehdejšího neblahého zvyku byl už v 15 letech ustanoven kanovníkem v Remeši. Studoval bohosloví v Paříži spolu s Fenelonem, pozdějším spisovatelem a arcibiskupem cambrayským. Roku 1672 se vrátil do Remeše, aby se po smrti svých rodičů postaral o svých deset (devět) mladších sourozenců.
V té době založila jedna vdova bezplatnou školu pro chudé dívky. Měšťana Adriana Niela napadlo založit něco podobného i pro chlapce. Hledal někoho, kdo by ho v tom podpořil a tak se seznámil s Janem. Spolu založili chlapeckou křesťanskou školu. Jan se zřekl výnosného místa kanovníka i dědictví po rodičích, rozdal všechno své jmění, čítající asi 50 tisíc franků, i když ho od toho zrazoval i sám arcibiskup. Jan to zdůvodnil slovy :"Jak můžu chválit chudobu, když sám nejsem chudý ?" K Janovi se přidalo několik mladíků, aby pod jeho vedením vyučovali mládež a tak vzniklo jakoby samo od sebe sdružení "bratři křesťanských škol", tzv. školští bratři, dnes jeden z největších řádů vůbec, který se stal modelem pro všechny budoucí učitelské kongregace. Jan byl v tomto řádu zvolen představeným a mimo tuto práci napsal například Francouzský slabikář.
La Salle razil cestu moderní výchově. Vyučování jednotlivých žáků bylo nahrazeno vyučováním ve třídách, dětem se dostávalo první výuky v mateřštině místo v latině, zakázaly se tělesné tresty, byly zakládány obecné školy, nedělní školy pro pracující mládež, reálky, ústavy pro zanedbané chlapce a učitelské semináře. Tyto novoty vyvolávaly odpor i v církevních kruzích, přestože byly budovány na křesťanském základě. Podle návodu Jana Křtitele de la Salle například při vyučování každou půlhodinu volával jeden ze žáků : "Nezapomeňme, že jsme v přítomnosti Boží !". Učení se pak na minutu přerušilo, aby žáci častěji pamatovali na Boha.
Janovy školy se rozrůstaly a prospívaly. Svatý Jan Maria Vianney řekl :"Kdybych nebyl knězem, přál bych si být bratrem křesťanských škol." To všechno vyvolávalo obavy ve světských učitelích, kteří se báli o svůj výdělek. Jednou násilně vnikli do příbytku bratří a vyloupili jej. Také na bratry podali několik žalob, ale poprvé svou při prohráli. Podruhé využili stížnosti jednoho z noviců, že jsou někteří představení k novicům příliš přísní a podařilo se jim vymoci u arcibiskupa de Noailles, aby byl namísto Jana ustanoven někdo jiný. Jan by byl poslechl, ale všichni bratří prohlásili, že raději z řádu vystoupí, než mít za představeného někoho jiného. Tak se Jan vydal za arcibiskupem pro odpuštění. Arcibiskup právě někam odjížděl v kočáru. Klečícího Jana chladně vyslechl, ani mu neodpověděl a odjel. To bylo pro Jana velké pokoření. Dalšího se mu dostalo od jednoho majitele zahrady, kam Jan v zamyšlení a ponořený v modlitbě omylem vjel na koni. Majitel vyběhl a dal Janovi facku. La Salle před ním poklekl a prosil ho o odpuštění. Udivený majitel se zmohl jen na slovo omluvy a odešel. Jindy ho poškubávali dva žebráci za plášť. Jan jim ho nabídl, ale oni, když zjistili, jak je chatrný, mu ho vrátili. Za nějakou dobu byl Jan volán do bastilly k jednomu zde uvězněnému knězi. Viděl, že kněz má rozedranou kleriku, pokrytou hmyzem. Po zpovědi mu řekl :"Rád bych si vzal od vás něco na památku. Co kdybychom si vyměnili kleriky ?" A tak se i stalo.
Třetí žalobu podali světští učitelé protože se jim nelíbilo, že Jan ve svých školách poskytoval vyučování bezplatně, ale přijímal do nich všechny žáky bez rozdílu, aniž by zkoumal, jestli jsou bohatí nebo chudí. Tuto při vyhráli a Jan musel za každého školského bratra zaplatit 50 franků a dostal příkaz, že může do svých škol přijímat jen ty žáky, kteří se prokážou vysvědčením chudoby. Navíc dům v Paříži, kde bydleli školští bratři, vydrancovala lůza, poštvaná světskými učiteli, takže Janovi nezbývalo, než z Paříže odejít.
Zemřel 7. dubna 1719 na Velký pátek v Rouenu.
Je patronem :
vychovatelů, křesťanských škol, učitelů.
Atributy:
je zobrazován v oblečení svého řádu - černé šaty s bílou vázankou - a kolem
sebe mívá děti. Na některých obrazech rozdává almužnu nebo je zobrazen umírající,
obklopený plačícími spolubratřími a dětmi.
SOURCE : http://www.abcsvatych.com/mesice/4/duben7.htm
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Saint Jean-Baptiste de La Salle, Église Saint-Maurice
de Reims, Marne, France
Santo Yohanes Baptista de la Salle
Father of Modern Education
Santo Pendidik ini dilahirkan di Rheims, Perancis pada
tanggal 30 April 1651. Orangtuanya berasal dari kalangan bangsawan.
Yohanes biasa hidup mewah. Namun demikian, ia seorang anak yang saleh pula. Ia
sangat mengasihi Yesus dan Gereja-Nya. Ia sedang belajar untuk menjadi seorang
imam ketika kedua orangtuanya meninggal dunia. Ia harus meninggalkan seminari
dan pulang ke rumah untuk mengasuh adik-adiknya.
Sementara ia mengajar serta mendidik mereka, ia
sendiri tetap terus belajar. Adik-adiknya tumbuh menjadi pemuda-pemuda yang
baik. Ketika pendidikan mereka sudah selesai, Yohanes Baptista ditahbiskan
sebagai imam.
Pada masa itu, kaum bangsawan seperti
keluarga Pastor de la Salle, mempunyai kesempatan untuk memperoleh pendidikan
yang baik. Tetapi, rakyat jelata tetap miskin dan terlupakan. Mereka tidak
punya kesempatan untuk bersekolah. St. Yohanes Baptista berbelas kasihan kepada
anak-anak kaum miskin. Ia bertekad untuk melakukan sesuatu guna mengatasi
masalah tersebut. Ia mulai membuka sekolah-sekolah bagi mereka. Agar tersedia
pengajar-pengajar bagi anak-anak, ia membentuk suatu ordo baru, Kongregasi
Bruder-Bruder Sekolah Kristiani.
Meskipun Pastor de la Salle juga mengajar anak-anak
itu sendiri, ia menghabiskan sebagian besar waktunya untuk membekali para
bruder pengajar. Bagi para brudernya, Pastor de la Salle menuliskan suatu
regula dan juga sebuah buku berisi penjelasan mengenai cara terbaik untuk
mengajar. St. Yohanes Baptista merupakan salah seorang pendidik terbaik
sepanjang masa. Ia mengajar dalam bahasa ibu masyarakat setempat, bukan dalam bahasa
Latin, seperti yang biasa dilakukan. Ia mengelompokkan para murid dalam
beberapa kelas. Ia menekankan pentingnya suasana tertib dan tenang sementara
pelajaran diberikan.
Selang beberapa waktu kemudian, para bruder mendirikan lebih banyak lagi sekolah-sekolah.
Mereka mengajar, baik anak-anak dari rakyat jelata maupun dari kaum bangsawan.
Banyak kesulitan yang harus dihadapi ordo baru tersebut. Namun, berkat doa
serta matiraga St. Yohanes Baptista, Tuhan memberkati segala karya mereka
sehingga terus berkembang dan tersebar luas.
Kesehatan Pastor de la Salle tidak pernah prima. Penyakit asma dan radang sendi
yang ia derita mengakibatkannya terus merasa sakit. Meskipun demikian, ia tidak
pernah mau memanjakan diri. St. Yohanes Baptista wafat pada hari Jumat Agung, 7
April 1719, dalam usia enam puluh delapan tahun. Ia dinyatakan kudus oleh Paus Leo XIII
pada tahun 1900. Pada tahun 1950, Paus Pius XII
mengangkatnya sebagai santo pelindung para pengajar.
SOURCE : https://katakombe.org/para-kudus/item/yohanes-baptista-de-la-salle.html
St. John Baptiste De La Salle with a student, statue at w:La Salle University (Philadelphia, Pennsylvania), founded in 1863 by the Institute of the Brothers of the Christian Schools.
Bref pontifical de S. S. Pie XII proclamant saint Jean-Baptiste de la Salle patron de tous les maîtres chrétiens : http://www.liberius.net/articles/Bref_pontifical_de_S._S._Pie_XII_proclamant_saint_Jean-Baptiste_de_la_Salle_patron_de_tous_les_maitres_chretiens.pdf
San Juan Bautista de la Salle, Imagen vectorizada por la Corporación Universitaria Lasallista
Saint John Baptist de La Salle’s books available for
download:
The
Rules of Christian Decorum and Civility
Explanation
of the Method of Interior Prayer
Meditations
by John Baptist de La Salle
Religious
Instructions and Exercises of Piety for the Christian Schools
Collection
of Various Short Treatises
The
Letters of John Baptist de La Salle
The
Conduct of the Christian Schools
The
Duties of a Christian to God
Rule
and Foundational Documents
The Rule of
the Brothers of the Christian Schools, revised 2015
Beyond the Boundaries : https://lasallian.info/all_resources/downloadable-books-by-the-founder/
