• Is. 55: 1-5, 10-11

• James 1: 19-25

• Mk.4: 1-20

Immediately after Vatican II, under the influence of the existentialism and psychology, there was a craze to change or introduce new terminology. Substituting the term "Spirituality" with "Life in the Spirit," "Christian Life," "Christian Commitment," "Spirit Awareness," "Radiance," etc., did not succeed. The term "Spirituality" is still in current use.

A variety of definitions of spirituality are available. We shall note down the essential elements from them. Christian Spirituality is:

• an awakening to conversion

• sharing in the Trinitarian life of the Father, Son, Holy Spirit through divine grace.

• a participation in the mystery of Christ, an assimilation to Christ.

• becoming Christ-like by sharing in the Paschal Mystery, that is, experiencing in ourselves the suffering, death and resurrection of Christ.

• a life of grace lived in the gift of faith, hope and charity (God's free gift, in deep communion with others)

• a daily life of grace (sacrament of the present moment) lived in intimacy with God and with others.

• in accordance with God's self-communication and Christian teaching (doctrine)

• in short, Spirituality is the Christian life of the person totally surrendered to God and guided by the Holy Spirit in all his thoughts, words and deeds and living in deep communion with others.

Particular Spiritualities arise: from the way a Saint, a Founder or a group of people act and react to daily life-situations, with a certain consistency, in a human way, guided by the Spirit, according to a particular understanding of the mystery of Christ, or a particular vision of faith. For instance, St. Francis of Assisi emphasized poverty, St. Ignatius of Loyola obedience and St Francis de Sales the love of God.

In connection with spirituality, it is necessary to clarify the use of two adjectives: Fransalian and Salesian.

Fransalian means all that refers to the Missionaries of St. Francis de Sales, their heritage, Fr. Peter Mermier, our first missionaries, their activities, and all that concerns the MSFS now and in the future.

Fransalian is restrictive, and it is absolutely wrong to use it for Salesian Spirituality.

The word Salesian comes from the surname or the family name of St Francis de Sales. It has a vast connotation. The word Salesian refers to the life and work of St Francis de Sales, especially, to his Spiritualitywhich is a common heritage of the Church and belongs to all the Religious Congregations and Societies which follow his teachings.

Salesian used as part of the name of any Congregation means only that that Congregation accepts St Francis de Sales as its Patron or one of its principal Patrons. Here the meaning of the word is restricted.

1.  St Francis de Sales is biblical. "Love the word of God," says St Francis de Sales. "Listen to it always with attention and deep respect" (Introduction to Devout Life, Part II, Chapter 17). His whole teaching is based on Scripture.

2.  Salesian Spirituality is the spiritual charism of our Congregation. Bishop Rey, the co-founder, told the Missionaries: "Yours is a triple task: To study St Francis de Sales; to imitate his virtues; to make his method of helping people your own - extreme gentleness with poor sinners. You will find this method in his letters. You will discover the treasures of his heart in his Treatise on the Love of God" (Monsieur Mermier, p. 67.).

3.  Our Constitutions 13 expresses the mind of our Founder, Fr. Peter Mermier: "St Francis de Sales is presented to us as our model by Father Mermier. In this way our Founder commits us to live our Patron's gentle and patient charity, to imitate his surrender to God's will, to reflect his love of God and neighbour, his apostolic zeal, his humility and simplicity, his joy and his optimism, his welcoming attitude, and his sympathy for everything human." Thus both Fr. Mermier and Bishop Rey gave us the Spirituality of St. Francis de Sales as our charism and heritage.

4.  Our identity as MSFS arises from the way in which we live this spirituality making us similar to all who follow the same and different from them to the manner in which we live it.

5.  Salesian Spirituality makes perfection accessible to all. Chapter 3 of the First Part of the Introduction to Devout Life is a forerunner to the "Universal Call to Holiness" of Vatican II (cf. Church. Ch. 5).

6.  Today we appreciate authenticity very much. From the very first chapter of the Introduction to Devout Life to the end of the Treatise on the Love of God, St Francis de Sales repeatedly calls us to authenticity by his insistence on harmonizing prayer, life and activity.

7.  It is a dynamic spirituality based on love: Charity burning with intense flames, realizing its actions, promptly and lovingly, in the Introduction to Devout Life (Part I, Chapter 1) to the last chapter of the Treatise on the Love of God (Book 12, Chapter 13), Calvary is the mount of lovers, there is an ever flowing stream of love producing abundant works of love. It harmonizes contemplation, passivity and activity.

8.  Salesian Spirituality is very close to Indian Spirituality, due to its emphasis on humility, renunciation, gentleness, equanimity and indifference, which are signs of holiness for both. No doubt, there are also differences.

9.  The following characteristics of Salesian Spirituality make it extremely appealing, attractive and relevant:

9.1.  Its emphasis on joy and peace makes persons blossom.

9.2.  Deeply human, it is open to all that is divine and human. It is open to the future.

9.3.  It is very balanced, without exaggerations, profoundly psychological and spiritual to the core.

9.4.  Its emphasis on loving kindness and gentleness soothes a world of seething violence.

9.5.  The positive and optimistic approach of Salesian Spirituality is most relevant to our times.

The best way to learn and be influenced by Salesian Spirituality is to read attentively, understand, and then write out a conference or a sermon on the theme, even if you are not going to preach it.