CATHOLIC SCOUTS. – A movement for the physical education and moral formation of character, created by Robert Baden-Powell and perfected by adapting it to Catholic educational thought.
I. THE CREATION OF R. BADEN-POWELL
1. Origin
R. Baden-Powell, on the one hand considering his own experiences during the colonial war in the Transvaal, where he had admired the energy and fortitude of the young Boers, who were able to give great assistance to their parents in wartime operations, and on the other hand observing the inadequacy of family and school formation in the poorer districts of London, conceived a movement that would gather and train boys and educate them by drawing on the sense of initiative and responsibility that each must possess. Hence his boy scout movement, in which the term scout (explorer) indicates that every boy or young man in the movement must possess all the qualities of an explorer.2. Principles and method
Scouting aims to develop in young people: character and intelligence; manual work and dexterity; health and strength; and service to others. The technical means to achieve this goal are not set out in an orderly exposition, because Baden-Powell, a man eminently practical, did not devise them at a desk but tested and applied them intuitively as opportunities arose.
Scout technique, by instilling full confidence in the young person and calling him to overcome concrete difficulties proportionate to his age and abilities, contributes to the education of judgment and intelligence. Life in the open air and constant care that every boy must be healthy and strong have a beneficial influence on his moral formation. The purpose of being “always ready” to serve others is also a means of educating the young person’s heart to become a generous and useful man. Play, which varies according to age but is always serious like work, is the natural means of training the boy in those skills that will enable him to overcome every obstacle in life, and at the same time offers the leader an opportunity to assess what his young people are capable of doing. The specialties proposed to the experienced scout are means of testing his vocation and helping him find the path in which he can be most useful to society.
3. The promise and the law
At the time of his official admission, the scout recites the following formula: “I promise on my honour to do my best: 1) to do my duty to God and to the King; 2) to help others in every way; 3) to obey the Scout Law.”The Scout Law, which contains the seeds of the moral education proper to the movement, consists of ten articles:
1) “A Scout’s honour is to be trusted;
2) A Scout is loyal;
3) A Scout’s duty is to be useful and to help others;
4) A Scout is a friend to all and a brother to every other Scout;
5) A Scout is courteous;
6) A Scout sees God in nature, respects plants and animals;
7) A Scout obeys orders;
8) A Scout smiles and sings in difficulties;
9) A Scout is thrifty and hard-working;
10) A Scout is pure in thought, word, and deed;
11) A Scout is a man of work, who must not let a day pass without being conscious of having done a good deed for himself, for others, or for animals.”
Scouting is therefore a way of life that is joined to a formative technique and pedagogy, which aims to instil a sense of responsibility, a tone of manliness, a spirit of initiative and inventiveness, and a firm and strong discipline in self-mastery; and this not through the teaching of precepts or theory, but through the virtue and consciousness of personal effort. This formation, however, is partial and not of the highest spiritual perfection; it might even be called simply naturalistic, although permeated by a sense of warm humanity and companionship. Nevertheless, if observed, it would already elevate the tone of civil life for many.
II. THE MOVEMENT OF CATHOLIC SCOUTS
The novelty of the institution, its military and disciplined appearance (though not at all resembling toy soldiers), its eminently practical character, and its purpose of healing and improving youth through the attention and favour of all classes—naturally including young people and boys who feel the dynamic instinct of the soldier and especially the volunteer soldier—met with wonderful success through play and recreation. Catholic boys were also drawn to it; but within Catholic circles justified suspicions arose regarding a method that omitted too many elements that are considered of capital importance in Catholic educational thought. Hence arose groups and associations of Catholic Scouts, in which care was taken to enrich Baden-Powell’s somewhat deficient law with a supernatural dimension, preserving the sense of service to life; a service, however, that consists in knowing, loving, and serving God in an atmosphere of supernatural grace. This development occurred early in England, Belgium, France, Germany, and also in Italy.
III. THE STRUCTURE OF CATHOLIC SCOUTING
The basic unit is the patrol, consisting of 6–8 boys under the effective responsibility of a patrol leader; the “lan” is formed by 2 or more patrols composed of 4–6 Rovers. Together they form the group, which represents the complete unit for the entire educational cycle. The pack, troop, and clan each have their own life, directed by the pack leader in the first case, by the court of honour composed of troop leaders and patrol leaders in the second, and by the “clan chapter” in the third. Groups resident in a locality report to a sector commissioner, and these with others in the same diocese or province report to a zone commissioner. Zone commissioners in the same region are overseen by the respective regional commissioner. At the national level there is a “central commissioner” composed of 12 commissioners elected biennially by regional commissioners and assistants.
V. tav. XLII
Bran.: M. Barbera, Il movimento dei «boys scouts», in Civ. Catt., 1913, 111, pp. 562-578; id., I giovani esploratori, ibid., 1913, 111, pp. 569-582; id., Gli e., ibid., 1917, 111, pp. 509-514; M. Mazza, Storia della somministrazione, in L'Esploratore, 1913, 111, pp. 1-7; Pinson Rieur, Activités, costume et formation du caractère, Versailles 1946, with a suitable bibliography for e.c. (pp. 167-193); especially noteworthy is the list of works by Baden-Powell (p. 171) and on scouting (pp. 171-172, 177, 190-191); R. Baden-Powell, Lo scautismo per ragazzi, trans. II, Florence 1947; L. Braun, Toi. C. P., et ta patronelle, Tournai 1948, with bibliography (pp. 212-218). Italian bibliography on the subject is sparse, due to the interruption of the "conversione" (1928-44) and is currently composed mainly of translations and propaganda pamphlets. As a thought-provoking guide to the life of e.c., cf. the discourse of Pius XII for the first national gathering of the A.S.C.I., 1928, 1946, in Discorsi e radiomessaggi di S.S. Pio XII, VIII, Rome 1947, pp. 221-25. Celestino Testore-Salvatore Salvatori
EXPOSITION OF THE BLESSED SACRAMENT
Rite by which the consecrated Host, either displayed in the monstrance or enclosed in the ciborium, is exposed for the adoration of the faithful. The origin of this exposition does not seem to go back with certainty beyond the fourteenth century and is connected with the feast of Corpus Christi and especially with the Eucharistic procession of that day. Once the procession had returned to the church, instead of being placed back in its tabernacle or repository, the Blessed Sacrament was left exposed on the high altar or on a side altar, while Mass was celebrated. An indication of this practice is found in the city of Minden, Germany, at the beginning of the 1300s, where the consecrated Host was also exposed during the Office. In the Ordinarium of the church of Strasbourg from 1364, it is prescribed: "ponatur Corpus Christi super altare in prima vespera et in matutinis et in Missa."
This usage soon spread to other places and to other days of the year. Thus, in 1372, Bishop Dietrich of Brandenburg permitted exposition during Mass on the six principal feasts of the year (Christmas, Easter, Pentecost, Corpus Christi, Dedication of the Church, All Saints). In the fourteenth century in Germany, it was common to have exposition on Thursdays, in memory of the institution of the Eucharist. With the general spread of the practice in the fifteenth century in Germany, Holland, and Hungary, abuses and indiscretions easily arose, which the Church immediately sought to remedy, as it did at the Provincial Council of Cologne in 1452, in which, under the inspiration of the cardinal legate Nicholas of Cusa, exposition was forbidden except on the feast and octave of Corpus Christi, propter reverentiam divini sacratissimi Eucharistiae sacramentum exhibendum et ne populi fidelis devotio ex frequenti eius visione tepescat.
Nevertheless, evasions of this precise regulation were found: in many places, exposition was carried out with the ciborium closed, or with the monstrance covered by a veil; in others, Eucharistic aediculae, or kinds of monumental tabernacles, were constructed, from whose small doors the monstrance or ciborium could be glimpsed. In Italy, France, and Spain, exposition was adopted slowly until the solemn form known as the Forty Hours (v.) was reached, in memory of the forty hours, according to St. Augustine, during which the body of Jesus remained in the tomb.
Exposition, which is always followed by benediction, is distinguished into public and private, according to whether it is done with the monstrance or the ciborium. Public exposition is further divided into solemn and most solemn, the first having a certain duration, the second being that proper to the Forty Hours. In some churches, there is perpetual exposition by special privilege.
Private exposition may take place for a just cause and without the permission of the Ordinary in any church or oratory where the Blessed Sacrament is reserved, on any day of the year except from the morning of Holy Thursday to the Mass of Holy Saturday, during the daytime hours.
Public or solemn exposition may be made only for a public cause and with the permission of the Ordinary, except on the feast and octave of Corpus Christi (CIC, can. 1274), when no permission is required. The minister is a priest or a deacon, though the latter may not give benediction with the monstrance except in case of necessity and with the permission of the parish Ordinary. Exposition may not take place from the Mass of Holy Thursday to the Mass of Holy Saturday, nor during the time when the Office is sung or recited in church and the Mass of the Dead is celebrated (S. Rit. Congr. Decr. 3479).
The monstrance containing the sacred Host is placed on the altar under a canopy or on a trestle prepared for the purpose. Incense is used immediately after the exposition of the Sacrament and at the singing of the Genitori. Mass may not be celebrated at the altar where the Sacrament is exposed. At least twelve candles are required for public exposition. Before the exposed Sacrament, one kneels on both knees, and no other reverence is shown to anyone. Without special permission, it is not permitted to begin exposition before dawn or to prolong it beyond the Ave Maria.
For the exposition and reposition of the Sacrament, the priest must wear a surplice and white stole; for the benediction, the cope and humeral veil are required.