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Table of Contents


Introduction

I. History and Current Opportunities
A. History and Contemporary Developments
B. Current Challenges and Opportunities

II. Campus Ministry and the Relationship Between Church and Higher Education
A. History
B. The Contribution of Higher Education
C. The Contribution of the Church
D. Campus Ministry Described and Defined

III. Persons Who Serve on Campus
A. The Baptized
B. Professional Campus Ministers

IV. Aspects of Campus Ministry
A. Forming the Faith Community
B. Appropriating the Faith
C. Forming Christian Conscience
D. Educating for Peace and Justice
E. Facilitating Personal Development
F. Developing Leaders for the Future

Epilogue

More Information

 

Empowered by the Spirit

 

Empowered by the Spirit: Campus Ministry Faces the Future
A Pastoral Letter on Campus Ministry Issued by the National Conference of Catholic Bishops. Order copies of this statement at the online bookstore.


IV. Aspects of Campus Ministry


B. Appropriating the Faith

1. The Challenges to Faith on Campus

45.   Campus ministry has the task of enabling Catholics to achieve a more adult appropriation of their faith so that they can live in greater communion with God and the Church, give more effective witness to the Gospel, and face the challenges to belief that exist in the academic world. In the classroom, students learn to question traditional assumptions and to tolerate diverse opinions on important questions that cause some to doubt their religious beliefs. Most students eventually encounter the modem critics of religion who charge that belief is either infantile or dehumanizing. In some classes, the scientific method that has advanced human learning so effectively is presented as a total world view, which supplants religion and renders obsolete other approaches to truth. Some professors give the impression that maturation involves rejection of religious beliefs. In these and other ways, the academic world challenges the traditional belief systems of many students.

46.   Campus life tends to reinforce these intellectual challenges. Catholic students, at times, find their faith shaken by encountering peers who profess widely divergent world views and life styles. Today, a significant number of Catholics are attracted away from their religious heritage by fundamentalist groups that employ aggressive proselytizing tactics and promise clear answers and instant security in the midst of a frightening and complex world. When students learn more about the harsh realities of life and monstrous evils that have been part of human history, they are, at times, forced to question their belief in a God who seems callous in allowing such human suffering. Finally, the whirl of campus life, with its exhilarating freedom and the pressure of making good grades, can so dominate the attention of students that they drift away from their faith without much real thought.

47.   Many Catholics on campus, including faculty members, are unprepared to deal with intellectual challenges to the faith. They are unable to explain their belief to interested friends or to defend it against attacks by hostile critics. Their understanding of the faith has not kept pace with their knowledge in other areas. The legitimate pluralism of theology and spirituality in the Church confuses them. They have not achieved an adult appropriation of their religion that would enable them to speak about it not only with conviction but also with intelligence. At times, this produces frustration and anger over the inadequacy of their religious training.

48.   These problems are intensified by the general religious illiteracy in our culture. Public education is not committed to passing on the religious heritage. Many good people do not recognize the importance of religious knowledge for a well-rounded education. Most colleges and universities still do not have departments or programs of religious studies, nor do they provide adequate opportunities to explore the religious dimension of various disciplines in the curriculum. In the academic world, there are still those who think that teaching about religion necessarily involves proselytizing and that it cannot be done in an academically sound way. This attitude compounds the problems of campus ministers who seek to promote a more mature appropriation of the faith among Catholics.

49.   On the positive side, the challenges on campus prompt some Catholics to explore and deepen their belief. Doubts, which are frequently a part of faith development, at times lead to further study and renewed convictions. The academic world provides intellectual stimulation and helpful resources for those who want to explore their religious tradition. There is a growing interest in religious studies and an increase in programs and courses around the country. Some public institutions have excellent departments or programs in religious studies that demonstrate that this can be done legally and according to proper academic standards. Today, within the academic community a few voices are heard insisting that a well-educated person should have a knowledge of religion. At some institutions, campus ministry has produced excellent programs in theological studies that supplement the offerings in the curriculum through a wide variety of credit and noncredit courses, seminars, and lectures. The faculty members and students who have achieved a more mature appropriation of their faith provide important witness on campus and are a sign of hope in the struggle against religious illiteracy.

2. Principles for Appropriating the Faith

50.   By its very nature, Christianity calls us to an ever-deeper understanding and appreciation of our faith. Baptism initiates us into a lifelong process in which we are gradually formed anew in the image of our Creator and thus grow in knowledge (Col 3:10). The Scriptures remind us that this process means moving beyond childish ways to more mature approaches: "Let us, then, be children no longer, tossed here and there, carried about by every wind of doctrine that originates in human trickery and skill in proposing error. Rather, let us profess the truth in love and grow to the full maturity of Christ the head" (Eph 4:14-16). The Scriptures also call us to move beyond illusion to a deeper way of thinking and relating to God: "You must lay aside your former way of life and the old self which deteriorates through illusion and desire, and acquire a fresh, spiritual way of thinking" (Eph 4:22-23). Members of the faith community who achieve a more mature grasp of their Christian faith are in a better position to understand themselves and their world. Those who continue their theological education are better able to reflect on their experiences in the light of the Gospel. By assimilating the meanings and values in the Christian tradition, believers are better equipped to affirm the positive meanings and values in the culture and to resist those who are opposed to the Gospel. Individuals who are well grounded in their own Catholic heritage are better prepared to enter into ecumenical and interfaith dialogue and cooperation. The Second Vatican Council reminded us that Christians have the task of achieving "a public, persistent, and universal presence in the whole enterprise of advancing higher culture."31 The Council called upon Christians to "shoulder society's heavier burdens and to witness the faith to the world."32 Those best qualified for this great work are the believers who have understood the implications of their faith and are able to articulate their deepest beliefs. The Scriptures offer us this advice: "Should anyone ask you the reason for this hope of yours, be ever ready to reply, but speak gently and respectfully" (1 Pt 3:15-16). To respond credibly, intelligently, and sensitively to honest inquiry requires careful and systematic preparation. All the members of the community of faith have a right to the kind of theological education that prepares them to meet this responsibility.33 When we consider the demands of the academic world, it is clear that the Church on campus has a special responsibility to enable all of its members to appropriate the faith more deeply in order to give effective witness to the academic community.

51.   The importance of achieving an intelligent appropriation of the faith can also be established by examining the nature and purpose of education. As we have noted elsewhere, "a truly liberating and elevating education is incomplete without the study of theology or religion."34 We must continue to encourage the study of religion in our society as a whole because, as Cardinal Newman insisted, religious truth has an inherent value and is "not only a portion but a condition of general knowledge."35 Educated persons should know something of the history, teachings, and practices of the various world religions and be especially versed in the Judeo-Christian tradition, which shaped Western civilization in general and our own culture in particular. Furthermore, they should be aware of the religious aspects of other disciplines, such as literature, history, and art, as well as the religious dimension of our contemporary culture.36

52.   Traditionally, theology has been known to the Church as the "Queen of the Sciences." Today, we must emphasize its continuing power to keep alive the great questions of meaning, purpose, and identity and to provide a coherent vision of life, which serves as a framework and unifying principle for all learning. Theological study helps to produce the kind of intellect described by Cardinal Newman "which cannot be partial, cannot be exclusive, cannot be impetuous, cannot be at a loss, cannot but be patient, collected, and majestically calm, because it discerns the end in every delay; because it ever knows where it stands, and how its path lies from one point to another."37 The study of theology not only helps us gain this kind of perspective, but also helps us to understand in greater depth Jesus Christ who reveals to us the secrets of the Father. In a well-rounded Christian education, the teachings of the Church are presented with fidelity to the magisterium and with the contemporary situation in mind. This kind of solid theological training enables the members of the faith community to achieve a genuine synthesis of their rich religious heritage and the best in the contemporary culture.

53. A Christian faith that fails to seek a more mature understanding is not faithful to its own inner dynamism. A culture that is unaware of its religious roots and substance is impoverished and weakened. Educated Christians who have not grown beyond an adolescent level of faith development are limited in their ability to achieve personal integration and to make a contribution to society. These dangers remind campus ministry to maintain its dedication to forming the best possible learning community. The goal is that all of the members of the community achieve a deep understanding of their faith so that they are better prepared to witness to the kingdom of truth in the world.

3. Strategies for Appropriating the Faith

54.   In order to move toward these goals, it is vital that campus ministry creates a climate in which theological learning is respected. Campus ministers help to produce this climate by reminding all the members that they need an adult appropriation of the faith that matches their learning in other areas, in order to function as effective Christians in the world. This message is strengthened if the campus ministers are perceived as being serious about continuing their own theological education. The presence of faculty members and students who are already finding enlightenment and satisfaction in theological studies is a powerful motivation for others. A tradition of pursuing theological learning must be established in which all the members sense their responsibility to achieve a more mature understanding of their faith.

55.   If the faith community shares this broad appreciation of the importance of religious studies, then individual programs are more likely to be successful. Program planners should be aware of the courses on campus that deal with religious matters, as well as the current needs and interests of faculty and students. For example, the existence on campus of an increasing number of fundamentalist groups has intensified the need for scripture courses that combine the historical-critical method with opportunities for personal application and shared prayer. Such courses tap the current interest in relating the Scriptures to everyday life and prepare members of the faith community to deal with the aggressive recruiting methods employed by some fundamentalist groups. In general, campus ministry should supplement the religious offerings in the curriculum and provide a wide variety of opportunities for Catholics to study and appropriate their religious heritage and to reflect critically on their experiences in the light of the Gospel.

56.   Effective strategies must deal realistically with the situations of the targeted audiences. Theological studies can be made more attractive for students by arranging credit for courses offered by the campus ministry program. For example, through a theologian-in-residence program, students on a state university campus could gain academic credit from a nearby Catholic college for theology courses taught at the campus ministry center on the state campus. Programs for faculty members and administrators must respect their vast experience while, at the same time, taking into account their general lack of systematic theological training.

57.   Campus ministry has the responsibility not only to provide theological education for Catholics, but also to work with others to improve the response of higher education to the problem of religious illiteracy in our culture. The key to making progress in this idea is to overcome the unfortunate assumption that the study of religion cannot be a genuine academic discipline. The academic community must be shown that religion is worthy of careful and systematic study because it is central to human existence and is an important wellspring of our culture. Professors who deal with religious questions in their courses can help to overcome this bias by teaching this material according to rigorous academic standards of objectivity and with obvious respect for opposing opinions. If the bias against religion as an academic subject can be overcome, then a variety of positive steps might be possible, such as establishing a religious studies program, organizing a lectureship devoted to religious questions, and founding an endowed chair for Catholic thought. If the climate on campus were more open, then campus ministers with advanced degrees might find opportunities to teach part time in appropriate departments or programs. Even if some of these larger initiatives are not possible, campus ministers still can provide a valuable service for students by identifying the courses on campus in which the religious aspect is treated well and fairly.

58.   In the faith community, it is understood that religious literacy is for the well-being of society and that theological learning is for the sake of a deepened faith. The goal is an adult appropriation of the faith that fosters personal commitment to Christ and encourages intelligent witness in the world on behalf of the Gospel.

Notes

31   "Declaration on Christian Education," no. 10.
32   Ibid.
33   Ibid., no. 2.
34   "Catholic Higher Education," no. 22. In this regard, it is important to distinguish
      theology, which involves a faith perspective and commitment, from religious
      studies, which can proceed in a more neutral fashion.
35   John Henry Cardinal Newman, The Idea of a University (Garden City,
      N.Y.:Image Books, 1959), p. 103.
36   "Catholic Higher Education," no. 22.
37   Newman, The Idea of a University, p. 159.

Issued by NCCB/USCC, November 15, 1985. Copyright © 1985, United States Conference of Catholic Bishops, Inc. All rights reserved.



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