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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


E. Facilitating Personal Development

1. Self-fulfillment in the Academic World

83.   Campus ministry has the task of promoting the full personal development of the members of the academic community in a setting that is filled with rich, if often neglected, resources for self-fulfillment. Colleges and universities provide marvelous opportunities for healthy personal growth. Classes, lectures, and seminars provide intellectual stimulation. Cultural and social events broaden horizons and facilitate emotional growth. The greatest catalyst for development comes from interaction with the concerned people who make up the academic community. There are campus ministers who can provide guidance for the spiritual quest; administrators who possess broad visions and sensitive hearts; faculty members who are generous in sharing the results of their scholarship; international students who bring the richness of different cultures; and peers who are willing to share friendship and the common struggle for greater maturity. With all of these resources, many individuals find the academic world to be an ideal setting for establishing their identities, forming relationships, developing their talents, preparing for leadership, discerning their vocations, and charting the direction of their lives.

84.   On the other hand, this vast potential for growth is often ignored or impeded. Some students think of college only in terms of opening the door to a good job and a secure future. They attend classes, gain credits, and manage to graduate. Learning to think critically and achieving a well-rounded personality through involvement on campus are not part of their program. For these students, the call to self-fulfillment either falls on deaf ears or is interpreted exclusively in terms of a lucrative career and material success. The great potential of higher education to promote personal development can also lie dormant because of the policies and practices of colleges and universities themselves. The traditional task of producing well-rounded individuals who are prepared to serve the common good can recede into the background, as policy decisions are made on the basis of declining enrollments and financial pressures. Recently, voices from within the academic community have been raised, claiming that higher education has not remained faithful to its traditional goals and is not living up to its potential. Some say this is because students are not involved enough in the whole learning process.52 One report claims that administrators and faculty have lost their nerve in the face of cultural trends and student pressures. It charges that leaders, by failing to insist on the systematic study of the humanities, have effectively deprived students of the cultural heritage that is needed for a well-rounded education.53 Others decry the lack of a coherent curriculum and call for diverse learning experiences that foster critical thinking and help produce integrated persons who can live responsibly and joyfully as individuals and democratic citizens.54 Among the critics, there is general agreement that reform is needed so that colleges and universities can achieve their proper goal of facilitating the full personal development of students.

2. Christian Perspectives on Self-fulfillment

85.   The Church has the task of distinguishing and evaluating the many voices of our age.55 Campus ministry must be attuned to the voices of reform in the academic community and be prepared to function as the friend of genuine personal development and as an ally in the quest for healthy self-fulfillment. Our Scriptures remind us that the Spirit calls us to put aside childish ways and to live with greater maturity (1 Cor 14:20). For us Christians, Jesus Christ is the perfectly fulfilled human being.56 In him, we see the depth of our potential and sublime character of our call. "He blazed a trail, and if we follow it, life and death are made holy and take on a new meaning."57 By following this path of truth and love, we can grow to full maturity in Christ (Eph 4:15). The Spirit of Jesus, poured out through his death and resurrection, energizes us for the task of developing our potential. The same Spirit enables us to recognize and overcome the selfishness in our hearts and the contradictions in the culture that distort the quest for healthy self-fulfillment. When individuals pursue personal development within the community of faith, they are constantly challenged to use their talents in the service of others and to stay open to the Spirit, who accomplishes surprising things in us (Jn 3:8).

86.   The Second Vatican Council has given contemporary expression to these biblical insights.58 Human dignity demands that persons act according to intelligent decisions that are motivated from within. We should pursue our goals in a free choice of what is good and find apt means to achieve these laudable goals. The Christian vision of human existence safeguards the ideal of full human development by rooting it in the sacredness of the person. All persons are worthy of respect and dignity and are called to perfection because they are "a living image of God"59 and possess a "godlike seed" that has been sown in them.60 This intrinsic relationship with God, far from limiting the drive for personal development, frees human beings to pursue their fulfillment and happiness with confidence.61 Furthermore, life in community teaches us that personal freedom acquires new strength when it consents to the requirements of social life, takes on the demands of human partnership, and commits itself to the service of the human family.62

87.   These principles remind us that Christians must proclaim an ideal of self-fulfillment that is solidly rooted in the sacredness of persons, is placed in the service of the common good, and stays open to the God who is the source of all growth.

88.   When campus ministry brings the light of the Gospel to the educational process, the search for personal development leads to a Christian humanism that fuses the positive values and meanings in the culture with the light of faith.63 Genuine Christian humanists know that the heart is restless until it rests in God and that all persons are unsolved puzzles to themselves, always awaiting the full revelation of God.64 Thus, for them, personal development is perceived as a lifelong adventure, completed only in the final fulfilling union with the Lord. Christian humanists know that history and all cultures are a mysterious mix of grace and sin65 and that where sin exists, there grace more abounds (Rom 5:20). Thus, while rejecting the sinful elements in the culture, they are able to assimilate the grace-inspired meanings and values in the world into a comprehensive and organic framework, built on faith in Jesus Christ. As individuals pursue their personal development, the ideal of Christian humanism lights the path and sets the direction.

3. Achieving Personal Development in a Christian Context


89.   Campus ministry can facilitate personal development through vibrant sacramental life, courses, seminars, and retreats that enable Catholics on campus to integrate their collegiate experience with their Christian faith. Through pastoral counseling and spiritual direction, campus ministers can encourage individuals to make use of the resources on campus and guide them on the path toward a Christian humanism. This important work is enhanced when the ministers are perceived as persons of prayer who are serious about their own personal growth.

90.   It is helpful to multiply these efforts by bringing together, in a personal encounter, those who share the journey toward Christian maturity. A program that enables an individual faculty member to meet on a regular basis outside the classroom with a particular student for friendly conversation and serious discussion provides great opportunities for the kind of exchange that is mutually enriching. Faculty members who are inspired by gospel ideals and undergo training for this kind of program are in an excellent position to be role models for students and, perhaps, spiritual mentors. Students, in turn, bring to the relationship their distinctive experience and challenging questions, which can be a catalyst for mutual growth. A great variety of such programs is possible. The key is to increase the opportunities for more personal contact between members of the faith community so that they can assist one another in the quest for a genuine Christian humanism.

91.   Since there is a temptation to reduce self-fulfillment to a selfish individualism, campus ministry provides a valuable service by keeping alive the ideal of Christian humanism, which recognizes that personal growth must be open to the transcendent and in service to the common good. Through prayer groups and liturgical celebrations that link life and worship, in lectures and seminars that relate current questions and the Christian tradition, by service projects and actions for justice that put personal gifts at the service of others, the community of faith publicly manifests the Christian ideal of self-fulfillment. The sacrament of reconciliation is a powerful means for personal development since it enables individuals to confront the sins and destructive patterns that inhibit their progress and to hear again the compassionate summons to grow into greater maturity in Christ. Communal penance services that encourage an examination of the distinctive challenges and opportunities for personal development presented by campus life are especially effective in making the ideal of Christian humanism more concrete.

92.   Inspired by this ideal, individual members of the faith community have the responsibility to assist their colleges or universities in the task of educating whole persons for lifelong growth and responsible citizenship. This is done in obvious ways by students who study hard and take advantage of cultural opportunities on campus and by faculty members who teach well and take a personal interest in students. In addition, there is the challenge of establishing institutional policies and practices that better facilitate these goals. Today, there is a general consensus that undergraduate education must be improved by various means, such as setting higher standards for classroom work, establishing a more coherent curriculum, and improving teacher performance through better preparation and proper incentives.66 As the precise shape of the reforms is debated on particular campuses, it is vital that the voices of Christian humanists be joined with others of good will, on behalf of reform, which makes possible the education of the whole person. Trustees, administrators, and deans, as well as faculty members and students who serve on appropriate committees can promote policies that clearly place the well-being of students in the center of the academic enterprise. The opportunities are many and varied for members of the faith community to work with others in an effort to improve the quality of higher education so that a healthy personal development is facilitated. What is needed is the conviction that this is an essential aspect of bringing Christian witness to the campus.

Notes

52   See "Involvement in Learning."
53   See Bennett, "To Reclaim a Legacy."
54   See "Integrity in the College Curriculum."
55   "The Church in the Modern World," no. 44.
56   Ibid., no. 22.
57   Ibid.
58   Ibid., no. 17.
59   "Pastoral Letter on Marxist Communism," in Pastoral Letters, vol. IV, 1975-1983,
      no. 14.
60   "The Church in the Modern World," no. 3.
61   Ibid., no. 21.
62   Ibid., no. 31.
63   This term, Christian humanism, has been used in the Church to suggest the
      ideal of integrating positive cultural values and meanings in a faith perspective.
      For a recent usage of this term, see "Catholic Higher Education," no. 19.
64   "The Church in the Modern World," no. 21.
65   Ibid.
66   We recall the four reports cited in footnote 8.

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



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