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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


C. Forming the Christian Conscience

1. Moral Relativism on Campus


59.   The Church on campus must facilitate the formation of a Christian conscience in its members so that they can make decisions based on gospel values and, thereby, resist moral relativism. Many questions of personal values and ethics inevitably arise for individuals in the academic community. Students are concerned with the moral dimension of such matters as relating to family members, abortion, sexual conduct, drinking and drugs, forming friendships, honesty in their studies, and pursuing a career. At times, faculty members experience a conflict of values as they try to balance their research and teaching and attempt to remain objective in the classroom while expressing their personal opinions. Their integrity can be tested as they fight against grade inflation and struggle to maintain academic freedom while accepting external funding for research. Individual courses often produce particular ethical and value questions. This occurs in obvious ways in philosophy, literature, and the life sciences and in more subtle ways in the physical sciences and technology courses. For example, a computer course may be based on assumptions about human nature that need to be discussed. Ethical questions also arise in relation to institutional policies and practices, such as whether a particular college or university is demonstrating a proper respect and care for the athletes it recruits and utilizes.

60.   As members of the academic community deal with these questions, they unavoidably come under the influence of the moral climate that dominates their particular college or university. The eyes of faith discern, in the academic world as a whole, the predictable mixture of grace and sin that characterizes all institutions. On the one hand, the climate is shaped by high idealism, dedicated service, a long tradition of civil discourse, great tolerance for opposing views, sensitive care for individuals, hard work, and a deep love for freedom. Examples of personal virtue are evident in students who resist intense peer pressure and maintain their high moral standards; in faculty members who make financial sacrifices to stay in the academic world and who carry on their teaching and research with responsibility and integrity; in administrators who consistently speak the truth and treat all members of the academic community humanely. Organizations and groups often help raise the moral tone of the campus by being involved in charitable activities and espousing high ideals. In some fields, such as business, medicine, law, and the life sciences, more courses are being offered that deal with ethical questions. Periodically, a wave of idealism sweeps our campuses which reminds us of the great potential for goodness in the academic community.

61.   On the other hand, Christians recognize in the academic world a strong strain of moral relativism that tends to reduce genuine freedom to license and an open-minded tolerance to mindlessness. Rational discourse about ethical questions degenerates into nothing more than sharing personal feelings. Sin is reduced to neurosis or blamed on societal pressures. The project of forming a healthy conscience is neglected in favor of a selfish individualism. In this climate, some persons assume that it is impossible or useless to make judgments about whether particular actions are right or wrong, whether some values are better than others, and whether certain patterns of behavior are constructive or destructive.

62.   If this philosophy predominates on campus, Catholics are hard-pressed to maintain their values and principles. They find it harder to mount an effective critique of institutional practices that violate the high ideals of higher education and fail to respect the dignity of human beings. Young adults who are moving through various stages of moral development are often confused by mixed messages and conflicting philosophies. Students must contend with peer pressures to enter into the drug scene, to cheat on exams, to engage in promiscuous sexual activity, to have abortions, and, in general, to adopt a hedonistic life style. Some other students find that their commitments to spouses and families are called into question. Faculty members and administrators, at times, experience subtle pressures to go along with morally questionable institutional policies and practices.

2. Conscience in a Catholic Perspective

63.   In this situation, campus ministry has the crucial task of assisting in the formation of Catholic consciences so that individuals who will continue to face very complex ethical issues throughout their lives are prepared to make good moral judgments according to gospel values. The Scriptures remind us: "Do not conform yourself to this age but be transformed by the renewal of your mind so that you may judge what is God's will, what is good, pleasing and perfect" (Rom 12:2). Conscience formation involves just such a transforming renewal of mind in accord with the will of God.38 For, conscience is that "most secret core and sanctuary of a person where one is close with God."39 There we hear the voice of God echoing in the depths of our being and calling us to heed the law written on our hearts. As Cardinal Newman wrote in the last century: "Conscience does not repose on itself, but vaguely reaches forward to something beyond itself and dimly discerns a sanction higher than self for its decisions, as is evidenced in that keen sense of obligation and responsibility which informs them."40 "Conscience, then, though it is inviolable, is not a law unto itself."41 It is rather through our conscience that we detect a call from God, summoning us to love the good and avoid evil. It is in response to this call, heard in the secret recesses of our hearts, that we make the judgments of conscience required by the concrete circumstances of our daily lives. This requires an informed conscience, one nourished in prayer, enlightened by study, structured by the Gospel, and guided by the teachings of the Church. Self-deception is all too easy; blindness and illusion can easily mislead us. "Beloved, do not trust every spirit, but put the spirits to a test to see if they belong to God" (1 Jn 4:1). Thus, we need the community of faith to challenge our illusions and to call us to greater self-honesty.

64. In emphasizing the objective call from God, mediated through the Church, we do not want to lose sight of the fact that the divine summons must be answered freely and intelligently. "Morality, then, is not simply something imposed on us from without, but is ingrained in our being; it is the way we accept our humanity as restored to us in Christ."42 Thus, all human beings are bound to follow their conscience faithfully in order that they may set the course of their lives directly toward God.43 We are freely responsible for ourselves and cannot shift that burden to anyone else. We come to the full measure of freedom by putting on the mind of Christ. When Christ freed us, he meant us to remain free (Gal 5:1). By preaching Christ and his message of freedom, the community of faith seeks to inform the consciences of all of its members. The Christian who possesses a conscience structured by the Gospel of Christ and who is guided by the continuing presence of Christ's spirit in the Church is better prepared to deal with the rapidly changing complexities of the world today. When genuine virtue is acquired, then good actions flow more spontaneously and new strength is found to live according to one's ideals. Individuals whose conscience has been tutored by the Gospel understand that their task is not only to resist evil but to help transform the world.

65.   This portrayal of the informed Christian conscience stands in stark contrast to moral relativism. If morality is based on the call of God, then it cannot be totally arbitrary. Moral relativism betrays the essential structure of human persons who are ultimately dependent on a God who calls all of us to account. A conscience that remembers its source and is nourished and supported by the community of faith is the best resource for dealing with the complex questions of personal values and ethics.

3. Methods of Conscience Formation


66.   Campus ministry is called to bring the Gospel of Christ to bear on the moral problems faced by members of the academic community. This can be done by personal encounters such as spiritual direction and counseling, as well as through homilies, classes, and seminars. When campus ministers address these questions, it is vital that they are perceived as being in touch with the texture and complexities of the moral problems generated by campus life. They also must have a working knowledge of the wisdom found in the Catholic tradition on particular moral questions. A good way for campus ministers to multiply their effectiveness is by facilitating peer ministry programs in which individuals who have successfully dealt with particular moral problems can help others in similar situations. For example, a senior athlete who managed to keep a healthy perspective on sports and maintain good grades could be prepared to speak with other athletes struggling to keep their values intact in highly pressurized situations. Students who have freed themselves from the drug scene could help others interested in breaking their drug habits. For older students struggling to keep their marriages together, conversations with faculty members who kept their commitments in similar circumstances could be mutually beneficial in enriching their married lives. In all such peer ministry approaches, it is important that those serving others are well prepared through a proper grounding in gospel ideals and church teachings on these moral questions. Engaging members of the faith community in such peer ministry programs is a valuable way of extending the effort to form Christian consciences.

67.   Courses or seminars provide a more structured approach to the formation of conscience. For example, undergraduate students can be gathered for a seminar on the question of premarital sex, contraception, and abortion. An open atmosphere is needed so that the students can speak freely about the prevailing attitudes and peer pressures on campus, as well as about their own outlooks and modes of decision making. A skillful leader can use the discussion as a basis for bringing out the Christian teaching that insists that sexuality is best understood in terms of personal relationships and that intercourse is a sign of the total commitment associated with marriage. In dealing with this and all areas of personal morality, the Catholic tradition must be presented as containing a wisdom that illuminates the mystery of human existence and encourages behavior that is in the best interest of the individual and society.

68.   A good deal of conscience formation must be done on an individual basis. Counseling, spiritual direction, and the celebration of the sacrament of reconciliation provide excellent opportunities to apply Christian teachings to an individual's precise situation and current stage of moral development. Through these means, persons can gradually discover the illusions and destructive patterns that impede the development of a conscience fully attuned to the Gospel. Such settings also provide the occasion to proclaim the great mercy of our God, who deals patiently with our weaknesses and guides us gradually to full growth in Christ.

69.   If campus ministry hopes to deal effectively with questions of personal values and ethics, it must be concerned with the general moral climate on campus. When individuals maintain high moral standards despite pressures, they make an important personal contribution to the moral tone of the academic community. Since colleges and universities have the task of fostering critical thinking and transmitting our cultural heritage, they should include questions of values and ethics in this general mission. Members of the faith community who understand the importance of the moral dimension of life are called to join with others in promoting a more extensive and informed discussion of ethical issues on campus. This can be done in a great variety of ways, such as facilitating an appreciation of the need for courses on ethics in each department and program, encouraging professors to treat the questions of ethics and values that arise in their courses, and sponsoring lectures and seminars on particular moral questions. It is especially helpful to get the whole academic community involved in concentrated discussions. For example, campus ministers could join with other interested groups in sponsoring a "Values and Ethics Week" on campus, designed to deal directly with moral issues. During this week, all professors are encouraged to spend class time discussing the ethical implications of their courses. Informal discussions and structured seminars are arranged throughout the week. In order to give the whole program momentum and status, major speakers are brought in to address current ethical concerns. The important element in these strategies is to move the academic community to carry on its proper task of promoting critical thinking in the area of values and ethics.

Notes

38   "The Church in the Modern World," no. 16.
39   Ibid.
40   Cited in "The Church in Our Day," in Pastoral Letters, vol. III, 1962-1974, no. 205.
41   Ibid., no. 206.
42   "To Live in Christ Jesus," in Pastoral Letters, vol. IV, 1975-1983, no. 22.
43   "Declaration on Religious Freedom," in Documents of Vatican II, no. 3.

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



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