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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


A. Forming the Faith Community

1. Community and Alienation on Campus

34.   Campus ministry attempts to form faith communities in an academic environment that knows both a healthy sense of solidarity and a good deal of alienation. Ideally, colleges and universities gather teachers and students together into a community of shared values and common dedication to the pursuit of truth. In fact, on campuses there is a good deal of collaborative effort. Organizations abound, close friendships are formed, interest groups gather the like-minded. Many administrators, faculty members, and students move easily in this world and find that it satisfies their needs for companionship and involvement. Many Christians freely gather into communities of faith in which they share their strengths and gifts with others.

35.   On the other hand, lonely voices on campus cry out for intimacy, and mildly estranged individuals express a desire for more personal interaction. Students who leave home and come to large universities often feel lost in the vast impersonal world. The world of research and scholarship can seem cold and demeaning to graduate students. Commuter students who are on campus only briefly for classes do not have the opportunity to form close bonds with others. Some sense of alienation seems inevitable for international students who must cope with a new culture. Recently arrived immigrant and refugee students experience the isolation and loneliness of being separated from family and homeland. Older students worry about fitting in and being accepted and, at times, have the added complication of marital and family pressures. Even students in small private colleges can experience a lack of depth in their relationships and a consequent sense of estrangement. Complaints are also heard from faculty members about the superficiality of their relationships with close colleagues and the lack of opportunities for interaction with those in other departments. Some feel cut off from the centers of power as important academic decisions are made without their input. The difficulty of gathering students for anything except social events and concerts is a continuing problem for student affairs leaders. Administrators speak openly about the fragmentation of campus life and search for ways to overcome it. The voices of estrangement are many and varied. Campus ministers who listen well know that there is a genuine hunger for community in the academic world, as well as a strong sense of solidarity.


2. The Importance of Christian Community

36.   The call to form communities of faith flows both from the very nature of the Gospel itself and from the pastoral situation on campus. Christianity is ecclesial by its very nature. The communal character of salvation is already clear in the Hebrew Scriptures: "It has pleased God, however, to make [human beings] holy and save them not merely as individuals without any mutual bonds, but by making them into a single people, a people which acknowledges Him in truth and serves Him in holiness."26 This truth was exemplified in the life of Jesus Christ who, led by the Spirit, gathered together a community of followers. The Twelve served as official witnesses of his saving mission and symbolic representation of the new People of God. Through his striking parables and miraculous signs he proclaimed the kingdom in which all human beings, animated by the Spirit, were to live in peace and harmony. The death and resurrection of Jesus brought a new outpouring of the Spirit which "makes the Church grow, perpetually renews Her and leads Her to perfect union with Her Spouse."27 Under the influence of the Spirit, the Church remembers the prayer of Jesus that "all may be one, Father, as you are in me and I am in you, so that the world may believe" Jn 17:21). All the baptized, empowered by the Spirit, share responsibility for forming the Church into a genuine community of worship and service. Guided by the Holy Spirit, the Church is called, with all of its limitations and sinfulness, to wend its way through history as the visible sign of the unity of the whole human family and as an instrument of reconciliation for all.28

37.   Today, the Church on campus is challenged to be a credible sign of unity and a living reminder of the essential interdependence and solidarity of all people. Thus, the faith community seeks to gather those who wish to serve others and to bring healing to those in the academic world who are restricted by artificial barriers and wounded by alienating practices. The Church gains credibility when the dream of community produces genuine commitment and intelligent effort. In the ideal community of faith, the Mystery that rules over our lives is named and worshiped. Dedication to Christ is fostered, and openness to all truth, goodness, and beauty is maintained. The life of the Spirit is nourished and discussed. Positive images of God, Christ, Mary, and the afterlife warm the heart and structure the imagination. The common good is emphasized and personal development encouraged. Individuals experience true freedom and at the same time accept responsibility for the well-being of the group. Traditional wisdom is available and the best contemporary insights are valued. Prayerful liturgies enable us to praise God with full hearts and create a sense of belonging, as well as nourish people for a life of service. Members are known by name and newcomers are welcomed. Unity of faith is celebrated while legitimate pluralism is recognized. Individuals find both support and challenge and can share their joys and sorrows. The members hunger for justice and have the courage to fight the dehumanizing tendencies in the culture. The community knows the sorrows of life but remains a people of hope. In this ideal community of faith, the members are of one heart and mind (Acts 4:32) and receive the spirit of wisdom which brings them to full knowledge of Jesus Christ who is the head of the Church (Eph 1:17-23).

38.   By working toward the dream of genuine community, campus ministry unleashes human potential and contributes to the common struggle against the forces of alienation. A Church serious about building community reminds others of the beauty and nobility of a life lived in harmony and peace. The baptized who experience acceptance, healing, and empowerment in the faith community are better prepared to bring an understanding ear, a reconciling touch, and an encouraging voice to alienated persons on campus.


3. The Challenge of Forming the Faith Community

39.   When the dream of a genuine faith community is alive, then the search for effective strategies is intensified. Attitudes are crucial. Campus ministers whose personal outreach is warm and welcoming are likely to gain the active participation of others in the community. The ministry of presence in which leaders of the faith community make themselves available by being on campus regularly and getting involved in activities and events is a valuable way of making initial contact with potential members of the faith community and of enhancing existing relationships. Administrators, faculty members, and students who sense that they are valued as persons and that their talents and initiatives are appreciated, will find involvement more attractive.

40.   On many campuses, Mass and communion services have proven to be powerful means of building community. Ministers who put a great deal of effort into preparing liturgies that are in accord with the Church's liturgical directives and are prayerful, coherent, and aesthetically pleasing, generally find an enthusiastic response. If they keep in mind the sensibilities of the academic community and strive for wide participation, the broad use of legitimate liturgical options, and a flexible style, the inherent community-building power of the Eucharist is enhanced. There is a greater recognition today that stimulating homilies that apply the Gospel realistically and convey positive religious images are especially important in fostering genuine religious conversion and a sense of closeness to the worshiping community and the Church as a whole.29 It is a sign of hope for the future that so many collegians are gaining a deeper appreciation of the power of the Eucharist to raise the mind and heart to God and to serve as "a sacrament of love, a sign of unity, a bond of charity."30

41.   In many sacramentally oriented campus ministries, the adult catechumenate process has become an especially valuable means of incorporating new members into the Catholic Church and strengthening the faith of those who are already members. As a result, the Catholic faith community becomes stronger, more attractive, and inviting. The presence of adults who have freely chosen to join the Church moves some members to think more deeply about their own relationships to the Church. Those who serve as sponsors often gain a new appreciation of their faith and a renewed sense of the Church as a community of committed believers. A community will attract newcomers as more and more of its members demonstrate enthusiasm for the faith and an attractive style of Christian living.

42.   On other campuses, different forms of community building predominate. For example, campus ministers at some commuter colleges form community through bible study programs. Through personal contact, they gather together faculty members and students for shared reading and discussion of the Scriptures. This leads into group prayer and joint projects to serve others. Such programs reveal the power of the Scriptures to call individuals out of their isolation and to give them a sense of solidarity as they struggle to live out the Christian life in the academic world.

43.   The experience of Christian community on campus is important to the life of the whole Church. Students who have such a positive experience and are taught their responsibilities to the larger Church will continue to be a very valuable resource for family, parish, and diocesan life when they leave school. Campus ministers can prepare for this by maintaining good ties with local parishes and giving students the opportunity to be of service there.

44.   Building up the community of faith on campus is the responsibility of all baptized persons. The desire to serve and the hunger for community must be tapped. Individuals who are personally invited to join in this task and given freedom and encouragement to use their gifts and talents for the benefit of the community are more likely to respond. It is the duty of leaders to provide vision and encourage others to accept their responsibilities. The task of forming Christian communities on campus encounters great difficulties but also brings deep satisfaction. This crucial aspect of campus ministry is worthy of vigorous and creative efforts so that the Catholic community can be an authentic sign and instrument of the kingdom on campus.

Notes

26   "Dogmatic Constitution on the Church," no. 9
27   Ibid., no. 4.
28   Ibid, no. 48.
29   Fee et al., Young Catholics (New York: William H. Sadler, Inc., 1980), pp. 154-155.

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



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