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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
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
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.
13. Campus ministry is an expression of the Church's special desire to be present to all who are involved in higher education. Throughout its history, the Church has been instrumental in cultivating the intellectual life. During the period of the Fathers, great centers of learning at Antioch and Alexandria instructed the faithful and promoted the integration of faith and culture. The Church contributed her resources to the task of forming medieval universities and founded many of them, including the great schools of Bologna, Paris, Oxford, and Cambridge. In the modern world, government increasingly has taken over the responsibility for higher education, with a resulting split between the Church and the university. This has occurred in our own country with the establishment of a massive system of public higher education that has its own autonomy. Shortly after 1900, it was evident that enrollments in this system were growing faster than those in the Catholic and Protestant colleges, which for so long had constituted higher education in the United States. From the perspective of faith, Christians often detected in public institutions a growing secularism that celebrated the autonomy of reason and left little room for consideration of religious questions or moral values. This situation intensified after World War I, and the Church responded not only by increasing her traditional commitment to higher education, but also by trying to protect Catholic students from the antireligious elements perceived on public campuses. During this period, the Church and higher education experienced a good deal of mutual misunderstanding. Some people in the academic world feared that the Church would try to reassert, in more subtle ways, its control over higher education. On the other side, members of the Church, at times, regarded secular higher education as a threat to the Christian way of life. The time has come to move beyond these misunderstandings and to forge a new relationship between the Church and higher education that respects the unique character of each. We remain convinced that "cooperation between these two great institutions, Church and university, is indispensable to the health of society."9
14. We respect the autonomy of the academic community and appreciate its great contributions to the common good. Higher education benefits the human family through its research, which expands our common pool of knowledge. By teaching people to think critically and to search for the truth, colleges and universities help to humanize our world. The collegiate experience provides individuals with attitudes and skills that can be used in productive work, harmonious living, and responsible citizenship. Since higher education in the United States has taken on public service as one of its tasks, society has received significant assistance in solving human and technical problems. The Second Vatican Council placed this contribution in a personal context when it said that people who apply themselves to philosophy, history, science, and the arts help "to elevate the human family to a more sublime understanding of truth, goodness, and beauty and to the formation of judgments which embody universal values."10
15. The Church, as well as society as a whole, benefits from the contributions of higher education. The members of the Church hold a common faith in Jesus Christ, a faith that seeks understanding. When the academic world produces new knowledge and encourages critical thinking, it assists Christians in the process of deepening and articulating their faith. When higher education fosters fidelity toward truth in scientific research and collaborative efforts to improve the quality of life in our world, it helps to prepare for the acceptance of the gospel message."11
16. There is no doubt that the world of higher education has its own problems that must be addressed and dehumanizing practices that must be challenged. Fidelity to the Gospel demands critical judgment, as well as affirmation. It is, however, vital that campus ministry maintains a fundamental appreciation of the contributions made by higher education to society and the Church.
17. The Church brings to the dialogue with higher education its general mission to preach the Gospel of Christ and to help the human family achieve its full destiny.12 Thus, the Church seeks to help higher education attain its lofty goal of developing a culture in which human beings can realize their full potential.13 In providing this assistance, the Church joins its voice with others in promoting the ideal of educating the whole person. From our perspective, this means keeping the dignity and worth of human beings in the center of our reflections on the purpose of higher education. Education is the process by which persons are "assisted in the harmonious development of their physical, moral, and intellectual endowments."14 It aims at the formation of individuals who have a sense of ultimate purpose and are moving toward greater freedom, maturity, and integration. At the same time, genuine education nurtures a sense of responsibility for the common good and provides skills for active involvement in community life.
18. We think that it is important to keep the problems of higher education in a larger societal and educational context. Thus, family life must be seen as central to the process of educating the whole person, since "the family is the first and fundamental school of social living."15 Moreover, improvement in the quality of higher education is dependent on primary and secondary schools doing a better job of cultivating the intellect, passing on the cultural heritage, and fostering constructive values. If students are better prepared by a healthy family life and solid primary and secondary education, institutions of higher learning can attend to their primary purpose, "the passionate and disinterested search for the truth," which makes human beings free and helps them achieve their full humanity in accord with their dignity and worth.16 The search for truth should also include the ability to handle ethical issues and to achieve a harmonious integration of intellect and will.
19. The Church also brings to the dialogue its traditional understanding of wisdom. We believe that the faith community and the institution of higher learning are involved in a common pursuit of the life of wisdom.17 There are various interpretations of wisdom, but we agree with those who hold that its pursuit includes discovering the highest principles that integrate all knowledge; uncovering the deepest secrets that constitute human nature; and achieving a personal synthesis in which knowledge and love are ultimately united. For us, the mystery of human existence is fully revealed in Jesus Christ. He reminds us of our profound dignity and our immense potential. He provides us with perspective and teaches by example how love illumines knowledge. The wisdom that we learn from Christ includes the cross, which confounds the wisdom of the world (1 Cor 1:18-24). From the perspective of the cross, we are called to challenge the limitations and contradictions of the world (1 Cor 3:18-23). At the same time, our wisdom tradition includes an understanding of God's mysterious plan to bring all things in the heavens and on earth into unity under the headship of Christ (Eph 1:9-10). The risen Lord has poured out his Spirit on all creation and so we are moved to celebrate truth, goodness, and beauty wherever they are to be found. Since no single community can monopolize the gift of wisdom, the Church joins with the university and others in the search for wisdom. But, when the quest for wisdom is forgotten or diminished, then the Church must keep the ideal alive for the good of society. When the so-called wisdom of the world is employed in support of injustice, the Church must proclaim the wisdom of the cross, which challenges all oppressive structures. In the Church, the practical wisdom enunciated by the Hebrew sages is celebrated; the traditional philosophical wisdom is remembered; and the integrating wisdom of faith is proclaimed. For Christians, this whole quest for wisdom finds its summation and final fulfillment in Jesus Christ, who is the wisdom of God (1 Cor 1:24). We are convinced that the Christian wisdom synthesis, merely sketched out here, is a valuable resource in the continuing dialogue between the Church and higher education.
20. In a new relationship, the Church can work with higher education in improving the human community and establishing a culture that enables all human beings to reach their full potential. While admitting our failures in the past, we are concentrating on the future and a new era of cooperation. In the dialogue, we expect to learn and benefit from the work of higher education and will contribute our support, experience, and insights.
21. Campus ministry is one of the important ways the Church exercises her mission in higher education. Its goals include promoting theological study and reflection on the religious nature of human beings "so that intellectual, moral, and spiritual growth can proceed together; sustaining a Christian community on campus, with the pastoral care and liturgical worship it requires; integration of its apostolic ministry with other ministries of the local community and the diocese; and helping the Christian community on campus to serve its members and others, including the many nonstudents who gravitate toward the university."18 Campus ministry gathers the Catholics on campus for prayer, worship, and learning in order that they might bring the light of the Gospel to illumine the concerns and hopes of the academic community. All the members of the Church on campus are called, according to their own gifts, to share in this ministry, guided by the professional campus ministers. "The work of campus ministry requires continual evaluation of traditional methods of ministry and also new approaches which are licitly and responsibly employed. These latter can be highly appropriate in the campus setting, where there exists an audience receptive to the kind of sound innovation which may in the future prove beneficial to the larger Catholic community."19 Such creativity has produced great diversity in organization, style, and approach, as campus ministers strive to form a searching, believing, loving, worshiping Catholic presence on campus. With this diversity in mind, campus ministry can be defined as the public presence and service through which properly prepared baptized persons are empowered by the Spirit to use their talents and gifts on behalf of the Church in order to be sign and instrument of the kingdom in the academic world. The eye of faith discerns campus ministry where commitment to Christ and care for the academic world meet in purposeful activity to serve and realize the kingdom of God.
Issued by NCCB/USCC, November 15, 1985. Copyright © 1985, United States Conference of Catholic Bishops, Inc. All rights reserved.
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