1. The Second Vatican Council: the Paradigm Shifts 2. The Renewal of the Church through the Liturgy: the Guiding Principles of Sacrosanctum Concilium 3. Ministry of the Celebrating Community: Challenges to Campus Ministry
From a Church that is predominantly institution to a church as Communion
A church as institution highlights those who give and those who receive – the presbyterium that gives and the laity that “prays and pays”
Vatican II recovered the church as communion: church as mystery and church as people of God
As Communion, the church highlights the three fold office of priest, prophet and king of all believers. By virtue of baptismal consecration, the Christian faithful share in the priesthood of Christ. From their priestly life, the call to full, active and conscious participation in the liturgy becomes a clarion call of the liturgical renewal.
From a classicist worldview to a historical conscious worldview
A historical conscious worldview sees the world as “in process”. Reading the “signs of the times” is a continuing quest for the church in order to be responsive and relevant to people today. This paved the way to the “pastoral spiral”, a method of dialogue with realities, discernment in light of the Christian faith and living out in actual deeds the collective decision of the community.
The community gathers to celebrate the various experiences of life – triumphs and failures, pains and reconciliation.
the Misa ng Bayang Pilipino and the various practices of popular piety such as devotion to the Nazareno, the Santo Nino, the Kristong Hari and the many Marian devotions all over the archipelago.
They did not only survive but have become the “instruments” of the new evangelization in our country. Truly, through popular devotions, God has become accessible to our people.
From a highly clerical church to a church of lay empowerment From a highly clerical church to a church of lay empowerment
A highly clerical church centers on the “ordained” The laity assist in the liturgical celebrations. Thus, from clerical and male to human and Christian.
Vatican II developed the theology of lay ministries in the church. Rooted in the apostolate of the laity, lay people discover their charism of service and called by the church to serve the church. Lay ministry is a response to the needs of the church – it goes beyond liturgical life.
The laity are “empowered” meaning they are committed to and formed by the church in service of the church and the whole community.
St. John XXIII convened Vatican II with the two fold objective of renewal (aggiornamento) and ecumenism.
Sacrosanctum Concilium has three guiding principles. These were identified by St. John Paul II in his Vicemus Quintus Annus.
Venerable Paul VI added the following: an understanding of the church, the renewal of the church through the Word and the Liturgy, ecumenism and building bridges with the world.
The Re-enactment of the Paschal Mystery. The liturgical life of the church is centered on the passion, death and resurrection of Jesus.
The Proclamation of the Word of God. The Proclamation of the Word of God. The translation of scriptures in varied languages, the manner of proclaiming the Word of God, the use of technical means, the interior disposition of the ministers, careful preparation of the homily are ways to strengthen this integral part of the liturgy.
The self – manifestation of the Church. The self – manifestation of the Church. The church in prayer and worship. The church in worship gives expression to what she is: One, Holy, Catholic and Apostolic.
ONE – the church becomes one amidst diversity of charism, roles and ministries.
HOLINESS – the church celebrates the graces to live the presence of Jesus in the world.
CATHOLIC – the church gathers people of various languages, persuasion, orientation and professes the one faith.
APOSTOLIC – the church professes the faith of the apostles, presided by the bishop who is successor of the apostles or the presbyter who is ordained in the apostolic succession; the church hands over the living faith through worship, witness and word.
The Professional Campus Minister The Professional Campus Minister
The Professional Campus Minister - Forms the faith community so that it can be a genuine sign and instrument of the kingdom. -Identifies, calls forth, and coordinates the diverse gifts of the Spirit possessed by all the members of the faith community.
The Professional Campus Minister -Educates all the baptized to appreciate their own calls to service -Creates a climate where initiative is encouraged and contributions are appreciated.” (Empowered by the Spirit, 23)
Roles & Functions of Campus Minister Roles & Functions of Campus Minister
Roles and Functions of Campus Ministers A.Liturgical Animation B.Spiritual Leadership, Guidance and Direction (Retreat and Recollection) C.Youth and Adult Ministry D.Building Faith-communities
-Liturgy is the core activity of the church, and so therefore, of a Catholic School -Through liturgy, we grow in deeper relationship with God and neighbor -This is the life of the ministry
Liturgical Animation -The purpose of the Eucharistic liturgy, as well as all Sacraments, is to make us holy, to build up the Body of Christ and to worship God. (Sacrosanctum Concilium, 59) -Planning, directing, leading liturgy and worship -Preparing spaces of prayer
Liturgical Animation -Celebration of Sacraments -Formation of Liturgical Ministers as partners in the ministry and -Formation of the faithful to fully appreciate and participate in the liturgy
Spiritual Leadership, Guidance and Direction -Retreats and recollection -Spiritual Direction -Formative Counseling - Mentoring and accompaniment
Spiritual Leadership, Guidance and Direction -Finding one’s gifts and talents -Powerful in transforming the person. -Provides an ideal community of faith wherein the Divine that rules over our lives is named and worshipped.
Spiritual Leadership, Guidance and Direction -The life in the Spirit is nourished and supported -Leads participants into the mysteries of their lives and create a safe place to open-up and grow. -Manifests God’s love and care for each of us
Adult Ministry Personal Programs: -Prayer -Involvement in the community life and Church’s mission -Effort to root one self to God’s Word and the Tradition and teachings of the church -Participation in works of justice and peace and service to the poor
Adult Ministry Schools, through Campus Ministry, can provide: -Moments of common prayer, reflection and liturgies -Immersion and Outreach activities -Pilgrimages -Retreats -Accompaniment -Learning the charism of the founding congregations
Youth Ministry Goals of Youth Ministry (Kalakbay, 2004) -To establish and strengthen the youth’s relationship with Christ -To provide opportunities for personal growth -To encourage community involvement
Community is not a by-product of Catholic schools but at its core. As Catholics, the mystery of the Trinity defines our understanding of life-giving and life- supportive community relationships.
Build Faith Communities Because our triune God creates, redeems and sanctifies, we place learning, service, prayer, leadership, decision-making, resource development, communication and social engagement in the context of community.
Build Faith Communities Knowingly or unknowingly, our schools are rooted in the reality that we are at heart Trinitarian. (Taymans 2006, p. vi)
Build Faith Communities How is community formed? Formation requires leadership, organizational support, structure and planning.
Build Faith Communities It also requires presence, care and compassion. Campus ministers, chaplains, and campus ministry teams help realize this ideal through a balance of programs and pastoral care.
Build Faith Communities The campus ministers help foster “a pleasant and family atmosphere” that is the mark of Catholic schools. (Sureau, 2012)
NCDP 7 Integrations with Emphasis on Program and Structural Integrations
Integration Integration is a philosophy of teaching in which content is drawn from several subject areas to focus on a particular topic or theme.
Curriculum Integration Curriculum Integration can be vertical and horizontal. Vertical integration refers to arrangement of curriculum in such a way that relationships among topics in a given field of study across grade/year level are EMPHASIZED…
Curriculum Integration …to avoid unnecessary repetition and gaps in knowledge. Horizontal integration is concerned with scope or boundaries or coverage of the curriculum in terms of breadth of depth.
Curriculum Integration Arrangement of topics based on relatedness of topics, themes or skills in 2 or more subjects, grade/year/semester.
1. Christian Message with Daily Life Life Integration Closing the Gap between doctrine and life
2. Of the three Dimensions of Faith: Doctrine, Morals & Worship Structural Integration - Creed/Commandments/ Sacraments - Focus on One dimension; developed by relating to other two
3. Within each Dimension Dimension Integration A. Integration of Doctrines B. Integration of Morality C. Integration of Worship
4. Of Basic Sources: Scripture, Church Teaching & Human Experience Source Integration Forming a natural unity
5. In Catechetical Programs Program Integration A. Content Integration: inform, form & transform B. Integration in methodology C. Practical relations with other subjects
6. Within the believer Subject Integration A. Balancing doctrine, morals and worship B. Using imagination; value education C. Process of interiorizing Christian values
7. Environmental/Contextual Integration Contextual Integration A. Rooted in concrete socio religious & cultural context B. Christian Stewardship C. Involvement in the local church
To help create the experience of God is the chief goal of the celebrating community in liturgical action. It is a huge challenge for the campus minister to plan, celebrate and evaluate all liturgical action in the school campus.
1. We must gain accurate and adequate theology of liturgical action. Sacraments are not things. They are actions of Jesus and His people.
2. We must gain a clear and accurate and adequate theology of the sacramental action. We must depart from notions of those who give the sacraments versus those who receive. All give, all receive, all celebrate.
3. As celebration, liturgy is subject to the universal and inexorable laws of human communication. All who celebrate must make clear strong and compelling signs. Because good signs make good celebrations. Bad signs make lousy celebrations.
4. Hospitality is the dynamism of the liturgical action. We need to bring alive a sense of being part of the church. Hospitality speaks of connectivity and authenticity of persons in a community.
Vatican II. Sacrosanctum Concilium, 1964. John Paul II. Dies Domini, 1998. Ibid. Ecclesia de Eucharistia, 2003. Ibid. Vicesimus Quintus Annus. 1988. Benedict XVI. Sacramentum Caritatis, CBCP. Landas ng Pagpapakabanal. 2000. Balquiedra, Luis. Eukaristiya (Pagsasangayon ng Bagong Tipan sa Dugo ni Kristo) 1993.