A National Qualitative Study on Catholic Campus Ministry

A Report Prepared for the United States Conference of Catholic Bishops Secretariat of Catholic Education

Maureen K. Day, Ph.D., Franciscan School of Theology

Linda M. Kawentel, Ph.D., University of Notre Dame A National Qualitative Study on Catholic Campus Ministry

A Report Prepared for the United States Conference of Catholic Bishops Secretariat of Catholic Education

Maureen K. Day, Ph.D., Franciscan School of Theology

Linda M. Kawentel, Ph.D., University of Notre Dame Foreword Building on A National Study on Catholic Campus Ministry, 2017, this Qualitative Study on Catholic Campus Ministry sought to deepen our understanding of the data previously gathered. Through interviews, the research team was able to address some questions that emerged in the October 2017 symposium, where participants worked to unpack the quantitative data. For example, the quantitative survey raised questions about how the terms “vocation” or “evangelization” were being interpreted. The interview process offered greater insight into how people were inter- preting various questions. The interviews also allowed campus ministers to describe concepts like vocation, evangelization, or their relationship with Jesus, in their own words. As we come to understand their perspective more fully, we recognize a greater unity of purpose within the diversity of campus ministry. The fruits of the 45 interviews, yielded additional insights on topics like blended ministries and parish bridging. The perspective gained through the qualitative study will help to strengthen campus ministry for the task at hand: the engagement and empowerment of women and men of faith on college campuses. As bishops, we support, encourage and offer our pastoral presence to this essential ministry. In the spirit of Saint John Henry Newman, may we embrace the definite service God has commit- ted to us. May we recognize that we are a link in a chain, a bond of connection between persons. May each of us be preachers of truth in our own place. May we keep his commandments and serve him through our calling. Auxiliary Bishop Fernand Cheri Archdiocese of New Orleans Catholic Campus Ministry Association, Episcopal Liaison Bishop John M. Quinn Diocese of Winona-Rochester Higher Education Working Group, Chairman Bishop Michael Barber, SJ Diocese of Oakland Committee on Catholic Education, Chairman

ii Table of Contents

Executive Summary ...... 1 Interviews and Demographics...... 3 Section 1. Work: Vocation, Joys, and Challenges...... 5 Section 2. Campus Ministry Cultures: Ministering to Students, Relationship with Jesus, Evangelization, and Outreach ...... 14 Section 3. Insights for Campuses Using Both Professional and Missionary Campus Ministers...... 24 Section 4. Preparing Students for Parish Life After Graduation...... 33 Conclusion...... 38 Acknowledgments ...... 41 Detailed Methods...... 42

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Executive Summary 1) Work: Vocation, Joys, and Challenges In 2017 the US bishops commissioned a quantitative survey that examined the state of The previous 2017 quantitative survey sought Catholic campus ministry in the United States, to understand job satisfaction among cam- the findings of which have shed light on many pus ministers. However, the quantitative sur- aspects of Catholic campus ministry within vey could not describe how campus ministers higher education. However, it has also raised understand the nature of their work and the further questions. As is often the case with various ways they find meaning in what they close-ended instruments like surveys, those do. In interviewing campus ministers, the examining the data at the 2017 Notre Dame research team sought to understand how cam- symposium raised questions of underlying pus ministers perceive the significance and meaning, sought nuance, and wanted to bet- meaning of their work. They also wanted to let ter understand unexpected findings. It became campus ministers say in their own words what clear that a follow-up qualitative study could they found most rewarding and most challeng- more closely examine a smaller population ing about their work. Interview data collected of Catholic campus ministers through inter- as part of this qualitative study found that most views, which would be extraordinarily helpful campus ministers see their work as relating to for a fuller understanding of the data from the their vocation, which in turn gives meaning to original quantitative survey. Dr. Maureen Day what they do. The qualitative study also found (Principal Investigator, Franciscan School of that campus ministers experience the greatest Theology), Dr. Linda Kawentel (Co-Principal joy in their work when they are working directly Investigator, University of Notre Dame) and with students and are able to accompany stu- Dr. Brian Starks (Kennesaw State University) dents on their faith journeys. Conversely, the formed a research team to interview 45 Catholic most challenging aspects of campus ministry campus ministers in their respective geographic work involved long regions. The research team believed that open- and erratic work hours, ended interviews would help to better compre- heavy administrative “Cor ad cor hend the findings from the 2017 quantitative work and encounters loquitur // survey, illuminate the deeper meaning within with clericalism. These, Heart speaks the quantitative survey responses and address and other challenges, to heart” the questions raised at the symposium. This are discussed in further —St. John Newman qualitative study was financially supported detail in this report, through two funding agencies: the USCCB along with suggestions (Secretariat of Catholic Education) and the to help improve the Religious Research Association (Constant H. work lives of campus ministers. Jacquet Research Award). The pages that fol- 2) Campus Ministry Cultures: low highlight this study’s methodology and Ministering to Students, Relationship some of the major findings as well as propose best practices given these findings. with Jesus, Evangelization, and Outreach This report discusses four major findings. The 2017 quantitative survey suggested there may be important theological differences

1 among today’s campus ministers. Qualitative with colleagues), the reality of collaboration, studies allow respondents to qualify, reframe cooperation or coordination is far more compli- or redefine the question in a way that reflects cated than the survey findings indicated. These the depth or nuance of their beliefs. While interviews illuminated a range of experiences— the quantitative survey found much varia- both successful and challenging—with respect tion, and perhaps division, among some ideas to collaboration and cooperation between mis- central to campus ministry, these interviews sionary and professional campus ministers. This demonstrated that when ministers were able to section outlines some of the principles that lead exercise a greater degree of agency in answering to better ministerial collaboration and provides the questions, there was more room for agree- points for consideration when determining a) ment. Differences remained, but these had whether missionaries would benefit an existing more to do with specific dimensions of a con- ministry and b) how to facilitate the integra- cept rather than an acceptance or rejection of tion with that ministry staff. it. An awareness of the campus ministry culture allows everyone to offer more reflective and 4) Preparing Students for responsible ministry. Parish Life After Graduation 3) Insights for Campuses Using Both The previous quantitative survey did not spe- Professional and Missionary Campus cifically investigate the preparation of students Ministers for parish life following graduation. However, many studies have pointed to the declining The previous 2017 survey showed both pastoral presence of young adults in parish life. To what differences and similarities among degree-edu- extent does college campus ministry help to cated and missionary-trained campus minis- mitigate this absence? How can campus ministers.1 In the survey report, the similarities were try be even more effective? This section exam- discussed as opportunities for cooperation, ines four ideas that emerged from the inter- and the distinctions provided opportunities views: 1) challenge the students with greater for coordination (within or across campuses, responsibility and leadership, 2) facilitate stu- depending upon staffing contexts). However, dents’ transitions both into and out of campus in interviewing ministers who are familiar with ministry, 3) partner with nearby parishes and 4) mixed professional/missionary settings (either provide mentor relationships for students and through direct experiences or conversations young adults.

1 Professional campus ministers (71% of quantitative survey respondents) tend to possess academic training and often expect to have a long- term career in campus ministry. Missionaries (24% of quantitative survey respondents) have a 5-6 week initial training, ongoing mentorship, regional training and regular team development; they typically serve Catholic college students for a limited period of time. For more on this distinction, see p. 8 of the quantitative survey report.

2 Interviews and Demographics The 45 interviews were semi-structured and to the ways Catholic campus ministry does or open-ended, exploring five main themes that does not reach beyond Catholic students, such emerged from the symposium: vocation, stu- as charitable outreach or hosting campus-wide dent concerns, personal formation, language, events (i.e., including pastoral care and engage- and mission. The vocation section examined ment with university faculty and staff as well as the extent to which ministers feel a sense of non-Catholic students); some of these findings call to their ministry and, importantly, what are discussed in the second and fourth sections. exactly does “calling” mean. It also looked at the practical aspects of vocation, such as the As is often the case with studies that employ types of job duties that fall to campus ministers open-ended, semi-structured interview ques- as well as their job satisfaction; some of these tions, the team provided some direction to findings are discussed in the first section of this the interviews, but also wanted the conversa- report. The student concerns segment of the tions to be driven by the interviewees them- interview asked campus ministers to weigh in selves. Some unexpected but important topics on two issues found in the student survey data emerged and comprise the third and fourth sec- of the previous 2017 survey: mental health and tions of this report: discussing mixed ministries student prayer life. The quantitative survey and the post-graduation university-to-parish found that students reported a higher concern transition, respectively. These sections both with mental health issues than anticipated as generated helpful pastoral insights from those well as struggles within their prayer life; campus in the field. With the exception of one inter- ministers were able to share their experiences view in which the recording device stopped on these points, some of which inform the recording unbeknownst to the interviewer, third section to this report. The personal forma- interviews lasted 34-110 minutes, with a mean tion section asked the ministers to describe the of 72 minutes. Quotes were not altered unless most significant aspects of their formation and conventional punctuation indicates otherwise. the subjective or intangible fruits these bear, This qualitative study was able to closely such as confidence or proficiency with particu- approximate the national demographics of the lar tasks. It also asked what types of continuing previous survey data, indicating that the partic- education, formation and professional support ipants of this study are representative of those they would find most helpful; some of these who took the 2017 survey (see Table 1). These questions informed the first, second, and third populations were very similar to one another sections. The language segment looked more on measures of gender and ordination/religious deeply at some of the words and phrases used status, but more diverse on ethnic identity. in the quantitative survey that, upon further Education levels were modestly higher among reflection, were ambiguous, such as evangeli- those interviewed in comparison to the survey zation, relationship with Christ, conversion, population. Ministerial models—discussed as piety, and holiness; some of these are discussed office-based, parish-based, center-based, dioce- in the second section. The section on mission san and missionary in the survey report—were examined the primary “target audience” of very similar between these two studies, as well. the campus minister, paying special attention

3 Table 1. Comparing Interviewees with Survey As the demographics of the interviewees Respondents approximate those who took the quantitative survey, the findings within this report provide Survey elaboration and clarification of many of the Interviewees respondents themes in the previous survey as well as offer- (N=45) (N=1,117) ing readers additional insights. However, the sample size prevents the research team from Male 62% 57% making clear comparisons within the groups outlined above. It is not methodologically Female 38% 43% sound to compare even larger subgroups, such Laypersons 69% 69% as men and women, due to important differences within those subgroups. For example, in Religious or 27% 26% comparing men and women, there is actually a ordained men significant difference in religious status within Women religious 4% 5% those groups. Among the seventeen women in this qualitative study, two are women reli- Identify as white 73% 86% gious. However, among the twenty-eight men in this study, twelve are ordained. Therefore, Identify solely as it is difficult to know whether the differences 67% – white one observes between men and women are Highest degree truly attributable to gender or if these have 24% 33% —four-year more to do with religious status. Whereas com- Highest degree parisons within subgroups are best left to the 66% 47% —master’s larger, quantitative survey dataset, interview data is most effective for exploring open-ended Highest degree 7% 8% themes, experiences and understandings in the —doctorate lives of Catholic campus ministers broadly. The Some type of 73% 65% number of times a specific theme arose is noted graduate degree in the Quantified Responses, which can be Ministry-related 69% 60% found online at www.usccb.org/qualitativereport. degree Before proceeding, it is important to men- On-campus, tion a drawback to both the campus ministry office-based 44% 31% quantitative survey and the qualitative inter- model view study, namely the methods utilized in Parish-based 11% 14% both studies only permit the study of campus model ministers’ perceptions of ministry. This is not Center-based 16% 20% the same as the reality of ministry. For exam- model ple, if campus ministers claim that they are finding students more interested in Eucharistic Diocesan model 9% 6% adoration than previously, there is no way to Missionary empirically verify this. Even if a campus does 20% 24% model keep numbers on these things, this would not provide national numbers that would illuminate

4 the bigger picture. Additionally, campus num- perceptions. This does not mean that they are bers could not say whether the campus ministry irrelevant, but perceptions are more helpful in attracts a certain type of Catholic (and not oth- understanding attitudes about reality than real- ers), nor is there another survey or interview ity itself. This qualitative study, coupled with study from a decade back that would allow this the 2017 quantitative survey, provides readers project’s research team to track national per- with a clear snapshot of the concerns, strategies ceptions longitudinally. In short, when cam- and theological moorings of Catholic campus pus ministers perceive changes, readers need ministers in the United States today. to take those perceptions for what they are: Section 1. Work: Vocation, Joys, and Challenges The previous 2017 survey primarily addressed campuses, others are employed at small liberal the issue of work by asking campus ministers arts colleges. Some are employed by institu- about their satisfaction with different aspects of tions of higher learning, while others work for their ministry. Campus ministers were asked to a diocese, parish, or missionary group. Some rate how satisfied they were with the following: work as part of large teams, while others work relationships with students, relationships with alone. There are campus ministry directors colleagues, student participation, opportunities responsible for leading large campus ministry for professional development and ministerial teams while other campus ministers follow formation, workload, availability of sabbaticals the direction of their supervisors. Because of and leaves, physical facilities, compensation the variety of contexts in which they work, package, their program budget, the process of campus ministers do not all perform the same program evaluation, and their reporting and types of tasks at work. Interviews with campus accountability structures. Understanding how ministers revealed a variety of work tasks. Most satisfied campus ministers are with their work common, campus ministers said that they per- was important for the USCCB and campus formed administrative tasks, led Bible studies, ministry organizations to know, as employee engaged in pastoral accompaniment, mentored satisfaction levels are indicative of the health students, and planned/led retreats. However, of an organization. However, the study of work some campus ministers performed a variety encompasses more than just assessing job sat- of other duties. These included fundraising, isfaction. This section of the report will dis- directing the community service department cuss what the interview team learned about at their institution, and teaching theology how campus ministers understand the nature courses. When asked what types of tasks she did of their work and where they find meaning in at her institution, one interviewee responded, it. This section also outlines what campus min- “Everything! This is not a joke.” She then went isters described as the greatest joys and most on to describe how she leads public prayer at pressing challenges of their work. At the end her institution, hires the priests to preside at of this section, some best practices for dealing Mass, leads all the social justice programming with workplace challenges are presented. on the campus, and sits on a variety of college committees. Another interviewee with similar The Vocation of Campus Ministry responsibilities described her job as a “catch- Campus ministers work in a variety of minis- all.” On top of increasing administrative work, terial settings. Some work on large university she planned all liturgies at her Catholic college,

5 led multiple student groups, and served on sev- calling to ministry or discipleship. One cam- eral college committees. pus minister working in a Newman Center described this distinction in terms of vocation Despite the varied tasks of campus ministry as a big “V” and vocation as a little “v”: work, a common theme throughout the interviews was that campus ministers largely under- I think that obviously when people use stood their work as a vocation, or a call from the word “vocation” it’s like the capital God. While the 2017 quantitative survey found V thing, in terms of priests or religious that about 40% of campus ministers identified life, married life, single life, whatever it “a sense of call” as one of their two most influ- might be. I think I definitely do consider ential factors in their decision to become a the work that I’m in a vocation, in and campus minister, linking a sense of call or voca- of itself… the small v. I think that vocation to campus ministry work was nearly uni- tion, it’s grounded in God-given purpose, versal among interview participants. Nearly all I think, so when I think of small v voca- interviewees understood the word “vocation” tion it can be in a way synonymous with to mean a call from God, and most believed career, it can be in a way synonymous that they had a calling to work in ministry. with the work that you do, but I think the However, their sense of calling manifested in difference between career and vocation different ways. Some campus ministers believed lies in the purpose for which you do it, that God had called them to work specifically or the purpose for which you chose it. I with college students in a campus ministry con- would say both of those aspects, so I think text. Others saw that lowercase v vocation is what your themselves called relationship with the Lord has led you to “Your vocation to ministry more spend your time doing.2 is something broadly, with campus ministry being Most campus ministers saw both understandings more: it is a path of vocation as valid and important. Moreover, guiding your one particular way that they were able the two understandings of vocation sometimes many efforts and overlapped, as was often seen in interviews actions towards to live out their vocational call. with priests and vowed religious. One chaplain service to others.” described this well, saying, “My primary voca- —Pope Francis, While most inter- tion would be priesthood. And I would say the Christus Vivit no. 225 view participants university chaplaincy is a vocation within that. held a broad under- In other words, it’s a call... in the course of my standing of voca- priestly ministry, it was a call from the Lord, led tion as a calling from by the Spirit within it.” God, many simultaneously connected it to one’s state in life. Over half of interview par- This discussion of vocation is important in that ticipants made a distinction between a calling it shows that campus ministers feel called to or vocation to a state in life (e.g., vocations to their work and see what they do as not simply marriage, priesthood and religious life) and a a job or career. Notably, academic studies have found that people who view their work as a

2 All quotes of 100 words or more will appear as block quotes for readability.

6 calling are more likely to be satisfied with their emphasized community. Still others appreci- work than those who see it as a job or career.3 ated being able to work with and assist margin- Researchers have found that this is because alized populations (determined by race, class, those who view their work as a vocation impart etc.) and having a job that allowed them to also greater meaning and purpose to what they do, live out their faith. However, for those inter- which is linked to high levels of well-being at viewed as part of the qualitative study, being work. Thus, campus ministers will find more able to see students grow or stay connected to meaning and fulfillment in their work when their faith was a particularly rewarding aspect they are part of ministries and organizations of campus ministry work. In fact, it was the that help them to live out their call from God. most commonly mentioned joy of being a campus minister. As one interviewee put it, “The The Joys of Campus Ministry Work rewarding piece for me is, honestly, it’s getting In addition to understanding how campus min- to be a part of a student’s life in the time in isters perceive their work, the research team their life where they’re making decisions that also wanted to determine what in their work affect the rest of their lives… I feel very privi- is generative. As mentioned above, the pre- leged to be a part of that and it’s very reward- vious quantitative survey asked ing. To see somebody coming in as a campus ministers to assess their freshman and how much they’ve My soul satisfaction with a number of changed graduating as a senior, job-related conditions and found proclaims the it’s very rewarding.” This senti- that campus ministers expressed greatness of the ment was echoed in many other the highest levels of job satis- Lord; / my spirit interviews. Another interviewee, faction in the area of student rejoices in God a priest ministering at a large relationships. One limitation to my savior.” public university, spoke of the joy that comes with being able the quantitative methodological – Luke 1:46-47 approach is that it does not allow to see a transformation year after campus ministers to say in their year, “Well, every day when you own words what they find most rewarding or receive you know, the students challenging about their work, instead only giv- come, whether they discuss spiritually or they ing them a limited number of options to assess. discuss their problems or they come for the sac- This subsection reveals what campus ministers rament. Like the Sacrament of Reconciliation themselves described as most important and and all of that... It’s always some kind of invita- rewarding about their work. tion to be able to be transformed, and not just that, to see a newness of something in a per- The interviews revealed varying rewards asso- son. If you see that day by day and then year ciated with campus ministry work, some of by year and suddenly you know, wow. What are which were certainly subjective. Some cam- you going to say? I’m just grateful.” That campus ministers expressed joy at being able to pus ministers enjoy witnessing and experienc- work in an intellectual or academic setting. ing student growth corroborates findings from Others enjoyed working for an institution that the 2017 survey. Campus ministers interviewed

3 For a review of research on callings and work outcomes, see Wrzesniewski, A. (2012). “Callings,” in Handbook of Positive Organizational Scholarship, eds K. Cameron and G. Spreitzer (Oxford: Oxford University Press).

7 as part of the qualitative study experienced the moments, those moments of conversion, most joy in their work with students. However, not of faith but of heart and mind, I can’t it was not just working with young people that help but say that those are fruits that made their work worthwhile. Key here was the mean to me that we’re doing something accompaniment aspect of their work, and the right. And I don’t know that, again, that’s results that followed. Professional campus min- not just on me, ‘cause there’s so many staff isters and missionaries felt great joy in accom- members and students around her that panying students on their faith journeys and helped with that but that does give me, it seeing the fruit of their labor in the conversion gives me hope and it gives me a little bit and growth experiences of their students. This more energy to get up and do that again gave meaning and significance to the work next year with the next students that they did. In fact, interviews demonstrated that I encounter. when campus ministers felt like they had made a difference in the lives of students, they felt This case illustrates that experiencing student confirmed that they had a vocation to campus growth is not only a rewarding aspect of cam- ministry work. This confirmation gave them pus ministry work but also helps campus minis- strength to continue on in their ministry work. ters feel confirmed in their vocations, which in turn, sustains them in their ministry work. The importance of seeing results was particularly exemplified in one interview. This inter- Challenges of Campus Ministry Work viewee, a lay woman working at a Catholic In addition to investigating the rewards of institution, was able to witness a transforma- campus ministry work, tion in one of her former students that was the qualitative study due, in part, to her ministry work. This expe- also sought to bet- “First of all, rience helped confirm for the interviewee that ter understand the remember that [in] she did have a vocation as a campus minister. challenges faced Recalling the experience, she said, “There was by those work- every good work a young woman... who was a part of our intern ing in campus you undertake, program and I watched over the course of the ministry today. you must pray to year, someone who came in very hesitant... to As noted above, him most earnestly her relationship with God, but said, ‘Yes.’ And campus ministers to bring it to watched her dive into what we offered… in work in a variety perfection.” terms of challenging her to go deeper with her of contexts, and –Rule of Benedict faith, of asking her to trust in God and to trust each context can in the gifts that she’s been given to lead oth- bring unique chal- ers. And seeing her transform completely to the lenges. However, point where she actually has ended up.” The some common challenges were seen across young woman now works in campus ministry. different ministry settings. Among those most Seeing this transformation was reaffirming to commonly mentioned in the qualitative study the interviewee, who went on to say: were long work hours, the burden of adminis- She would have never been doing that trative work, and the issue of clericalism within and I’m not saying that was me, but campus ministry. those moments, those transformational

8 1. Long and Erratic Work Hours working in campus ministry was the amount of administrative work. That campus ministers dis- One common challenge facing campus min- like administrative tasks is certainly not a new isters is long and irregular work hours. While finding. The 2017 Survey found that adminis- work-to-family spillover has been an on-going trative tasks, such as program evaluation and concern within studies of clergy wellbeing,4 budget work, were among the least satisfying little research has focused on the work hours aspects of campus ministry work. One campus of campus ministers. Many campus ministers minister, who worked at a Catholic institution, reported working not only long hours, but also described his administrative work as consisting very irregular hours, which sometimes affected of paper and meetings. However, the interview their personal and family life. When asked to findings nuance what was found in the survey describe what most challenged her about cam- about administrative work. Although campus ministry work, one interviewee answered pus ministers generally did not like having to “the crazy hours.” She went on to describe her do administrative work, many did recognize upcoming schedule to her interviewer,“I work it as important and necessary. Campus minis- frequent weekends. I’m off this weekend, but ters grew frustrated, however, when adminis- then I have to work every weekend for the next trative tasks began overshadowing those parts two and a half months. I don’t have two days of their work that they most enjoyed, such as off in a row. I work a couple nights a week at accompanying students in spiritual direction. least. Sometimes three. I’m still expected to be One campus minister described this aptly, “Last here most of the day, eight to five. The hours year, I came to the realization that I have to are really challenging, and it’s just hard to have avoid too much administering and not enough much of a life outside of this other than what ministering. So I had a conversation with my I have to do for my family. Those two things boss, ‘I love college students. But I’m starting combined made me think about leaving.” to not like that other side of my job that keeps In cases where campus ministers reported feel- me from being with the students.’” Similar to ing burnt out, long work hours, such as those the effect of long and erratic work hours, an described above, were often an issue. It is overabundance of administrative tasks also led unclear what the root causes of this near-uni- campus ministers to feel burnt out and question versal experience of burnout are; it could be a their decision to work in campus ministry. result of understaffing, ineffective coordination, 3. Clericalism in Campus Ministry Work poor organization, or something else entirely. Exploring what might be depleting the energy A third challenge to campus ministry work of their campus ministers would offer valuable that emerged from the qualitative study was the insights for campuses and dioceses. issue of clericalism. As Pope Francis wrote in a March 2016 letter, “Clericalism forgets that 2. Heavy Administrative Work the visibility and sacramentality of the Church Another frequently mentioned challenge of belong to all the People of God (cf. Lumen

4 Wells, C., Probst, R., McKeown, J., Mitchem, R., & Whiejong, S. (2012). The Relationship Between Work-Related Stress and Bound- ary-Related Stress Within the Clerical Profession. Journal of Religion and Health, 51(1), 215-230; Wells, C. (2013). The Effects of Work-Re- lated and Boundary-Related Stress on the Emotional and Physical Health Status of Ordained Clergy. Pastoral Psychology, 62(1), 101-114; Wilson, Alan. (2015). Nigel Peyton and Caroline Gatrell, Managing Clergy Lives: Obedience, Sacrifice, Intimacy. Theology. 118. 225-226.

9 Gentium, nn. 9-14), not only to the few chosen as important to her administration as that of an and enlightened.”5 He also cautions against a ordained male priest. clericalism that is concerned with “dominating spaces” and encourages lay people to see them- Other professional campus ministers spoke of selves as “part of the faithful Holy People of experiencing clericalism in the types of tasks God and thus are protagonists of the Church they were assigned. While recognizing the role and of the world.” The lay campus ministers of the priest in Eucharistic liturgies, some lay who were interviewed as part of this qualitative campus ministers expressed frustration over the study found clericalism to be especially chal- lack of opportunity to minister to students in lenging. Several spoke of witnessing clericalism non-Eucharistic liturgical contexts. Instead, in decision-making around who was selected these ministers reported being assigned the to make ministerial decisions on campus, who bulk of the administrative work over their was asked to lead non-Eucharistic liturgies, and priest-counterparts. One lay campus minister who had opportunities for advancement within described a situation in which the lay minis- their campus ministries. ters were largely assigned administrative tasks, which were not expected of the ordained staff, Both male and female lay professional campus “Lay ministers on staff, a lot of times talk about ministers described clericalism as a challeng- [how] we get the grunt work. We run all the ing aspect of being in campus ministry. Despite programs. And I know other ministries run their educational backgrounds and experience things differently. But here, the priests do the working with young adults in ministry settings, sacraments and show up to things but we do all several professional campus ministers described the administrative stuff and make things hap- instances of clericalism on their campuses in pen. Then they pop in for reconciliation on a which lay campus ministers were excluded or retreat or something like that. We see that in subjugated in the decision-making processes. staff meetings a lot too.” This sentiment was Further, those at Catholic institutions described echoed by several other interviewees. situations in which lay campus ministers with comparable formation were not perceived as A third manifestation of clericalism pertained having the same legitimacy to provide advice to career opportunities. Some professional lay as priest campus ministers. This issue was high- campus ministers felt frustrated that either they lighted in the experiences of a senior female or colleagues at other institutions were passed campus minister, who described the frustration over for leadership positions in favor of a less of being passed over in favor of a junior priest experienced priest. As indicative that “we’re on staff to give input about student affairs, “The living in a time of increased dysfunctional or higher up, the college administration, still defers unhealthy clericalism,” one lay campus minis- to the priest campus minister who, within the ter described what he perceived as a common structure of the college, is a rung below me, but scenario of the newly ordained, despite their he’s the one who is called upon, asked for input, lack of experience with young adults, being ele- asked to represent the department…That is all vated to leadership positions over senior profes- due to being a lay woman and not an ordained sional campus ministers: man.” In assessing the issue, she identified both I’ve been in situations where there’s been her gender and her status as a laywoman as not a staff full of campus ministers, it’s not

5 https://w2.vatican.va/content/francesco/en/letters/2016/documents/papa-francesco_20160319_pont-comm-america-latina.html

10 happened to me, but many of my col- offered to help campus ministers better thrive leagues, who have 10, 12, 15, 20 years of in their ministry work. experience and they’ll be passed over for a directorship position because, this young 1. Tending to One’s Call priest who is two years ordained wanted This qualitative study found that campus to be the director… In our church, our ministers who tended to their vocational call church is deeply entrenched in this cler- experienced positive icalism. So, long story short, if I had a benefits. In addition collar, all doors would be open to me in to finding that most “Then I heard ministry. I would be a voice at the table, campus ministers con- the voice no matter where I was sitting. As a layper- nected their work to of the Lord son, I don’t have that. I never will have their vocation, the saying, ‘Whom that, even though, I will say, I have the interviews highlighted shall I send? credentials and the experience. that feeling affirmed Who will go These experiences of perceived clericalism and renewed in one’s for us?’ ‘Here greatly bothered these campus ministers. vocation was import- I am,’ I said; Professional lay campus ministers, like this ant to campus minis- ‘send me!’” ters’ personal well-be- interviewee, saw themselves as qualified profes- – Isaiah 6:8 sionals, specifically with respect to education, ing. Questioning or training and work experience in campus minis- doubting one’s call try. However, they felt they or their colleagues was associated with thoughts of leaving cam- were passed over for leadership positions pus ministry. One lay minister described how because of an assumption that ordained clergy, she was considering leaving campus ministry without these campus competencies, were more for parish ministry because, as she put it, “I’m qualified to hold those positions. Creating writ- unable to do some of the things that I really do ten policies that clearly outline procedures for feel called to do. And that my gifts are suited hiring, advancement, and key occupational for, I think.” Other interviewees, when asked responsibilities would help mitigate clericalism. about whether they had ever considered leaving campus ministry, spoke of times in which they Suggestions for Thriving in doubted they had correctly interpreted God’s Campus Ministry call and wondered whether God was poten- tially calling them to do something different. The above issues certainly presented challenges for campus ministers. However, the research Although professional campus ministers and team also heard valuable insights as to how missionaries can certainly be called to new campus ministers have sought to ameliorate types of ministry or to leave ministry alto- problems associated with long working hours, gether, those who feel called to ministry still administrative workload, and clericalism. need to tend to their vocations. Those inter- These campus ministers’ common sense prac- view participants who were happy in their work tices—such as personal retreats, spiritual direc- spoke of the importance of both taking time for tion, and time with friends—helped campus vocational renewal as well as having experi- ministers counter burnout, which could result ences of vocational affirmation, even after their from the three aforementioned challenges. initial discernment into campus ministry. Two In the paragraphs below, four suggestions are ways in which campus ministers tended to their

11 vocations were by participating in regular spir- interviewees noted paying attention to these itual direction and regularly going on personal affirming experiences and continuing to reflect retreats. Both practices helped campus minis- on them. Such experiences provided them with ters reaffirm their call to ministry. Moreover, sustenance during the stressful times of working spiritual direction and retreats had the added in campus ministry. benefit of helping campus ministers cope with or prevent ministry burnout. One lay profes- 2. Practicing Self-Care sional campus minister spoke of the importance In addition to tending to one’s vocation, self- of annual retreats, and her appreciation that care is also important to thriving in campus her campus ministry department included staff ministry work. While many campus minister retreats in its budget, “I think something that interviewees spoke of experiencing burnout we do here at the [campus ministry center] that from a heavy workload with long hours, a sig- has helped me is there’s annual retreats given nificant number of others did not experience to all campus ministers. We choose where we burnout. When the interviewers asked why, want to go. There’s a budget for that. All cam- campus ministers gave a number of answers, pus ministers are able to go on retreat. That’s many of which connected back to the practice very rare. That doesn’t exist in campus minis- of self-care. Self-care entails tending to one’s tries typically. I go to a spiritual director also.” own well-being, and in the case of campus min- For campus ministers who are able to attend isters, can take on many forms. Campus min- retreats, there were clear vocational benefits. isters often reported having several self-care In addition to retreats and spiritual direction, practices, such as this Catholic sister working campus ministers also tended to their voca- in campus ministry: tions by paying attention to feedback about I definitely need my days where I am in their work and regularly retesting God’s call. my cocoon. Whether I’m reading, or I Positive affirmations are certainly an important am just going to the beach for a walk. I tool in the discernment processes. However, love to go to a particular place where I positive affirmation was not only important in can just look out into the horizon. Where initial discernment into campus ministry, but I know I have a prolonged time just to be also throughout one’s tenure in this ministry. able to, perhaps, journal. Where I’m able When long-term campus ministers discussed to read a good book. Where I can dis- why, in spite of its challenges, they stayed in connect intentionally, and it’s not always campus ministry, many told stories of continu- easy, from technology. And other ways of ing to be reaffirmed in their campus ministry self-care would be just sitting around a by their students. One laywoman working at table, or on our patio with my community a Catholic college described a recent experi- members, having a glass of wine and just ence of this, “One of my students five years ago debriefing. Chatting. Talking about life. called me up and said, ‘Hey. I know I haven’t Sharing a good movie together. Eating kept in contact, but I think you made a differ- ice cream. Definitely exercise, that would ence in my life.’ I was like, ‘I don’t remember also be a very important way for me to be this kid. Who are you? Tell me again.’ And able to just be in the moment of things so on and so forth. It’s being reaffirmed with other than always having to carry some- the students... that you’re good at this.” Many thing or other about ministry.

12 Many of the self-care practices mentioned While administrative work was seen as a com- above are the same as those utilized by secu- mon frustration among campus ministers, some lar professionals: leisure reading, walking, dis- dealt with this workload better than others. connecting from technology, relaxing with The research team found friends, having deep conversations, sharing that ministers who meals, and, of course, exercise. However, were able to connect “We should be they are also important for those in ministry their administrative work. For lay campus ministers with fami- shining lamps, work with a sense of lies, self-care also meant prioritizing family giving light to mission reported less time when they are not working, and setting all around us.” frustration around boundaries between their work and home —Catherine McAuley these tasks. For exam- life. For vowed religious, this looked simi- ple, one interviewee lar, as they too recognized the importance working at a large of community and making time for mean- Catholic university, ingful relationships. spoke of trying to have a different mindset around email: Importantly, for professional campus ministers and missionaries alike, self-care also meant I think email can be the bane of everyone’s taking time for daily prayer and not neglecting existence in the modern world. If you’re their own personal faith practices. Scheduling responding to an email from a freshman prayer was an important practice for many cam- who’s interested in becoming Catholic, pus ministers, with some prioritizing it during you have to still get the email done, but the work day. One interviewee shared her prac- you see it as... that it is a stepping stone on tice of integrating time in her college’s chapel this person’s journey in relationship with into her work day, “I have started being more the Lord. So, it brings new importance forceful about setting times on my calendar to even the mundane work of respond- where I’m not allowing meetings so that I can ing to emails… To the extent that all of have even just a little bit of time to go sit in the that is about furthering the Kingdom of chapel because, honestly, sometimes it’s those God, then it’s kind of one of those things small breaks. I run these busy-persons retreats where we can take inspiration from St. with students. A lot of it’s about a way to find Therese of Lisieux about like doing even God in your day and how do you take time out. the smallest things with love. Even when Those end up being very helpful for me because you’re mindlessly running copies, you see then I institute that practice for myself. I can’t it as advancing an end there. really mentor someone if I’m not preparing.” Being able to spend time in prayer during the As evidenced by the above quote, this inter- day helped campus ministers like this one not viewee connected administrative work such as only alleviate burnout but also set an example responding to emails with a sense of evangeli- for their students to follow. zation. He also strived to connect the mundane elements of administrative work with advanc- 3. Transforming Mindsets around ing the Kingdom of God. When campus minis- Administrative Tasks ters were able to have this kind of mindset, they generally reported experiencing less burnout Mindset was also crucial for how campus min- and greater workplace well-being. isters handled the challenges of their work.

13 4. Maintaining her struggles at work began to lessen. “Once “Rejoice in the Supportive and Open I made that paradigm shift,” she said, “things Lord always. Relationships fell into place and then it worked out for both I shall say it of us.” Having good communication with her again: rejoice! Lastly, the qualitative supervisor helped this interviewee better han- Your kindness study identified the dle some of the issues she was struggling with, importance of main- should be particularly the heavy administrative work taining supportive and known to all. that can come with campus ministry. Together, open relationships for both she and her supervisor developed a plan of The Lord is thriving in campus near. … Then action to help her better manage her adminis- ministry. Such rela- trative workload. the peace tionships could include of God that one’s spouse, children, The above case is just one example of the fruits surpasses all religious community, of having open and supportive relationships. understanding friends, colleagues, and Yet, while having a good relationship with one’s will guard supervisors. However, supervisor is ideal, not all campus ministers your hearts the latter two—super- were fortunate in this area. Nonetheless, many and minds visors and colleagues— campus ministers reported the value of having in Christ.” were especially import- a support network of fellow campus ministers ant in the interview to help them deal with the stresses of ministry – Philippians 4:4-5, 7 data. In the case of one work, such as feelings of isolation, frustrations campus minister who with student involvement, and issues of cleri- was struggling with dif- calism. Finding community with other campus ferent aspects of her position, positive change ministers—both at their own institutions and came only with greater honesty and communi- in their local communities—helped interview- cation with her supervisor about her struggles. ees to alleviate some of their struggles. These Having previously worked in a job where “the support people provided a refuge and safe place only time you saw your boss is if you’re in trou- where campus ministers could share their strug- ble,” she had a difficulty communicating her gles, as in the case of lay ministers dealing with struggles with her campus ministry supervisor. issues of clericalism on their campuses or solo However, once this campus minister developed campus ministers experiencing isolation. a more open relationship with her supervisor, Section 2. Campus Ministry Cultures: Ministering to Students, Relationship with Jesus, Evangelization, and Outreach To understand the culture of today’s ministers subsections have their roots in findings from more clearly, this section will examine the the 2017 quantitative survey. First, there was perception of ministry within four themes: a very positive perception of “accompaniment” ministering to students, relationship with among the ministers, along with less enthusi- Jesus, evangelization, and outreach. Many asm for, or even rejection of “programming”; of the questions that gave rise to these four some nuance and an alternative perspective is

14 provided here. Second, the survey found that direction, mentoring). The consensus, how- particular ministerial contexts emphasized the ever, was that student growth happens and is student’s relationship with Jesus more than sustained in these more intimate encounters. others; discovering what may be driving that This is seen most clearly in the near univer- was a primary question. Third, “evangelization” sal importance of “accompaniment” among was likewise favored among certain ministers; the ministers. Before moving to the other understanding this better was a priority. Finally, findings in this section, the authors will pause ministers’ formation affected the importance here to explore this accompaniment/program they placed on outreach; this subsection exam- dualism, as this juxtaposition misses some ines outreach projects on today’s campuses in important truths. greater depth along with other themes common among the ministers. Together these high- First, there are real practical limits to eliminat- light the similarities and distinctions in culture ing programs from the campus ministry tool- among campus ministers. Some differences are kit. Specifically, there are simply not enough more deep-seated and can lead to difficulties campus ministers (nor resources to hire many in collaboration. Others are more superficial more) to provide spiritual accompaniment to and point to opportunities for cooperation all the students and employees of a university; between ministers or among teams that have programs help more students have faith-filled complementary emphases. This section offers experiences given the obvious resource con- glimpses of these differences, providing points straints. Second, there are human reasons to of discernment for campus ministries to better have programs. The intensely personal quali- understand their own culture and the ways it ties that accompaniment entails, indeed what shapes their ministry. makes it so powerful for those who choose this, could be very intimidating for those who are Fostering Student Growth less comfortable with their faith or consider Campus ministers discussed two main themselves seekers; “You have approaches to ministry: accompaniment and these may prefer to ease made us for programs. Accompaniment occurs on the one- into campus ministry yourself, O on-one level and the ministers consistently through the relative Lord, and present this ministerial approach as a positive anonymity of programs. our heart is and believe this is where the most profound Thirdly, programs cre- student growth happens. The importance of restless until it ate opportunities for rests in you.” accompaniment is noted in recent papal doc- invitation. Students uments, such as Evangelii Gaudium. Programs inviting other students – St. Augustine are designed for larger groups and—perhaps to programmatic events because they lack the more intimate, relational affords them opportuni- dimension of accompaniment—are sometimes ties to evangelize others. And related, having discussed in a negative light by the ministers. fellow students to journey with at a retreat To be clear, all respondents indicated that they or Bible study builds community and helps provided both programs (e.g., retreats, “win connect them to other students who want to events” [a missionary organization term], Bible grow in their faith. Fourth, there are theolog- studies, service projects) and relational min- ical and liturgical reasons to have programs. istry (e.g., pastoral accompaniment, spiritual Programs gather. Mass gathers. Prayer vigils for

15 immigrants gather. Liturgy of the hours gathers. of viewing that relationship: as a window into Benediction gathers. Retreats gather. Outreach the Trinity and as something to which one to vulnerable populations gathers. Christ gath- gives witness. ered and continues to gather today through these “programs”; the relevance of these should The most common theme among the inter- not be dismissed. Fifth, accompaniment should viewees was that this relationship was a true not be romanticized. Ministers, especially when friendship associated with authentic intimacy, they are not meeting their own relational needs with language such as friend, brother, or spouse elsewhere, can come to use the pastoral rela- being typical, “I think that’s a big part of our tionship to fulfill their own needs for impor- job, is to introduce people to Jesus in a liv- tance and human connection. Ministers are ing, vibrant way. Not as—I think, too often, there to foster a relationship between the per- students tend to have their development, like son they are serving and God, not to cultivate Jesus as a father figure rather than as a compan- a person’s dependence upon them. Given these ion, or even as a friend.” Not surprising given reminders of a more thorough appreciation of the American context of these interviewees, both accompaniment and programs, we return power differentials can be perceived as a barrier to the findings. to intimacy; one layman at a Catholic university encouraged a peer-based approach to Jesus. Ways of Relating to Jesus Likewise, a diocesan-based layman shares, “We had our team retreat last week, and the whole The 2017 quantitative survey found differences retreat was focused on friendship with Jesus, in the ways ministers evaluated the students’ and I have an icon. I’d never seen this before. relationship with Jesus, differences both accord- A friend gave this to me as a tribute of friend- ing to institution type and ministry model. The ship, but it’s an ancient, it’s a fourth century survey found that Catholic campuses were least Egyptian icon of Jesus with his arm around a likely to strongly agree that their ministry pre- monk. I’ve never seen anything like this, but we pared them for a relationship with Jesus and spent the whole morning meditating on friend- public campuses were most likely to strongly ship in general, but friendship with Jesus.” We agree with this. Likewise, office-based minis- can experience intimacy with God in the ten- ters were least likely to strongly agree with this der embrace of Jesus. Taking all of the above and missionaries were most likely to. However, into account, having a relationship with Jesus these interviewees universally believed their allows for vulnerability and authenticity before own relationship with Jesus was central to their a loving and transformative God. faith and ministerial approach; this was present even while the campus ministers themselves Parish life is a place in which students culti- had diverse senses of their call to campus min- vate this relationship with Jesus. A concern istry. This unity within diversity was possible voiced by the ministers here and elsewhere in because of the different emphases campus min- the interviews is that campus ministry is almost isters placed on the person and ministry of Jesus too good (elaborated in the section examining Christ. In their discussions, the interviewees the campus-parish transition). This sentiment identified four ideas or experiences that fos- reflects the disconnect in students transition- tered their relationship with Jesus: the notion ing to parish life after graduation. The campus of Jesus as a friend, parish life, sacraments, and community holds a shared context that allows prayer. In addition they talked about two ways campus ministers to more easily meet the

16 various needs. Campus ministers know exactly Ideas to facilitate this transition to parish life what is going on in the students’ lives and can are discussed in the fourth section of this report. craft retreats, homilies and other events in a way that is extremely vivid and relevant for Similar to this is the belief that a relationship them. For example, at the start of the school with Jesus is experienced through the sacra- year, the idea of welcome and new beginnings ments. When asked how they cultivate their are highlighted. Come finals week, the notion own relationship with Jesus, one lay minis- of determination in the homestretch is ampli- ter on a Catholic campus responded, “Daily fied. For juniors, there are retreats for discerning prayer and daily reception of the sacraments. one’s vocation. It is this perpetual relevance of Especially the Eucharist.” Others noted that Christ in one’s life that helps campus ministry the sacraments should likewise be important facilitate a relationship with Jesus. However, for the students’ faith. The Church and the when the students graduate and move into an sacraments share an obvious connection and ordinary parish, the parish’s generalist message many of the respondents who mentioned one may not resonate with them. As one campus of these also mentioned the other. minister put it, “I feel like we might give them a Campus ministers underscored the importance great four years but if at the end of it when they of prayer in different parts of the interview and go back home, even if they’re—let’s say their some spontaneously mentioned that prayer was parish life, or whatever, it’s a little bit of a dead central to the relationship they and their stu- atmosphere. If they, because of that, dents have with Jesus, as this lay- choose not to go to Mass then I woman minister at a Catholic think we failed, even if they had “Take, Lord, campus discussed, “I desire the a great four years. Okay, maybe students to be able to sit and and receive all down the line the seed will reflect and discern at every have been planted and they’ll my liberty, my moment as they’re moving for- develop that later on, but if memory, my ward and through their prayer that’s just it, then all we are is understanding, of sitting, at times, in silence fun and great events, then it’s and my entire before we even start with words. for naught.” Campus ministers will, all I have And that it’s okay to have ups want to ensure that this rela- and call my own. and downs in regards to your tionship with Jesus is cultivated You have given relationship with God.” Other through liturgy and the life of all to me. To you, campus ministers reported spe- the Church, which is more than Lord, I return cific prayer practices, such as the “fun and great events” they it. Everything is Ignatian retreats, were funda- enjoy in campus ministry. Many yours; do with it mental to tethering themselves of the campus ministers deep- what you will. to Christ. ened their relationship with Jesus during their college years. Give me only Some campus ministers viewed They want to make sure that your love and this relationship to Jesus as a students’ campus ministry expe- your grace, that is window into the Trinity or as rience helps develop them in a enough for me.” a way to give witness to one’s way that grounds them in Jesus – St. Ignatius of Loyola faith. One’s relationship with through the broader Church. Jesus was also important because

17 Jesus, as fully human and fully divine, provides Although many campus ministers discussed the believers with a tangible way to understand various ways they gave witness to their faith, God. A center-based priest emphasized that the tying this to one’s relationship to Jesus through person of Jesus gives us a window to the divine, witnessing was common among the missionary “The relationship with Jesus is not merely campus ministers, as one said, “[O]ur relation- the sacrament, or merely a historical person, ship with Christ is not just an ‘I-thou’ thing, but the Alpha-Omega. Our relationship with it’s something that’s meant to pour out and to Jesus is ultimately not really a relationship gather in others as well.” And another shared, with Jesus, it’s a relationship with…the one “If I’m doing that [being a strong Catholic], who Jesus comes from, or the one who Jesus then I can also live that out as an example to shares partnership and Trinity.” Recognizing other people who may not totally understand the finiteness of the human mind, this campus that, or who may struggle with seeing that.” If minister claims that the earthly life of Jesus done well, these missionaries contend, a rela- grants us access to understanding a God that we tionship with Jesus will affect the way one acts cannot fully understand without a relationship in the world and attract others. Our relation- to Christ. But the divine and human nature ship with Jesus should bring others to us. of Jesus goes both ways. In the act of choosing to become human, God expresses love toward Examining this section in light of the quantita- creation, as a lay minister with her doctorate tive survey data is illuminating. It was clear that elaborated as she recalled conversations with the vast majority of the campus ministers inter- her students: viewed believed that a relationship with Jesus was very important. Yet, as discussed above, We’re the only people that I know of the survey data indicated that campus minis- whose God thought it was important ters on Catholic campuses do not believe their enough to come see what it was like to ministries are as effective in cultivating this be one of us… And that’s how Jesus got among their students (just under half strongly here… So we now have a God who knows agree that students are effectively prepared for how you feel, when a loved one dies. It’s a lifelong relationship with Jesus) as the cam- evident in the story of Lazarus. We have a pus ministers at public universities claim they God who had parents, we had a God who are (roughly two-thirds say this). At first blush, was not always—[he] disappeared from this may seem counterintuitive. Should not a them, and his parents were searching for Catholic campus that is steeped in Catholic him… There isn’t anything that you hav- identity do a better job of facilitating a rela- en’t experienced now that you know for tionship with Jesus among its students? Two sure that you have a God who’s experi- explanations are possible here. enced that with you. The first is that Catholic campuses take their Through the Incarnation, Jesus is a revelation identity for granted and that a secular cam- that we were created by a God who loves us pus—that may be indifferent or even hostile deeply and demonstrates this by living along- to religion—provides a more stark (and there- side us and experiencing the highs and lows fore more contrasting) context, allowing stu- that earthly life entails. And because of this, we dents to be more conscious of their Catholic can have a relationship with a God who under- identity. This could foster a sense of embattle- stands us intimately. ment between Catholics and the campus. The

18 interviews do find that campus ministers at audiences throughout the academic year. public universities are more likely to use com- Retreats that are for students of all faiths, such bative language when discussing “the world.” as a retreat for discerning one’s vocation (in But this may have more to do with the higher the broad sense), will use “God.” Other retreats proportion of missionaries on public campuses; that are meant for a Christian audience will rely of the six campus ministers who drew upon lan- heavily on “Jesus” and “Christ.” Being sensitive guage of embattlement, five were missionaries.6 to the variety of faiths they are called to serve Although the idea of strong in-group/out-group requires ministers at Catholic campuses to take boundaries could contribute to an emphasis on a more generally theistic approach with their a relationship with Jesus in a strongly sacred/ students at times; they know their audiences secular binary, a second explanation is stronger. and are intentional in their use of language. In contrast, ministers at public universities are More likely it is due to the very different scopes often called explicitly to serve the Catholic stu- of ministry on Catholic and public campuses. dents and (sometimes) the Catholic staff and For Catholic universities, most often the min- faculty; public campuses are perpetually able to isters are expected—often explicitly stated in make Jesus central. Context matters for public their job description—to minister to the whole ministry, even while relationship with Jesus campus. Campus ministers on Catholic cam- matters for all the ministers privately. And an puses take the lead on ministering to the entire important takeaway here is that ministers of all campus: students, staff, faculty and sometimes institution and model types find a relationship the neighboring community beyond the uni- with Jesus to be personally meaningful, even versity, as well. This means that they partner while this relationship might manifest in dif- with non-Catholic student groups, including ferent ways due to their pastoral contexts. Muslim, Jewish, Protestant and other faith traditions. They also offer pastoral accompani- Evangelization ment, retreats and other spiritual programming on the students’ terms. For example, when The quantitative survey found a significant dif- asked if this interfaith context ference between missionary-trained ministers requires avoiding “God” or and degree-formed campus minis- “Jesus” language, this office- “Go, therefore, ters in the importance they placed based minister on a Catholic and make on evangelization for students’ campus responds, “I wouldn’t disciples of growth in faith. Specifically, 90 percent of missionary-trained min- say we avoid, but we make all nations, intentional decisions about isters believed that evangelization baptizing them in was somewhat or very important for when we’re going to focus our the name of the prayer, our language on ‘God’ students’ faith development com- Father, and of pared to only 62 percent of degree- or on ‘Jesus.’” The campus the Son, and of minister goes on to describe formed campus ministers. At the the holy Spirit.” the various retreats that are Notre Dame symposium, one of offered to different student – Matthew 28:19 the participants was confused by

6 The appendix lists seven instances of language of “battle,” but two of these mentions were from the same campus minister. This contrast between campus ministry and the wider society may be a characteristic of the language of missionary organizations or merely a coincidence owing to our small sample.

19 this finding: “Given the wide array of ways the loitering,” meaning he wears religious garb in Church brings Good News to the world, how high-traffic campus areas. Others advocated for could any minister not see this as important?” a more direct style, approaching strangers, such as this professional minister, “I’m not going to The interviews indicated that many of the just sit here in my office and wait for people campus ministers answered the survey through to come to me. I was out all day today with a more narrow sense of “evangelization,” as the students and in their place telling them this degree-formed campus minister stated, “I to come and going to them. I see that as key.” think a lot of people think of evangelization And yet they still want to be invitational, not as someone going out and maybe being a little aggressive, as this missionary shares, “Being on bit in-your-face in a way that’s not very desir- campus, making our presence known, but also able… ‘These are our beliefs, and this is what not trying to be forceful. Because a lot of stu- you need to believe, too, and this is why you dent organizations on campus come off as very should think this.’” Perhaps in their haste to forceful, standing in the middle of the aisle, like complete an anonymous survey, respondents here take this pamphlet… We would have a did not reflect as deeply on the word as they table on campus a couple times a week. So we’d would normally, as she continued, “I do think set up a table with our tablecloth and a cut- that [evangelization] is sharing the joy and the out pope, and a couple other things, and just be love of our gospel and of our faith, but I think available.” All ministers wanted to bring good there are a number of ways that you can do news to their campus and they did so in ways that… by your action, by the programs that you that they believed made sense for their gifts and run, in your conversation, and just your every- their contexts. day relationships with people, too.” This is a good reminder that methods have an impact Another major theme among the ministers was on findings, underscoring the value of mixed relationship, as this priest at a Catholic campus methods in sociological research. stated, “The mistake in my mind of evangelization is to think that evangelization is the first The vast majority of interviewees found impor- move. That ultimately it starts with encoun- tance in evangelization, even while there were ter. It starts with encounter where people find some differences in the details. None of the themselves. And then it moves to—before interviewees advocated a catechism-thumping, you even get to evangelization—to helping “in-your-face” idea of evangelization. Some of people and developing trust. And you do so them emphasized simply bringing students the by listening, by helping them integrate what goodness of God’s abiding presence, as this lay they’ve got going on in their own lives. And woman at a private college does, “I’m hoping then if you’ve proven through your encounter [they will] be able to turn to God... the moments and your ability to accompany them, then you of joy and the moments of sadness and conso- [are] set up to be able to have a conversation lation, to spend and to be able to—yeah—to around evangelization.” This priest highlighted find community, to find purpose. So there is not only the priority he gives relational minis- goodness there but I think yeah, that word try, but also refers to an apprehension discussed [‘evangelization’] can be tricky.” Some empha- above: That evangelization, as a way of teach- sized invitation through a more indirect avail- ing the faith, can become pontificating if not ability, welcome and visibility, like the priest coupled with relationship. Evangelization, lit- who bakes cookies and practices “intentional erally meaning spreading “good news,” must be

20 experienced as good news by the hearer as well for a marginalized group. These often include as the speaker; relationship helps ensure this a time for reflection or debrief, but not always. shared understanding. “Immersions” or “immersion experiences” are relational encounters in which no services are Outreach: Immersion and Service provided, but students instead listen to the The quantitative survey also found distinctions stories of a marginalized person or group and between degree-formed and missionary-trained observe their way of life, such as eating (but ministers in their attitudes toward the impor- not serving) a meal with residents of a home- tance of service activities and their role in less shelter. Immersion experiences will always student growth. For example, 79 percent of incorporate reflection or processing. degree-formed ministers identified service or The Scriptures repeatedly state that those who charitable work are in need deserve help from those who are as very or mod- able to assist (e.g., Mt 25); Church teaching “You have been erately import- underscores that this is a matter of not simply told, O mortal, ant for students’ charity, but of justice (e.g., CCC, no. 2446). what is good, faith growth com- However, charity and justice work in the US and what the Lord pared to 56 per- context is complicated. More often than not, requires of you: cent of mission- power inequalities—including wealth, race Only to do justice aries. This study and education—are exacerbated in service and to love sought to explore projects.7 Many, but not all, campus ministers goodness, that difference voice their concerns over service projects, con- in perception, and to walk humbly trasting these to their own more immersive but unearthed with your God” and relational style, with this laywoman from a important quali- Catholic campus sharing: – Micah 6:8 tative differences in the ways min- We don’t do house-building and we don’t isters understand dig dirt anymore. There’s no service com- two forms of outreach: immersion experiences ponent, which is probably big for some and service projects. These distinctions have students. But I think that for me, we need ethical and spiritual implications. This subsec- to both dismantle artificial othering but tion will also discuss outreach as an on-ramp also really have conversations about—we into campus ministry, the importance of theo- can have a conversation about immigra- logical reflection and the ways outreach oppor- tion there because everyone has some tunities facilitate student transformation. kind of—right? And that’s real and it’s not—so probably, it’s interesting because Before discussing the various ways these cam- it’s a meta thing. But I took my student pus ministers understand service and immer- leaders down to [Tijuana] and their stu- sion experiences, we must first define these dent leaders met up with us and then terms. Here “service” or “service projects” refer we visited a family in the neighborhood to events that gather students to perform some and then came back and did a reflection sort of work of mercy, such as a house-build,

7 Nina Eliasoph, The Politics of Volunteering (Malden, MA: Polity Press, 2013). Jerome Baggett, Habitat for Humanity: Building Private Homes, Building Public Religion (Philadelphia: Temple University Press, 2000).

21 altogether… I think it would be easier to American context can be responsibly managed go down and build a house and have one if one is aware of the common pitfalls. Concerns of the youth group’s moms cook us din- like othering, romanticizing poverty, another’s ner and be like, “Oh… they’re so fun.” scarcity causing one to feel grateful for all one And then, “They’re so poor and they’re has, and charity as a way to quell guilt should so happy.” And then you go home. And not be a part of either service or immersions. that makes me really uncomfortable. Although eliminating service is one way to ensure that these negative aspects do not creep Immersion experiences attempt to emphasize into campus ministry, this is not the only way. the personhood of someone living in poverty This encounter-or-service dilemma poses a false by removing the service component, facilitat- binary. In fact, providing both relationship and ing an encounter. Although this prevents the material well-being characterize the life and students from engaging in works of mercy, it ministry of Jesus. Campus ministers should feel has the benefit of creating a “culture of encoun- invited to consider the ways they can integrate ter” that is based on relationship and mutuality, the separated strands of encounter and service. with this laywoman from a different Catholic By recognizing the power dynamics that orga- campus saying, “We advertise it and prepare nize the benefactor/beneficiary relationship, the students not to do mission or service, but to campus ministers might endeavor to create go and accompany the people and just to meet service projects informed by solidarity, projects Christ in the people. That’s our way into kind that happen in deliberation with the host com- of what we consider some of the dimensions munity. Rather than students implementing of Catholic social teaching, or helping people projects for the host community, these are proj- see the poor as compan- ects that students implement ions on the journey. More under the leadership of the host than just people that we “The eye of faith community, with both groups are called to [serve].” This discerns campus ministry growing in affection and paradigm shift reflects an where commitment to appreciation of the other; the emerging awareness of Christ and care for the ways the campus and students the need to avoid service academic world meet benefit from this encounter projects that obscure the in purposeful activity must be recognized. There is human dignity of the mar- to serve and realize the a strong argument to be made ginalized. Although many kingdom of God.” that it is better for young campus ministers strive adults to cross social bound- – Empowered by the Spirit, no. 21 for a more relational and aries in personalist ways than immersive type of com- to perpetuate social distance munity engagement, a by engaging in projects that significant minority still run traditional service amplify inequalities. However, once a campus projects. Campuses, centers and dioceses would feels that they have eliminated the pernicious benefit from a critical examination of the assets aspects of service projects, it should consider and liabilities of service projects, in light of a the ways that carefully incorporating elements culture of encounter. of service might enhance the spiritual and Yet, the inequality that characterizes the typi- human development of both the students and cal ways we organize service projects within the the host groups in a spirit of true community.

22 Nine of the forty-five campus ministers spon- the faith, disaffiliated or uninterested in reli- taneously described service as a valuable entry- gion. Of the seven ministers who voiced this point for students. One of the ministers said challenge, five were on Catholic campuses and that she was not especially interested in faith two were missionaries at public campuses (for when she was an undergraduate, but was drawn one, a separate Catholic student group did out- to the service, justice and immersion oppor- reach and, for the second, the university held tunities that campus ministry offered. Those its own “mission trips”). In situations where activities led to friendships and invitations to another group or office handles outreach, col- retreats and prayer events, widening contact laboration in planning and implementation with campus ministry and her Catholic faith. could mitigate the disconnect between faith Another minister recalled data from the out- and outreach. comes she tracks at her parish-based ministry, “A cool stat I don’t [precisely] know off the top But outreach cannot be a springboard into of my head, but I think it was 40 percent of campus ministry more broadly if the theolog- students that went on the Spring Break trips ical significance to what and whom the stu- were involved in our ministries. Then, after dents encountered is not unpacked. Therefore, they got back, 80 percent were more involved it is critical that campus ministers engage in in our ministries. [Outreach opportunities are] theological reflection with the students. Ten a definite on-ramp.” of the eleven ministers (91%) who identified theological reflection as an important aspect Something that can frustrate campus ministry of ministry had graduate degrees in ministry or outreach is having a separate office on campus a related field; this is disproportionately high that coordinates community engagement, as compared to those with ministry degrees in this minister at a Catholic campus experiences: the sample broadly (69%). This could indicate that formal theological education heightens We have a separate service office on our the ability of ministers to see the presence of campus. I find this dissatisfactory. Even God in their world. Remember, graduate pro- though we’re in the same division and we grams do not simply dispense knowledge, they collaborate. It’s not like, “We don’t talk also form their students to see the ways God to you and you don’t talk to us.” However, acts in the everyday world. This lengthy for- I think that split inhibits us from doing mation process—which also raises theological the kind of deeper engagement with faith acumen—helps future ministers practice theo- and service, and faith and justice that logical reflection, a tool that they then use in we would like to do. On the other hand, their campus settings. we know that a lot of students want to do service, but they don’t want to have A laywoman at a Catholic campus illustrated anything to do with campus ministry or the way that theological reflection can help faith. They will more likely go to an office expand students’ imagination, helping them like that. see the theological significance to an issue they previously saw only as political: But, what this minister did not highlight is that in having ready access to a service office not [For] example, the issue of immigration. embedded in campus ministry, outreach cannot They were so involved in wanting to do attract students who may be disengaged from the walks and everything for the issue

23 without realizing the spiritual compo- aspects of service opportunities, these provide a nents and the Catholic social teaching fertile venue for student transformation. Some connected with it. So they were just like, of these transformations are a change in perspec- “Well, how can Jesus be involved with tive, a sort of scales-falling-from-the-eyes expe- this? This is a social justice thing.” I was rience. Others have vocational consequences, like, “Jesus is social justice.” And so just as this woman religious at a non-Catholic col- even talking about how they’re so... want- lege discussed, “Not just in terms of the activ- ing to speak out and to understand these ism part of that, but how does that integrate issues. But introducing Catholic social with faith. So seeing that not just as a project in teaching is important and allowing them terms of a one-time mission trip, but a project to see that you cannot disconnect Jesus of life. How that has shaped, has educated, has from any issue, and that he has to be the raised the awareness. And makes life-chang- center of that. ing options for them, whether in terms of their career paths. One particular student, because of Just as service can be an on-ramp to campus her interactions, her involvement with several ministry, Catholic social teaching can enhance different mission trips, she’s changing her major the moral, spiritual and human dimensions of now, and she’s working towards wanting to be a political issue. The work of justice is a con- an immigration lawyer.” Seeing outreach as a stitutive element of preaching the Gospel, as way of manifesting one’s faith in the world can Empowered by the Spirit reminds us, “[T]he have a profound impact on vocational choices. Church on campus should remember that the College is an important time for questions, goal is not learning alone, but constructive identity formation and discernment. Because action to eradicate injustice and to transform of its explicitly formative expectations, cam- society” (no. 76). pus ministry is uniquely poised to accompany Finally, because of the inherently experiential young adults in this critical period. Section 3. Insights for Campuses Using Both Professional and Missionary Campus Ministers The 2017 quantitative survey examined the parish-based, center-based and diocesan min- similarities and differences between two main isterial models are historical features of the types of campus ministers in today’s landscape: campus ministry landscape (see survey pages professional campus ministers and limited-term 7 and 8). Missionary organizations are rela- missionaries. The survey found both similari- tive newcomers but are currently a significant ties and differences between these two groups percentage of the campus ministry landscape. (examined indirectly through institutional Just as professional ministers often share some type [e.g., Catholic university], ministerial visionary overlap with one another due to their model [e.g., center-based] and formation type graduate education, these missionary organiza- [degree or missionary training]). The quanti- tions also form their missionaries with a par- tative survey report described common ground ticular vision of Catholic campus ministry. As as opportunities for cooperation and different historical models sometimes also collaborate emphases as opportunities for coordination. with missionaries, they may need to negotiate As that survey report outlined, office-based, disparate elements of their respective visions.

24 However, this qualitative study revealed a more limitations of qualitative methods, this section complicated and nuanced landscape beyond of the report effectively capitalizes on its meth- the notion of overlap in vision as an opportu- odological strengths, highlighting the joys and nity for cooperation or the disparate elements concerns of those in mixed settings. as opportunities for coordination. Even while this section of the qualitative report discusses As mentioned above, “accompaniment” was serious difficulties when this shared vision is universally important among the campus min- absent, it aims to illuminate better practices isters; likewise, they used “accompaniment” for blended ministries through lessons learned in a very similar way. Even when the research from both poorly-integrated and well-inte- team for this qualitative study decided to add grated ministries. Because this portion on a question asking the interviewees to explain blended ministries comes from fewer interview- what accompaniment looks like to them, the ees,8 we will omit most identifying factors (e.g., responses were all very similar. This minister ordination status, type of campus, gender) to recalled campus ministers from his or her under- further ensure the privacy of the interviewees; graduate experience, “I try to be as accessible as only distinctions of missionary or professional I can be. I felt like [my campus ministers as an will be given. undergraduate] were very strong in accompaniment. Not always having all the answers, which A word on methodology is in order here. As was great, but walking with me through the this is a qualitative study, the findings here answers, or at least saying, ‘I’m here with you, describe events and experiences in depth from even though we don’t know what to do.’” Later the perspective of those interviewed. However, this minister noted that this has shaped his or as this is not a quantitative study—and because her own pastoral style, “Understanding that there were no questions on the experiences of nobody has all of the answers, but regardless, mixed ministries in the survey—this report is being able to sit with somebody and be there in unable to determine the frequency with which communion with them, whether something’s negative or positive experiences of ministry really joyful or something’s really challenging occur (in addition to the varying degrees of and just trying to constantly remind that per- success that lie between these). In other words, son that I see and that I am it describes real problems and possibilities with- with you and who knows out being able to speak to how many mixed what’s going to happen, but “Faith ministries are characterized by these problems I’ll be here regardless.” This is the or possibilities. Also, if a participant reported sort of emphasis on accom- realization regular collaboration across these models, we paniment is common to of what asked, “In what ways has collaboration been campus ministers in a vari- is hoped fruitful? What are the challenges in collabo- ety of contexts. for and rating with someone with very different train- evidence ing from yourself?” This gave us insights into Beyond this significant of things commonality, which can the problems even in well-integrated contexts not seen.” and also shed light on the positive aspects in be a unifying element for – Hebrews 11:1 poorly-integrated ministries. Given assets and hybrid ministries, there

8 Most of the interviewees here have direct experience in a mixed professional and ministerial settings, but a handful are describing the experiences of colleagues.

25 are important principles that are essential setting with the arrival of new members, “How for a successful blending of ministry models. that dialogue of, the presence of [missionary These include: organization] assimilating—in a good way… that they can learn that their [organizational] 1) a shared vision, identity is almost needing a process of being 2) regular communication and, related, culti- grafted. When you graft something into some- vating a sense of team, thing which has already been established, it takes time… It doesn’t come to colonize the 3) fully understanding the various ministers’ tree. It comes to be grafted.” This minister con- roles and competencies, and tends that missionaries should be more flexible 4) utilizing professional ministers’ leadership in the way that they bring their apostolate to effectively. a given campus, respecting the unique context and gifts that each campus provides. Likewise, As these three latter features may be more a missionary reported that a group of mis- particular manifestations of the first feature, sionaries at another campus was continually shared vision will be addressed first. These four undermined by the professional minister at the features constitute the “needs” for successful campus’ Newman Center, resulting in parallel mixed ministries. When these are attended to, ministries that avoided one another. Several ministry teams experience gratitude and inte- of the ministers pointed to shared vision as the gration. When not addressed, teams experience non-negotiable basis for collaboration, as this more difficulties. The research team spoke with missionary does: ministry staffs that were enjoying strong and positive experiences in this mixed context as Yeah, I think that more than anything well as staffs that were currently facing or had it is the [missionary organization] team previously faced challenges. This report will and the chaplain on the same page. Do both highlight the practices that facilitate a they have the same vision? And are they more successful integration collaborating together to work towards of these ministerial models whatever goal that is? Because as well as outline the chal- if they are, then I think then “Campus more times than not they do lenges when attempting to ministry gathers integrate ministry models. thrive and they’re very success- the Catholics ful… [A professional minister Need One: A Shared on campus… might say,] “I’m supposed to be Vision that they might spiritually responsible for these bring the light students. Why would we bring As many books on lead- of the Gospel in a lay organization who’s ership or organizational to illumine going to do spiritual stuff with theory highlight, having a the concerns them?” Whatever the case… shared vision that unifies and hopes of teams that seem to be a little members is critical to any bit more dysfunctional… some- institution. Some profes- the academic community.” times that comes from internal sional ministers discussed conflict. [Missionary organiza- challenges in their mixed – Empowered by the tion] placement isn’t perfect, Spirit, no. 21

26 and sometimes there’s just not great life and accompaniment of their leadership as they on the team that causes the ministry to strive to live their call. be affected. Need Two: Regular Communication, a As missionaries come reflecting the unique Sense of Team charisms and pastoral sensibilities of the organizations that formed them, conflict may occur A professional minister was told by the bishop when these are different from the established to integrate missionaries into the existing cam- ways of doing ministry. Some professional min- pus ministry; that minister highlighted the isters have felt “colonized,” some missionaries importance of communication (and indirectly, have felt “undermined.” transparency and trust) in this endeavor, lifting up a specific quote here, “We’re in our [number] In promoting a shared vision, two consid- year with [missionary organization]. The first erations are beneficial. First, whether the two years… the communication was poor. A charisms of the missionary organization com- lot of it was very secretive. I didn’t know what plement the ministry of the host campus. And was going on; even though I was asking ques- second, if so, what thoughtful considerations tions it felt sales pitch-ish. But that relation- are necessary to pair individual missionaries to ship has grown.” This minister reports a rough a campus team. Some of the interviewees said start that has become much better through they were told—and not consulted—by their regular and intentional communication, which diocese that missionaries would be added to has fostered greater trust. their existing ministerial team. This can be very difficult for professional ministers, first, because A challenge related to communication when they provide the primary pastoral care for the integrating professional and missionary campus campus and appreciate consultation. And sec- ministers was rooted in the campus reporting ond, because some professionals believe that structure. Missionaries typically report to a missionaries will undermine their pastoral work designated “chaplain”—most often a deacon due to differences in theological orientations or priest—and this works well when mission- and pastoral practices. Likewise, missionaries aries are the only Catholic ministry presence sense when they are not wanted by the profes- on a campus. However, if there is, for exam- sional ministry team and may simply default to ple, a Newman Center with student leaders or the activities learned in their training, forming additional professional ministers there can be a two parallel—rather than integrated—minis- disconnect between the two ministries that can tries. Listening well to the experiences of the lead to parallel, rather than integrated minis- existing campus ministry team affords prayer- tries, as a professional minister wonders, “How ful discernment about ministerial direction. If do they [missionaries] work with the leadership mixing these models is deemed appropriate, the of the community? And that does not go to cen- diocese can actively facilitate the integration of tralize to one particular person, but how do they these two models. Integration calls for diocesan work with the [professional] team?” When the leaders to exercise pastoral sensitivity, humility chaplain does not bring the entire ministerial and reflection. Poorly integrated teams bring staff together in a complementary or collabora- down the morale of everyone involved as well tive way, it can breed confusion, suspicion, and as the vitality of the ministry. Both profession- even a sense of fracture. Directors of blended als and missionaries need the support, respect ministries will see a more vibrant team when

27 they prioritize trust and communication; each here, ‘cause there’s a portion of students team member plays a role in this responsibility. that’s, my student leaders are like, ‘You’re competing [with] me.’ And it’s like, why Regardless of the way a professional and mis- are we competing [with] each other? I sionary partnership began, it seemed that if thought you were here to help us to go both parties wanted to make it work, commu- bring students in and everything.” So, nication was key. As one professional minister that changed. So from then on, they were who oversaw both established ministers and tabling on campus to go bring people in. the incoming missionaries put it: They were doing their Bible studies to First year was, I didn’t think it was an go bring people in. So their focus was, instant success, because the students had “We’re doing this to go bring them into this preconceived notion about [the mis- the campus ministry. To go bring them to sionaries]. It’s like, “What are they here church, to go bring them to all the activ- for?” Especially my core leaders. My core ities of campus ministry.” Rather than to leaders were like, “We’re doing all this bring them to their own activity. ministry. Are we competing with [mis- As difficult as hearing that must have been for sionary organization]?” And that’s what young, enthusiastic missionaries, the minis- happened... [missionary organization] try is far more collaborative now. These con- was actually coming in as [missionary versations can go the other way, too, when a organization], not as the campus minis- missionary had to level with the professional try… So in the second year, I told [the minister that the student meetings “were the bishop], I said, “[Bishop], we’ll keep them exact opposite of life-giving. Three hours long, for a second year, but I deserve the deci- there was always cold pizza, some middle school sion whether we really want them.” I said, icebreakers, some poor formation, and a lot of “Because the first year was not a success.” maybe socially awkward crowd… What would I didn’t say it was a total failure and every- happen is new students would come, and they thing… So when we got into the sec- would never come back.” After more of these ond year, before the semester started… candid conversations and some participation I said, “Listen. This is what we need to in missionary-sponsored programs, the mission- do, because this is what actually hap- aries were able to help revitalize the Catholic pened.” And so the [missionary organiza- campus ministry. tion] missionaries were so sorry, because “This is how we’ve always been doing Although these “Send your it.” I said, “But this is what happened.” types of candid con- light and your So they changed it. They deferred every- versations are diffi- fidelity, / that thing. They realized they’re there to sup- cult, they are critical port the Catholic ministry. They’re not to the health of any they may be there to go do their [separate] missionary ministry organiza- my guide.” [work]. ‘Cause they have their [mission- tion. They require – Psalm 43:3 ary organization] program… And so, they intentionality, regu- thought… that was what they were sup- larity, goodwill and posed to do in each and every campus. I commitment, as this minister said, “I firmly said, “But you kinda alienated a partner believe that tough conversations are things that

28 are a little harder to talk about. You don’t know Need Three: Clarifying the Roles of how the other people are going to take it. [Tough Degree-Trained Ministers and Missionaries conversations] are very, very good if they’re done well.” Christian charity and a commit- Very few missionaries have a degree in ministry ment to stay in the conversation is key as they or a related field. However, the missionaries do gradually build trust, reflected in the vulnerabil- not consider this to be a problem because they, ity and humility of this missionary, “I told [my according to their interviews, are there not to chaplain] in our first meeting, over the summer, bring academic knowledge to the students, but I was like, ‘[Chaplain], I’ve learned a lot of what to inspire the students and disciple them into a I didn’t do well last year and I want to do bet- relationship with Christ. When they encounter ter for you this year.’ And so it’s really on [the questions that are beyond their education, the chaplain] and myself to be in good communica- missionaries can go to their chaplain. Although tion so that [the chaplain] can help [their uni- this lack of knowledge is not problematic for versity Catholic organization] be a home for the the missionaries, several of the professional Catholics on this campus and we, as [missionary ministers expressed concern with their lack of organization], can help it grow and help it be formation in Scripture, Church teaching and fed into shape.” The staff interviewed here are the pastoral applications of these. It is import- very proud of the collaboration that has come to ant to note that the concern about missionaries’ fruition even after the rough start. lack of knowledge is not just a problem in and of itself for most of the professional ministers; The professional minister from an earlier quote the problem is the potential for unintended also alludes to a less prominent feature among damage due to this relative absence of theo- those interviewed, but worth elevating here: logical education, as a minister explained why clear authority. To lift up a quote, “So they their campus does not partner with mission- changed it. They deferred everything. They aries, “Skepticism about leading people astray realized they’re there to support the Catholic by virtue of poor theological, or no theological ministry.” Another chaplain benefited from training, but a lot hearing that chaplains have been entrusted to of enthusiasm.” form, direct and supervise the missionaries, “To This minister was “When we are me [the ambiguity of authority is] a source—fig- concerned that whom we are called ure out—tension, like who’s really the boss. Is the lack of for- to be; we will set it [missionary organization]? Is it campus min- mal theological the world ablaze.” istry? When [the founder of a missionary orga- training coupled – St. Catherine of Siena nization] said that [it was the chaplains], it gave with tremendous me more freedom to tell them, ‘This is what you zeal was poten- need to do and this is how you need to do it.’ I tially dangerous. It should be noted here that think it’s more empowering, honestly, because both Catholic missionary organizations in the our needs are different than what another cam- United States, in addition to the brief initial pus’ needs might be.” The collaboration signifi- training, provide regional training, team devel- cantly improved on this campus once ministe- opment, and mentorship throughout the mis- rial authority was established. Where integrated sionaries’ term of service. ministries find gratitude, bifurcated ministries find avoidance or worse. Communication must One professional minister shared a story of be intentional, fostered and regular. a time when a difficult situation was averted,

29 “One of our missionaries two years ago came resources available to students, as well. The to me just sobbing. And she’s like, ‘I’m in so far missionary above who was described as “in over my head.’ She goes, ‘Students are coming over [her] head” may have deviated from her to me with things that I have no idea what to training or this organization might now include do.’ And I was like—so I’m working with her more on ministerial boundaries. The previous on, ‘You need to refer them to us.’ And actu- two quotes from professional ministers reveal a ally the situation she was talking about... I concern that brief training can lend a greater would refer that on. But that’s not what they’re subjective sense of preparedness than it war- taught. They’re taught, ‘You can handle this.’ rants, ultimately risking a ministerial misstep. And that’s a problem. So, I mean, very grateful to her that she could recognize when she was Need Four: Utilizing the Leadership in over her head, but I wonder how many times of Professional Ministers in a that hasn’t happened.” Blended Context Before this quote is inappropriately used to Given the very different training these two conclude that all missionaries lack a sense of groups of campus ministers have, it would be when to refer a student, it should be contrasted very helpful for a professional minister to put with both missionary organizations’ training time into the ongoing formation and support and with these findings. First, one of the mis- of the missionaries, as well as helping them sionary organizations shared their curriculum translate their missionary with this project and noted several sessions formation in a way that is sensitive covering mental health, handling a crisis, “Be who you and distinguishing between spiritual direction to the needs of a are and be that (done by someone with special training) and specific campus, as pastoral care.9 These sessions help the mis- one professional well in order to sionaries understand the limits of their compe- said, “From our give honor to the tencies and when they should refer a student side of it, my dream master craftsman to someone with more appropriate training. would be that there whose work of art Additionally, this missionary organization has would be basically you are.” established protocols for dealing with mental one staff member – St. Francis de Sales health issues and emotional boundaries. that almost their full-time thing is Second, the findings indicate that unless a helping [the mis- minister had formal training in counseling or sionaries], of being that liaison to them and mak- a related field, all spontaneously brought up ing—how are we helping to form them versus, that they would refer a student whose needs we’re just all so super busy and no one has time seemed to be beyond their training. A mission- to do it well.” The challenges of missionaries ary explains, “I know that I am not a counselor, with limited formal education and experience and it is not my job to be a counselor. So I know could be mitigated by having someone whose enough to keep someone grounded and point primary role is to support, form, train and theo- them in the right direction.” The missionaries logically reflect with the missionaries, much as in this sample were aware of the counseling a mentor in a field education placement would

9 Personal email correspondence. September 20, 2019.

30 do. This would also help to bring these two somebody to do this voluntarily, let’s just get ’em models together. However, as alluded to at the ’cause it doesn’t cost anything and don’t really end of the quote, this would likewise require scrutinize what it is that they do.” A major con- a significant amount of resources. Thinking cern among campus ministers is that missionar- about ways dioceses could cover or subsidize ies do not simply fill in gaps where there are no the salary of this staff person would be enor- campus ministers, but they provide a cheaper mously beneficial for collaboration. alternative to professional ministers. Needless to say, the professional ministers find this deplor- A missionary points out how much better cam- able. Amplifying the distinct gifts of professional pus ministry is with both present, “I think there ministers in mixed contexts can help to reassure should be, if possible, we should have both. the professional that he or she is essential to the ‘Cause campus ministers, I think, are great at ministry and is not going to be replaced. the macro-view, so, taking the general view, ‘What events are we doing? How can we make Another minister argued that as a matter of this community grow?’ And then missionaries best practices, missionaries should be used to can kind of take the micro-view of like, ‘Let’s complement professional ministry or fill in gaps go invest our lives in students, Bible studies, for campuses without a campus ministry: and bring people into this community.’ I think having both is super important.” Although this I guess when I think about [missionary study found that ministers of all models prefer organization] being on a campus on their the one-on-one forms of ministry, this quote own, the first thing I would say is it’s bet- highlights the longer-term, more campus- and ter than nobody being on that campus. vision-embedded work of professionals and the Because [missionary organization] does more immediate and short-term projects of a really good job at what they do. But at the missionaries. Bearing in mind the relative the same time, I do have concerns that lack of enthusiasm professionals have for the the students on that campus are really more administrative components of their job, only seeing one piece of the Church… this dichotomy should not be applied rigidly, Because, I think, we’re a more integrated lest the professionals lose the more generative campus ministry, we’re able to show [stu- parts of their job. Still, recognizing some of the dents a] more full scope of the Church, particular gifts that the professionals bring can plus have that guidance that I feel is help mixed ministries allocate tasks and build necessary. So kind of the both/and. I feel collaboration in vocationally significant ways. like [a missionary organization presence only is] better than not having any pres- Several professional campus ministers were also ence of the Church on campus, but I do worried that they would be replaced by younger, have concerns. more available and less expensive missionaries, as this minister explained after describing what This minister believes complementarity is he or she has observed, “My issue with it is, best when considering missionary placement many dioceses have decided that it is much more because it provides students with greater access cost-effective to bring in four [missionary orga- to the breadth of the Catholic experience and nization] missionaries to a college than it is to can help guide the missionaries in their out- pay a professional campus minister… My issue reach. Still, using missionaries to minister on a with church for years and years is, if we can get campus without a Catholic presence is under- standable if resources are scarce.

31 This emphasis on professional leadership also Second, appreciating the different training and highlights some of the ways greater collabora- competencies that both professionals and mis- tion in ministry can help staffs meet the other sionaries bring is critical. Many professionals three needs of communication, clear roles and have graduate degrees in ministry; recogniz- shared vision. First, when the students and ing their knowledge, their ability to pastorally campus ministry staff recognize a particular pro- apply this, and their sense of campus culture fessional minister as a leader and chaplain, he will ensure that the missionary charisms appro- or she can facilitate authentic and productive priately translate to the host campus. Recently dialogue and understanding. Second, when pro- graduated missionaries easily connect to under- fessional leaders recognize the distinct training graduates and can bring new students to the that they and missionaries have they can iden- existing campus ministry. Those who would tify clear roles and tasks for each that are appro- exclude missionaries from a campus simply priate for their training and gifts. Finally, as because they lack theological education forget blended ministries become more integrated and that enthusiastic volunteers—including those collaboration becomes more natural, this pro- without graduate degrees in theology—are crit- fessional, long-term, campus-embedded leader- ical to the majority of Church ministries. ship can begin to articulate what a shared vision in a blended ministry context could look like. Third, regular communication is key and fos- ters a sense of team. Even while recognizing Insights for Going Forward distinct gifts is important, both professionals and missionaries want to see the campus thrive. Typically, campus ministry teams that involved Care should be taken to have honest conver- both professionals and missionaries could iden- sations not only when beginning to integrate tify what was going well and what needed fur- missionaries, but also as a regular practice. ther improvement. Briefly revisiting the find- Similarly, do not discount socializing; having ings in light of how to maximize the potential casual, yet intentional time together builds of these blended-model ministries is in order. trust and charity. Beginning with the leadership of professional Finally, a professional minister will close this ministers, their long-term dedication and expe- section with sage advice when discerning rience with the campus culture should be recog- whether or not to blend the professional minis- nized as a valuable asset. Diocesan leaders should ters with missionaries, “I think there’d have to assure the professional ministers that missionar- be an openness to this particular kind of minis- ies will not take their place. Explicitly stating try. Yes, I think it can [work], but if there’s resis- that their long tenure is necessary not only for tance from the beginning, it’s not going to work. creating a thriving ministry but also that it will It can’t be forced.” This brings us back to the be invaluable in quickly onboarding the new importance of shared vision; coercion can force missionaries and in helping them a new ministerial model, but best discern how their gifts might only with an openness to a most benefit the campus commu- “I came so that vision shared by all involved nity. When the gifts of both mis- they might have will it succeed. sionaries and professional minis- life, and have it ters are recognized and utilized more abundantly.” effectively, true collaboration – John 10:10 can come to fruition.

32 Section 4. Preparing Students for Parish Life After Graduation One final finding that was especially important to the parish, because people care, but maybe is the transition to parish life after graduation. the orientation is more towards families, with None of the campus ministers volunteered that children, or older adults, because that’s where they had data that tracked the extent to which the power and money is. It supports the parish.” students continue to practice their faith or oth- Parishes might be more geared toward families erwise develop spiritually after graduation. But because that is where most of the financial most believed that generally students’ faith lives resources come from. Additionally, there may would decline after leaving campus ministry; be a lack of familiarity with the world of young only seven said that they thought that most of adults, “Instead, our students are going in and those who attended Mass would continue to do not being welcomed and hearing not such great so upon graduating. Unlike the other sections music and homilies that really don’t pertain to above, in which the most common themes were them as a young adult. So, they’re not seeing the ones that shaped the analysis, this section people their age. They’re not going to Mass.” will lift up insights that sometimes only a handful of respondents provided. Instead, the hope As mentioned above, part of the problem that of this section is not to discover the broadest both the interviewees as well as the practi- trends, but to raise up creative and innovative tioners at the 2017 symposium at Notre Dame ideas that may help recent graduates to con- identified is that campus ministry is almost tinue to grow in their faith once they no longer too good for those who participate. Students have the benefit of campus ministry. become accustomed to Catholic experiences that resonate deeply with their undergrad- Nineteen of the forty-five interviewed pointed uate and young adult experiences, “At least to the parish as the problem. This was expressed the students are, that I’m aware of, talk about either as parishes not being a very life-giving [the campus chapel], which is so easy because experience generally or that parishes are not they’re constantly invited and their friends good at meeting the needs of young adults in are going, and it’s right here on campus. It’s particular. Beginning with the former, a good built into the rhythm of their week. Now that number described parish life as an anemic they’re not a college student all those things are experience—liturgically, communally, rele- different and they’re not in the habit of doing vance-wise and in other ways, “They’re not it themselves.” For undergrads, Mass is both welcoming. They’re not giving good homilies. convenient and a place to socialize. Likewise, They don’t have good music. They don’t have it is actually easier in many ways to minister good community. We’re both on the losing end to a more homogenous group like undergrads. of this because, we’re missing, we’re losing a gen- When you walk into a Mass for a campus com- eration.” Parish life needs to be reinvigorated. munity, even if you don’t see familiar faces, you see people who have some experiences in com- Second, some said that parishes are just not mon with you. At the start of the school year, good at meeting the needs of young adults spe- the homily discusses beginnings, reunions and cifically. Some interviewees pointed to practi- anticipation. The finals’ week homily is about cal needs that drive this, “Maybe that’s not fair strong finishes and the reprieve that awaits;

33 meals, coffee and snacks might also be provided active in young adult ministry. But this same throughout this week. Academic life is appre- interviewee laughed that his alums asked him ciated. Social events are carefully planned and why the school never helped connect them a fun and fulfilling time is nearly guaranteed. to young adult parishes in the diocese. When While this is fantastic in many ways, a down- he reminded them of the speaking event, they side to this “perfect fit” is that students are seemed to vaguely recall it. Clearly, things need often unprepared to do the spiritually mature to be more ongoing and intentional to make an work of navigating a general parish experience. impact on the students. Students have the luxury to become spoon-fed consumers of their faith. In contrast, when a Ideas to Increase Parish Preparedness priest or deacon must preach to children, sin- There were four important ideas that campus gles, elderly, the unemployed and countless ministers proposed for improving students’ pre- other populations, his message must necessarily paredness for parish life: 1) challenge the stu- be broad. Catholics in the pews need to find dents with greater responsibility and leadership, the nuggets of the homily—or the handful of 2) facilitate students’ transitions both into and ministries—that are relevant for them; they out of campus ministry, 3) partner with nearby need to actively contemplate and discern the parishes and 4) provide mentor relationships particular significance of a message or event for students and young adults. for them. This takes work. Recent grads, however, are accustomed to ministries that cater to Beginning with the first idea, campus ministry a very specialized population. Helping students would do well to ensure that leadership and learn how to do the spiritually mature work of responsibility are a part of the students’ forma- sifting out what is relevant for them within a tion. By helping students to become leaders and more generalist parish experience could be very co-creators of the campus ministry experience, beneficial for their post-college faith journey. they help them realize that Catholicism, and discipleship more broadly, is not a spectator Thirteen of the interviewees said that they rec- sport. In realizing their ognize that campus ministry life is amazing, own ministerial gifts, but they were disconnected from parish “The world offers when it comes time life or diocesan activity. These inter- you comfort. But to graduate, move and viewees admit that they do not do any- you were not attend a parish where thing in particular to help students in made for comfort. they know few, if any, this transition to parish life, as one said, parishioners, they will “Is that a trick question, [researcher’s You were made from greatness.” have the confidence name]? Honestly, it is the question that’s and know-how to been the bane of our existence in cam- Pope Benedict XVI seek out the ministries pus ministry for as long as I’ve been in they can assist or be campus ministry.” Tellingly, none of the fed by. Additionally, if interviewees spontaneously mentioned regular a young adult ministry does not already exist, and integrated activities, such as partnerships, these alums should feel comfortable approach- that would facilitate this. They might men- ing the lay and ordained leadership to see how tion, for example, having the diocesan head they might get this off the ground. of young adult ministry come to do an eve- ning talk about the area parishes that are more

34 The second idea was to consider how campus she gives their names and contact information ministry might make the transition from high to the campus ministers. When they leave she school youth ministry into campus ministry and reminds them to get connected with the cam- then into young adult ministry and parish life pus ministry right away. When the students more seamless. As Bishops Fernand Cheri and arrive and introduce themselves, the campus John M. Quinn imply in the “Pastoral Synthesis” ministry team greets them warmly, “Yes, we’ve of the survey report, we tend to treat these as been expecting you!” The high school youth three discrete ministries; it would be much minister remains in touch with the students as better to see the ways these are interrelated. well as their ministers for the first few months One simple way this could be done is simply and has a fun Christmas break event planned through better communication with the minis- for the former youth group members to recon- ters involved, as this layman at a Catholic uni- nect and swap stories over the Christmas hol- versity explains, “We’ve done different things iday. When the students are undergraduate in the past. We could try that parish, or that seniors, the campus minister finds out where parish, but it’s really a cold handoff. We could they’ll be moving to. Whether it be through do a warm handoff. I’m diocesan networks, “the Sister Network” as a getting that language woman religious called it, or alumni networks, “Our goal is to from Chris Lowney’s students meet one-on-one with their minis- foster a closer book, Everyone Leads. ter to see which parish might best help them relationship He talks about that as to continue to grow in their new location. A and a greater a Catholic Church we process similar to the high school youth min- should work together isters is implemented, and the welcoming par- spirit of and we don’t. We have ish is excited to bring the alumni into their cooperation these different stages community. Would this require more time and between and it’s like when you resources? Definitely. But it is safe to say that campus leave here you’re on far fewer would fall through these transitional ministry and your own.” What could cracks if we took the warm handoff seriously. the rest of the a “warm handoff” look local Church. like? The third idea is that campus ministries could Campus partner with a local parish. Campus ministries, Ministry is an A high school minister due to the various models that exist, provide finds out from her grad- students with various degrees of “parish” as an integral part of uating seniors where experience. The statistics on models here come the Church’s they will be going for from the previous survey report. Most office- mission to the college. She finds the based campus ministries (31% of survey respon- world and must contact information dents came from this model) are very insular; be seen in that for the campus min- there may be a Sunday Mass that attracts large light.” istries of those cam- numbers of outsiders, but the Catholic campus – Empowered by the puses (or young adult ministry experience is typically for the campus Spirit, no. 6 ministers of nearby (students, staff and faculty). Some campus min- parishes when there is istry centers (20%) provide a quasi-parish expe- no campus ministry). rience; often Newman centers attract a large Assuming she has the students’ permission number of worshipers who have nothing to do (and parents’ permission if these are minors), with the campus. However, these settings are

35 different from true parishes because the bulk of encouraged already, but I think [intentionally these centers focus their ministerial efforts on making] those connections. The liturgy here, the students, with other populations taking a the liturgy teams, the choirs, being able to have more peripheral position within the organiza- trips out to Masses out in the community and tion. Diocesan ministries (6%) can oversee the see how it’s actually really being done outside of campus ministries of multiple campuses but [our university] would be great.” These trips off have little parish contact. Parish-based models campus are even more meaningful when they (14%) are canonical parishes that have allo- are treated as part of a partnership, not a field cated parish resources to ensure that the stu- trip. This collaboration does not mean that the dents of a nearby campus have their pastoral specialized strength of the typical campus min- needs met. Because parishes also have the pas- istry should be minimized. But the student-cen- toral responsibility for anyone in their bound- tered and student-led arrangement of campus aries, this model often cannot make the campus ministry would benefit from meeting their par- primary; campus ministry will be one ministry ish counterparts from time to time. Perhaps the among many. Missionaries (24%) could be students who attend weekly Adoration at the affiliated with any of the above models or could campus chapel could attend this on a monthly be freestanding. In sum, although these statis- basis with the nearby parish. The service events tics illustrate the percentages of respondents and of campus ministry might want to include a not the percentages of students served through twice-a-semester project that is implemented each model, because the statistics are so low in collaboration with a parish’s outreach group. for respondents from a parish Maybe this parish has special context (14%), we can imag- events (like ethnic or religious ine that contact with a typi- “I give thanks to order feast days) that would cal parish is minimal for many my God at every warrant moving Mass to the students involved with campus remembrance of parish that day. A shared young ministry. This could contrib- you, praying always adult Bible study for Advent ute to a sense of cultural unfa- with joy in my could help both ministries. The miliarity when students begin every prayer for all details on how the collaboration attending a parish shortly after of you, because of manifests is less important than graduation. your partnership for that it does, in fact, happen. the gospel from the Ultimately, this regular parish If non-parish models coop- contact in their undergraduate first day until now. erated with formal parishes, formation will help students to this would help ease the cul- I am confident feel more belonging and famil- tural transition for many stu- of this, that the iarity in their new parish. dents. First, it would give one who began them a sense that parish life a good work in The final idea proposed was requires initiative and par- you will continue that recent alums, and young ticipation, “Immersion expe- to complete it adults generally, may benefit riences, encouragement of until the day of from the presence of a mentor students being able to partici- Christ Jesus. ” when they join a new parish. pate in off-campus parishes as One minister who has adult catechists, as which they are – Philippians 1:3-6 children of her own highlights

36 the necessity of this, recounting a conversation community. Importantly, this is different from with her son: a peer mentorship, as well. The challenge of offering a similarly-aged mentor is that while “Have you gone to Mass this week?” “No it could more deeply embed the recent grad mom.” One day he says to me, “Mom, into young adult ministry, it could further iso- I’m the most faithful person you’ve ever late him or her from the rest of the parish; the met, but I need my space.” siloing of young adults is exactly what “Okay, I’ll give you your the Church should try to avoid. The space.” But that’s where I “And this is mentors ideally would have other need the parish to pick up my prayer: that things in common with their young on that for me. Because I your love may adults. Perhaps they both play the get that he doesn’t want to increase ever guitar, they enjoy hiking, both love hear from me anymore, but more and more college football, or they are in a sim- he needs the grandma and in knowledge ilar line of work; in the best case grandpa from this church and every kind scenario they would have a com- to do it. And it’s just like of perception, mon faith as well as “something else” we don’t, we don’t help, to discern what that they could also enjoy together, we don’t—I say mentor, is of value, forming the basis of a richer and “mentor” probably’s the more personalist friendship. Mentors best word. They need men- so that you may be pure would touch base with young adults tors. They need people who to ensure that all was going well, want to take a vested inter- and blameless for the day especially that they were connecting est in their life who aren’t to ministries that were helping them of Christ, their parents. And it’s not to grow as well as considering how because they disrespect filled with they might likewise serve the parish. their parents. It’s just that the fruit of Note that having a specific ministry they want to get away from righteousness for young adults is critical for a sense their parents. that comes of belonging as a young adult, but this With families more geograph- through Jesus alone can leave young adults isolated ically dispersed and adult Christ for from the parish as a whole. Mentors children wanting a bit more the glory and would be an easy and available point freedom from their parents, praise of God.” of contact for young adults entering parish mentors can help form – Philippians 1:9-11 wider parish life. young adults without seeming Dioceses, priests, campus ministers overbearing. and related organizations should Hospitality committees may want to cre- consider the extent to which these four ideas ate a subgroup that would attend especially might help them better prepare their graduates to integrating young adults into the wider for parish life.

37 Conclusion There are four important findings from this Increasing administrative work takes them report: away from time spent with students. Hurtful experiences of clericalism come from their 1) While the quantitative institutional administrators and colleagues. “Wherever survey found differences Disagreements with colleagues and supervisors there is life, in job satisfaction among over how to best engage and minister to stu- fervor and campus ministers, it was dents takes a toll. a desire to limited in its scope. The bring Christ qualitative study was able The interviews point to some important ways to others, to explore how campus campus ministers are sustained in their voca- genuine ministers understand their tions. Campus ministers feel at their best when vocations calling or vocation, as well they have healthy spiritual lives, practice will arise.” as where they experience self-care, and have positive support networks. both joy and challenge. Diocesan leaders and campus supervisors can – Pope Francis, In his post-synodal apos- help campus ministers feel renewed in their Evangelii tolic exhortation, Christus vocations by sponsoring opportunities for cam- Gaudium, no. 107 Vivit, Pope Francis wrote pus ministers to participate in personal spiritual that “vocation” can be direction, as well as take private retreats and “understood in a broad sabbaticals. Diocesan leaders and campus super- sense as a calling from God, including the call visors can also help foster a healthier approach to life, the call to friendship with him, the call to dealing with administrative tasks and other to holiness, and so forth.”10 Variations also challenges specific to campus ministry by con- exist in how campus ministers understand and necting campus ministers with mentors who live out their vocational call. While some feel successfully manage such challenges. This is called to campus ministry in particular, others especially true for solo campus ministers, who connect their perceived calling to lay ministry, may lack the supportive relationships found in young adult ministry, missionary discipleship, a large campus ministry team. or their state as vowed religious to their work with college students in the context of campus 2) The cultural differences between campuses ministry. Regardless of how their call manifests, and among campus ministers themselves are campus ministers experience much joy in their real, but they represent nuances and opportu- work, such as being able to accompany students nities for learning. and witness their religious and spiritual trans- • Evaluative differences between “accom- formations. Such moments confirm for them paniment” and “programming”—with that they are doing the work God has meant the former seen as positive and the lat- them to do. However, campus ministry work is ter as negative—is not wholly accurate not without its challenges. Campus ministers and even does a disservice to important frequently wrestle with heavy workloads, as ways of gathering; each plays a role in well as long and non-traditional work hours. cultivating student growth.

10 http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20190325_christus-vivit.html

38 • The differences found in the previous rather than only those most like the ministers survey among attitudes on relationship themselves. with Jesus and evangelization make much more sense given these inter- 3) The varying degrees of success that profes- views. Within the quantitative survey sional and missionary campus ministers have findings, campus ministers on Catholic had in ministry settings provide important les- campuses seemed to find less interest in sons for considering whether a blended model relationship with Jesus and evangeliza- would work for a particular campus or how to tion. However, the ecumenical ministe- better integrate a mixed model ministry. Four rial responsibilities and an aversion to best practices were distilled through the inter- “evangelization” as aggressive preach- views. First, ensure that the professional and ing or pontificating explain those find- missionary teams have a shared vision that ings; this qualitative study reveals informs their cooperation in ministry; profes- that ministers of all kinds appreci- sional/missionary hybrids should ate evangelization and relationship “All those officially with Jesus when they can define not be forced. appointed to lead them on their own terms. Second, charitable commu- • Outreach seems to be shifting the Church on from service and the work we campus have a nication should do to immersion and relation- great responsibility happen regularly; ship for many (but not all) minis- to form vibrant having a clear, ters. The life and ministry of Jesus communities of faith shared author- included both service and encoun- and an exciting ity (not a remote ter. Considering the ways we can challenge to bring supervisor) who authentically bring the strengths forth the gifts of has the interest of both the profes- of both works and relationship individual believers.” together could be very fruitful. sionals and mis- – Empowered by the Spirit, sionaries in mind In sum, the quantitative survey found dif- no. 25 helps facilitate ferences in emphases and programmatic this. Third, mis- offerings among degree-trained campus sionaries and pro- ministers and missionaries. However, these fessionals have unique strengths; seeing how to interviews show that some of the disparity in build upon these can magnify a shared vision. attitudes is a difference in quality (e.g., differ- Finally, professional ministers, with their for- ent understandings of evangelization), not an mal education, longer tenure and more long- outright rejection. As campus ministry teams term vision for a campus, are uniquely poised to become aware of their own theological lean- facilitate collaboration. They should be explic- ings and limits of their training, they can bet- itly assured of their continued employment. ter understand what types of students, staff Professional ministers are key in helping the and faculty they attract as well as those who missionaries translate their missionary training could be missed. Through choices stemming to their particular campus. More broadly, this from this self-awareness, campus ministries can section identified the most common pitfalls and create more inclusive ministries that will bring sources of tension in integrating professional growth to a wide variety of campus members, ministers and missionaries. As Bishops Cheri

39 and Quinn state in their Pastoral Synthesis but dioceses can offer critical support in these that concludes the survey report, “Catholic areas. Dioceses are more aware of their various campus ministry needs to develop innovative institutions, be they retreat centers, commu- pastoral and missionary methodologies sensi- nity colleges, parishes and others. Knowing the tive to each campus’ context while rooted in gifts of the personnel can facilitate connections the cooperation and ongoing formation of cam- and collaboration across institutions, creating pus ministers” (17). Dioceses and their leaders diocesan infrastructures and increasing min- are instrumental in integrating blended mod- isterial efficacy. Religious communities, with els. This begins at the outset, consulting the their tight networks and national reach, can existing ministry and learning their thoughts help relocating graduates find parish homes. on incorporating missionaries into the team. Diocesan directors of young adult ministry have It continues through active conversations that a clear sense of their parishes’ gifts and needs so ensure the particular missionaries who arrive that they might direct young adults of secular are welcomed and understand the cultural educational institutions to parishes as well as nuances and sensitivities of the host campus. connect priests to appropriate campuses, such It is especially important once the missionar- as a priest familiar with black Catholic liturgy ies arrive, with diocesan leaders accompany- to a historically black college for weekly Mass. ing this integration by helping the team build Dioceses have a unique vantage point that trust, enjoy a shared spirituality, and articulate allows them to connect gifts with needs more a vision that guides and inspires all involved. quickly than those working within a particular institution can. Embracing this responsibility 4) Helping students transition from campus will result in much fruit. ministry to a parish context poses some for- midable challenges. Four practices might be The preceding pages provided the readers with considered in facilitating this. First, campus a brief but intimate glimpse into the lives of ministry should take every opportunity to form Catholic campus ministers today. Their min- the students into leaders; this pastoral respon- isterial lives are complicated, fruitful, busy, sibility will cultivate ministerial initiative challenging, beautiful, frustrating, and trans- within the students, ideally helping them iden- formative. Amid department meetings, retreat tify the ways they can serve and be served by planning, liturgy coordinating and more, they their parish after graduation. Second, campus tenderly accompany those to whom they min- ministry should be put into a larger context of ister in a spirit of faithful presence. The stories faith formation; youth ministry, campus minis- they shared are neither those of naive optimism try and young adult ministry should work on nor of doom and gloom; they reflect genuine having a “warm handoff” at these transition human experience. Contemplating these sto- points. Third, campus ministry should reach ries may remind one of the opening paragraph out to nearby parishes and think about creative of Gaudium et Spes: ways they can partner with one another. Lastly, parishes may wish to consider how they might The joys and the hopes, the griefs and the mentor the newly-minted graduates in their anxieties of the men of this age, especially new parish. These interviewees suggest ideas those who are poor or in any way afflicted, for youth, campus, and young adult ministries, these are the joys and hopes, the griefs and anxieties of the followers of Christ.

40 Indeed, nothing genuinely human fails to by campus ministers; they reflect deep care for raise an echo in their hearts. For theirs is their students and campus community. The a community composed of men. United campus’ joys, hopes, griefs and anxieties are in Christ, they are led by the Holy Spirit those of the faithful minister. It is imperative, in their journey to the Kingdom of their then, that the graces and challenges of the Father and they have welcomed the news campus minister are likewise honored by other of salvation which is meant for every leaders within the Church. May this report raise man. That is why this community realizes an echo in the hearts of our leaders to spiritu- that it is truly linked with mankind and ally and materially support the profound work its history by the deepest of bonds. of campus ministers, mitigating their griefs and anxieties, and amplifying their joys and hopes. These ministers support young adults at a critical moment in their lives. Every struggle or victory of these students is held or celebrated Acknowledgements The research team, Drs. Maureen K. Day, Linda University. Her writings on American Catholic M. Kawentel, and Brian Starks, are very grateful life appear in both Catholic and academic pub- to the USCCB (Secretariat for Education) and lications, including her edited collection Young the Religious Research Association for their Adult American Catholics (Paulist Press 2018) generous financial support of this project. The as well as her authored Catholic Activism Today Secretariat for Education also provided lists for (NYU Press 2020). She co-authored A National potential interviewees and helpful guidance for Study on Catholic Campus Ministry, the 2017 the sorts of concerns that were most pressing survey report. Her current work includes a dioc- following the survey data analysis and Notre esan-wide study of Latino Catholic stewardship Dame symposium. Thank you to the pre-publi- (funded by Villanova University’s Center for cation readers, both anonymous and identified, Church Management) and a national study of who offered feedback to initial drafts of this American attitudes on abortion (funded by the document. We are, of course, incredibly thank- University of Notre Dame’s McGrath Institute ful for the 45 very busy and incredibly devoted for Church Life). campus ministers who gave so generously of their time and insight so that this analysis Dr. Linda M. Kawentel is a Research Affiliate was possible. with the Wellbeing at Work Program at the University of Notre Dame. She received her The Authors Ph.D. in sociology from the University of Notre Dame with a focus in the sociology of religion, Dr. Maureen K. Day is Assistant Professor and before that an M.A. in religious studies of Religion and Society at the Franciscan from John Carroll University. She specializes School of Theology, Research Fellow at the in using quantitative and qualitative meth- University of Notre Dame’s Center for the ods to understand the factors that impact the Study of Religion and Society and Research mental health and well-being of employees in Fellow at the Center for Applied Research the caregiving professions, particularly clergy. in the Apostolate (CARA) at Georgetown Her current research examines how spiritual

41 practices, relationship dynamics, and under- with happiness and human flourishing among standings of vocational identity are associated religious professionals. Detailed Methods The research team was geographically dispersed Indiana and Cleveland, Ohio (Kawentel); and in a way that lent convenient access to multi- Atlanta, Georgia (Starks). ple models of campus ministry as well as regions of the country. The requirements for qualifying This direct solicitation was successful. The as a “campus minister” were that interview sub- research team interviewed nineteen campus jects must be 1) Catholic, 2) consider them- ministers from the Indiana/Ohio region (from selves campus ministers, 3) ministering at col- twelve campuses), seventeen in Southern leges or universities in the U.S., and 4) 18 years California (seven campuses) and nine in of age or older. Initially the team was planning Georgia (five campuses). Forty-four of the to recruit interviewees from the pool of minis- forty-five interviews were face-to-face; the ters who at the close of the 2017 survey agreed remaining interview took place via phone. to be contacted for further questions. However, All interviews were recorded and profession- this posed several important limitations. First, ally transcribed. As the principal investigator, many of the missionary-trained campus min- Day kept detailed memos on each code (see isters would not be available as their two-year “Quantified Responses” in Appendix) and term would have ended by the time the team coded all of the interviews using ATLAS.ti. began recruiting ministers. Second, a significant All interviewees were given a consent form number of survey respondents had relocated or that reminded them that they freely participate were no longer working as campus ministers. in the interviews, that the interview would be Finally, the team discovered that after it elim- recorded for use in projects, that they may be inated the respondents who were no longer in quoted in publications, that their statements campus ministry or were no longer local, it had are confidential (identifying biographical lost many of our potential recruits (the team details would be omitted), and that they may wanted to have face-to-face interviews when- terminate the interview at any time. This study ever possible). Recognizing these limitations, was approved by the institutional review boards the team began reaching out to the campus of the Franciscan School of Theology and the ministers in the researchers’ respective regions: University of Notre Dame. Southern California (Day); South Bend,