A synodal campus ministry in the Roman Catholic Diocese of Kalookan context

Abstract

Questions about what walking a synodal path means for the Church in different local contexts undoubtedly occupy a central place in academic and pastoral discussions regarding the currently convoked synod on synodality. A particular concern is how the youth can be actively involved in this process. The purpose of this paper is to examine the role of the campus ministry in living out and actively participating in the process of synodality in response to Pope Francis’ call for a Synodal Church. Vatican documents will be analyzed and compared with local Church and university documents for this study. The result of this study reveals that despite the shared vision of inclusivity in terms of ‘journeying together,’ the local interpretation of synodality in the Philippines takes a different route. Moreover, Campus Ministry programmes that could animate the youth to be engaged in the synodal process also need to provide appropriate avenues for the praxis of the synodal vision from the perspective of both the Vatican and the local context. Since the Church is both global and local, or ‘glocal’ in nature, this paper proposes an assimilation of the global and the local Church vision in navigating the synodal processes in the local context. The direction in which the Campus Ministry must walk must also be further identified. Thus, this study probes into the Synodal Campus Ministries in the Philippines. Researchers’ investigation goes deeper, however, in a specific context of De La Salle Araneta University or its Campus Ministry.

Keywords:

• synodality
• Church Reform
• campus ministry
• Youth Involvement

Introduction

The Catholic Church is entering a crucial stage in its history in the contemporary period. Pursuant of continuously understanding and giving life to the spirit of Vatican II while being challenged by the rapid changes in society and jolted by the recent sexual abuses perpetrated by a number of its clergy, she is prompted to undergo a retrospection or moment of discernment that could lead to a fuller stage of self-understanding, and of self-appropriation as the Body of Christ, known as ‘synodality’ (Roper 2018). It was initiated and is being promoted by Pope Francis, who, aware and confronted by the recent Church scandals, would like to lead the Church to journey together as the People of God with the entire human family.

The processes that synodality involves, although universal, would require local and contextual appropriations. For this reason, understanding the nature and purpose of synodality, the different levels of processes it involves and probing, and appreciating the local and contextual variation that the synodal process entails are of utmost importance. The hegemony of the Western ecclesiastical paradigm should not be overwhelmingly emphasised in implementing the strategies it involves for the different local contexts. It is for this reason that the contribution of the participatory bodies of the local Churches is specifically requested, especially that of the Presbyteral Council and the Pastoral Council, from which ‘a synodal Church begins to take shape’ (Coleridge, 2015). This means that every local Church is encouraged to specify and articulate their own ‘journeying together.’

In its preparatory documents, the Vatican insists that no one – no matter their religious affiliation – should be excluded from sharing their perspectives and experiences. ‘Insofar as they want to help the Church on her synodal journey of seeking what is good and true’ (Vademecum, 2021). This means there is an open call for all the faithful to put forward their concerns as members of the Church. In the opening pages of the synod's preparatory document, however, the church's painful history of sexual abuse is put front and centre as a triggering factor for the re-envisioned synod process. Since the inauguration of the said synod, it was done in consideration of the Church’s jolting experience of sexual abuse, especially to the children and to the youth. Accordingly, the introductory document mentions, ‘we cannot forget the suffering experienced by minors and vulnerable people due to sexual abuse, the abuse of power and the abuse of conscience perpetrated by a significant number of clerics and consecrated persons’. For this reason, it would be odd if the said movement toward a synodal Church would not include initiatives incorporating the youth's involvement and active participation.

The sexual abuse crisis holds a central position in the development of a synodal campus ministry for several reasons. Firstly, it signifies a sincere acknowledgment of the significant harm inflicted upon minors and vulnerable individuals due to abuse by clergy. The ministry prioritises efforts towards healing and prevention, recognising the urgency of addressing past injustices. Secondly, the synodal approach aims to rebuild trust within the Church community by fostering open dialogue and implementing accountability mechanisms. By addressing criticisms of past responses to the crisis, it endeavours to regain the trust of both the faithful and wider society. Thirdly, youth engagement is fundamental to the synodal process. By involving young people in reform efforts, the ministry ensures that their voices are not only heard but also valued in decision-making processes. This empowerment of youth enriches the Church's response to the crisis and cultivates a sense of ownership and responsibility among the next generation of Catholics. Furthermore, the ministry provides a platform for proactive engagement with youth on the issue of abuse. Through discussions, education, and awareness-raising activities, it empowers young individuals to recognise signs of abuse and speak up against misconduct. By equipping them with knowledge and resources, the ministry contributes to creating a safer environment within the Church community and beyond. Finally, central to the synodal approach is a steadfast commitment to justice for survivors of abuse. The ministry advocates for the rights of survivors, supports their healing journey through pastoral care and support services, and champions systemic changes to prevent future abuse. By ensuring accountability for perpetrators and those who enable abuse, the ministry seeks to bring about lasting change within the Church.

The Campus Ministry serves as an ideal platform for structurally organising and sustaining synodality at the youth level. With its existing structure geared towards initiating, implementing, and maintaining youth-oriented and youth-led programmes, campus ministries are well-equipped to facilitate meaningful engagement. Situated within an academic environment, they offer a conducive setting for eliciting specific, concrete, and relevant concerns about faith-life experiences, both within and beyond liturgical contexts. This becomes especially significant in the wake of the sexual abuse crisis, where efforts towards healing, prevention, and rebuilding trust within the Church community are paramount. By actively involving young people in reform efforts and empowering them to voice their perspectives, campus ministries play a crucial role in enriching the Church's response to the crisis and fostering a sense of ownership and responsibility among the next generation of Catholics. Moreover, through educational initiatives and proactive discussions, these ministries contribute to creating a safer environment within the Church community and advocating for justice and systemic change. Thus, the Campus Ministry emerges as a vital conduit for promoting synodality and addressing the multifaceted challenges posed by the sexual abuse crisis.

The Campus Ministry at DLSAU plays a pivotal role in providing spiritual and religious support to the university community, fostering individual growth irrespective of beliefs. This ministry encompasses several key functions: Firstly, it offers avenues for spiritual exploration through prayer, meditation, worship services, and study groups, providing a supportive environment for reflection on faith and values. Secondly, Campus Ministry is instrumental in building a sense of community by organising events, retreats, and social activities that bring together students, faculty, and staff, promoting dialogue, respect, and understanding among diverse perspectives. Thirdly, it provides pastoral care, offering support during personal challenges or spiritual questions through counselling services and confidential conversations, guiding individuals through their spiritual journeys. Additionally, the ministry promotes service and social justice, encouraging engagement in volunteer work, community service, and advocacy efforts to address societal issues and foster positive change. Situated within an academic environment, Campus Ministry holds particular significance in addressing the sexual abuse crisis within the Church. By actively involving young people in reform efforts and empowering them to voice their perspectives, Campus Ministry plays a vital role in enriching the Church's response to the crisis, fostering a sense of ownership and responsibility among the next generation of Catholics. Through educational initiatives and proactive discussions, Campus Ministry contributes to creating a safer environment within the Church community and advocates for justice and systemic change. Thus, the Campus Ministry emerges as a vital conduit for promoting synodality and addressing the multifaceted challenges posed by the sexual abuse crisis in a university setting like DLSAU (DLSAU LMFO Manual of Operation 2021).

This paper highlights the crucial role of synodality in addressing significant Church issues and rightly emphasises the necessity of tailoring approaches to fit local circumstances. It aptly underscores the importance of engaging youth and recognises the invaluable contribution of campus ministries such as DLSAU in fostering dialogue and addressing the complex issues surrounding the sexual abuse crisis. However, it also responsibly acknowledges the need for further exploration of the local context in Kalookan, particularly regarding discussions on sexual abuse and LGBTQ + inclusion.

To probe into the potential of the DLSAU campus ministry to become a suitable venue for the synodal processes for the youth, a 5-level analysis will be undertaken. The first of these is an investigation of the nature and purpose of the inception of this momentous event in the Catholic Church. In this regard, it is essential to understand and appreciate the spirit by which Pope Francis has called for a multi-year process of introspection or self-reflection that would involve the cooperation and active participation of the entire Church. Afterwards, the second level will explore a synod's meaning and historical aptitude. It is crucial to identify the role of campus ministry in this Church process by clarifying what synodality means and how its use and implementation in the Church has evolved in history. By doing this, the place of campus ministry in the entire process could be adequately identified.

Another critical factor in understanding and appreciating the role of campus ministry in this process is the local interpretation of the said initiative. The Church is universal and local, or ‘glocal’ (Borja 2015). For this reason, to engage in the synodal process meaningfully and effectively, clarifying the local interpretation of the synod is of utmost importance. This is the third level of the analysis. Subsequently, the establishment of the foundations (the first three steps) of this analysis will eventually lead to the exploration of the potential of campus ministry, in general, in terms of the youth’s involvement in the synod. In other words, the fourth level deals with the scrutiny of the role of the youth in the Church and the manifestation of this role in campus ministry. This scrutiny will allow for a better appreciation of the place that campus ministry will take in the synod on the local level. To deal more specifically with a concrete campus ministry praxis, the DLSAU campus ministry will be explored. By looking at the initiatives and programmes offered by the DLSAU campus ministry, according to their vision-mission, opportunities, and avenues for the contextual application of the synodal process could be well-founded and identified.

DLSAU is a private educational institution located in Malabon City, Philippines, affiliated with the De La Salle Brothers, a Catholic religious congregation known for their commitment to quality education. DLSAU offers a wide range of academic programmes, including undergraduate and graduate degrees, in fields such as agriculture, business, engineering, and education. DLSAU holds a significant position within the Kalookan Diocese Schools Association (KADSA), collaborating closely with other educational institutions affiliated with the Diocese of Kalookan to foster unity and cooperation among Catholic schools in the area, promoting shared values and educational goals. In terms of spiritual guidance and pastoral care, the Bishop of Kalookan appoints a chaplain to serve as a spiritual leader within the university community, ensuring the integration of Catholic faith into daily life through worship, prayer, and religious formation. Operating under the auspices of the Diocese of Kalookan, DLSAU adheres to Catholic teachings and practices, participating actively in the diocese's initiatives and programmes aimed at promoting Catholic education and spiritual growth. Understanding the close relationship between DLSAU and the Diocese of Kalookan is crucial for comprehending the university's commitment to its Catholic identity and holistic education. Relevant literature can further illuminate the impact of this partnership on the university community and its influence within the diocese. When selecting partners for collaboration in its Integrated School (IS), careful consideration and strategic planning are essential. The IS employs considerations such as Needs Analysis, Partnership Goals, Due Diligence, Relationship Development, and Continuous Improvement. Additionally, the IS holds memberships with organisations like KADSA, Interact, and Junior La Sallian Volunteers. The Diocese of Kalookan is a territorial division of the Catholic Church in the Philippines, covering cities and municipalities in Metro Manila such as Kaloocan, Malabon, and Navotas. Led by a bishop, the diocese is responsible for the spiritual guidance and pastoral care of the Catholic community within its jurisdiction (Mares 2021).

Synod on synodality: reformation amid the signs of the time

Ecclesia semper reformanda est (the church must always be reformed) is one of the groundbreaking directions that the Church took (and emphasised) after and in the spirit of the Second Vatican Council (Wilbricht 2018). The council fathers have made the Church realise that constant renewal is a ‘must’ because the Church comprises imperfect human beings. This means that as individuals and as a Church, our vocation is to grow, change, deepen, repent, convert, improve, and learn from our successes and failures in pursuing holiness and fidelity to Jesus Christ and the mission He has given us. Additionally, the Church is called to live by this constant reformation amid an ever-changing world, culture, and society (Nickless 2022). The church must be up to date (Aggiornamento) with human society (Butler 2020).

One of the pivotal steps in this constant reformation is reading the signs of the time (Bergant 2003). Executing necessary reforms will be intrinsically challenging without profoundly reflecting on the events unfolding within the Church and the society where it finds itself. Reforms implemented without reading the signs of the times could only be unresponsive to the Church’s actual needs if not generally counterproductive.

It is in the context of this constant need for reformation, the result of and in pursuit of reading the signs of the times, that Pope Francis in 2015 invited the entire Church to reflect on a theme that is decisive for its life and mission, synodality: ‘It is precisely this path of synodality which God expects of the Church of the third millennium’ (Pope Francis, 2015). This is, of course, not original to Pope Francis. It is something long emphasised in the Church since Vatican II. Accordingly, the council fathers maintain, ‘the synodal journey unfolds within a historical context marked by epochal changes in society and by a crucial transition in the life of the Church, which cannot be ignored: it is within the folds of the complexity of this context, in its tensions and contradictions, that we are called to scrutinise the signs of the times and interpret them in the light of the Gospel’. In other words, Vatican II has long articulated and propagated a synodal Church in response to the signs of the times in the light of the Gospel teachings.

Nevertheless, Pope Francis envisioned and initiated a multi-year process for the entire church at the onset of this new millennium, called ‘a synod on synodality.’ By this initiative, the Church of God was convoked in the path entitled ‘For a Synodal Church: Communion, Participation, and Mission,’ an initiative that brought new impulses for implementing the ecclesiology of the local Church and synodality (Bujak, 2021). It solemnly opened on the 9th – 10th of October 2021 in Rome. This journey, which follows the direction of the Church’s ‘renewal’ proposed by the Second Vatican Council (1963), is both a gift and a task: By journeying together and reflecting together on the journey that has been made, the Church will be able to learn through Her experience with processes that can help Her to live communion, to achieve participation, to open Herself to mission.

In this light, echoing Pope Benedict XVI, Pope Francis insisted that synodality was a ‘constitutive element of the Church.’ He described it as ‘nothing other than the ‘journeying together’ of God’s flock along the paths of history towards the encounter with Christ the Lord’ (Pierre 2021). This means that the journey of the Church is a Christological one. It may take many directions, but it should always be made together with Jesus. This ‘journeying together’ is what most effectively enacts and manifests the nature of the Church as the pilgrim and missionary (Preparatory Documents, 2021).

By convening this Synod, Pope Francis has invited all the baptised to participate in a worldwide multi-year process that deals with their concerns. The things that matter for their journey with the Church as pilgrims and missionaries. All the baptised are the main subjects of this synodal experience since they are the subject of the sensus fidelium, the living voice of the People of God (Finucane 1996). Moreover, to participate in the discernment process fully and actively, it is crucial that the baptised actively listen to the voices of other people in their local context, including people who have left the practice of the faith, people of other faith traditions and even people of no religious belief. This active listening is an intrinsic aspect of reading the signs of the times.

Synodality as a way and style of being a Church

Synod’ is an ancient and venerable word in the Tradition of the Church. It is derived from the Greek words syn = ‘together’ and hodos = ‘road.’ So, synod means ‘on the road together.’ Synodality, then, is a style or mode of being Church. One in which its members journey together, both clergy and laity. Everybody walks hand-in-hand according to their ecclesiastical and secular roles and is revitalised with their spiritual gifts. This process is geared towards inspiring people to dream about the Church that they are called to be, to make hopes flourish, to stimulate trust, to bind up wounds, to weave new and deeper relationships, to learn from one another, to build bridges, to enlighten minds, warm hearts and restore strength to each other hands for the joint mission. (CALL, 2022).

This style or mode of being Church has been practiced since early Christianity with its well-founded biblical roots. In the 15th chapter of the Acts of the Apostles, for instance, we hear how Peter and Paul are ‘welcomed by the church, as well as by the apostles and the presbyters’ (Acts 15: 4), listened, discussed, and discerned together to determine how to reconcile Jewish and Gentile religious practices. It is this kind of collaborative discernment that a synod is called for.

Looking at the Church Tradition, several Church Fathers also wrote about Synodality in the early Church (c. 30 AD – c. 500 AD). This includes St. John Chrysostom, who wrote that the Church and Synod are synonymous. (Preparatory Documents: For a Synodal Church, Communion, Participation and Mission, 2021). Accordingly, Local Churches used to gather with their bishops to discuss matters that concerned their local Church throughout the first millennium. This local practice grew to provincial (regional) and universal (ecumenical) councils that would gather bishops, clergy, religious and laity together.

Another good example is the synodal practice of St. Cyprian, bishop of Carthage. He elaborated his exercise of the synod by stating: ‘Do nothing without the council – of presbyters and deacons – and the consensus of the people. The order is important: take advice from some and build consensus with all as people of God. Consensus presupposes a process of consultation, listening, dialogue and discernment en conjunto (collaboratively)’ (Ospino 2020). These and many other early Church practices allude to the Tradition of synodality in the Church (Luciani 2021). The concept of synodality embodies a process of collective discernment, guided by the Holy Spirit, wherein bishops, priests, religious, and lay Catholics actively participate, drawing upon the unique gifts and charisms inherent to their respective vocations (Gagliarducci 2018).

The practice of synodality was continuously exercised until the second millennium. Decision-making, however, has become more and more reserved for bishops and the Holy See. One of the fruits of the Second Vatican Council was the institution of the Synod of Bishops. Moreover, the Second Vatican Council also emphasised the communion of the Church and reclaimed the image of the Church as the Pilgrim People of God journeying together towards holiness. ‘ … there is but one People of God, which takes its citizens from every race, making them citizens of a kingdom of a heavenly and not an earthly nature. All the faithful scattered throughout the world are in communion with each other in the Holy Spirit’ (Pope Paul Vl 1965).

So, while the Synod of Bishops has taken place up until now as a gathering of bishops with and under the authority of the Pope, the Church increasingly realised that synodality is the path for the entire People of God. Hence the Synodal Process that Pope Francis initiated is no longer only an assembly of bishops but a journey for all the faithful, in which every local Church has an integral part to play. Vatican II reinvigorated the sense that all the baptised, both the hierarchy and the laity, are called to be active participants in the saving mission of the Church (Pope Paul Vl 1965). Furthermore, while recent Synods have examined themes such as the new evangelisation, the family, young people, and the Amazon, the present Synod focuses on the topic of synodality itself. (Vademecum, 2021).

For Pope Francis, ‘synodality is a way of communicating and relating. It is the way he sees the three parts of the Church – the People of God, the College of Bishops, and the Bishop of Rome, the Vicar of Christ – in constant exchange together, all three parts listening’. This means that a constant active dialogue occurs among the members of these three parts. It is a Church-wide Synod, and the People of God are called to ‘journey together,’ which ‘occurs in two deeply interconnected ways. First, we journey together with one another as the People of God. Second, we journey together with the entire human family as the People of God. These two aspects enrich one another and are helpful for our common discernment towards deeper communion and more fruitful mission’ (Vademecum, 2021). Furthermore, the Pope Francis insists that synodality is ‘the specific modus vivendi et operandi of the Church, the People of God, which reveals and gives substance to her being as communion when all her members journey together, gather in assembly and take an active part in her evangelising mission’.

Pope Francis reiterated this when saying that synodality is ‘a constitutive element of the Church’ and, echoing St. John Chrysostom, he noted, ‘‘Church and Synod are synonymous,’ since the Church is nothing other than the ‘journeying together’ of God’s flock along the paths of history towards the encounter with Christ the Lord’ (Pope Francis, 2015). Synodality is not just a meeting about meetings or an abstract concept. Instead, this process is a way to help the Church address the reality of its present situation. It is also not about changing traditional truths about Christian doctrine. It is about exploring how Church teachings can be applied in the changing context of our times.

The Synod serves as a compelling reminder of the contemporary global landscape, encompassing challenges like the Covid-19 pandemic, conflicts, climate change, migration issues, injustice, racism, violence, persecution, and inequality. The pandemic, notably, has exacerbated pre-existing disparities, emphasising the interdependence of humanity and the necessity for collective action. Despite the hurdles presented by the Covid-19 crisis, it also offers an opportunity for the Church to enhance its impact and address pressing issues in collaboration with communities worldwide. In this regard, the contexts of DLSAU and the Diocese of Kalookan align harmoniously with the principles and objectives of synodality within the Catholic Church. Both entities are deeply rooted in the Catholic faith, dedicated to promoting Church teachings and values. The synodal process, emphasising active participation, dialogue, and discernment among all Church members, resonates with the collaborative and inclusive approach fostered by DLSAU and the Diocese of Kalookan. Moreover, DLSAU and the Diocese of Kalookan wield significant influence within their respective communities. DLSAU shapes the minds and values of its students, preparing them to become societal leaders, while the Diocese of Kalookan provides essential spiritual guidance and support to a large Catholic community. The synodal process ensures that the voices and experiences of these communities are heard and considered, facilitating participatory decision-making. Furthermore, both DLSAU and the Diocese of Kalookan boast a history of fruitful collaboration with various stakeholders, including clergy, religious, laity, and institutions. This collaborative spirit aligns seamlessly with the synodal process, which encourages dialogue and cooperation among diverse Church groups. The experiences and insights gained from the partnership between DLSAU and the Diocese of Kalookan can enrich broader discussions and decision-making processes within the synodal framework. The contexts of DLSAU and the Diocese of Kalookan complement the Synodal process due to their shared commitment to Catholic values, significant community impact, and collaborative history. These attributes position them as valuable contributors to the participatory and inclusive nature of synodality within the Catholic Church. (Mares 2021).

According to the Vademecum prepared by the Vatican, the objective of this Synodal Process is not to provide a temporary or one-time experience of synodality but rather to provide an opportunity for the entire People of God to discern together how to move forward on the path toward being a more synodal Church in the long- term. (Vademecum, 2021). At this juncture, Pope Francis pointed out that the synodal process of encounter, listening, and reflection helps the People of God, the Church, to recognise at least three opportunities. First, it must move not occasionally but structurally towards a synodal Church, where all can feel at home and participate. Second, the Synod offers the opportunity to become a listening Church, to break out of our routine to stop and listen, firstly to the Spirit in adoration and prayer, and then to our brothers and sisters, their hopes, the crises of faith around the world, the need for renewed pastoral life. Third, keeping in mind that God’s style is one of closeness, compassion and tenderness, the Pope said the Synod is also an occasion for the People of God not to be aloof but to become a Church of closeness by her very presence, bandaging wounds and healing broken hearts with the balm of God (Gomes 2021).

The Synodal process commenced in Rome on October 9, 2021, with each Diocese beginning its stage on October 17, 2021. At the diocesan level, the aim is to foster a broad process of consultation with the People of God, engaging both Pastors and the faithful of local Churches in living out Synodality. The Working Committee on Synodality serves as a facilitator between Dioceses, parishes, and Episcopal Conferences, consolidating responses from each Diocese to produce a synthesis for the Synod of Bishops by April 2022. A synodal process entails a collaborative and consultative approach to address important matters collectively within the Church community. It involves various stakeholders, including clergy, religious, and laypeople, engaging in key elements such as the Preparatory Phase, Assembly, Discernment and Decision-Making, and Implementation. Preparatory Documents, released before a synod or assembly, outline themes, objectives, and questions for reflection, while the Vademecum provides practical instructions and guidelines for implementing synodal processes. Together, they assist the Working Committee on Synodality, appointed by the bishop, such as Most Rev. Pablo Virgilio David, in preparing and convening the People of God, enhancing engagement and participation. Additionally, Continental Documents issued by regional Church bodies address specific challenges and offer guidance, while the Instrumentum Laboris serves as a working document during the synodal assembly, summarising the preparatory phase and proposing topics for reflection and discussion. These documents contribute to comprehensive preparation and fruitful deliberations within the synodal process. (Mares 2021).

Methodology

As the previous sections have established, synodality has been a crucial part of the Church since the beginning. However, the initiative to involve all the faithful in the process is a recent revival of its original nature. It is then of utmost importance to see how this is interpreted in local churches and how campus ministries, like the De La Salle Araneta University, could be a locus for applying such a glocal process. This paper probes into three primary concerns using text analysis and theological reflection. First, it clarifies the origin, meaning and purpose of Pope Francis’ convocation of this multi-year process better to appreciate this contemporary breakthrough in the Catholic Church. Second, diverse and multifaceted as a process, the local and contextual interpretation and emphasis of synodality in the Philippines will be explored. Third, the paper will further investigate the place of the youth in terms of the local interpretation and rendition of the synod in the country. Probing deep into specific contexts, the potential of Campus Ministries as a suitable locus for the youth's praxis of synodality will also be scrutinised.

Collected data were tallied, tabulated, analyzed, and interpreted using appropriate statistical tools to answer each research problem stated in the study. It utilised the following statistical treatment and tools.

Frequency Distribution – This was used to tally the respondents’ mean percentage and ranking assessment on the Reflections on the Document for the Consultation Stage (DCS) Kalookan Diocese Schools Association (KADSA).

Percentage – This was used to compute the frequency percentage of the respondents.

Z – Test – This was used to determine the significant difference between the concern resonate realities of the church against substantial tension or divergence in the diocese and priorities and themes that should be shared with the rest of the world.

Likert Scale-The following rating scale for rating the three categories on the Reflections on the Document for the Consultation Stage (DCS) Kalookan Diocese Schools Association (KADSA).

Scale Range Verbal Interpretation

4  3.26–4.0   Strongly Agree

3  2.51–3.25  Agree

2  1.76–2.5   Disagree

1  1.0–1.75   Strongly Disagree

Results and discussion

Demographic profile of the respondents

Table 1 shows the number of participating public and private schools in Kaloocan City, Malabon City and Navotas City. With a frequency of 96 or 71% of the respondents were from private schools, and 40 or 21% of the respondents were from public schools.

Table 1. Participating Schools in Kaloocan, Malabon and Navotas.

Schools	Frequency	Percentage	Rank
Public	40	29%	2
Private	96	71%	1
Total	136	100%

Table 2 shows the category of the participants; the first rank with a frequency of 46 or 45% of the respondents are students. The second rank is the school's personnel, with 40 respondents or 29% mean percentage. The third and fourth rank, with a mean percentage frequency of 29% and 15%, are the parents and alums, respectively.

Table 2. Participants in synodality.

Participants	Frequency	%	Rank
Personnel	40	29%	2
Students	46	34%	1
Parents	30	22%	3
Alumni	20	15%	4
Total	136	100%

Table 3 shows that the concern resonates primarily with the reality of the church. The Diocese Priest is proactive and engaging in pastoral ministry management in the first rank, with a weighted mean of 3.85. The second rank has a weighted mean of 3.49, and the Church is starting to be felt in the peripheries through the institution of our mission stations and the strengthening of our social action programmes. The Lay empowerment is alive and flourishing due to the rising number of parish volunteers present in the various liturgical activities, formation programmes and social services in every parish, school, and community is in the third rank with a weighted mean of 3.85. The overall weighted mean is 3.56, with a verbal interpretation of strongly agree.

Table 3. Concern resonate mostly with the realities of the Church.

Indicators	Weighted Mean	Verbal Interpretation	Rank
The Church is starting to be felt in the peripheries through the institution of our mission stations and strengthening of our social action programmes.	3.49	Strongly Agree	2
Lay empowerment is alive and flourishing due to the rising number parish volunteers present in the various liturgical activities, formation programmes, and social services in every parish, school and community.	3.45	Strongly Agree	3
Priests in the Diocese are proactive and engaging in terms of pastoral ministry management.	3.85	Strongly Agree	1
Overall Weighted Mean	3.56	Strongly Agree

Legend: 1.0–1.75 Strongly Disagree, 1.76–2.5 Disagree, 2.51–3.25 Agree, 3.26–4.0 Strongly Agree.

Based on the study of Raneses Jr, R. R. R. (2015) The Politics of Charity: Filipino Catholic Social Action Workers, Neoliberal Welfare, and Religious Subjectivity. Explores how Catholic social action workers characterise and conduct social and charitable services in the context of partnerships with state institutions. The aim here is to complicate the rather simplistic but popular dichotomizations of religious actors as either reactionaries/perpetrators of political patronage on the one hand or as progressives/agents of democratic citizenship on the other hand.

Table 4 shows the substantial tensions or divergence in the diocese. The first rank with a weighted mean of 3.38 is that while lay empowerment is notably present in schools, there is a greater need for educators to emphasise that they are doing God’s work rather than working for God. With a numerical weighted mean of 3.24, the second rank is the active engagement of the Church in politics, done considering the church's social teachings, which have polarised the mindset or perspective of the Christian faithful on their pastors of lay leaders. The third rank is the emergence of the proposed enabling laws on abortion, same-sex marriage, and divorce, contrary to Catholic beliefs. The overall weighted mean with a verbal interpretation of agree is 3.25.

Table 4. Substantial tension or divergence in the diocese.

Indicators	Weighted Mean	Verbal Interpretation	Rank
The active engagement of the Church in politics, done in the light of the social teachings of the Church, have polarised the mindset or perspective of the Christian faithful on their pastors or lay leaders.	3.24	Agree	2
While lay empowerment is notably present in schools, there is a greater need for educators to emphasise that they are ‘doing God's work’ rather than ‘working for God.’	3.38	Strongly Agree	1
The emergence of the proposed enabling laws on abortion, same-sex marriage, and divorce, that are contrary to Catholic beliefs.	3.14	Agree	3
Overall Weighted Mean	3.25	Agree

Legend: 1.0–1.75 Strongly Disagree, 1.76–2.5 Disagree, 2.51–3.25 Agree, 3.26–4.0 Strongly Agree.

According to the study by Kennedy, S. S. (2013), Faith-Based: Religious Neoliberalism and the Politics of Welfare in the United States; Religion and Reaction: The Secular Political Challenge to the Religious Right; Reinventing Civil Society: The Emerging Role of Faith-Based Organizations. Perspectives on Politics, in which social movements contribute to Catholic social thought beyond service as carriers of the tradition. Theo-political imagination is often understood as the construal of space–time that challenge secular political realities or the status quo as the historically contingent.

Table 5 shows the priorities and themes the rest of the world shares. The first rank, with a numerical value of 3.71, is to intensify our educational programmes and services by bolstering the research culture, focusing on studies addressing synodality concerns. The second rank has a weighted mean of 3.6 and re-calibrates the framework of Christian formation and curricula, rooted in the inspiration and challenges of the new evangelisation. The third rank, with a numerical weighted mean of 3.57, is that the Church should continuously urge itself to embrace the social dynamics of today's young people with great emphasis on the preferential option for the young in light of the Gospel values. The overall weighted mean is 3.63, with a verbal interpretation of strongly agree.

Table 5. Priorities and themes.

Indicators	Weighted Mean	Verbal Interpretation	Rank
The Church should continuously urge herself to embrace the social dynamics of the young people of today with great emphasis on the preferential option for the young in the light of the Gospel values.	3.57	Strongly Agree	3
Re-calibrate the framework of Christian formation and curricula, rooted in the inspiration and challenges brought about by the new evangelisation.	3.6	Strongly Agree	2
Intensify our educational programmes and services by bolstering the culture of research, with a particular focus on studies addressing concerns about synodality.	3.71	Strongly Agree	1
Overall Weighted Mean	3.63	Strongly Agree

Legend: 1.0–1.75 Strongly Disagree, 1.76–2.5 Disagree, 2.51–3.25 Agree, 3.26–4.0 Strongly Agree.

In the study of Lowney C. (2017), how revitalised the Catholic Church. ‘The defining aspect of this change of epoch is that things are no longer in their place … Things we thought would never happen or that we never thought we would see, we are experiencing now, and we dare not even imagine the future. That which appeared normal to us – family, the Church, society and the world – will probably no longer seem that way. We cannot simply wait for what we are experiencing to pass under the illusion that things will return to being how they were before’ (Pope Francis at Basilica of St. John Lateran, 16 September 2013).

Table 6 shows the significant difference test between the Reflections on the Document for the Consultation Stage (DCS) Kalookan Diocese Schools Association (KADSA). Concern resonates mostly with the realities of the church, and the substantial tension or divergence in the Diocese showed that the z-computed value is 2.31 is greater than the critical z-test value of 1.96. This implies that there is a significant difference between the two variables. The z-computed value (−5.60) between substantial tension or divergence in the diocese and priorities and themes that should be shared with the rest of the world is less than the critical z value (−1.96). It implies a significant difference between the two.

Table 6. Test of significant difference of reflections on the document for the consultation stage (DCS) Kalookan Diocese Schools Association (KADSA).

Indicator	Computed Z test value	Critical Z test Value	P value	Decision	Interpretation
Concern Resonate mostly with the Realities of the Church and Substantial Tension or Divergence in the Diocese.	2.31	$\pm 1.96$	0.02	Reject Ho	Significant
Substantial Tension or Divergence in the Diocese and priorities and themes should be shared with the rest of the world.	−5.60	$\pm 1.96$	0.00	Reject ho	Significant
Concern Resonates mostly with the Realities of the Church and priorities and themes should be shared with the rest of the world.	−0.5	$\pm 1.96$	0.61	Accept Ho	Not Significant

5% Level of Significance at Two-tailed p value = 0.05 n = 136.

Concerns resonate mostly with realities and priorities and themes should be shared with the rest of the world shows that the z computed value −0.50 is between the −1.96 and +1.96 critical z value, and it implies that the z computed value is in the accepted region implies that there is no significant difference in the two variables. Based on the study of Allen Jr, J. L. (2009). The future church: How ten trends are revolutionising the Catholic Church. Image. One of the world's foremost religion journalists offers an unexpected and provocative look at where the Catholic Church is headed – and what the changes will mean for all of us.

The face of synodality in the Philippines: an encounter with Jesus

There will undoubtedly be questions about what walking a synodal path means for the Church, especially concerning the different local areas in various parts of the world. Pope Francis was aware of this and admitted, ‘Journeying together – laity, pastors, the Bishop of Rome – is an easy concept to put into words, but not so easy to put into practice’ (Pope Francis, 2015). Executing and inaugurating the synodal process in the Philippines, Catholic Bishops’ Conference of the Philippines former president, Davao Archbishop Romulo Valles, in his pastoral message entitled ‘Jesus Walked with Them (Luke 24:15)’, explained what will take place in the Catholic Church in the Philippines in accordance with the Pope’s call for a Synod on Synodality. The archbishop exclaimed, ‘We will gather together in small circles in parishes, schools, and basic ecclesial communities to pray together and ask the Spirit to lend us His eyes and mind and heart. We will look at two landscapes not with our eyes but with the eyes of the Lord’ (Valles 2021). He insisted that the ‘two landscapes’ that the Church will reflect on are those of ‘How is our Church within’ and ‘How is the Church together with the entire human family’. Through these two questions, the faithful will contemplate together within a four-month activity.

In the same pastoral message, Valles identified three biblical inspirations in pursuit of locally participating in this worldwide ecclesiastical process. At the heart of these inspirational sources is an encounter with Jesus. The first is Jesus, who was sent to bring the Good News to the poor. The second is the crowd, the ‘everyone’ of humanity longing for salvation. The third is the ‘apostles’ who guard the place of Jesus to make it easier for people to meet Him. (Valles 2021).

Consistent with the directives of the Pope to make the synodal process inclusive, Manila Archbishop Cardinal Advincula, in his homily at the launching of the Archdiocese of Manila Synodal Journey on October 17, 2021, also admonished the people to reach and involve as many people as possible in the consultation. This includes the poor and marginalised. He insisted, ‘We will listen to as many people as possible: to women, men, children, young people and elderly people in various contexts, those in the business sector and labourers especially the daily wage earners, government officials, the members of the LGBTQ + community and the social media influencers to name a few’.

In recent years, there has been a growing recognition of the importance of incorporating diverse perspectives, particularly those of young people, in discussions about women's roles within the Catholic Church. Historically, women have played significant roles within the Church as educators and caregivers. However, their involvement in leadership positions has been limited, setting the stage for ongoing discussions about women's roles within the Church. Young individuals are increasingly advocating for increased gender equality within the Church, including greater representation in leadership roles. They believe that women's unique perspectives can enrich the Church's growth and development. Despite progress, traditional views still limit women's roles within the Church. However, youth are challenging these perspectives, advocating for equal opportunities for women in all aspects of Church life. Youth bring fresh insights to theological discussions, encouraging a reexamination of traditional interpretations that may marginalise women. They emphasise the use of inclusive language and recognition of women's contributions. Promoting dialogue and collaboration between generations is essential in fostering a more inclusive understanding of women's roles within the Church. Young people share their experiences and aspirations, while older generations offer guidance, leading to a more comprehensive and inclusive approach. Incorporating the perspectives of young people is crucial in shaping discussions about women's roles within the Church. By doing so, the Church can move towards a more inclusive environment that values women's contributions across all aspects of Church life. Continued dialogue and collaboration between generations are vital for fostering understanding and appreciation of women's roles. (DLSAU 2020).

In another instance, Cardinal Advincula reiterated, ‘We will also reach out to the people in the peripheries – ang mga kapatid nating mga nasa laylayan ng lipunan, especially our poor and marginalised brothers and sisters. We will listen even to those who belong to other faith-based communities and those who left the church,’ the Cardinal added (Synodality, 2021). Notice that while Pope Francis spoke of listening to the voices of other people in the local context, including people who have left the practice of the faith, people of other faith traditions and even people of no religious belief, both Valles and Advincula put more premium on reaching out to the poor and the marginalised, Advincula, in this regard, even added the LGBTQ in the picture. In other words, while the Pope was referring to the non-believers and people of the secular world as the subject of inclusivity, the notion of inclusivity in the Philippines actually pertains to the inclusion of the poor and the marginalised, including members of the LGBTQ community. These critical contextual components will influence the direction of the locality’s journeying together as a Church. The Vatican concern might not speak to the contextual circumstances the local Church in the Philippines is experiencing, but those concerns are worth considering.

This encounter with Jesus which, according to the CBCP president, is lived, experienced and interpreted in two landscapes, will, of course, still be translated diversely in the different dioceses and communities in the country. In the Diocese of Kaloocan (where the De La Salle Araneta is a part of), Bishop Pablo Virgilio David has released a diocesan vademecum, written in the vernaculars (Tagalog) to guide the faithful in the application and active participation of the said process. Speaking of the context in which the diocese will engage in this process, the handbook states:

Pinapaalala ng Synod ang mga konteksto ng kasalukuyang panahon. Ang ilan sa mga ito ay ang mundong dumaranas ng pandemya, mga lokal at pandaigdigang kaguluhan, paglaki ng epekto sa pagbabago ng klima, migrasyon, ibat ibang anyo ng kawalan ng hustisya, rasismo, karahasan, pag- uusig at paglaganap ng hindi pagkakapantay-pantay sa sangkatauhan. (Gabay sa Konsultasyon ng Diocese of Kalookan, 2022).

The Synod points us to the contexts of the present time. Some circumstances that envelop this context that the world is now experiencing include pandemics, local and global unrest, the growing impact of climate change, migration, various forms of injustice, racism, violence, persecution, and the spread of inequality to humanity. Notice that despite the focus the Universal Church has placed on the sexual scandals that shook it, the local Diocese of Kaloocan has placed it nowhere in its document. Nevertheless, the diocese identified its context because of reading the signs of the times in that particular locality.

Echoing the guidance given by the Vademecum made by the Vatican, the diocesan guide also articulated the theme on which the synod will revolve, i.e. ‘For a Synodal Church: Communion, Participation, and Mission.’ This means that the three dimensions of the theme are communion, participation, and mission. These three are profoundly interrelated with each other. They serve as the vital pillars of a Synodal Church. No hierarchy exists between them. Instead, each dimension enriches and orients the other two. For this reason, a dynamic relationship between the three must be articulated with all three in mind. All three are essential foundations of being a Synodal Church.

Synodality in the campus ministry

In the opening statement of Instrumentum Laboris, the official document of the XV Ordinary Assembly of the Synod of Bishops with the theme, ‘Young People, The Faith and Vocational Discernment,’ care for the youth has been identified as a priority in the Church’s mission. Accordingly, the document explained, ‘Taking care of young people is not an optional task for the Church, but an integral part of her vocation and mission in history.’ In just a few words, this is the specific scope of the upcoming Synod: just as our Lord Jesus Christ walked alongside the disciples of Emmaus (Lk 24:13–35). The Church is also urged to accompany all young people, without exception, towards the joy of love. In this light, we need to explore the possible avenues wherein the concerns of the youth and their active participation could be elicited and enjoined in this ‘journeying together’ that the Synod on Synodality is aiming for. As Pope Francis in Christus Vivit pointed out, they should be seen as ‘protagonists of change.’ Such an approach to youth ministry stands in contrast to both clerical and consumeristic models that diminish the agency of young people.

As mentioned earlier, the necessity to involve the youth in the continuous discernment of the Church in terms of its faith journey is inspired by God’s involvement with humanity in history itself. God has sought to specifically and intentionally encounter youth and young adults from the beginning of time. (Christus Vivit, 2019). The Church's ministries with youth and young adults are the outreach and accompaniment efforts of the Roman Catholic Church to, for, and with them. This includes adolescents (youth) and those in their late teens, twenties, and thirties (young adults). Taken apart or together, their voice and active involvement must become part of the journeying together convoked by the Holy Father.

As mentioned above, the role of campus ministries is to be scrutinised from this paradigm. In this regard, small faith groups are critical components when organised as welcoming spaces of prayer, reflection, and action. Student faith groups could be a fitting venue to help young adults understand their role in the church, not as passive observers or consumers of a spiritual product but as active members of the body of Christ, as adult Christians, with responsibilities in both the church and society. It has been proven repeatedly that catholic young adults are ready and able to lead the church forward together (Ahern 2021).

Probing synodal avenues in the DLSAU campus ministry

With all of these in mind, it is then essential to scrutinise the possible avenues the campus ministries could provide in contextualising the whole synodal process. Being aware of the contextual uniqueness of every school and/or university probing into a specific campus ministry will serve more beneficial. For this reason, the Campus Ministry of DLSAU is to be explored. It is hoped that the result of the investigation will serve as a reference point, but not necessarily a basis, for the contextual rendition of the synodal process in other La Salle Schools and other catholic educational institutions in the country.

DLSAU Campus ministry has a relatively young history in terms of the initiatives and programmes it offers for the students at the University, which is also relatively new. However, although young and still adapting to the contextual circumstances of the recently established educational institution, the campus ministry already has a straightforward Vision-Mission and concrete running programmes for the students and the people involved in their academic formation.

The Lasallian Mission and Formation Office, sharing the mission of their Patron, St. La Salle and guided by the Lasallian Guiding Principles, envisions itself as the primary provider of Lasallian Formation to the different sectors of the university. It aims to be the University's primary social development machine following the Gospel values and signs of the time. Accordingly, it identified 3 points for its mission:

1. Let the community experience the beauty of Christian Faith through the meaningful celebration of the sacraments, especially the Holy Eucharist and strengthening their Lasallian conviction through life-changing formation, retreats, and recollection.

2. Inculcate the task of social transformation by engaging the university in social awareness and responsibility by immersing in current social realities through active engagement in various spiritual and corporal programmes for the poor, young and adults entrusted in our care.

3. Promote the culture of excellence in our office operations and engagements by complying with the directions from the De La Salle Philippines and other accrediting bodies. (DLSAU TED Student Handbook 2019).

In pursuit of these goals and with its desire to bring the VMG of Christian Education to all Students, Partners and Friends of the University, the campus ministry undertakes timely and relevant Lasallian Spiritual and Social Action programmes. These programmes are divided into three initiatives: 1. Mission and Formation in the Liturgy SACRAMENTS & SACRAMENTALS, POPULAR DEVOTION AND PIETY. This includes the Eucharistic celebration, the sacraments of reconciliation, first communion and confirmation, and popular devotion and piety; 2. Recollections and Retreats; 3. Social Action; and 4. Community Outreach Programs.

These different facets of student life will serve as venues for accomplishing and contextually engaging the local community in the journey the Church is now pursuing. The said activities, sacramental or non-sacramental that the campus ministry is organising and implementing the university could become venues for youth gathering and sharing faith experiences. It could be a locus for the specific modus vivendi et operandi of the Church as it animates the youth to journey together. It could be a concrete venue for the local rendition of the synod.

It is noteworthy that aside from offering Faith- enriching activities, the Lasallian Mission and Formation Office also offers various social action programmes that promote social justice, peace and integrity of creation amongst students, lay partners and stakeholders. They do this with the conviction that the Lasallian education is a mission and ministry at the service of God, the Church and society, directed towards integral human and Christian development and liberation. This ministry component is vital concerning the local rendition of synodality at DLSAU. Recall that the sense of inclusiveness that the Philippine Church would like to emphasise pertains to incorporating the poor and the marginalised into the journey. Through the social action programmes, the university can inspire and engage the youth by reaching out to Church members in the periphery.

These social action programmes will provide opportunities to listen to the people in the peripheries and get them involved in the process. Of primary importance is the Participatory Learning in Action under the said programme. This component is an outreach programme where the students plan for the activity and experience direct contact with the beneficiaries through expressing mutually empowering, capacitating and life-affirming actions to respond to varied social needs. The students are deployed in various communities such as, but not limited to, Church based, Local Government Unit based or Civil Society organisations. With these activities journeying together, identifying our direction as a Church, a family of faith would be more feasible.

Initiatives and programmes that incorporate the issues or participation of the LGBTQ community members and people from other faiths or those ‘unfaith’ is, however, nowhere to be found in the campus ministry of DLSAU. This means that the inclusion that the Philippines Church (and the Vatican emphasis), especially in the metropolis where the Diocese of Kaloocan (where DLSAU is under), would like to embody, would still take a challenging stance in the DLSAU. For this reason, initiatives and programmes in this direction need to be initiated, implemented, and sustained on the campus if the university would like to actively journey with the local Church of the Philippines in this two-year synod on synodality.

Conclusion

The campus ministry of DLSAU proved to offer great potential in becoming a suitable venue for the synodal processes for the youth. The activities and programmes it organises in the light of its vision-mission provide the seedbed for the synodal processes to flourish among the youth in the concrete ecclesiastical and secular context of the University in the Diocese of Kaloocan. The journeying together which Pope Francis has called the entire Church for within a multi-year process of introspection or self-reflection could dynamically take place within the bounds of the 3-point mission of the campus ministry made concrete and alive through its sacramental and non-sacramental programmes. In other words, the campus ministry initiatives could be a viable locus for the specific modus vivendi et operandi of the Church as it animates the youth to journey together. It could be a concrete venue for the local rendition of the synod.

It is, however, crucial to note that in order to deal more specifically with a concrete campus ministry participation on the praxis of the synod on synodality, a conscious effort should be made to elicit active participation from the youth in terms of sharing their thoughts and faith experiences rather than just passively participating in the activities and programmes organised by the campus ministry. In this regard, evaluation tools need to be developed to identify, if not fully measure, the level of ‘journeying’ that the youth can contribute to the processes involved in the activities and programmes organised to elicit their hopes and dreams as vital members of the Church.

Lastly, even if the activities and programmes organised and implemented by the campus ministry, in terms of creating an inclusive Church ‘journeying together’ in the university, are already in place, reaching out to the people that the local and universal Church would like to reach still seems a bit inadequate. The university already has programmes to expose and immerse students in poor and marginalised situations. However, eliciting the dreams and hopes of these people in the peripheries still need to be structurally organised; otherwise, the social action programme will only be the venue of the university’s charity works for the poor rather than a venue to journey together. Additionally, programmes to reach out to the LGBTQ community and the members of other faith denominations or even the unfaith still need to be initiated if not structurally fortified, propagated, and sustained in the university. The initiation and sustained implementation of these programmes will add to the already vibrant campus ministry programmes that will make the DLSAU Campus ministry a true locus for the modus vivendi et operandi that the Church is currently exercising in response to the Pope’s call for synodality.

Disclosure statement

The authors declare no potential conflicts of interest related to this research.

Additional information

Notes on contributors

Herminilito S. Luna

Dr. Herminilito Salazar Luna, EdD, PhD, JD, is the vice president of Academic Affairs at Greenville College Pasig and part-time director at De La Salle Araneta University. He focuses on education, research, leadership and spirituality, striving for excellence in teaching and staff development while ensuring high standards are met. With expertise in campus ministry and curriculum development, he excels in policy implementation and academic evaluation, demonstrating a commitment to holistic education.

Antonio Levy S. Ingles

Prof. Antonio Levy S. Ingles, Jr., PhD, leads Benilde's Faculty Association with expertise in education and research. He holds degrees in various fields, including Classical Philosophy (1989), Religious and Values Education (2000), Learning and Teaching (2005) and Applied Cosmic Anthropology (2011). He previously served as Coordinator for the Lasallian Student Ministry and Chairperson of the Theology and Philosophy Area. His research focuses on sustainable living education.