Introduction

A REVOLUTION IN HUMAN COMMUNICATIONS

1. At the dawn of a new era, a vast expansion of human communications is profoundly influencing culture everywhere. Revolutionary technological changes are only part of what is happening. Nowhere today are people untouched by the impact of media upon religious and moral attitudes, political and social systems, and education.

A. Cultural and social context

4. As more than just a technological revolution, today's revolution in social communications involves a fundamental reshaping of the elements by which people comprehend the world about them, and verify and express what they comprehend. The constant availability of images and ideas, and their rapid transmission even from continent to continent, have profound consequences, both positive and negative, for the psychological, moral and social development of persons, the structure and functioning of societies, intercultural communications, and the perception and transmission of values, world views, ideologies, and religious beliefs. The communications revolution affects perceptions even of the Church, and has a significant impact on the Church's own structures and modes of functioning.

All this has striking pastoral implications. The media can be used to proclaim the Gospel or to reduce it to silence in human hearts. As media become ever more intertwined with people's daily lives, they influence how people understand the meaning of life itself.

Indeed, the power of media extends to defining not only what people will think but even what they will think about. Reality, for many, is what the media recognize as real; what media do not acknowledge seems of little importance. Thus de facto silence can be imposed upon individuals and groups whom the media ignore; and even the voice of the Gospel can be muted, though not entirely stilled, in this way.

It is important therefore that Christians find ways to furnish the missing information to those deprived of it and also to give a voice to the voiceless.

B. Political and economic context

5. The economic structures of nations are inextricably linked to contemporary communications systems. National investment in an efficient communications infrastructure is widely regarded as necessary to economic and political development, and the growing cost of such investment has been a major factor leading governments in a number of countries to adopt policies aimed at increasing market competition. For this and other reasons, public telecommunications and broadcasting systems in many instances have been subject to policies of deregulation and privatization.

While public systems can clearly be misused for purposes of ideological and political manipulation, unregulated commercialization and privatization in broadcasting can also have far-reaching consequences. In practice, and often as a matter of public policy, public accountability for the use of the air waves is devalued. Profit, not service, tends to become the most important measure of success. Profit motives and advertisers' interests exert undue influence on media content: popularity is preferred over quality, and the lowest common denominator prevails. Advertisers move beyond their legitimate role of identifying genuine needs and responding to them, and, driven by profit motives, strive to create artificial needs and patterns of consumption.

Commercial pressures also operate across national boundaries at the expense of particular peoples and their cultures. Faced with increasing competition and the need to develop new markets, communications firms become ever more "multinational" in character; at the same time, lack of local production capabilities makes some countries increasingly dependent on foreign material. Thus, the products of the popular media of one culture spread into another, often to the detriment of established art forms and media and the values which they embody.

Even so, the solution to problems arising from unregulated commercialization and privatization does not lie in state control of media but in more regulation according to criteria of public service and in greater public accountability. It should be noted in this connection that, although the legal and political frameworks within which media operate in some countries are currently changing strikingly for the better, elsewhere government intervention remains an instrument of oppression and exclusion.

II. THE WORK OF THE MEANS OF SOCIAL COMMUNICATIONS

A. Media at the service of persons and cultures

B. Media at the service of dialogue with the world

C. Media at the service of human community and progress

9. Communications in and by the Church is essentially communication of the Good News of Jesus Christ. It is the proclamation of the Gospel as a prophetic, liberating word to the men and women of our times; it is testimony, in the face of radical secularization, to divine truth and to the transcendent destiny of the human person; it is the witness given in solidarity with all believers against conflict and division, to justice and communion among peoples, nations, and cultures.

This understanding of communication on the part of the Church sheds a unique light on social communications and on the role which, in the providential plan of God, the media are intended to play in promoting the integral development of human persons and societies.

D. Media at the service of ecclesial communion

E. Media at the service of a new evangelization

III. CURRENT CHALLENGES

A. The need for a critical evaluation

12. But even as the Church takes a positive, sympathetic approach to media, seeking to enter into the culture created by modern communications in order to evangelize effectively, it is necessary at the very same time that the Church offer a critical evaluation of mass media and their impact upon culture.

As we have said repeatedly, communications technology is a marvelous expression of human genius, and the media confer innumerable benefits upon society. But, as we have also pointed out, the application of communications technology has been a mixed blessing, and its use for good purposes requires sound values and wise choices on the part of individuals, the private sector, governments, and society as a whole. The Church does not presume to dictate these decisions and choices, but it does seek to be of help by indicating ethical and moral criteria which are relevant to the process -- criteria which are to be found in both human and Christian values.

B. Solidarity and integral development

C. Policies and structures

14. Certain problems in this regard arise specifically from media policies and structures: for example, the unjust exclusion of some groups and classes from access to the means of communication, the systematic abridgement of the fundamental right to information which is practiced in some places, the widespread domination of media by economic, social, and political elites.

These things are contrary to the principal purposes, and indeed to the very nature, of the media, whose proper and essential social role consists in contributing to the realization of the human right to information, promoting justice in the pursuit of the common good, and assisting individuals, groups, and peoples in their search for truth. The media carry out these crucial tasks when they foster the exchange of ideas and information among all classes and sectors of society and offer to all responsible voices opportunities to be heard.

D. Defense of the right to information and communications

15. It is not acceptable that the exercise of the freedom of communication should depend upon wealth, education, or political power. The right to communicate is the right of all.

This calls for special national and international efforts, not only to give those who are poor and less powerful access to the information which they need for their individual and social development, but to ensure that they are able to play an effective, responsible role in deciding media content and determining the structures and policies of their national institutions of social communications.

Where legal and political structures foster the domination of the media by elites, the Church for its part must urge respect for the right to communicate, including its own right of access to media, while at the same time seeking alternative models of communications for its own members and for people at large. The right to communicate is part also of the right to religious freedom, which should not be confined to freedom of worship.

IV. PASTORAL PRIORITIES AND RESPONSES

A. Defense of human cultures

16. Considering the situation in many places, sensitivity to the rights and interests of individuals may often call for the Church to promote alternative community media. Often, too, for the sake of evangelization and catechesis the Church must take steps to preserve and promote folk media and other traditional forms of expression, recognizing that in particular societies these can be more effective than newer media in spreading the Gospel because they make possible greater personal participation and reach deeper levels of human feeling and motivation.

The overwhelming presence of mass media in the contemporary world by no means detracts from the importance of alternative media which are open to people's involvement and allow them to be active in production and even in designing the process of communications itself. Then, too, grassroots and traditional media not only provide an important forum for local cultural expression but develop competence for active participation in shaping and using mass media.

Similarly, we view with sympathy the desire of many peoples and groups for more just, equitable systems of communications and information which safeguard them against domination and manipulation, whether from abroad or at the hands of their fellow countrymen. This is a concern of developing nations in relation to developed ones; and often, too, it is a concern of minorities within particular nations, both developed and developing. In all cases people ought to be able to participate actively, autonomously, and responsibly in the processes of communications which in so many ways help to shape the conditions of their lives.

B. Development and promotion of the Church's own media of social communications

17. Along with its other commitments in the area of communications and media, the Church must continue, in spite of the many difficulties involved, to develop, maintain, and foster its own specifically Catholic instruments and programs for social communications. These include the Catholic press and Catholic publishing houses, Catholic radio and television, offices for public information and media relations, institutes and programs for training in and about media, media research, and Church-related organizations of communications professionals -- including especially the international Catholic communications organizations -- whose members are knowledgeable and competent collaborators with the episcopal conferences as well as with the bishops individually.

Catholic media work is not simply one more program alongside all the rest of the Church's activities: social communications have a role to play in every aspect of the Church's mission. Thus, not only should there be a pastoral plan for communications, but communications should be an integral part of every pastoral plan, for it has something to contribute to virtually every other apostolate, ministry, and program.

C. The formation of Christian communicators

D. Pastoral care of communications personnel

19. Media work involves special psychological pressures and ethical dilemmas. Considering how important a role the media play in forming contemporary culture and shaping the lives of countless individuals and whole societies, it is essential that those professionally involved in secular media and the communications industries approach their responsibilities imbued with high ideals and a commitment to the service of humanity.

The Church has a corresponding responsibility: to develop and offer programs of pastoral care which are specifically responsive to the peculiar working conditions and moral challenges facing communications professionals. Typically, pastoral programs of this sort should include ongoing formation which will help these men and women -- many of whom sincerely wish to know and do what is ethically and morally right -- to integrate moral norms ever more fully into their professional work as well as their private lives.

V. THE NEED FOR PASTORAL PLANNING

A. Responsibilities of the bishops

20. Recognizing the validity, and indeed the urgency, of the claims advanced by communications work, bishops and others responsible for decisions about allocating the Church's limited human and material resources should assign it an appropriate, high priority, taking into account the circumstances of their particular nations, regions, and dioceses.

B. Urgency of a pastoral plan for social communications

21. We therefore strongly recommend that dioceses and episcopal conferences or assemblies include a communications component in every pastoral plan. We further recommend that they develop specific pastoral plans for social communications itself, or else review and bring up to date those plans which already exist, in this way fostering the desirable process of periodic re-examination and adaptation. In doing so, bishops should seek the collaboration of professionals in secular media and of the Church's own media-related organizations, including especially the international and national organizations for film, radio-television, and the press.

Episcopal conferences in some regions already have been well served by pastoral plans which concretely identify needs and goals and encourage the coordination of efforts. The results of the study, assessment, and consultation involved in preparing these documents can and should be shared at all levels in the Church, as useful data for pastoral workers. Practical, realistic plans of this sort also can be adapted to the needs of local Churches. They should of course be constantly open to revision and adaptation in light of changing needs.

This document itself concludes with elements of a pastoral plan which also indicate issues for possible treatment in pastoral letters and episcopal statements at the national and local levels. These elements reflect suggestions received from episcopal conferences and media professionals.

CONCLUSION

A P P E N D I X

ELEMENTS OF A PASTORAL PLAN FOR SOCIAL COMMUNICATIONS

23. Media conditions and the opportunities presented to the Church in the field of social communications differ from nation to nation and even from diocese to diocese within the same country. It naturally follows that the Church's approach to media and the cultural environment they help to form will differ from place to place, and that its plans and participation will be tailored to local situations.

Every episcopal conference and diocese should therefore develop an integrated pastoral plan for communications, preferably in consultation with representatives of international and national Catholic communications organizations and with local media professionals. Furthermore, communications ought to be taken into account in formulating and carrying out all other pastoral plans, including those concerning social service, education, and evangelization. A number of episcopal conferences and dioceses already have developed such plans in which communications needs are identified, goals are articulated, realistic provision is made for financing, and a variety of communications efforts is coordinated.

The following guidelines are offered as assistance to those formulating such pastoral plans or engaged in reassessing plans which exist.

Guidelines for designing Pastoral Plans for Social Communications in a Diocese, Episcopal Conference or Patriarchal Assembly

24. A pastoral plan for social communications should include the following elements:

a) the statement of a vision, based on extensive consultation, which identifies communications strategies for all Church ministries and responds to contemporary issues and conditions;

b) an inventory or assessment which describes the media environment in the territory under consideration, including audiences, public and commercial media producers and directors, financial and technical resources, delivery systems, ecumenical and educational resources, and Catholic media organizations and communications personnel, including those of religious communities;

c) a proposed structure for Church-related social communications in support of evangelization, catechesis and education, social service, and ecumenical cooperation, and including, as far as possible, public relations, press, radio, television, cinema, cassettes, computer networks, facsimile services and related forms of telecommunications;

d) media education, with special emphasis on the relationship of media and values;

e) pastoral outreach to, and dialogue with, media professionals, with particular attention to their faith development and spiritual growth;

f) means of obtaining and maintaining financial support adequate to the carrying-out of the pastoral plan.

Process for designing a pastoral plan for social communications

25. The plan should offer guidelines and suggestions helpful to Church communicators in establishing realistic goals and priorities for their work. It is recommended that a planning team including Church personnel and media professionals be involved in this process, whose two phases are: 1. research, and 2. design.

Research phase

26. The elements of the research phase are needs assessment, information gathering, and an exploration of alternative models of a pastoral plan. It includes an analysis of the internal communications environment, including the strengths and weaknesses of the Church's current structures and programs for communications as well as the opportunities and challenges these face.

Three types of research will assist in gathering the required information: a needs assessment, a communications audit, and a resource inventory. The first identifies areas of ministry requiring particular attention on the part of the episcopal conference or diocese. The second considers what is now being done -- including its effectiveness -- so as to identify strengths and weaknesses of existing communications structures and procedures. The third identifies communications resources, technology, and personnel available to the Church -- including not only the Church's "own" resources but those to which it may have access in the business community, the media industries, and ecumenical settings.

Design phase

27. After gathering and studying these data, the planning team should identify conference or diocesan communications goals and priorities. This is the beginning of the design phase. The planning team should then proceed to address each of the following issues as it relates to local circumstances.

28.Education. Communications issues and mass communications are relevant to every level of pastoral ministry, including education. A pastoral social communications plan should attempt:

a) to offer educational opportunities in communications as essential components of the formation of all persons who are engaged in the work of the Church: seminarians, priests, religious brothers and sisters, and lay leaders;

b) to encourage Catholic schools and universities to offer programs and courses related to the communications needs of the Church and society;

c) to offer courses, workshops and seminars in technology, management and communications ethics and policy issues for Church communicators, seminarians, religious and clergy;

d) to plan and carry out programs in media education and media literacy for teachers, parents, and students;

e) to encourage creative artists and writers accurately to reflect Gospel values as they share their gifts through the written word, legitimate theatre, radio, television and film for entertainment and education;

f) to identify new strategies for evangelization and catechesis through the application of communications technology and mass communications.

29. Spiritual Formation and Pastoral Care. Lay Catholic professionals and others working in either the Church apostolate of social communications or the secular media often look to the Church for spiritual guidance and pastoral care. A pastoral plan for social communications therefore should seek:

a) to offer opportunities for professional enrichment to lay Catholic and other professional communicators through days of recollection, retreats, seminars, and professional support groups;

b) to offer pastoral care which will provide the necessary support, nourish the communicators' faith and keep alive their sense of dedication in the difficult task of communicating Gospel values and authentic human values to the world.

30. Cooperation. Cooperation involves sharing resources among conferences and/or dioceses and between dioceses and other institutions, such as religious communities, universities, and health care facilities. A pastoral plan for social communications should be designed:

a) to enhance relations and encourage mutual consultation between Church representatives and media professionals, who have much to teach the Church about the use of media;

b) to explore cooperative productions through regional and national centers and to encourage the development of joint promotion, marketing, and distribution networks;

c) to promote cooperation with religious congregations working in social communications;