NEW MEDIA AND PRIEST AND RELIGIOUS

A Paper submitted in Partial Fulfilment of the Requirements

For the Degree of Bachelor of Theology

by

STEPHEN BISWAKARMA

to

FR. GEORGE PLATHOTTAM SDB

Sacred Heart Theological College

Mawlai, Shillong - 793008

May 2015

NEW MEDIA AND PRIEST AND RELIGIOUS

INTRODUCTION

“I view cell phones as God, such a little gadget and you carry around in your pocket and you can chat, you can click pictures, you can send pictures and SMS, you can store everything in your (cell phone's) memory. It's like everything. It's really important....I can say that I love my cell phone, whether the screen is broken or whatever....the first thing in the morning is my cell phone and the last thing before I go to bed is my cell phone, cell phone, cell phone, cell phone.” 18 year- old, female college going student of Kannur University of Kerala.

The above quote by college-going young student of Kannur University clearly indicates that cell

phones play a crucial role in their life and they use them for interpersonal communication and

media-related activities such as accessing news, listening to music and taking pictures. The

growth of mobile phones in India and in particular their popularity and use by young people in

India has been the object of international and national media attention in the past few years. In

2004, British Broadcasting Corporation (BBC) reported that “youth drives India’s mobile phone

revolution”. The formation of a global youth culture around mobile phones is an emerging topic

of academic interest and research.

Cell phone forms as one of the forms of new media in the world of today. When we closely

analyze and look into the lives of people we find that new media has become the part of life of

young and old alike the current era. People use new media widely for interpersonal

communication, information and entertainment needs and age-related needs such as maintaining

privacy, expressing individuality, negotiating independence from parents and maintaining

friendships.

We as Religious live in this era. With internet technology and applications, our methods of

relating to one another have changed and it continues to change and progress. As a human person

every religious desires truth, relationship, love and justice. The Catholic Church is aware of these

longings and believes that every Religious is called to by God to bring the grace of God to every

human person. Yet today as a Religious we fail to do so. Yet today, the Church is failing to do so

The Priests and Religious were a pioneering force in communications. There is a history which

tells of their travelling around the globe preaching and converting hundreds upon hundreds,

thousands upon thousands to a radical message. Its members inspired by the Holy Spirit,

established systems of colleges, hospitals and Churches. They had historically mastered

communication. Today Priest and Religious have fallen short of that reputation. They are

lagging behind others in adopting new forms of communication. The Priests and Religious lack

in their efforts to utilize new media.

The question always arise as to what unique benefits might the use of new media bring to faith

formation for the Priests and Religious. But the utilization of new media by the Priest and

Religious would seriously benefit the catechetical, evangelical and communications efforts by

providing easy access, cost effective, community building resources to the faithful at home or

abroad as well as to the rest of the world.

1.1The Church and Old Media

Christianity reveals a God who made use of all kinds of medium to get his message across, from

pillars of fire to bright stars, from burning bushes to a talking donkey.1 God delivered the Ten

Commandments on chiseled rock, painted rainbows to signal his covenant and used a cross to

display His unconditional love. But the Bible never mentions about God using emails, blogs

posts, podcasts or e-books. When prophet Habakkuk 2:2 was asked to write the vision and to

make it plain upon tablets one can derive that even though these technologies were not available

at that time among people in those days, history show that God showered down new mediums at

specific times to spread His message in every new ways.2

Before we delve into the deep realm of new media it is important to have a brief understanding

of what we really understand by the term communication as new media is an aspect of

communication which has captured the present era and the future to come.

1 Brandon Vogt, The Church and New Media, Blogging Converts, Online Activists, and Bishops who Tweet

(Huntington: USA, 2011) 15. 2 ibid

1.2 Communication

Scholars categorize different levels and types of communication. Each level of communication

may be formal or informal, personal or impersonal. 3 The purposes of communication may vary

and overlap, giving a communicator a potentially wide list of choices for communication

channels. The levels of communication can be categorized in a four-fold pattern as mass

communication, intrapersonal and interpersonal communication.

1.3 Mass Communication

Mass communication is a more public form of communication between an entity and a large and

diverse audience, mediated by some form of technology. 4 This may be either real time or on a

taped- delay basis, or it may be rooted in the usually recent past. Examples: Radio and

television, newspapers and magazines.

1.4 Intrapersonal Communication

Intrapersonal communication takes place within a single person. Three aspects of intrapersonal

communication are self- concept, perception and expectation. 5

1.4.1 Self concept

Self-concept is the basis for intrapersonal communication, because it determines how a person

sees himself or herself and is oriented toward others. Self-concept involves three factors: beliefs,

values and attitudes. Beliefs are basic personal orientation toward what is true or false, good or

bad. Values are deep-seated orientations and ideals, generally based on and consistent with

beliefs, about right and wrong ideas and actions. Attitudes are learned predisposition toward or

against a topic. Whereas self-concept focuses internally, perception looks outward. Perception of

the outside world also is rooted in beliefs, values and attitudes. Meanwhile, expectations are

future-oriented messages dealing with long-term roles. These sometimes are projections of

learned relationships within the family or society.

3 Knapp, M.L. (1984). Interpersonal communication and human relationships. Boston: Allyn & Bacon, pg. 34 4 Tubbs, S. (1992). A systems approach to small group interaction. New York: McGraw-Hill. 5 Trenhold, S., & Jensen, A. (2000). Interpersonal communication (4th ed.). Belmont CA: Wadsworth.

1.5 Interpersonal Communication

It is a face to face communication between two people. It is personal direct, intimate and allows

for maximum interaction in word, gesture and experience.6 Interpersonal communication is

defined as a transactional process between at least two people, ideally face-to-face, where

meaning is created: “interpersonal communication is an ongoing process rather than an event or a

series of events”. 7 Interpersonal communication is also shaped by direction (upward, downward,

horizontal, and grapevine), channels (a conceptualization of mediums, sometimes determined by

where the exchange occurs) into either direct (verbal and non-verbal information - such as facial

expressions - directed to the receiver by the sender) along with indirect channels (body

language). As well, a communication style is also defined as formal or informal, and can be

shaped by a person’s communication skills, preferences, and practices - where cultural

differences become a part of it.

Interpersonal communication involves concepts of trust, relational uncertainty, and

communication competence. Interpersonal communication becomes an essential component of

human life because it helps us to meet our basic needs - which can include self-efficacy and self-

identity. Schutz’s 1966 theory of Fundamental Interpersonal Relations Orientation (FIRO) shows

that our communication needs are met by interpersonal relationships, where social support and

interpersonal communication can be profound at a time of uncertainty. 8 When our interpersonal

communication needs are met, especially amidst a crisis, people can move through distress to a

more productive state.

1.6. Communication style

Communication is fundamental to interpersonal communication. An individual’s communication

style can be understood in several different ways. Hartley in 1993 defined interpersonal

communication as a face-to-face meeting between two people. Hartley also claims that

interpersonal communication does not simply mean the exchange of messages between two

people. Instead, he focuses on the exchange and creation of meaning. To fully understand

6 Diwankar Sharma 2004. Mass communication : Theory and practice in the 21st century : Published by Deep & Deep publication PVT LTD F-159, Rajouri Garden, New Delhi – 110027. 7 Hartley, P. (1999). Interpersonal communication (2nd ed.). New York, NY: Taylor & Francis, pg. 26 8 Schutz, W.C. (1966). The interpersonal world. Palo Alto, CA: Science and Behavior Books.

interpersonal communication it is necessary to first take a much broader view. Psychological

approaches to communication tend to start with the distinction between verbal and non-verbal

communication.9

1.6.1 Verbal Communication

A full understanding of verbal communication needs to incorporate both language and

paralanguage. Language is a collection of sounds governed by shared rules in order to convey

meaning. The basic components of language are phonemes (meaningless sounds), which can be

structured using rules, into morphemes (basic units of meaning), which in turn can be structured

into words using morphological rules. Using rules of syntax words can then be structured into

sentences and longer utterances. According to this approach speech production starts at the level

of meaning and progresses to the sounds to be uttered. Understanding how speech is

comprehended involves the same process but in reverse i.e. starting with the sounds uttered and

progressing to an understanding of the meaning of the message.10

The standard cognitive explanation of language production as an explanation of communication

has been challenged by an increasing emphasis on the social nature of communication.

Researchers in sociolinguistics have argued that a full understanding of language requires an

understanding of the cultural rules governing what to say and when. The cognitive view that

thought determines language pose the question of whether interpersonal communication in the

form of language, determines thought.11 More recently discursive psychologists in a damning

criticism of the cognitive approach to language have pointed out the dangers in viewing ‘speech

as a window on the mind’.12

1.6.1.1 Paralanguage

Paralanguage refers not to what is said but to how it is said. A great deal of information can be

conveyed in the non-linguistic accompaniment to speech. Trager in 1958 and Knapp in 1978

9 Blecherman, B. (1999), “Adopting automated negotiation”. Technology in Society, Vol. 21, pp. 167-74. 10 Baron, N.S. (1998), "Letters by phone or speech by other means: the linguistics of e-mail", Language and Communication, Vol. 18 No. 2, pp. 133-70. 11 Fisher, D.R. and Wright, L.M. (2001), "On Utopias and dystopias: toward and understanding of the discourse surrounding the internet", Journal of computer mediated communication Vol. 6 No. 2. 12 Kasermann. M.L., Altorfer, A. and Hirsbrunner, H. (1998), "Arousal and communication: II. Courses of physiological activation during different types of interaction" Journal of Psychophysiology, Vol. 12 No. 1.

have identified volume, stress, pitch, speed, tone of voice, pauses, throat-clearing, grunts and

sighs as components of paralanguage. 13 Whilst Argyle in1975 has noted that timing, pitch and

loudness (the prosodic features of language) can have a dramatic effect on the meaning of

utterances. Ng and Bradac in 1993 found that speaking quickly communicates power and

control. The accent of the speaker and variations of the language they speak can also be added to

the list.

1.6.2 Non-Verbal Communication

Birdwhistell in 1970 suggested that the words we speak convey only about one third of the social

meaning of a conversation. The other two thirds is carried by how people behave when they

communicate. Non-verbal signals are conveyed using four channels: visual, auditory, olfactory

and tactile. The most commonly used channels in a work environment are the visual and the

auditory. Tactile communication at work is usually limited to hand shaking and the occasional

slap on the back and comments regarding smell are generally regarded as too personal for a work

situation. 14 Non-verbal behaviour has been classified into seven basic types (Reid and

Hammersley, 2000): Proximity relates to how close or far apart people stay during a

conversation. There are cultural differences in preferred proximity. There are also status

differences in proximity.

A great deal of information can be gained from a person’s posture. This refers to how a person

sits or stands, whether they are open and relaxed or closed and tense. 15 Reid and Hammersley’s

(2000) third classification of non-verbal behaviour is body behaviours. Tapping their pencil on

the desk may illustrate impatience, fiddling with things or doodling may suggest boredom or

nervousness.16 Facial expressions and gestures may be used alongside speech to complement and

emphasize what is being said. However, gestures such as head nodding may have very different

meaning in different cultures. Eye contact is recognized as an important interpersonal behaviour.

13 Kasermann. M.L., Altorfer, A. and Hirsbrunner, H. (1998), "Arousal and communication: II. Courses of physiological activation during different types of interaction" Journal of Psychophysiology, Vol. 12 No. 1. 14 Lea, M.. O'Shea. T„ Fung, P. and Spears, R. (1992), "Flaming in computer-mediated communication: observations, explanations, implications", in Lea, M. (Ed.), Contexts of Computer-mediated Communication, Harvester Wheatsheaf, London, pp. 89-112. 15 Lea, M.. O'Shea. "Flaming in computer-mediated communication: observations, explanations, implications, pp. 89-112. 16 Ibid

Too much or too little eye contact can be very disturbing. Lack of eye contact when answering a

question may be interpreted as an indication of lying. However, non-verbal communication can

also convey important emotional information. The general impressions we form about how a

person is feeling, what sort of person they are and how they feel about us, is based to a large

extent on non-verbal information. 17

1.7 Concepts in Interpersonal Communication

1.7.1 Conversation

Conversation is often considered informal in everyday speech, but more formally a finite element

within an ongoing relationship based on interpersonal communication. Most conversations are of

five-step process of opening, built-up, substance, feedback, and closing. Since a conversation is a

two-way process, it involves various controls, many associated with conversational turns (the

changing of the speaker and listener role). Conversations can exist in both direct and mediated

settings. 18

1.7.2 Speech Act

Speech act is an intentional utterance made to achieve an intended goal. In an informal context, a

speech act might be a promise made by a parent to his or her child. 19 A more formal example of

a speech act is an interview given by a government leader with hopes of persuading voters.

1.7.3 Communication Competence

Communication competence is the ability to communicate in a socially acceptable way. For

interpersonal relationships, this involves the speaker's interaction with others.20 For more public

situations, this involves the audience perception of the speaker in terms of vocal presentation,

message control, command of language, physical appearance, and so on.

17 Ibid 18 Knapp, M.L. (1984). Interpersonal communication and human relationships. Boston: Allyn & Bacon 19 Ibid 20 Reid F. & Reid D. 2007. The expressive and conversational affordances of mobile messaging. Behaviour & Information Technology, 29 (1). 3-22.

1.7.4 Self Disclosure

Self disclosure is the process of making internal revelations about oneself that others would be

unlikely to know otherwise. While self-disclosure is an individual communication tactic, it

invites reciprocity. 21

1.7.5 Gender differences

Communication scholars have researched the varying ways men and women communicate,

which often varies further among different cultures. Some of the major differences are that men

use report talk to share information or demonstrate knowledge, whereas women often use rapport

talk to enhance relationships and share experiences. Psychologists have observed that men and

women who are androgynous in their communication styles rather than those who rely heavily

on stereotypically masculine or feminine style are more successful in their interactions with

others.

2.1 New Media

The new media and social networks have brought about a mindboggling revolution in the world.

Internet and digital technologies will continue to make major strides in the years to come. 22

Much of the information is on the internet and for anything and everything one wants to know

about, one turns to the Google search. Many people who have access to technology, especially

most young people in urban areas today, do not read a newspaper. They check news updates,

cricket scores or view their favourite entertainment on one of the many hand held gadgets

available today.

New media is a catch-all term for all forms of electronic communication that have appeared or

will appear since the original mainly text-and-static picture forms of online communication.23

The forms of communicating in the digital world, which includes publishing on CDs, DVDs and,

21 Ibid 22

George Plathottam, “Fromation of Pastoral Leaders in Social Communications: Challenges, Strategies and

Action”, Grace and Competence in Pastoral Ministry, ed. Paul Vadakumpadan, Jose Varickasseril, (Shillong:

Vendrame Institute Publications, 2012), 234. 23 http://searchsoa.techtarget.com/definition/new-media

most significantly, over the Internet. It implies that the user obtains the material via desktop and

laptop computers, smartphones and tablets.24

New media is a broad term in media studies that emerged in the latter part of the latter part of the

20th century. It is characterized with the possibility of on demand access to content anytime,

anywhere, on any digital device, as well as interactive user feedback, creative participation and

community formation around the media content. Another characteristic of new media is that it

promises democratization of the creation publishing, distributing and consumption of media

content. The most significant characteristics of new media is the digitizing of content into bits.

Most technologies described as new media are digital and often having characteristics of being

manipulated, networkable, dense, compressible and interactive. New media does not include

television programs, feature films, magazines, books, or paper-based publications unless they

contain technologies that enable digital interactivity.

New media is a way of systematizing a cloud of technology, skills, and processes that change so

quickly that it is impossible to fully define just what those tools and processes are. For example,

the cell phone in the late 1980’s could be thought of as part of new media, while today the term

might only apply selectively to a certain type of phone with a given system of applications, or

even more commonly, the content of those apps. Part of the difficulty in defining new media is

that there is an elusive quality to the idea of “new.” The very prospect of being new denotes an

event just beyond the horizon, something that has only just arrived and which we are just

beginning to get our hands on. Perhaps in searching for a suitable characterization for this

network of tools and ideas is the idea of limitless possibility. Limitless possibility for

communication, for innovation, and education is certainly a fundamental element that shapes our

conceptions of new media usage from now on.

New media also requires constant input and monitoring to maintain visibility and awareness of

the Church’s presence through that particular social media. To keep members, a new media

networking site needs to have new content on a regular basis. In the case of new media, the

maxim “build it and they will come” is not applicable. It would be important to set internal

24 http://www.pcmag.com/encyclopedia/term/47936/new-media

expectations regarding how often posts will be made, so that your “followers” can become

accustomed to your schedule.

2.2 Basic Forms of New Media

2.2.1 Web 2.0

The term “Web 2.0” is commonly associated with Web applications which facilitate interactive

information sharing.25 A Web 2.0 site allows its users to interact with other users, to change

Website content, to provide reaction to content, to share the site’s content with others, or to filter

content being provided by the site creator. This is in contrast to non-interactive websites where

users are limited to the passive viewing of information that is provided to them. Example:

Amazon.com’s inclusion of users’ reviews and offering recommendations based on past use of

the site by the consumer makes it a Web 2.0 site.

2.2.2 Blog

A blog (a contraction of the term “web log”) is a type of website, usually maintained by an

individual with regular entries of commentary, descriptions of events, or other material such as

graphics or video. Entries are commonly displayed in reverse- chronological order. “Blog” can

also be used as a verb, meaning to maintain or add content to a blog. Examples: There are many

types of blogs on sites throughout the Internet. They are common for celebrities, writers,

journalists, etc. WordPress is one of the more popular tools used to create blogs.

2.2.3 Micro-Blog

A form of multimedia blogging that allows users to send brief text updates or micromedia such

as photos or audio clips and publish them, either to be viewed by anyone or by a restricted group

which can be chosen by the user. These messages can be submitted by a variety of means,

including text messaging, instant messaging, E-mail, digital audio or the web. The content of a

micro-blog differs from a traditional blog in that it is typically smaller in actual size and

aggregate file size. A single entry could consist of a single sentence or fragment or an image or a 25 Definitions for ministry website and personal website are from the Archdiocese of Cincinnati’s Social Media Policy

brief, ten second video. Example: Twitter – A form of micro-blogging, entries are limited to 140

characters.

2.2.4 Social Media Network

Individuals are allowed flexibility in privacy settings, in posting text, photos, video, links and

other information, and in level of interaction with other members. Examples: Facebook,

LinkedIn, MySpace. Twitter, YouTube and Flickr are often also included in lists of social

networking sites, although sometimes YouTube and Flickr are designated as multimedia sharing

sites, while Twitter is currently more often designated as a micro-blogging application.

2.2.5 Ministry Website

Ministry websites are an Internet website tool created by employees, clerics and volunteers for

the sole purpose of conducting diocesan affiliate business.

2.2.6 Personal Website

A social network page, blog or any Internet website tool created by employees, clerics, and

volunteers primarily to share personal communication with friends and family.

2.2.7 Other Electronic Communication

Electronic communication technologies that are not defined as Social Media Network (e.g., cell

phone, email, texting, etc.)

2.2.8 Users of New Media in the Church Setting

Supervisor: The supervisors include the hiring and the supervising agent, example for parish

staff, the pastor; for parish volunteers, the appropriate administrator (Director of Religious

Education or Director of Youth Ministry); for school personnel, the principal.

Employee: Any person who is employed by the Diocese or an affiliate, an employee may be a

cleric or a lay person who may also be a member of a religious institute.

Cleric: An ordained priest or an ordained deacon who is incardinated in the Diocese, as well as a

religious, or a priest or deacon incardinated in another diocese, who is engaged in a ministry

under the control or auspices of the Diocese or an affiliate.

Adult: An individual who is eighteen years of age or older.

Child: A person under 18 years of age or a physically or mentally disabled person under 21

years of age.

Volunteer: an adult who works without financial or material gain on behalf of the Diocese of

Dallas or its affiliates who is not an employee or a cleric (for example, an intern, catechist, scout

leader, coach, student teacher and others in similar capacities).

3.1 New Media a Digital Literacy

The world of digital communication, with its almost limitless expressive capacity, makes us

appreciate all the more Saint Paul’s exclamation: “Woe to me if I do not preach the Gospel” (1

Cor 9:16), Pope Benedict XVI, 2010 World Communication Day message.26

New media is one of the fastest growing forms of communication especially among the youth

and young adults. The Priest and Religious cannot ignore it, but at the same time we must engage

new media in a manner that is safe, responsible and civil.

As Pope Benedict XVI noted in his message for the 44th World Day of Communication, this

new form of media “can offer priests and all pastoral workers a wealth of information and

content that was difficult to access before, and facilitate forms of collaboration and greater

communion in ways that were unthinkable in the past.”27

26 http://www.vatican.va/holy_father/benedict_xvi/messages/communications/documents/hf_be n-xvi_mes_20090124_43rd-world-communications-day_en.html and http://www.vatican.va/holy_father/benedict_xvi/messages/communications/documents/hf_be n-xvi_mes_20100124_44th-world-communications-day_en.html. 27 ibid

3.2 The Church and New Media: An Overview

The Church’s curiosity in the Internet is a meticulous expression of her venerable interest in the

media of social communication. considering the media as an result of the historical scientific

development by which humanity “advances further and further in the discovery of the resources

and values contained in the whole of creation”,28 the Church often has affirmed her certainty

that they are, in the words of the Second Vatican Council, “marvellous technical inventions” 29

that already do much to meet human needs and may yet do even more.

Thus the Church has taken a fundamentally positive approach to the media.30 (For example, Inter

Mirifica; the Messages of Pope Paul VI and Pope John Paul II on the occasion of the World

Communication Days; Pontifical Council for Social Communications, Pastoral Instruction

Communio et Progressio, Pornography and Violence in the Communications Media: A Pastoral

Response, Pastoral Instruction Aetatis Novae, Ethics in Advertising, Ethics in Communications.)

Even when condemning serious abuses, documents of this Pontifical Council for Social

Communications have been at pains to make it clear that “a merely censorious attitude on the

part of the Church...is neither sufficient nor appropriate”31

Encyclical letter, ‘Miranda Prorsus’ of Pope Pius XII in 1957 regarding the Pastoral Instruction

on the Means of Social Communication published in 1971.32 It mentioned that the Church sees

these media as a gift of God helping people to cooperate with the divine plan of salivation.33

The new media of social communication are cultural factors that play a role in today’s society.

As the Second Vatican Council remarks, “although we must be careful to distinguish earthly

progress clearly from the increase of the kingdom of Christ”, nevertheless “such progress is of

vital concern to the kingdom of God, insofar as it can contribute to the better ordering of human

28 John Paul II, encyclical letter Laborem Exercens, n. 25; cf. Vatican Council II, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, n. 34. 29 Vatican Council II, Decree on the Means of Social Communication Inter Mirifica, n. 1. 30 ibid 31 ibid 32 The Contribution of The Communications Media to Human Progress The Work of The Media in Human Society, http://www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_23051971_communio_en.html 33 Pius XII, “Miranda Prorsus”, http://w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_08091957_miranda-prorsus.html

society”.34 Bearing in mind new media of social communication in this radiance, we see that they

“contribute greatly to the enlargement and enrichment of men's minds and to the propagation and

consolidation of the kingdom of God”.35

Today this pertain in a particular way to the new media, which is serving to carry out a radical

transformation in commerce, education, politics, journalism, the relationship of nation to nation

and culture to culture changes not just in how people communicate but in how they understand

their lives.

4.1 Role of New Media among Priests and Religious

A well-considered use of new media has the ultimate goal of encouraging “true friendship” (43rd

World Communication Day Message) and of understanding the human longing for meaningful

community. 36

Jon Lebkowsky gives a philosophical definition of new media as “Social Media is a fundamental

transformation in the way(s) people find and use information and content, from hard news to

light entertainment. 37 It’s an evolution from broadcast delivery of content content created by a

few and distributed to many to network delivery, where content can be created by anyone and

published to everyone, in a context that is “many to many.” Said another way, publication and

delivery by professionals to mass audiences has changed now publication and delivery can be by

anyone, professional or not, to niche audiences through networks of many channels. This is

because the means of production are broadly accessible and inexpensive”.

34 Vatican Council II, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 39. 35 Pope Paul VI, “Inter Mirifica”,(1), Decree on the Media of Social Communications December 4, 1963 http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19631204_inter-mirifica_en.html 36 http://www.vatican.va/holy_father/benedict_xvi/messages/communications/documents/hf_be n-xvi_mes_20090124_43rd-world-communications-day_en.html and http://www.vatican.va/holy_father/benedict_xvi/messages/communications/documents/hf_be n-xvi_mes_20100124_44th-world-communications-day_en.html. 37 Jon Lebkowsky, weblogsky.com: Jon Lebkowsky (born April 20, 1949) is an web consultant/developer, author, and activist who was the co-founder of FringeWare, Inc. (along with Paco Nathan). FringeWare, an early attempt at ecommerce and online community, published a popular “ magalog” called FringeWare Review, and a literary zine edited by Lebkowsky called Unshaved Truths.

Wikipedia defines social media as media designed to be disseminated through social interaction

using highly accessible and scalable publishing techniques.38 Social media use ‘we based

technologies’ to transform and broadcast media monologues into social media dialogues.

The users of new media among people especially young people have been seen as communities

in a vast majority growing at a rapid pace (the number of active users on Facebook is greater

than the population of the United States).39 Given the size and scope of these communities, they

offer excellent forms for the Church’s visibility and evangelization.

Thus the priest and religious have no choice but to decide to engage in this vast new frontier of

new media. Careful consideration should be made to determine the particular strengths of each

form of new media like blogs, social networks, text messaging etc. and the needs of a ministry,

parish and ecclesiastical organization. The strengths should match the needs. For instance, a blog

post may not be the most effective way of reminding students of an event. However, a mass text

message to all students and their parents telling them that the retreat begins at 9 a.m. may be very

effective.

Community new media can be a powerful tool for strengthening community, although social

media interaction should not be viewed as a substitute for face-to-face gatherings. Social media

can support communities in a myriad of ways: connecting people with similar interests, sharing

information about in-person events, providing ways for people to dialogue, etc.

Accountability new media provides a tool for building community. Membership in communities

also requires accountability and responsibility. Users of new media expect site administrators to

allow dialogue, to provide information and to acknowledge mistakes. The explosion of

information available to social media consumers has meant that they often only use information

from trusted sites or sites recommended by those whom they trust.

While not every demand or inquiry can be met, it is important that creators and site

administrators of social media understand how different social media is from mass media and the

expectations of its consumers. Many communication experts are describing the adaption of social

38 http://en.wikipedia.org/wiki/Social_media 39 (http://www.facebook.com/press/info.php?statistics)

media as a paradigm shift in how humans communicate, as important a development as that of

the printing press and the discovery of electronic communication.

4.2 Formation Programme in Social Communications

The need for an inclusive programme for the formation of Church leaders, predominantly

seminarians and candidates for religious life, was accentuated in many documents of the Church,

particularly after Vatican II.40 The same was emphasized by the Catholic Bishops’ Conference of

India (CBCI) during its 2004 General Assembly on the theme “Called to be a Communicating

Church” held in Trichur, Kerala. In the same year the Association of Rectors of Major

Seminaries (ARMS) - a consortium of Rectors of theological colleges of India- in its meeting in

Jalandhar, Punjab, studied the subject of formation and communications, and made a number of

relevant proposals.

Several seminaries and formation houses in India already have diverse courses or sessions on

social communications and media in their formation programmes.41 However, in many instances

formation in communications lacked permanence and was restricted to learning technical skills

than assimilation of the subject in ones formation or pastoral ministry. Study of the numerous

Church documents, for instance, received little attention, so much so many priests and religious

leaders cannot even mention the titles of some of the Church documents on social

communications.

4.3 Strategy and Directions on Formation in Social Communications

Through different documents, the Church has given valuable plan and insights on the formation

of her people in the field of social communication. 42 These constitute the rich magisterium of

the Church.43 They have worldwide principles pertinent to the entire Church but can represent

from this great reserve of the Church key indicator to widen a fitting and pertinent pastoral plan

for the formation of leaders.

40 George Plathottam, “Fromation of Pastoral Leaders in Social Communications: Challenges, Strategies and Action”, 235. 41 Ibid. 42 Ibid. 43 Ibid.

4.4 Formation of Pastoral Leaders in Social Communications

Priests and religious were among the majority literate and learned persons of medieval times.

The monks and Church leaders contributed considerably to the spread of literacy and

development of languages and literature in Europe and other parts of the world.44 The Church

also patronized different forms of visual and aural communication such as music, drama, and

performing arts. With the innovation of newer media of communication the Church’s emphasis

on the formation of priests and religious in social communication too went ahead of the spoken

and written word. The Church not only assumed every new medium in order to carry out her

mission, but also emphasized the need to train its personnel to meet the changing needs of the

times and places.

4.5 Guide to Religious and Priest in the Instruments of Social Communication

The Priest and Religious can use new media to support respect, dialogue and honest

relationships, in other words, “true friendship” (43rd World Communication Day Message). To

do so involves us to advance new media as a powerful means of evangelization and to consider

the Church’s role in providing a Christian perspective to digital literacy.

The guide to the training of the future priests concerning the instruments of social

communication state that the basic training ought to enlighten the students, refine their critical

sense, and form their conscience, so as to save them falling prey to the facile suggestions and

manipulations perpetrated by the mass media, particularly where these may offend against truth

or morality.45 It also emphasizes the importance of sound sound doctrinal and ascetical training

for the students so that they will be well-equipped “to take responsibility for the manner in which

they receive, by their free and personal choice, whatever is presented by the media... preferring

things that are worthwhile in terms of virtue, knowledge and art; avoiding whatever may cause or

44 George Plathottam, “Fromation of Pastoral Leaders in Social Communications: Challenges, Strategies and Action”, 241. 45 The First Level (Basic): The Training Of Receivers “Guide To The Training Of Future Priests Concerning The Instruments Of Social Communication”, http://www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_19031986_guide-for-future-priests_en.html

occasion spiritual detriment to oneself or which, through bad example, can lead others astray;

refraining from whatever impedes good communications and promotes the evil kind”.46

The guide also makes special emphasis on the religious and moral aspect as the fundamental

importance in the training of future priests towards that personal interior freedom, rooted in deep

conviction, which will cause them to set an example, regarding mass media that their people will

wish to follow. 47 It aims at preparing them in Religious and moral aspect as the religious and

moral aspect is of fundamental importance. It states that mass media should not be allowed to

descend to mere moralizing, nor should it be reduced to a consideration merely of sexual

morality; though the special implications of this latter for those preparing for a life of celibacy

should not be overlooked. 48 It further states that the emphasis should be upon the positive,

showing a strong preference for what is solid and constructive over what is harmful or dangerous

and therefore to be avoided. 49 It also states that be it good or bad, attention should be drawn not

only to what affects the individual conscience, but also to the social relevance of a person’s

choices and their social effects. Its asks the student attention to be directed also to moral

judgments pronounced by the competent authority.

The Article also states that the students need to become acquainted with the real world about

which they are being taught in class. They need also to be trained to give “the witness of a well-

rounded and mature personality that can enter relationships with others without exaggerated

precautions or naive imprudence, but with an open-hearted and serenely-balanced

cordiality”.50 To achieve these aims, and to prevent them adopting a totally defensive and closed

attitude to the mass media, it is recommended that they should accustom themselves,

individually or in homogeneous groups, to wide-ranging news reports from the media about the

dramas and problems of the real world outside.

46

Inter mirifica, 9. On the subject, cf. Appendix I, nos. 7: 59 sq.; 9: 703; 11: 3, 9, 16; 19; 22: 15sq. 47

Inter mirifica, 9. On the subject, cf. Appendix I, nos. 7: 59 sq.; 9: 703; 11: 3, 9, 16; 19; 22: 15sq. 48

Inter mirifica, 9, Communio et Progressio, 112. 49

Ibid. 50

John Pauil II, “Discourse to Religious Women”, L'Osservatore Romano, 12th November 1978.

CONCLUSIOIN

Thus priests, deacons, religious are recommended to have media education to increase their

understanding of the new media and its impact on individuals and society and help them gain a

manner of communicating that speaks to the sensibilities and interests of people in new media

culture. This includes getting trained in new media and make it applicable in their work.

Pope Francis’s extremely popular twitter feed is ready with nasty comments.51 It is true that new

media can bring the most evil in people; the Vatican’s chief media strategist says the Catholic

Church cannot disregard the chance for evangelization that the new media offers.

Commenting on the importance of new media Archbishop Claudio Celli the head of the

Pontifical Council for Social Communications, said that in the Church we are fishing inside the

aquarium whereby we forget that most fish are outside the aquarium. Thus unless Priests and

Religious engage in new media, according to him we will wind up talking to ourselves.52 As

Priests and Religious as we enter into this arena we have to look mainly at the positive aspects.

New media is a digital continent that the Priests and Religious must treat as mission territory.

A few weeks prior to Christmas in 1963, Inter Mirifica, the Second Vatican Council’s decree on

the Media of Social Communications, came into being thanks to an approved vote of 1,960 to

164 of the bishops, also known as the Council Fathers.53 Ironically, this document with its theme

being the media and social communication essentially went unnoticed because people worldwide

were fixated on media accounts pertaining to the assassination of President Kennedy that had

occurred just weeks before in Texas.

51 David Gibson, “Vatican Media Chief Says The Church Can’t Ignore Social Media”, http://www.religionnews.com/2014/05/23/vatican-media-chief-says-church-cant-ignore-social-media/ David Gibson is a national reporter for RNS and an award-winning religion journalist, author and filmmaker. He has written several books on Catholic topics. His latest book is on biblical artifacts: “Finding Jesus: Faith. Fact. Forgery,” which was also the basis of a popular CNN series. 52 ibid 53 John G. Hillier, “Catholic Church Promotes Use of Social Media, but with Caution”, The Catholic Spirit Newspaper of the Diocese of Metuchen, New Jersy”, http://www.catholicspirit.com/catholic-church-promotes-use-of-social-media-but-with-caution/

Inter Mirifica is both prophetic and providential. Acknowledging new media as an instruments of

social communication it has the potential of promoting either good or evil, this is all too apparent

with the new vehicles of communication that have become commonplace in our present culture

like the internet, iPad, iPhone, Youtube, and Facebook. None of these means of communication

would have had any significance at all when Inter Mirifica was first written. Yet, even for the

most informal spectator, it is clear that this Vatican II decree, Inter Mirifica, speaks openly to

those who use these devices.

On the unconstructive side, these instruments of the “new media” have become contaminated by

obscurity and sin. The most obvious example is the selling of sex that includes, but is not limited

to, pornography that continues to invade the hearts and minds of the youth and children who

have the best grasp of this technology. In fact, the misuse of these new instruments of social

communication has created the so-called multi-billion dollar porn industry that uses multiple

ways to dissuade, yet another generation of unwary individuals, from choosing lessons of purity

and virtuous living over the filth of pornography. In the midst of the chaotic moral decay that

exists through the Internet and other social media today, the Church desires to shine the light of

Christ into this dark abode. The Vatican itself is well connected to the new media and, like the

first generation of mass media and social communication such as radio and television, the

official arm of the Church uses the new instruments of social communication while encouraging

all members of the Church to become digital disciples, especially in the context of embarking

upon the New Evangelization. In the words of Inter Mirifica: “All the members of the Church

should make a concerted effort to ensure that the means of social communication are put at the

service of the multiple forms of the apostolate.54

While the Church promotes the social media throughout this conciliar decree, the Council

Fathers simultaneously alert children, youth, parents, teachers, pastors and bishops to be vigilant

in the use of mass media and social communication. They likewise challenge “public authorities”

to offer authentic moral leadership while stating that “a special responsibility for the proper use

of the media of social communication rests on journalists, writers, actors, designers, producers,

54 John G. Hillier, Catholic Church Promotes Use of Social Media, but with Caution, The Catholic Spirit Newspaper of the Diocese of Metuchen, New Jersy.

exhibitors, distributors, operators, sellers, and critics.”55 Appealing to the good will of

professional media outlets, the Council Fathers also requested “respect for the moral law,”

reminding these professionals that a great many of “their readership and audience are young

people.”56

Acknowledging its obligation of “instructing and directing,” the Church appeals to those

involved with the media of social communication to embrace its proper use “in accordance with

God’s design”.57 This petition has been continual again and again over the past five decades but,

for the most part, proponents of the media of social communication have rejected the Church’s

guidance. In fact, the Church’s voice has become more like “a voice calling in the wilderness”

(cf. Luke 3:4). And even when heard, it seems that the new “normal” is for the proponents of

mass media and social communication to explicitly deny and demoralize the voice of Christ and

His Church. Why? The considerate reply is because the existing approach in our culture is to

discard the Church as irrelevant, obsolete and out of step with reality. Worse is that certain media

outlets and special interest groups have hijacked the language of the Church and, claiming it as

its own, have redefined the meaning of morality and ethics. Their agenda is to attack the Church

and to accuse the Church of promoting hatred and hate speech which, from their perspective, is

intolerable in the present enlightened culture of the 21st century.

55 ibid 56 Pope Paul VI, “Inter Mirifica”,(11), Decree on the Media of Social Communications December 4, 1963 http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19631204_inter-mirifica_en.html 57 Pope Paul VI, “Inter Mirifica”,(3), Decree on the Media of Social Communications December 4, 1963 http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19631204_inter-mirifica_en.html

TABLE OF CONTENTS Contents page

INTRODUCTION .......................................................................................................................... 2

1.1The Church and Old Media ........................................................................................................ 3

1.2 Communication ......................................................................................................................... 4

1.3 Mass Communication ............................................................................................................... 4

1.4 Intrapersonal Communication ................................................................................................... 4

1.4.1 Self concept ........................................................................................................................ 4

1.5 Interpersonal Communication ................................................................................................... 5

1.6. Communication style ............................................................................................................... 5

1.6.1 Verbal Communication ...................................................................................................... 6

1.6.1.1 Paralanguage ................................................................................................................ 6

1.6.2 Non-Verbal Communication .............................................................................................. 7

1.7 Concepts in Interpersonal Communication ............................................................................... 8

1.7.1 Conversation....................................................................................................................... 8

1.7.2 Speech Act.......................................................................................................................... 8

1.7.3 Communication Competence ............................................................................................. 8

1.7.4 Self Disclosure ................................................................................................................... 9

1.7.5 Gender differences ............................................................................................................. 9

2.1 New Media ................................................................................................................................ 9

2.2 Basic Forms of New Media .................................................................................................... 11

2.2.1 Web 2.0 ............................................................................................................................ 11

2.2.2 Blog .................................................................................................................................. 11

2.2.3 Micro-Blog ....................................................................................................................... 11

2.2.4 Social Media Network ...................................................................................................... 12

2.2.5 Ministry Website .............................................................................................................. 12

2.2.6 Personal Website .............................................................................................................. 12

2.2.7 Other Electronic Communication..................................................................................... 12

2.2.8 Users of New Media in the Church Setting...................................................................... 12

3.1 New Media a Digital Literacy ................................................................................................. 13

3.2 The Church and New Media: An Overview ........................................................................... 14

4.1 Role of New Media among Priests and Religious .................................................................. 15

4.2 Formation Programme in Social Communications ................................................................. 17

4.3 Strategy and Directions on Formation in Social Communications ......................................... 17

4.4 Formation of Pastoral Leaders in Social Communications..................................................... 18

4.5 Guide to Religious and Priest in the Instruments of Social Communication ......................... 18

CONCLUSIOIN ........................................................................................................................... 20