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Commentary on LiCAS News: "I realized that I had not come to bring God to Thabom. God was already there, present long before the first missionary arrived. His presence was visible in the rice fields and family homes, in the quiet resilience of parents struggling to educate their children, and in the villagers’ generosity during moments of joy and grief alike."

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Catholic News in Asia | LiCAS.news | Licas News

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Reflection: Hope at peripheries as Holy Doors begin to close

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As the Holy Doors in Rome close, children in Thabom daring to dream of a better future show how the door of hope remains wide open

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🌐✨ Formación para una cultura digital con sentido humano ✨🌐

En el Observatorio Para la Protección de la Infancia de UCASAL, como comunidad académica y eclesial, impulsamos propuestas formativas que promueven el cuidado, la dignidad humana y el uso responsable de la tecnología en clave de misión.

Te invitamos a conocer nuestras Diplomaturas 100% virtuales, orientadas a formar profesionales comprometidos con la ética, la protección y el bienestar en entornos digitales.

🔹 Diplomatura en Protección de Niños, Niñas y Adolescentes en la Era Digital

Directora Académica: Dra. Carla Estefania Rodríguez García

Un recorrido integral sobre riesgos, estrategias de prevención y marcos normativos nacionales e internacionales para garantizar los derechos de la infancia en el ecosistema digital.

🔹 Diplomatura en Bienestar Digital en Contextos Formativos

Directora Acádemica: Dra. Maria Isabel Gatti

Pensada para docentes, directivos y profesionales de la educación que buscan promover un uso saludable de la tecnología en escuelas y espacios formativos.

🔹 Diplomatura en Inteligencia Artificial y Derechos Digitales

Directora Acádemica: Dra. Maria Isabel Gatti

Una propuesta clave para comprender el impacto ético, jurídico y social de la IA, y promover entornos digitales respetuosos de la dignidad y los derechos fundamentales.

📌 Destinatarios: comunidad educativa, agentes pastorales, profesionales vinculados al trabajo con NNyA, equipos institucionales, líderes comunitarios y toda persona interesada en la construcción de una ciudadanía digital responsable.

📩 Consultas e inscripciones:

Correo: observatorioproteccioninfancia@ucasal.edu.ar

Teléfono: +549387-4266517

https://linktr.ee/OPPIUCASAL

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DIPLOMATURA PROTECCIÓN DE LOS NNyA EN LA ERA DIGITAL » UCASAL - Universidad Católica de Salta

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Módulo I: Protección Integral en el Entorno Digital para Niños, Niñas y Adolescentes

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Biblioteca digital com dezenas de orações católicas organizadas por temáticas: orações marianas, ao Sagrado Coração de Jesus, pelos falecidos, pela paz, pela família, pelos doentes, entre outras. Recurso prático para a oração pessoal e comunitária, reunindo textos tradicionais e contemporâneos que enriquecem a vida espiritual e respondem a diferentes necessidades pastorais.

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Orações - Rede Mundial de Oração do Papa

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O Click To Pray é a app de oração do Papa que ajuda a rezar pelos desafios da humanidade e da missão da Igreja. Através de três breves momentos de oração cada dia, convida a um encontro pessoal com Jesus e a rezar pelas intenções do Santo Padre.

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A Webinar Series on Digital Evangelization

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Join the Daughters of St Paul as they take a deep dive into aspects of digital evangelization, such as AI, Catholic identity in the public sphere, connection vs communion, addressing digital restlessness, and so much more!

The monthly series begins October 28th at 2pm ET. Register for free: https://docs.google.com/forms/d/1ySVEzxugRtGDl_T3kLdlPTjpL003kwkumMuqGRLU1ZQ/edit

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Editoriais e livraria física e online especializadas em literatura cristã, espiritualidade e formação religiosa. Disponibiliza obras de autores nacionais e internacionais, incluindo encíclicas papais, manuais de oração, biografias de santos e recursos para pastoral. Destaque para publicações como "Encontrar a Alegria no Trabalho", "GPS da Vida Cristã" e "Laudato Si'", facilitando o acesso a ferramentas de crescimento espiritual e reflexão cristã.

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Livraria - Rede Mundial de Oração do Papa

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O Click To Pray é a app de oração do Papa que ajuda a rezar pelos desafios da humanidade e da missão da Igreja. Através de três breves momentos de oração cada dia, convida a um encontro pessoal com Jesus e a rezar pelas intenções do Santo Padre.

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Movimento Eucarístico Juvenil - Portugal

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Movimento Eucarístico Juvenil - Portugal

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Movimento da Rede Mundial de Oração do Papa que acompanha crianças e jovens no crescimento da fé através da Palavra de Deus, da Eucarístia e da Missão. Organiza atividades locais, formações, peregrinações e projetos missionários que promovem o encontro pessoal com Jesus Cristo e o compromisso solidário com os mais necessitados. Presente em várias dioceses portuguesas.

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Welcome back to Instagram. Sign in to check out what your friends, family & interests have been capturing & sharing around the world.

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Série de vídeos que ensina a tocar canções de oração à guitarra, tornando a música um caminho de encontro com Deus. Cada episódio apresenta acordes, técnicas e o contexto espiritual de canções marianas e litúrgicas, facilitando a animação de celebrações e momentos de oração pessoal e comunitária. Disponível em YouTube, Instagram e TikTok.

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Share your videos with friends, family, and the world

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Percurso formativo que convida à experiência de uma espiritualidade do Coração de Jesus encarnada no quotidiano. Através de recursos multimédia (vídeos, textos, reflexões), propõe uma conversão pessoal que conduz a uma missão de compaixão pelo mundo. Material formativo adaptável para grupos paroquiais, movimentos eclesiais e percursos individuais de fé.

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O Click To Pray é a app de oração do Papa que ajuda a rezar pelos desafios da humanidade e da missão da Igreja. Através de três breves momentos de oração cada dia, convida a um encontro pessoal com Jesus e a rezar pelas intenções do Santo Padre.

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Revista mensal do Apostolado da Oração, promovendo a formação cristã através de testemunhos, reportagens sobre projetos missionários e reflexões. Inclui secções como "Testemunhos Vivos" e "Perguntas com Resposta", acompanhando o ano litúrgico e as intenções de oração do Papa.

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Revistas - Rede Mundial de Oração do Papa

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O Click To Pray é a app de oração do Papa que ajuda a rezar pelos desafios da humanidade e da missão da Igreja. Através de três breves momentos de oração cada dia, convida a um encontro pessoal com Jesus e a rezar pelas intenções do Santo Padre.

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Revista oficial da Rede Mundial de Oração do Papa em Portugal (mensal) há 150 anos, adaptada aos desafios contemporâneos. Oferece reflexões sobre as intenções do Papa, formação espiritual baseada em "O Caminho do Coração", testemunhos de vida e recursos para a oração quotidiana. Disponível em formato impresso e digital.

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Revistas - Rede Mundial de Oração do Papa

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O Click To Pray é a app de oração do Papa que ajuda a rezar pelos desafios da humanidade e da missão da Igreja. Através de três breves momentos de oração cada dia, convida a um encontro pessoal com Jesus e a rezar pelas intenções do Santo Padre.

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Plataforma digital de meditações guiadas que acompanha o quotidiano dos utilizadores com propostas de oração estruturadas. Oferece percursos temáticos adaptados a diferentes momentos do ano litúrgico e desafios contemporâneos, promovendo uma espiritualidade encarnada e transformadora.

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¿Es posible confiar en la Iglesia? ¿Cómo cambia internet la confianza? Artículo académico sobre las nuevas dinámicas en la vida de la Iglesia

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Inculturating into the Internet: Reflections on Towards Full Presence

Online Event (Via Zoom)

MONDAY 18 AUG. 2025

20:00 SINGAPORE TIME

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We share the news about a webinar  that will take place on September 5th, organized by the Society of the Divine Word Communication office, "Evangelizing in the Digital Continent, Towards full presence and meaningful engagement".

All details here in the poster.

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We share the news about a webinar that will take place on September 5th, organized by the Society of the Divine Word Communication office, ...

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Anishinabe Spiritual Centre transitions to Indigenous-led governance

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Amanda HicksOpens in new window and Dan BertrandOpens in new window

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Anishinabe Spiritual Centre transitions to Indigenous-led governance

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A decades-old spiritual centre in Espanola, Ont., that has served as a gathering place for Indigenous communities and Catholics is now under Indigenous leadership.

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Catholics celebrate Jubilee Year with Corpus Christi procession

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Catholics celebrate Jubilee Year: GALLERY

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Eucharist is highlighted during procession after mass at Roberta Bondar Pavilion to Precious Blood Cathedral on Thursday, June 19, 2025.

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Marian Conference Japan (Online) - June 28, 2025

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Evangelii Network Japan, (Catholic Faith Formation, St. Ignatius Parish, Tokyo)

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Evangelii Network Japan, (Catholic Faith Formation, St. Ignatius Parish, Tokyo)

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Sharing the Gospel in Japan, Marian Conference Japan highlights the unity of Jesus and Mary, with the Sacred Heart symbolizing divine love and the Immaculate Heart offering a model of hope and intercession and explore devotions like First Friday and First Saturday, encouraging acts of consecration and prayer, and align with the Jubilee theme by presenting Mary as a pilgrim of hope, guiding believers to Jesus.

https://www.youtube.com/@EvangeliiNetworkJapan

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3rd MCJ - Flyer and Program - June 28 2025(s)

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Cosa vuol dire essere missionari ?

Le scoperte della coop. Cattolica Sophia in Senegal.

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Digital Desert

A Digital Lenten Journey

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Radio Veritas Asia, Quezon City, Metro Manila

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Radio Veritas Asia, Quezon City, Metro Manila

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Radio Veritas Asia, Quezon City, Metro Manila

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The Vatican Dicastery for Communication with the Federation of Asian Bishops Conference Office of Social Communication, organized an Asian-inspired Digital Coffee event titled "Spilling the Boba Tea Towards Full Presence." It was an e-meeting and Boba chat session where young Catholic communicators discussed the Vatican's document "Towards Full Presence: A Pastoral Reflection on Engagement with Social Media."

Cardinal Sebastian Francis of the FABC Office of Social Communication spoke on cultivating intentional listening in a noisy world, while Mr. Paterno Esmaquel II from Rappler shared insights on conveying God's Truth in a toxic digital environment. Participants reflected and shared ideas on healing social media's wounds.

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ICYMI: CARDINAL SEBASTIAN SHARES A BOBA TEA WITH CHURCH COMMUNICATORS Cardinal Sebastian Francis stressed that the Church must embrace universality and fraternity to move forward into the modern…

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Lebanon…a message of freedom -Pope John Paul II

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Ética de la fraternidad en entornos digitales

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Para libro colectivo propongo la Ética de la fraternidad en entornos digitales, con la finalidad de hacer de la comunicación digital un ejercicio posible para la solidaridad, la fraternidad y la amistad social.

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The spreading of the Good News and the promotion of the Catholic Church and its mission.

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Diocese of St. John's Basseterre - Together for the Glory of God

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1st Communion AEC-Bishops Apostolic Nuncio Bishop Llanos Bishop Robert A. Llanos Bishop Robert Anthony Llanos Caribbean Catholic Church Caribbean Conflict Catholic Church Christ Deacon Desert Diaconate Ordination Diocese of Roseau Diocese of St. John's-Basseterre Eucharist Formation Fr. Peter Kinuthia Mwaura freedom Guyana Holy Spirit Hope ICC Immaculate Conception Co-Cathedral Jubilee Year Lent Love Ordination Pentecost Pilgrims Pope St.

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YouTube Channel for the Archdiocese of Castries, Saint Lucia.
His Grace Gabriel Malzaire, Archbishop of Castries

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Good News Catholic Communications | Saint George’s

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Good News Catholic Communications, Saint George’s, Grenada. 3,238 likes · 211 talking about this · 2 were here. Good News Catholic Communications comprises of; Good News Catholic Radio 99.5Fm, The…

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R.K. Bisdom Paramaribo, Paramaribo, Suriname. 36,497 likes · 2,634 talking about this · 60 were here. This is the Facebook page of the Diocese of Paramaribo in Suriname, South America. Msgr. Karel M.…

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The National Centre for Evangelisation has collected a range of material related to digital culture on its website, including articles and resources on streaming services, podcasts, social media, gaming and new and emerging media.

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Digital Culture - National Centre for Evangelisation, Australia

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National Centre for Evangelisation, Australia

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Here you will find a proyect I filmed to portray the mazahua´s indigenous people´s sustainable practices and the way they live Laudato Si in their own lives. Hope you like it! -Katharina von Raesfeld, kathavonr@gmail.com

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El regalo de la creación: la visión de los indígenas Mazahuas en México - Vatican News

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Como escribe el Papa Francisco en Laudato si’, “si nos sentimos íntimamente unidos a todo lo que existe, la sobriedad y el cuidado brotarán de modo…

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ERCIS FM, Bulevardul Ștefan cel Mare și Sfânt, Iași

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ERCIS FM, Bulevardul Ștefan cel Mare și Sfânt, Iași

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ERCIS FM, Bulevardul Ștefan cel Mare și Sfânt, Iași

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Estoy preparando la campaña la Vida Pende de un hilo y delimitado el territorio inicial para entrevistas de cuidadores de la casa común con esperanza.

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RADIO IMMACULÉE CONCEPTION, Allada, Benin

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RADIO IMMACULÉE CONCEPTION, Allada, Benin

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RADIO IMMACULÉE CONCEPTION, Allada, Benin

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La communication, pour être authentique et constructive, se doit d’être avant tout véridique, réfléchie et relationnelle avec le regard toujours fixé sur la personne humaine, telle une histoire sacrée à raconter avec humilité. Ave Maria!

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La Radio Immaculée Conception est la radio catholique du Bénin.
Elle émet sans interruption et couvre en FM une grande partie du pays. Elle est également disponible par satellite dans une zone plus large de l'Afrique. Elle dispose aussi d'une web radio, disponible 24h/24 sur internet, via le site ric.fiafrique.net.

C'est la communauté des Franciscains de l'Immaculée qui a créé cette radio en 1998 pour le compte de la Conférence Episcopale du Bénin et sous l'impulsion de Mgr de Souza. Elle a depuis la charge de la diriger et de l'animer sous l'autorité juridique et morale de la conférence épiscopale du Bénin. Elle propose un outil de communication au service de tous les chrétiens et des diocèses du Bénin. Elle est l'une des premières radios privées à être apparue lors de l'ouverture de cette possibilité au Bénin. Elle a reçu des marques de reconnaissance pour son travail comme le prix SEBETIA-TER en 2005 et l'Oscar de la Communication au Bénin en 2011, pour son œuvre en faveur du développement en Afrique et du maintien de la paix sociale au Bénin en période d'élections politiques.

Les objectifs de la Radio Immaculée Conception sont de former et d' informer, à la lumière des valeurs universelles de l'Evangile, afin de participer au développement du pays et à la construction d'une société épanouie, fortifiée par les valeurs chrétiennes. Cependant la radio est également écoutée par des personnes d'autres confessions, notamment les musulmans dans le nord du pays. En deux mots, le slogan de la radio synthétise bien ces piliers : " Communication et Communion ".

Dans cette optique, sept grands thèmes se dégagent dans la programmation : la formation chrétienne, la prière, la culture, l'actualité, l'information, le développement et la musique.

RIC n'a pas de but lucratif, ses principales ressources sont l' aide généreuse de bienfaiteurs et le soutien de l'association de la Famille des Auditeurs de la Radio Immaculée Conception ( FARIC). Il n'y a pas de publicité diffusée à l'antenne.

Pour nous contacter, utilisez la page dédiée ou écrivez-nous sur Facebook ou sur Whatsapp.

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La Radio Immaculée Conception est la radio catholique du Bénin. Elle émet sans interruption et couvre en FM une grande partie du pays. Elle est également disponible par satellite dans une zone plus large de l'Afrique. Elle dispose aussi d'une web radio, disponible 24h/24 sur internet, via le site ric.fiafrique.net.

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Associazione LabOratorium "comunichiamo DA DIO"

https://www.laboratorium.live/

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Comunicazione, Social Network, eventi e formazione al sevizio del Vangelo

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Sito web Associazione Web Cattolici Italiani Weca

https://www.weca.it/

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Benvenuti nel nuovo blog dell’Associazione Webmaster Cattolici Italiani. Luogo di scambio e di condivisione per tutti i Webmaster cattolici e per gli amanti degli strumenti digitali.

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Pontificia Università Gregoriana, Piazza della Pilotta, Roma, Itália

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Pontificia Università Gregoriana, Piazza della Pilotta, Roma, Itália

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Pontificia Università Gregoriana, Piazza della Pilotta, Roma, Itália

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Lezione sul documento "Verso una piena presenza" alla Gregoriana, corso Analisi e Gestione dei Social Media, docente Dr. Filipe Domingues

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IEC Convention Center Cebu (IC3), Cardinal Rosales Avenue, Cebu City, Cebu

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IEC Convention Center Cebu (IC3), Cardinal Rosales Avenue, Cebu City, Cebu

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IEC Convention Center Cebu (IC3), Cardinal Rosales Avenue, Cebu City, Cebu

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CMCMMC 2024 | Last September 28, 2024, the Roman Catholic Archdiocese of Cebu hosted the first-ever biennial Cebu Metropolitan Catholic Mass Media Congress (CMCMMC) with the theme "Look after him" (Luke 10:35) at the Treasure’s Hall, IC3.

The day started with a Holy Mass presided over by Cebu Archbishop Jose S. Palma. With him were Cebu Auxiliary Bishop Midyphil Billones, Boac Bishop Marcelino Antonio “Junie” M. Maralit, Jr. (Chair of the CBCP Episcopal Commission on Social Communications), and other visiting priests from participating dioceses.

After the Mass, more than 300 lay and religious participants from the following arch/dioceses were warmly welcomed by emcees, Fr. Samuel Mary Leidel, CSJ, and Rian Manlinguez:

• Archdiocese of Cebu

• Diocese of Dumaguete

• Diocese of Tagbilaran

• Diocese of Talibon

• Diocese of Maasin

• Diocese of Mati

• Archdiocese of Zamboanga

The event continued with a keynote address by Bishop Maralit, followed by informative plenary talks from media veterans Ms. Kara David and Atty. Carine Asutilla-Lapid.

Participants also had the opportunity to engage in panel discussions featuring experts in media, social media, and visual storytelling:

• Ms. Jill Anoba-Yap | Storytelling through Video

• Rev. Fr. Bonnin Olivar | The Power of Photography

• Ms. Jessa Chrisna Marie Agua-Ylanan | Captivating Social Media Captions

• Ms. Mharlee Cabalquinto | Graphic Design: Branding and Visual Storytelling

• Fr. Vhen Jesus Fernandez | Social Media Management

Later in the day, Fr. Edward Dantis, SSP (Creative Director of the Society of St. Paul’s Social Media Apostolate), led a focused group discussion where participants shared their experiences as social media ministers.

After a day of insights and reflection, participants received their Certificates of Participation as representatives of their respective arch/dioceses. Rev. Fr. Junel Fuentes (Assistant Director of the Cebu Archdiocesan Digital Communications Ministry) then initiated the call to action by calling the representatives of various arch/diocesan social communication organizations to press the Commitment Button.

The ceremonial pressing of the Commitment Button symbolizes the pledge of the participating social communicators to actively engage in the Church's mission. It represents their commitment to spreading the Gospel message through modern means and ensuring that this congress becomes more than just an event but a movement.

After dinner was the Cultural Night featuring performances from Sacred Heart School-Ateneo de Cebu and two plays by Teatro de San Pedro Calungsod, entitled "Paghurnal Panahon sa Tingpugas" (Labor in the Time of Sowing) and "Sa Kahamugaway o Kapig-ot" (For Richer and For Poorer). These one-act plays were written and directed by Msgr. Agustin "Ting" Ancajas, Chairman of the Cebu Archdiocesan Commission on Social Communications.

A big thank you to everyone who made this event a success! Let’s continue being authentic voices of faith in the digital world.

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Cebu Metropolitan Catholic Mass Media Awards 

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The Roman Catholic Archdiocese of Cebu, through the Cebu Archdiocesan Commission on Social Communications (CACoSCo), held the first-ever Cebu Metropolitan Catholic Mass Media Awards (CMCMMA) at the Mountain Wing, SM Seaside City Cebu.

CM-CMMA is biennial event that recognizes the valuable contributions of media practitioners from Cebu, and its suffragan dioceses: Dumaguete, Tagbilaran, Talibon, and Maasin.

Present at the event were Cebu Archbishop Jose S. Palma, Bishop Marcelino Antonio “Junie” M. Maralit, Jr. (Chair of the CBCP Episcopal Commission on Social Communications), Rev. Msgr. Agustin “Ting” Ancajas (Chairman, CACoSCo), Rev. Fr. Ramonito P. Maata (Chair, Commission on Social Communication, Diocese of Dumaguete), along with various local media personalities, Cebu parishes’ social communicators, and members of the academe who served as jurors.

In his welcome address, Msgr. Ting hopes for this to endeavor to become an example to other dioceses as they also respond to the communication pastoral theme: Create, Collab, Commune, to recognize the work of their media practitioners, promote the proper use of media in social communication, and advocate for honest and true journalism.

“We are aware that by enlarging our tents, the tent of CAMMA, we are also expanding our work,” said Msgr. Ting.

CM-CMMA featured 4 major categories: TV, Radio, Print, and Digital Media.

Before the awarding ended, Cebu Archbishop Palma gave a short closing message:

“I take this occasion to thank all of you who are part of this significant and joyful gathering. It reminds us that despite the many challenges in our times, we also have so much goodness in us, the desire in people, to contribute to their well-being of the community, and the realization that when many hands, hearts, heads, and prayers come together something beautiful can happen.”

Archbishop Palma, alongside Bishop Maralit, then declared the 1st CM-CMMA closed and announced the opening of the 2nd CM-CMMA.

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Batangas, Provincia di Batangas, Filippine

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Philippine National Catholic Social Communications Convention 

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Batangas, Provincia di Batangas, Filippine

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Batangas, Provincia di Batangas, Filippine

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In line with Pope Francis's call in his message for the 58th World Day of Social Communications and Towards Full Presence Reflection, the National Catholic Social Communication Convention will take place on August 5-8, 2024. This year’s NCSCC aims to provide a valuable platform to address important issues, challenges, and opportunities within the Church's communication landscape, especially considering the emergence of artificial intelligence (AI).

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15 reactions | NCSCC 2024 Sessions | National Catholic Social Communications Convention | National Catholic Social Communications Convention · Original audio

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NCSCC 2024 Sessions. National Catholic Social Communications Convention · Original audio

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Radio Veritas Asia (RVA), a media platform of the Catholic Church, aims to share Christ. RVA started in 1969 as a continental Catholic radio station to serve Asian countries in their respective local language, thus earning the tag "the Voice of Asian Christianity." Responding to the emerging context, RVA embraced media platforms to connect with the global Asian audience via its 21 language websites and various social media platforms.

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Universality, fraternity the 'way forward' of the Church, says Malaysian cardinal

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"With the digital world today, we can continue the Pentecostal experience... to come out there and face the world [and] every culture without fear," said Cardinal Sebastian Francis

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Asian Church leaders look at modern media to communicate the Gospel

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Catholic media professionals professionals in Asia relook Church’s mission to communicate the Gospel using modern media

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Seraphicum Roma, Via del Serafico, Rome, Metropolitan City of Rome Capital

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Seraphicum Roma, Via del Serafico, Rome, Metropolitan City of Rome Capital

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Seraphicum Roma, Via del Serafico, Rome, Metropolitan City of Rome Capital

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Class at the Seraphicum institute on the digital world and Pope Francis' pontificate, focusing on "Fully Present", for missionaries.

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A partire dal febbraio 2024 la facoltà riproporrà il breve corso online (anche in modalità differita) dal titolo "L'arte dell'annuncio", in collaborazione con le Missionarie dell'Immacolata Padre Kolbe.
Si tratta di un ciclo settimanale di lezioni, dal 29 febbraio al 9 maggio, in cui sarà sviluppato il tema "Abitare i luoghi del mondo da Chiesa in uscita: l'annuncio nella quotidianità".

Approfondire il tema dell'annuncio della fede, sotto varie prospettive pastorali (omiletica, catechesi, predicazione, incontri formativi), e apprendere contenuti e modalità per poterlo porgere con convinzione ed efficacia.

Le lezioni verteranno sui contenuti dell'annuncio sotto i seguenti profili: biblico, liturgico, catechetico.
Saranno evidenziate le modalità di diffusione: mezzi, terminologia, presentazione.

Sacerdoti, diaconi, seminaristi, consacrati e consacrate, catechisti e catechiste, e quanti operano a vario titolo in ambito pastorale.

Cardinale Mauro Gambetti, Mons. Paolo Martinelli, P. Francesco Patton, Don Fabio Rosini, Luigi Maria Epicoco, Rosanna Virgili, Filipe Domingues, Don Marco Gnavi, Maurizio Fratamico, Antonio Coppola, P. Giuseppe De Stefano.

Dal 29 febbraio al 9 maggio (8 incontri):
29 febbraio, 7 marzo, 14 marzo, 21 marzo, 11 aprile, 18 aprile, 2 maggio, 9 maggio

È possibile partecipare alle lezioni:1. online

2. in differita (sarà messa a disposizione la registrazione delle lezioni)

Per iscriversi è necessario compilare il modulo d'iscrizione inviandolo a: Il corso ha un costo annuale di

150 €.

Coordinate bancarie:
Pontificia Facoltà Teologica San Bonaventura
c/o: Banca Intesa San Paolo
Codice IBAN: IT69M0306909606100000138673
Codice SWIFT: BCITITMM
Causale: Iscrizione corso L'arte dell'annuncio nome e cognome

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pontificia facoltà teologica san bonaventura seraphicum roma kolbe

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Pontificia Facoltà Teologica San Bonaventura - Seraphicum

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La Facoltà Teologica San Bonaventura Seraphicum, eretta il 24 gennaio 1905 nel Collegio Serafico internazionale dei Frati Minori Conventuali in Roma, sia per l'origine che per la sua ininterrotta tradizione, si collega direttamente agli antichi Studi generali universitari dell'Ordine, detti poi Collegi.

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The Spanish Bishops' Conference has published a document on social communications.

After a brief reflection on the meaning of Sunday Mass, the document offers some precautions to live broadcasts of Holy Masses on TV and via social media:

- Appropriate authorization from the diocesan bishop

- Need for technological and liturgical experts

- Respect for liturgical spaces: altar, ambo, seat

- Need for the presence of a real assembly

- Role of commentators

- Suspension of comments by users

- Opportunity to delete the video at the end of the celebration

- Periodic review of the live broadcast for possible improvements-

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Las Comisiones Episcopales para las Comunicaciones Sociales y para la Liturgia hacen público hoy las "Orientaciones para la retransmisión de la celebración de la Eucaristía", aprobadas en la Asamblea Plenaria del pasado mes de noviembre.

Se trata de unas orientaciones, no normativas, para ayudar a los sacerdotes y técnicos en la retransmisión eucarística. El objetivo principal es dignificar la Eucaristía teniendo en cuenta especialmente a la "comunidad virtual" que vive la celebración, por distintas razones, a través de estas retransmisiones.

Orientaciones para la retransmisión de la celebración de la Eucaristía
1. Introducción
La celebración litúrgica, en cuanto acción de Cristo y del Pueblo de Dios, es el centro de la vida cristiana. Ella "constituye el culmen hacia el cual tiende la acción de la Iglesia y, a la vez, la fuente de donde mana su fuerza vital"[1]. La participación en la celebración, de manera especial en la eucaristía, es imprescindible para la vida cristiana.

Sin embargo, particulares condicionamientos limitan esa participación cuando, por causa grave, los fieles no tienen oportunidad de vivir con la comunidad, de forma presencial, la celebración litúrgica. La experiencia reciente de la pandemia mundial del COVID-19 ha puesto de manifiesto que la participación en la eucaristía puede ser realmente difícil para muchos cristianos, mientras que para otros muchos esa dificultad es habitual: razones de edad, de salud, circunstancias familiares o del lugar en el que viven, suponen una grave dificultad para vivir de forma presencial el encuentro dominical con la comunidad.

Por este motivo, y dado que, como señala el papa Francisco, la eucaristía no es un premio para los perfectos sino un generoso remedio y un alimento para los débiles, la dificultad para participar en ella tiene consecuencias pastorales que hay que considerar con prudencia y audacia[2].

Conviene recordar, sin embargo, que para aquellos cristianos que no están impedidos por las dificultades señaladas, seguir la celebración por medio de una retransmisión es insuficiente: "no podemos vivir, ser cristianos, realizar plenamente nuestra humanidad y sus deseos de bien y de felicidad que habitan en el corazón sin la Palabra del Señor (...), sin participar del sacrificio de la Cruz (...), sin el banquete de la eucaristía, mesa del Señor a la que somos llamados como hijos y hermanos para recibir al mismo Cristo Resucitado, presente en el cuerpo, sangre, alma y divinidad en aquél Pan del cielo que nos sostiene en los gozos y las fatigas de la peregrinación terrena (...) sin la comunidad cristiana, la familia del Señor (...) sin la casa del Señor, que es nuestra casa (...), sin el día del Señor"[3]. Ese es el sentido de la participación activa, plena y fructuosa en la celebración, que se realiza en la asamblea litúrgica de modo sacramental, es decir, a través de los signos, gestos y palabras de la celebración, para llegar así a un encuentro con Cristo, presente no solo en las especies eucarísticas, sino también en la persona del ministro que preside, en la Palabra que se proclama, en la asamblea que se reúne, etc., y a recibir la gracia de Dios a través de su Espíritu[4]. Seguir la celebración por medio de una retransmisión solamente ofrece algunas de estas riquezas: la Palabra de Dios, un ámbito de oración y, en muchos casos, la posibilidad de comulgar de manos de un sacerdote o de un ministro extraordinario de la sagrada comunión, en el marco de la pastoral de enfermos. A pesar de su indiscutible valor para quien no puede participar en la celebración por causas justas, la participación activa y el seguimiento por la retransmisión son dos realidades que en modo alguno se pueden equiparar.

La Iglesia, a lo largo de su historia, ha intentado leer los signos de los tiempos y, conforme a esta lectura, ha adaptado su modus operandi a la realidad del momento para hacer que la Palabra de Dios llegase a sus fieles según los medios propios de cada época. Es esta la razón por la que, desde que existen los medios de comunicación social, la Iglesia ha hecho uso de ellos para el beneficio de los fieles y también en vista de la evangelización de los pueblos. Lo mismo ha sucedido en la última pandemia, donde la Iglesia ha hecho uso de los medios de los que disponía para poder estar cerca de los fieles durante el aislamiento decretado por las autoridades.

Desde hace muchos años, la retransmisión de la eucaristía por radio y televisión ha sostenido en parte la vida cristiana de aquellas personas que no podían acudir a la parroquia por causa grave. Aunque no están obligadas por el precepto dominical ni la retransmisión sirva para cumplirlo, sin embargo, han encontrado en estos medios un instrumento valioso para sostener y hacer crecer su vida espiritual. Con el fin de hacer más fructífera esa experiencia, en marzo de 1986, las Comisiones Episcopales de Liturgia y de Medios de Comunicación Social publicaron un Directorio litúrgico para la retransmisión de las misas por radio y televisión.

Sin embargo, las nuevas circunstancias y la multiplicación de las posibilidades técnicas para la retransmisión a través de nuevos canales y soportes, hacen necesaria una reflexión más actualizada sobre el valor y el papel que estos medios pueden desempeñar en la vida del Pueblo de Dios. Se busca concretar aquí el principio establecido en la Sacrosanctum Concilium al señalar que "las transmisiones radiofónicas y televisivas de acciones sagradas, sobre todo si se trata de la celebración de la misa, se harán discreta y decorosamente"[5].

La retransmisión es también un arte que requiere una esmerada técnica por parte de profesionales. Del mismo modo que la Iglesia ha buscado que los lugares litúrgicos, el programa iconográfico, la música y los demás elementos que sirven de marco a la celebración, tengan una calidad mínima, la retransmisión, que es ahora también un "contenedor" de la celebración, debe poseer esas características. La calidad de la retransmisión exige una preparación, de la misma forma que la misa, y en particular la homilía, exigen una preparación. La retransmisión no es solo una herramienta técnica, es un arte contemporáneo que puede transmitir la belleza del culto cristiano. A ello pretende contribuir el presente documento.

Aunque el texto se refiere de forma especial a la celebración eucarística, los principios y orientaciones expuestos pueden fácilmente aplicarse a otras celebraciones litúrgicas.
2. Motivación
Como ya hemos dicho, las restricciones derivadas de la reciente pandemia, que supusieron un confinamiento absoluto de la población durante meses, hizo crecer la iniciativa pastoral de numerosas parroquias y comunidades cristianas. El deseo de acompañar y atender cristianamente al pueblo de Dios, así como el de preservar los vínculos eclesiales y comunitarios, dio origen a nuevas actividades pastorales para atender a las personas confinadas en sus hogares, a través de los cauces que facilitaban las nuevas tecnologías. Surgieron así, entre otras, actividades litúrgicas, de caridad, espirituales y de oración, algunas de las cuales están recogidas en la web iglesiasolidaria.es

Buena parte de esas iniciativas se vieron facilitadas por la existencia de numerosas plataformas y dispositivos para la grabación y emisión de actividades religiosas. Las retransmisiones de las celebraciones litúrgicas y otras actividades parroquiales se difundieron, no sólo en canales nacionales, autonómicos o locales, sino también a través de las redes sociales de las propias parroquias. El avance tecnológico facilita hoy retransmisiones de calidad sin necesidad de un gran despliegue de medios técnicos o económicos.

Con estas orientaciones se pretende que esa experiencia pueda seguir beneficiando la vida cristiana de aquellas personas que, por circunstancias propias de la edad, la enfermedad o las dificultades de movilidad, no pueden participar de forma habitual en la vida comunitaria y, especialmente, de la celebración eucarística.
3. Destinatarios
Con este Directorio nos dirigimos a los responsables de las retransmisiones litúrgicas de radio y televisión en toda su extensión, ya sea a través de las redes sociales de las parroquias, como en canales públicos o privados de ámbito nacional, autonómico, regional o local. También a los sacerdotes que presiden las celebraciones que van a ser retransmitidas o que tienen responsabilidad sobre las mismas.

Hablamos en general de dos tipos de retransmisiones: las que se han encomendado a medios externos para su retransmisión a través de canales de televisión o de radio y las que realizan los miembros de la comunidad cristiana, parroquial o de otro tipo, a través de streaming, redes sociales, o radios parroquiales.

Conviene recordar que estas retransmisiones son un servicio valioso y tienen una audiencia notable, como se ha puesto de manifiesto anteriormente. Además, estas retransmisiones han encontrado públicos nuevos, no sólo entre quienes no pueden salir de casa para acudir a la eucaristía, sino también entre aquellos que viven lejos de su comunidad original: migrantes en otras naciones que buscan la celebración de su parroquia de origen, personas alejadas, pero que están interesadas en la vida cristiana, etc.

La retransmisión debe tener una calidad a la altura del contenido que se retransmite y del numeroso público que la atiende. Esa calidad se entiende en dos sentidos: desde el punto de vista técnico, la retransmisión debe cuidar los comentarios, encuadres, iluminación, sonido, acomodando la retransmisión al contenido de lo que se vive en cada momento de la celebración; desde el punto de vista celebrativo, la liturgia ha de estar muy cuidada, respetando las normas litúrgicas, sin excluir la sana creatividad prevista en los propios libros litúrgicos, para no caer en la monotonía repetitiva, de modo que ayude a crear ese ámbito de oración, escucha y comunión a quienes la siguen a través de la retransmisión. De manera especial, en los casos en que, por ejemplo, la celebración es presidida por el obispo desde la catedral o desde otro lugar, deben servir de ejemplo para el resto de celebraciones de la diócesis.

Por lo que respecta a la retransmisión en sí misma, se debe cuidar que tenga en cuenta los puntos centrales de la celebración, se conozcan los ritos y los momentos importantes, los comentarios sean adecuados, los encuadres respondan a la importancia de lo que se celebra y los medios técnicos no limiten ni condicionen la celebración normal de la eucaristía o la participación de los fieles presentes.

Normalmente, cuando es el mismo equipo el que la retransmite, aunque sea en lugares diferentes, la experiencia y la cercanía a la Iglesia van saliendo al paso de los errores que se puedan producir.

Desde el punto de vista celebrativo, es necesario tener en cuenta que son un alimento de vida cristiana para muchas personas que, de otra forma, no tendrían contacto con la Iglesia, aun teniendo en cuenta que no son una participación real en la celebración y que su visualización no es válida para cumplir el precepto. Por eso, en las homilías, las intenciones y oraciones de la misa y la claridad de los signos, debe cuidarse la atención tanto de la comunidad celebrante como de los fieles que, de algún modo, participan a través de los medios descritos.
4. Autorización
El obispo tiene la responsabilidad de velar por el cuidado de la celebración de la eucaristía para bien del pueblo de Dios que le ha sido encomendado. Debe garantizar, especialmente, que las celebraciones se realicen de manera digna, observando las normas litúrgicas y que las homilías sean cuidadas y bien preparadas, ya que su retransmisión supone que cualquier persona en cualquier rincón del mundo puede sacar provecho de ella.

Es esta la razón por la cual la retransmisión de la misa debe ser conocida y autorizada por el obispo o por la persona a quién él delegue para esta finalidad, tanto si se hace de manera puntual con motivo de un acontecimiento relevante para la comunidad que celebra, como si se trata de una retransmisión habitual por una televisión nacional, autonómica o local, o, incluso, la celebración diaria de una parroquia o de una comunidad religiosa o monástica. También debe comunicarse, el canal por el que se retransmite: redes sociales -Facebook, Instagram, TikTok, X, Meet-, Zoom o Youtube, o cadenas de radio o televisión de cualquier ámbito.

Cuando las retransmisiones se realizan a través de canales públicos o privados no gestionados por la Iglesia es necesario que tanto el medio de comunicación como el responsable del lugar en que se celebra consulten con las Delegaciones de Liturgia y de Medios de Comunicación Social sobre aspectos celebrativos o técnicos que deben ser bien comprendidos para hacer una retransmisión digna y de calidad acorde con lo que se celebra y respetuosa con el público que la sigue.

Cuando la retransmisión es iniciativa de la parroquia o de una comunidad religiosa o monástica o de otro tipo, además de la autorización del obispo, se hará a juicio y bajo la autoridad y cuidado del párroco o del sacerdote responsable de la comunidad. En estos casos, es también necesario consultar con la Delegación de Medios de Comunicación, para que puedan asesorarles sobre el modo más oportuno de realizar la retransmisión y sobre las características técnicas que hay que tener en cuenta.

En cada diócesis, el obispo debe concretar estas orientaciones estableciendo las normas y los pasos a seguir para las retransmisiones de la eucaristía y, en su caso, de otras celebraciones litúrgicas, valorando y discerniendo la pertinencia de las mismas, para que no se multipliquen innecesariamente, pero fomentándolas en la medida en que, como se ha señalado más arriba, pueden ser muy útiles y responder a las necesidades concretas, especialmente de enfermos, impedidos, etc.
5. La celebración que se retransmite
Autenticidad. A no ser que exista un motivo excepcional, es preferible la retransmisión de una eucaristía "habitual" en la parroquia o en una iglesia conventual o monástica. En ella participa la asamblea viva del pueblo de Dios, está presidida por el párroco o los sacerdotes de la parroquia o comunidad cristiana, e intervienen los lectores y acólitos habituales y el coro parroquial. De este modo se refleja y testimonia la vivencia real de la fe de esa comunidad cristiana y no una solemnización artificial y excepcional confeccionada para una celebración puntual. Es oportuno, también, que en la medida de lo posible, las celebraciones retransmitidas muestren una asamblea viva, diversa y participativa, signo vivo y concreto de la Iglesia.

Lugar. El lugar de la celebración que se retransmite debe ser un oratorio, capilla o iglesia, donde la eucaristía se celebre de forma habitual. No debe celebrarse una misa en un estudio: un plató, un escenario, un decorado televisivo no es lugar para la celebración litúrgica. En ocasiones, con motivo de peregrinaciones o grandes celebraciones -romerías, jornadas mundiales, peregrinaciones, beatificaciones, etc.-, se pueden llevar a cabo al aire libre, pero solo por la necesidad de acoger a una gran asamblea que no podría caber en la iglesia, y siempre de modo excepcional.

En cuanto al espacio celebrativo, los tres polos de la celebración -altar, ambón y sede- han de expresar digna y adecuadamente el simbolismo litúrgico que representan al ser, respectivamente, la mesa de la eucaristía, la mesa de la Palabra y el lugar de la presidencia. Estos lugares sólo han de utilizarse para el uso litúrgico que les es propio.

La disposición de los lugares, así como las vestiduras litúrgicas, vasos sagrados y las imágenes, tienen un valor de signo que favorece la presencia y el encuentro con Cristo, así como suponen un valor pedagógico para manifestar el misterio de la Iglesia. Por ello, es necesario observar las normas sobre el espacio litúrgico[6], siendo responsabilidad de los encargados de la retransmisión el conocer y hacer visible esa importancia por su valor pedagógico.

Con pueblo. Los primeros y principales destinatarios de la eucaristía que se retransmite son los miembros de la comunidad celebrante que está presente. Salvo motivos de fuerza mayor, como puede ser una pandemia o un momento de aislamiento forzado, no se deben retransmitir eucaristías sin pueblo. Las personas que la siguen por internet u otros medios de comunicación, aunque pueden ver reforzada su fe y su comunión con la Iglesia, no forman parte de la asamblea litúrgica, porque no hay vinculación presencial con el sacerdote que celebra.

Cuando la retransmisión se hace en una iglesia, con participación del pueblo, en horario habitual, es importante que los fieles presentes estén informados con antelación de dicha circunstancia, sobre todo si es una retransmisión puntual, por si prefieren participar en otra celebración no retransmitida.

En directo. La retransmisión debe hacerse en directo, de modo que permita a las personas que participan de ella unirse a una comunidad que está celebrando en ese momento. Así se consigue una vinculación efectiva de la persona que sigue la retransmisión con la comunidad celebrante.

En consecuencia, salvo que exista un interés informativo o histórico en la celebración que se recoge (una ordenación, unas beatificaciones, un funeral papal...), es aconsejable que la retransmisión que se emite en directo no permanezca después a disposición en las plataformas digitales de televisión, en la web parroquial o en las redes sociales, ya que la finalidad de la retransmisión es que quien no pueda asistir presencialmente a la eucaristía, se pueda unir espiritualmente a una comunidad viva que, en ese momento determinado, está celebrando comunitariamente su fe.

Determinadas cuestiones pastorales pueden aconsejar la conservación pública de alguna parte de la misa, como puede ser la homilía, algún rito concreto o, incluso, una intervención del coro. En caso de que sea así, debe velarse porque ese fragmento que se ha de conservar sea editado y difundido de forma que quede claro que no se trata de una comunidad que está celebrando en ese momento. Así mismo, cuídese de valorar muy concienzudamente qué es lo que queda a disposición pública en webs y redes sociales, ya que lo que -muchas veces- se conserva con buena intención, puede ser motivo de mofa y escarnio de la comunidad, del sacerdote o de la misma Iglesia, ya que la exposición pública de material en redes sociales o webs, ofrece la oportunidad de su uso por parte de terceros, no necesariamente con buenas intenciones.

Fidelidad a la liturgia y ejemplaridad de la celebración. Dada su difusión y puesto que la liturgia es expresión de la fe, las celebraciones han de ser modélicas en el ars celebrandi, en la fidelidad a la liturgia de la Iglesia, en la predicación y en el ejercicio de los distintos ministerios. En concreto:

Se ha de observar con fidelidad la normativa litúrgica vigente, aprovechando también la variedad de textos, fórmulas ritos, etc., previstos por la propia liturgia, para facilitar así la participación activa de la asamblea.

Se debe cuidar y preparar adecuadamente a los distintos ministros que intervendrán en la celebración: lectores, acólitos, salmista, cantores y músicos.

Se debe cuidar el ministerio de la presidencia. Especial relevancia tiene la homilía y la realización digna de los distintos gestos y acciones rituales.

Se han de utilizar los textos litúrgicos aprobados correspondientes a la misa que se celebra, así como los libros litúrgicos oficiales -misal y leccionario-.

La selección de los cantos debe ser adecuada y con criterio litúrgico. Se excluye la música o el canto pregrabados durante la retransmisión de la celebración.

Las moniciones o la oración de los fieles han de hacerse de acuerdo a las indicaciones de la Ordenación general del Misal Romano[7].

En los tiempos litúrgicos llamados "fuertes" -adviento, navidad, cuaresma y pascua- se han de cuidar especialmente los textos, los gestos y los signos que les son propios, así como la adecuada ornamentación del presbiterio y ambientación de la iglesia.

Se ha de evitar añadir textos, ritos o gestos que no formen parte de la liturgia o que responden únicamente a sensibilidades o gustos particulares.

Aunque el sacerdote celebra la eucaristía consciente de la presencia de personas que la siguen por la pantalla y se dirige a ellos, y los introduce en la oración o en las referencias al pueblo, no debe realizar ninguna acción fuera de lo previsto en su calidad de presidente de la asamblea litúrgica, que está presente. El sacerdote celebrante tampoco puede, en ningún caso, estar al cargo de la retransmisión, de la cámara, de su encuadre o de moverla de un lugar a otro.

Atención a los no presentes. El sacerdote que celebra y los responsables de la retransmisión deben tener muy en cuenta a quienes siguen la celebración a través de los medios de comunicación. Aunque no forman parte de la comunidad celebrante conviene integrarlos en las alusiones que se hacen a los fieles, en el saludo inicial, en la despedida o en la oración por las necesidades del pueblo.

Es muy importante la preparación de la homilía y su proclamación, teniendo en cuenta tanto a la comunidad presente como a aquellos que se conectan a través de las redes o de los medios de comunicación social. No se puede perder la perspectiva de que, en la homilía, el celebrante encarna la Palabra de Dios en la vida actual de los creyentes, por lo que es importante que se tengan en cuenta tanto la realidad de los presentes como la de los potenciales espectadores. Así mismo, siendo la homilía uno de los métodos privilegiados de evangelización, téngase en cuenta la trascendencia que puede tener por su carácter público y prepárese más concienzudamente, si cabe, que una celebración dominical o festiva normal.

Es también necesario recordar que, tanto para muchos de los que asisten de forma presencial, como para otros que lo hacen de manera virtual, la homilía es el único contacto con la enseñanza de la Iglesia, por lo que es importante tener en cuenta una serie de consideraciones prácticas:

No hacer hincapié o referirse exclusivamente en experiencias o acontecimientos particulares de esa comunidad.

Ser clara y directa en el contenido, así como cuidada en la expresión, prestando atención especial a la terminología y al lenguaje.

Hacer especial referencia a las verdades fundamentales de la fe, evitando opiniones del celebrante y obviando consideraciones propias de las ideologías dominantes, ya que la predicación debe hacer referencia al Evangelio, a Cristo y a su Iglesia.

Suscitar en los fieles aumento de fe, conocimiento de la Palabra y del Magisterio, adhesión a la Iglesia y a sus pastores y compromiso con Dios expresado en el cuidado de los hermanos.

En el caso de la celebración de jornadas, tanto las pontificias como las dependientes de la Conferencia Episcopal, procúrese que la temática de la jornada no invada toda la celebración, dejando en segundo plano la fiesta o el día litúrgico que se celebra. Es preferible que se aluda a la jornada en la monición inicial, que se añada alguna intención a la oración de los fieles y que se haga la colecta, si corresponde. Esto es adecuado también si se piensa en las circunstancias de aquellas personas que siguen habitualmente la retransmisión de la celebración.

Preparación previa. Cuando la retransmisión es puntual o excepcional (por una causa especial o por la presencia de una televisión pública) es necesario una preparación previa de la celebración, con todos los que van a intervenir en ella.

Es imprescindible que tanto quienes realizan la retransmisión como los sacerdotes y los ministros que van a participar acuerden en esa preparación algunos puntos básicos de la celebración, atendiendo a las necesidades y a las normas tanto de la liturgia como de la retransmisión. Por ejemplo, es importante que todos conozcan de antemano qué indicaciones van a recibir y quién las da, cuál es la posición de las cámaras, en qué momentos va a intervenir el coro, qué movimientos están previstos en el presbiterio y cuáles son los recorridos previstos en la procesión de entrada, en el ofertorio, en el momento de la comunión o al acabar la celebración, etc. Si no se trata de un medio eclesiástico, es conveniente que un miembro de la comunidad, caracterizado por su formación, acompañe a quien dirige la retransmisión para orientarlo en los diferentes espacios y momentos de la celebración.

Cuando la retransmisión se desarrolla en un lugar habitual o es de carácter parroquial, la misma experiencia sirve de preparación para las siguientes celebraciones, pero esto no exime de una preparación expresa de esa primera emisión y de las que le siguen.

Esa preparación permite al menos comprobar que todo funciona, que las cámaras están bien situadas y que los tiros de cámara son correctos. Se evitan así planos que, sin intención, resultan confusos o equívocos. Al mismo tiempo, conviene recordar que la cámara "ve más que el ojo", por eso se debe tener especial cuidado en la disposición del lugar, así como los elementos que se van a utilizar en la celebración: la limpieza, el orden o el detalle bien cuidado, son más llamativos a través de la cámara. Lo mismo ocurre con la suciedad, el desorden y el descuido. La preparación previa ayuda a solventar estos detalles.

También hay que recordarlo a quienes participan en la celebración ya que en cualquier momento o situación pueden estar en el centro de la imagen. La mejor solución es animar a todos los que participan, tanto en el presbiterio como entre el pueblo fiel, a estar centrados en lo que se celebra.

Comentaristas. Si hay personas que retransmiten la celebración como comentaristas, deben tener en cuenta que su misión no es contar lo que pasa sino hacer participar a quienes la siguen en lo que se celebra. Por eso deben intervenir de forma discreta y en los momentos oportunos. Deben evitar llenar con palabras los momentos de silencio pues éste es también un elemento de especial importancia en la celebración. Sus comentarios, puntuales y adecuados, no deben impedir o dificultar el seguimiento de la celebración, especialmente en las acciones simbólicas y en el necesario silencio[8]. Los comentarios han de procurar favorecer el desarrollo de la misma. En los momentos poco relevantes para la retransmisión (p.ej. cuando se prolonga la procesión de entrada o de salida o en la distribución de la comunión) se puede poner en valor el lugar de la celebración o recordar las ideas centrales de la homilía. Es importante, así mismo, que los comentarios no impidan escuchar a los fieles los textos propios de la misa, así como los cantos.

Los comentaristas, además de conocimiento del medio audiovisual, deben tener la adecuada formación litúrgica y bíblica para poder comentar la celebración, así como el conocimiento de las circunstancias de la comunidad cristiana que celebra, del lugar y del motivo de la celebración, en caso de celebraciones extraordinarias.

Si fuese necesario hacer mención de las personas que van a realizar particulares ministerios dentro de la celebración, es preferible que se den los nombres al principio de la eucaristía, para evitar un excesivo personalismo en el momento de ejercer el ministerio.

Por otra parte, es también importante que en las retransmisiones a través de plataformas de streaming no se permita al espectador interactuar con comentarios en vivo o con valoraciones a través de chat, con textos, imágenes, etc. Así se evita que el espectador se distraiga de la celebración o que estos comentarios se conviertan en el centro de la retrasmisión.

Los medios técnicos. Aunque los medios técnicos utilizados sean distintos en cantidad y calidad dependiendo de quien realiza la retransmisión (un canal nacional, local o la propia parroquia), el espectador tiene derecho a una retransmisión de calidad.

Cuando la retransmisión se va a hacer con una sola cámara y sin operador, el plano único debe contener el altar, la sede y el ambón. Si hay operador de cámara, la posición de la cámara debe permitir planos adecuados de los tres lugares para seguir la celebración, sin desplazamientos de la cámara por la nave o el presbiterio.

Cuando hay más cámaras, además de las que cubrirán esos puntos centrales de la celebración, otros planos podrían enfocar al pueblo, de manera especial en sus intervenciones, procurando evitar su distracción, o al coro, especialmente cuando su música es parte de la celebración (Sanctus, Gloria, Kyries, etc.). El realizador debe conocer la celebración para saber dónde está el centro de interés litúrgico o qué elementos de la celebración son relevantes y cuáles accesorios.

Aunque el tamaño de las cámaras y los mismos móviles permiten un uso sencillo, nunca se situará encima del altar ni del ambón. Es necesario tomar las medidas oportunas para que no interfieran en el desarrollo de la celebración ni en el seguimiento de la eucaristía por parte de la asamblea que vive la celebración.

No solamente se debe prestar atención a la calidad de la imagen, ya que ésta, sin un buen sonido no facilitaría el seguimiento provechoso de la celebración. Se hace, pues, necesaria la utilización de micrófonos específicos para la retransmisión. No se puede dar por descontado que la buena acústica del templo y su consiguiente buen sonido, se vayan a trasladar a la retransmisión, hecho que no suele suceder.

Es necesario que alguna persona esté atenta a la retransmisión, dé la señal y que, entre otras cosas, se ocupe de revisar los planos y evite que nada ni nadie se interponga en ellos.

Asesores cualificados. Tanto las retransmisiones a través de los medios de comunicación social como a través de las redes sociales se debe contar con un asesor litúrgico, bien sea un sacerdote, bien un laico con formación específica. Así mismo, las retransmisiones de celebraciones parroquiales, como servicio a la comunidad, deben contar con el asesoramiento de una persona competente en los aspectos técnicos de la retransmisión (iluminación, sonido, encuadre, posición de cámaras, etc.). Las Delegaciones de Medios y de Liturgia en las diócesis tienen el deber de prestar el apoyo necesario a aquellas parroquias o comunidades que así lo soliciten, ya que serán ellos los que darán las oportunas orientaciones sobre las directrices diocesanas que se han de cumplir.

Como organismos asesores, a nivel nacional, se puede contar con la Comisión Episcopal para las Comunicaciones Sociales y la Comisión Episcopal para la Liturgia. A nivel diocesano, con las Delegaciones diocesanas de Medios y de Liturgia, así como con todos aquellos agentes y organismos que establezca el obispo diocesano.

Revisión. Conviene que los responsables de las retransmisiones revisen periódicamente lo realizado, tanto a nivel litúrgico como a nivel técnico, a la luz de estas Orientaciones, buscando, en la medida de lo posible, mejorarlas.
6. Hacer cercanos a los lejanos
La proliferación de las eucaristías retransmitidas, sobre todo a partir y a raíz de la pandemia, han encontrado eco no solo en los católicos practicantes, sino en aquellos católicos que se habían desvinculado de la eucaristía y que ahora se unen a ella, de modo privado, a través de dispositivos móviles. No es anecdótico el número de fieles que se conectan a las redes sociales para seguir la celebración eucarística retransmitida desde sus parroquias de origen, de santuarios de especial devoción o de otros lugares particularmente significativos para los fieles. No se puede descartar que estas celebraciones puedan ser vistas ocasionalmente por no cristianos o personas alejadas.

La eucaristía que se retransmite en streaming tiene una audiencia potencial a nivel mundial. Por eso, uno de los fines de la retransmisión de las celebraciones litúrgicas debe hacer cercana a los que están lejos, bien físicamente, bien espiritual o afectivamente los misterios que se celebran. La preparación, celebración y retransmisión deben tener esto especialmente en cuenta, ya que la comunidad no presencial es relevante y en cierto modo condiciona la forma y el tono de la celebración.

En la retransmisión es imprescindible cuidar con esmero todos los elementos de la celebración que hablan de manera especial al corazón de quienes han olvidado o perdido la fe: la belleza del rito, el arte del templo en el que se celebra, la solemnidad, el calor humano, la cercanía, la calidad de la música en su forma y en su ejecución, etc. todos ellos son elementos fundamentales para llegar a estas personas que, a lo mejor de forma casual, se encuentran con la misa.

Para presidir la eucaristía que se retransmite, es preferible optar por un sacerdote que utilice un lenguaje cercano, vocalice bien y tenga expresividad y empatía, con el fin de comunicar el mensaje de salvación a los telespectadores.

No es descartable que, en algunas ocasiones, sean más los fieles que siguen la celebración a través de una pantalla o de la radio, que los que están presentes en el templo en el momento de la celebración. Esta realidad exige a quien preside tener en cuenta a unos y otros; por su parte, el encargado de los medios necesarios para la retransmisión deberá estar atento a la calidad de los mismos, y debe apoyar al presidente y los ministros en el cuidado y esmero necesarios para la celebración.

La celebración litúrgica a través de los medios no es un programa más de televisión o de radio. Ello implica una preparación interior y, en cierto modo, en la medida de las posibilidades, también exterior. Esa preparación del que asiste a través de los medios redundará en el beneficio espiritual que recibe de la celebración, de modo similar a lo que ocurre con las personas que asisten presencialmente a la eucaristía.

Los gestos en la misa, que son la oración del cuerpo, las respuestas a las interpelaciones del sacerdote, las oraciones recitadas en voz alta ayudan a vivir mejor la celebración a quienes la siguen a distancia. Del mismo modo, la preparación del espacio en que se va a seguir la celebración o la vestimenta también facilitan la conciencia de estar participando, de algún modo, de una celebración litúrgica. No se trata de ver, sino de participar.
7. Conclusión
La eucaristía es el centro de la vida cristiana y sin ella el creyente no puede vivir. Muchas personas, por las más diversas circunstancias, no pueden acercarse a su celebración en el marco de una comunidad, lo que conlleva un deterioro progresivo de su vida cristiana. La retransmisión de la eucaristía puede ayudar a sostener la vida cristiana de quien participa en ella, ya que favorece la participación, aunque sea de forma no presencial, en la comunidad que se reúne para orar y celebrar su fe, así como le proporciona la oportunidad de escuchar la Palabra de Dios y su interpretación, le da instrumentos para orar según quiere la Iglesia y le da la posibilidad de presenciar el sacrificio redentor que trae la salvación.

Aunque conviene recordar que el precepto dominical no se satisface con la eucaristía seguida por una retransmisión, no sería honesto olvidar los beneficios que ésta aporta a aquellos fieles que se acercan a ella, por imposibilidad real de participar presencialmente. La Iglesia retransmite las eucaristías desde que existen los medios de comunicación social, ya que su preocupación por todos aquellos que tienen sed de Dios y que, por múltiples razones, no pueden acercarse al templo, ha hecho que, aunque sea a distancia, puedan ser partícipes de la vida de la Iglesia no solamente uniéndose a la familia de los bautizados con la oración, sino también a través de medios audiovisuales que les ayudan a vivir su fe y acercarse a los misterios de la salvación, aunque sea de esta forma tan particular.

El uso de las redes sociales y los medios de comunicación social para acercar la eucaristía y otras celebraciones de la Iglesia a los fieles que, por las razones que sean, no pueden hacerlo presencialmente es, a la vez, un reto y un llamamiento a la responsabilidad de los pastores y de los agentes de pastoral para que, de forma digna, con preparación y medios técnicos de vanguardia, puedan servir a los fieles impedidos como cauce de acercamiento de la Iglesia a sus hogares.

Es importante que los fieles acudan a la eucaristía, al menos dominical y festiva, como alimento de su vida cristiana. Y es también importante que todas aquellas personas que desean ese alimento, pero se ven privados de él por las más diversas causas, puedan, al menos, seguir la retransmisión de la celebración con la máxima calidad técnica y perfección litúrgica que se pueda facilitar.

[1] Concilio Vaticano II, Constitución Sacrosanctum Concilium, sobre la sagrada liturgia, n. 10.

[2] Cf. Francisco, Exhortación apostólica Evangelii gaudium, sobre el anuncio del evangelio en el mundo actual, n. 47.

[3] Cf. Carta del prefecto de la Congregación para el Culto Divino y la Disciplina de los Sacramentos a los presidentes de las conferencias episcopales de la Iglesia Católica sobre la celebración de la eucaristía durante y después de la pandemia del COVID-19 ¡Volvamos con alegría a la eucaristía!, 15 de agosto de 2020.

[4] Cf. Concilio Vaticano II, Constitución Sacrosanctum Concilium, sobre la sagrada liturgia, nn. 7; 14.

[5] Concilio Vaticano II, Constitución Sacrosanctum Concilium, sobre la sagrada liturgia, n. 20.

[6] Especialmente las contenidas en: Ordenación general del Misal Romano, nn. 295-318.

[7] Ordenación general del Misal Romano, nn. 50, 69-71.

[8] Cf. Ordenación general del Misal Romano, n. 45.
Comisiones Episcopales para las Comunicaciones Sociales y para la Liturgia
05/12/2023

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- 30 -
Source :
AMéCO - Association des médias catholiques et œcuméniques
Information :
[email protected]

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Launched last May 29, 2023, it guides Catholics on engaging with social media platforms while promoting Christian values and avoiding divisions. The document emphasizes the importance of using social media to evangelize and build meaningful relationships rather than reducing interactions to algorithms.

This pastoral reflection aligns with the broader efforts of the Vatican to promote the responsible and ethical use of digital communication tools among Catholics. It aims to help individuals integrate their faith into their online interactions and be a positive presence in the digital sphere. This document serves as a valuable resource for Catholics navigating the challenges and opportunities presented by social media in today's digital age.

Our resource person, Fr. George Platottham, SDB, is a Salesian of Don Bosco of India-Guwahati Province. He has three master's degrees in Theology, Sociology, and Journalism & Mass Communications and a doctoral degree in Mass Communication from North Eastern Hill University, Shillong.

He is one of the founding members of BOSCOM India (Don Bosco Communications) and is currently the Executive Secretary at the Office of Social Communications (OSC) of the Federation of Asian Bishops' Conferences (FABC).

This will take place online on October 28, 2023 (Saturday), at 10:30 AM.

Please fill out the information below. We shall forward thru your email the webinar link.

https://bit.ly/SoulPixels

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Salesians of Don Bosco - Philippines North Province

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Soul... - Salesians of Don Bosco - Philippines North Province

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Soul Pixels is a series of webinars on social communication, which has been conceptualized to ensure a solid pastoral presence on social media and...

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“Communicating the Gospel with the Heart in the Digital World” - SIGNIS Asia Assembly 2023
23 rd – 27 th October 2023

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LA VIE CHRETIENNE DANS
LE MONDE DES NOUVEAUX
MEDIAS
Opportunités pastorales et risques

Abbé Dieudonné NIYIBIZI
Directeur, Centre Diocésain de Communication

Curé de la Paroisse Esprit de Sagesse Mutanga Sud

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October 5 and 6: 2 webinars organized by UISG e USMI about "Towards full Presence". In 3 languages. Register online!

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Documento "Rumo à Presença Plena" na tradução oficial para o Brasil

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Rumo à Presença Plena: uma reflexão pastoral sobre a participação nas redes sociais - Documentos da Igreja 70

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Este Documento da Igreja deseja instruir os cristãos em seus comportamentos e atitudes nas redes sociais, transformando esses ambientes em espaços de anúncio da Boa-Nova e de manifestação do testemunho. Preparado pelo Dicastério para a Comunicação, o texto reconhece o mundo digital como sendo cada vez mais inseparável da vida cotidiana, dada a forma como esse mundo digital tem alterado a maneira de a humanidade se relacionar. A partir desse novo cenário, a reflexão pastoral se baseia no incentivo de uma "participação amorosa e genuína nestas esferas digitais da vida humana" para que os cristãos sejam lugar de encontro no Corpo do Senhor, a Igreja.

Autoria: Dicastério para a Comunicação

Peso:,078
Páginas: 60
Formato:14 X 21cm
Acabamentos: Grampeados - shirink individual
ISBN:9786559752010

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By Sarah Adams
Gray Space Graces

Social media. It brings us great opportunity to connect with strangers around the world as well as family and friends who may not be geographically close to us for whatever reason. It gives us access to information at an amazing speed. It allows us to hear stories we wouldn't hear without it. Yet, social media also brings with it, danger. It can easily become a distraction from in-person experiences, it can desensitize us to the suffering of others and it can easily confine us to echo chambers where we rarely hear conflicting views from our own. So, with both opportunities and dangers, how can we best use social media in a healthy and productive way? Can our Christian experience bring anything to the table? What does the Church have to say about it?

On May 28, 2023, the Vatican Dicastery for Communication released a document entitled, "Towards Full Presence: A Pastoral Reflection on Engagement with Social Media." A few exciting things about this document to note: one, it is one of the few documents coming from the Vatican signed by a lay person (Paolo Ruffini, the prefect of the Dicastery for Communication), and two, it's also one of the first treatments of social media that has come from the Vatican that explores the shortcomings and strengths of social media. Historically, in Vatican documents, social media has been painted with broad strokes. This text, Towards Full Presence (hereafter, TFP), gives an honest assessment of the digital world. It recognizes that social media offers great opportunity for the Church to meet others and form relationships and also that there are many dangers to avoid online.

The text coins the term, "onlife," which speaks to the reality of our world today in which there is not a clear distinction between our online and offline lives. They are interwoven. Social media is the new public square. It opens a new question for us to reflect on that we are presented in this document: who is my neighbor? As we become more connected in non-physical spaces, borders become blurry and we find that we are not as far from others as we may think. Social media affords us the opportunity to have conversations with and listen to those we wouldn't otherwise listen to in our physical day-to-day life.

For example, recently I was curious about how people my age (I'm 25) felt about religion and faith, so I posed the question on my Instagram: how do you feel about faith or religion at this point in your life? I got a wide variety of responses - from, "Annoyed, frustrated, and disconnected" to "faith - overwhelmed and joyful. Religion - angry and not interested" to "grateful" to "I like the meaning and purpose it gives me in life" to "confused" to "I've definitely developed a greater appreciation for it but have also really enjoyed challenging and exploring the ways in which religion has failed different groups of people." All of these answers I received gave me the opportunity to start honest and vulnerable conversations with people I wouldn't have dialogued with otherwise. Without social media, that would not have been possible.

TFP recognizes those opportunities that we have on social media to build relationships and communities. It reminds us to never forget that those we meet online are real people. They have hopes, dreams and hurts. All of our social media interactions should be based in recognizing that the people we are connecting with are also God's children. TFP discusses the danger that social media presents in creating "filter bubbles" or groups of like-minded people, which is good in some cases. However, when we only see people online who agree with us, it exacerbates polarization and can lead to extremist ideals and behavior.

TFP calls for all Christians to act in "God's style" on social media. Pope Francis has often referred to God's style throughout his papacy and he defines it as "closest compassion and tenderness." This document is optimistic that we can make a change in the culture of social media. In fact, the Vatican has already launched an initiative called #FullyPresent that calls for all of us to use social media in a way that forms relationships and communities of belonging. Imagine an online world in which everyone treated those they encountered with compassion and tenderness. Imagine the culture of love that could create. How might we, as individuals and communities, begin acting on social media with these dreams in mind?
(Sarah Adams is social media coordinator for the Diocese of Davenport.)

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Imagining social media differently - The Catholic Messenger

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By Sarah Adams Gray Space Graces Social media. It brings us great opportunity to connect with strangers around the world ...Read More

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TITLE FullyPresent by reflecting together, A Pastoral Reflection on Engagement with Social Media “Towards Full Presence”

DATE June 30 at 8pm local time (1pm Italian time).

LOCATION

LINK Sign up to join: https://url.kr/jx6b3y

LANGUAGE Korean

FACILITATOR: Dabin Melania Jung (Participants in 2021-2022 Faith Communication in the Digital World Project)

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Join us on June 28, 2023 (2 - 4 PM) as 5 Catholic social media missionaries (to be announced soon) will lead us in geeking over the document's main points and reflect on how we currently engage on social media as Catholic creatives and communicators. A fellow from the 'Faith Communication in the Digital World' program of the Dicastry for Communication will introduce to us the overview of this very timely document.

Happening on Zoom (and streamed on the LIKHATOLIKA Group).
Pre-register thru this link: bit.ly/presencekwentuhan
Pre-register thru this link: bit.ly/presencekwentuhan
Pre-register thru this link: bit.ly/presencekwentuhan

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University of St. Thomas, Montrose Boulevard, Houston, TX

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The New Evangelization and New Media Video Series - MAX Studios

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University of St. Thomas, Montrose Boulevard, Houston, TX

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University of St. Thomas, Montrose Boulevard, Houston, TX

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We’ve met the influencers, we’ve heard their stories and we are so pumped to share them with you! The New Evangelization and New Media, in collaboration with Word on Fire Institute, shares first-hand, practical experience on how to better use Social Media to evangelize, be your authentic self and share the love of Jesus with others.

Each episode of the series spotlights one of today’s most interesting and compelling Catholic influencers to share their experiences in experimenting with technology and media to get to the heart of our culture and reach their specific audience. They share their successes and failures, get real about the challenges they face on a particular platform, and explain why it’s important for Catholics to see the value of engaging authentically in a digital space.

Check out trailers and episodes of each one! The influencers include Maltese-Australian singer-songwriter and YouTuber Fr. Rob Galea, Jonathan “Bearded Blevins,” who launched a ministry for gamers on Twitch, author and Word on Fire Fellow Haley Stewart, better known as @haleycarrots on Instagram, and America’s Next Top Model contestant and Catholic speaker Leah Darrow to demonstrate the need for evangelization on Facebook.

MAX Studios - University of St. Thomas-Houston

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The New Evangelization and New Media Archives - MAX Studios

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The New Evangelization and New Media Series. A video series in collaboration with Word On Fire Institute.

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https://www.instagram.com/p/Cs1lHQYPI0J/

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https://www.facebook.com/photo/?fbid=680229090807175&set=a.569674081862677

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Seminario online: Redes sociales, cómo evangelizar en un mundo digital. UCSC - Iglesia de Concepción.

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Seminario online: Redes sociales, cómo evangelizar en un mundo digital. 12 de junio 2023. 10 hrs. Chile - 16 hrs. Italia.

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Calle Hércules, Santiago de Surco, Lima, Perú

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Rosa Ramón, Colaboradora RIIAL
riial.org

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La communication au sens d'action synodale est un pilier du développement participatif.

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"La communication sauvera l'Afrique", par Jean-Baptiste Malenge

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Couv La communication sauvera l'Afrique - Copie b

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Redes, redes sociais, redes digitais, redes midiáticas: tudo é rede. Com o desenvolvimento da internet e do ambiente digital, as pessoas encontram novas formas de relação e de interação, sem fronteiras de espaço e sem limites de tempo. Passamos a viver em uma sociedade da comunicação e da conexão, em velocidade e abrangência crescentes. Para as religiões em geral, esse é um grande desafio contemporâneo. O ambiente digital emerge como um novo lócus religioso e teológico. Formam-se novas modalidades de percepção, de experiência e de expressão do "sagrado" em novos ambientes comunicacionais. E as práticas sociais no ambiente on-line, a partir de lógicas midiáticas, complexificam o fenômeno religioso. O "sagrado" passa a circular, fluir, deslocar-se nos meandros da internet por meio de uma ação não apenas do âmbito da "produção" eclesiástica nem só industrial-midiática, mas também mediante uma ação comunicacional das inúmeras pessoas conectadas. "A internet é uma realidade que já faz parte da vida cotidiana: não uma opção, mas um fato. A rede, hoje, se apresenta como um tecido conectivo das experiências humanas. Não um instrumento. As tecnologias da comunicação, portanto, estão criando um ambiente digital no qual o ser humano aprende a se informar, a conhecer o mundo, a estreitar e a manter vivas as relações (...). A evangelização não pode desconsiderar essa realidade. E é esse fenômeno que Moisés Sbardelotto perscruta neste seu livro, de modo articulado, preciso e profundo, ao mesmo tempo" (Antonio Spadaro, S.I., diretor da revista La Civiltà Cattolica).

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Detalhes

Redes, redes sociais, redes digitais, redes midiáticas: tudo é rede. Com o desenvolvimento da internet e do ambiente digital, as pessoas encontram novas formas de relação e de interação, sem fronteiras de espaço e sem limites de tempo. Passamos a viver em uma sociedade da comunicação e da conexão, em velocidade e abrangência crescentes. Para as religiões em geral, esse é um grande desafio contemporâneo. O ambiente digital emerge como um novo lócus religioso e teológico. Formam-se novas modalidades de percepção, de experiência e de expressão do "sagrado" em novos ambientes comunicacionais. E as práticas sociais no ambiente on-line, a partir de lógicas midiáticas, complexificam o fenômeno religioso. O "sagrado" passa a circular, fluir, deslocar-se nos meandros da internet por meio de uma ação não apenas do âmbito da "produção" eclesiástica nem só industrial-midiática, mas também mediante uma ação comunicacional das inúmeras pessoas conectadas. "A internet é uma realidade que já faz parte da vida cotidiana: não uma opção, mas um fato. A rede, hoje, se apresenta como um tecido conectivo das experiências humanas. Não um instrumento. As tecnologias da comunicação, portanto, estão criando um ambiente digital no qual o ser humano aprende a se informar, a conhecer o mundo, a estreitar e a manter vivas as relações (...). A evangelização não pode desconsiderar essa realidade. E é esse fenômeno que Moisés Sbardelotto perscruta neste seu livro, de modo articulado, preciso e profundo, ao mesmo tempo" (Antonio Spadaro, S.I., diretor da revista La Civiltà Cattolica).

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Redes, redes sociais, redes digitais, redes midiáticas: tudo é rede. Com o desenvolvimento da internet e do ambiente digital, as pessoas encontram novas formas de relação e de interação, sem fronteiras de espaço e sem limites de tempo. Passamos a viver em uma sociedade da comunicação e da conexão, em velocidade e abrangência crescentes.

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El Ama y Sirve es un boletín trimestral online y en papel de los Siervos de Jesús. Nuestra intención fundamental es «que cada uno de nosotros busque agradar al prójimo en lo bueno y para edificación suya» (Rom 15, 2).

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Publicación trimestral gratuita, online y en papel de los Siervos de Jesús. Buscamos en todo amar y servir.

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A Catholic Church leader cited the important role being played by social media in helping spread the culture of truth.

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By Christina Hermoso
A Catholic Church leader cited the important role being played by social media in helping spread the culture of truth.

Catholic Bishops' Conference of the Philippines (CBCP) media office director Monsignor Pedro Quitorio III said that aside from traditional media platforms like radio, television, and print, "social media in today's times has become a very efficient platform in spreading the message of the Church."

"The Church hopes to spread the culture of truth especially in social media," he added.

A digital report by We Are Social in 2018 showed that around 67 percent of the country's population are social media users spending an average of 10 hours a day online.

"Social media is also a powerful tool in the fight against fake news and baseless accussations," Quitorio said.

Meanwhile, the fourth Catholic Social Media Awards (CSMA) has started accepting nominees for 13 award categories. The CSMA hands out recognition to encourage dioceses, parishes, and church organizations to evangelize through the digital world.

Submissions are open until October 6 in the following categories: Best Parish Facebook page, Best Catholic Organization Facebook, Best Facebook Public Group, Best Diocesan Website, Best Parish Website, Best Catholic Organization Website, Best Catholic Blog, Best Catholic Vlog, Best Twitter Account, Best Instagram Account, Catholic Song of the Year, Male Social Media Influencer, and Female Social Media Influencer.

Organized by YouthPinoy, a group of online missionaries and Areopagus Communications in 2015, the CSMA aims to encourage and instill a sense of responsibility among online communicators.

"CSMA was established to motivate Filipinos to initiate and nurture the culture of truth in social media," Quitorio said.

The awarding ceremonies will be held on Nov. 16 during the Eighth Catholic Social Media Summit in Manila.

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Church leader cites role of social media in spreading culture of truth

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By Christina Hermoso A Catholic Church leader cited the important role being played by social media in helping spread the culture of truth. Catholic Bishops' Conference of the Philippines (CBCP) media office director Monsignor Pedro Quitorio III said that aside from traditional media platforms like radio, television, and print, "social media in today's times has become a very efficient platform in spreading the message of the Church."

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Recommendations and Guidelines for the Liturgical Celebration in ‘New Normal’ Condition

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We need the Lord – the Bread of Life – in the Holy Eucharist! The Holy Eucharist is central and essential to the life of the Church and to the life of each individual believer.

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SOMMARIO: 1. Chiesa cattolica e new media: dalla stampa alla tecnologia online
- 2. L’istituto della promulgazione nel diritto canonico: dalla promulgatio legis di
tradizione romanistica al Codex Juris Canonici del 1917 - 3. La promulgazione delle
leggi nel vigente Codex Juris Canonici - 4. La pubblicazione online delle leggi
canoniche e le iniziative delle Conferenze Episcopali - 5. Le nuove frontiere
digitali della promulgazione tra potenzialità e zone grigie.

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Catholic Bishops' Conference of India -

ETHICS IN INTERNET

http://www.cbcieducation.com/ethics-in-internet.aspxhttp://www.cbcieducation.com/ethics-in-internet.aspx

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Catholic Bishops' Conference of India -

THE CHURCH AND INTERNET

http://www.cbcieducation.com/church_internet.aspx

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PONTIFICAL COUNCIL FOR SOCIAL COMMUNICATIONS

THE CHURCH AND INTERNET

I

INTRODUCTION

Quoting Pope Pius XII's 1957 encyclical letter Miranda Prorsus, the Pastoral Instruction on the Means of Social CommunicationCommunio et Progressio, published in 1971, underlined that point: "The Church sees these media as 'gifts of God' which, in accordance with his providential design, unite men in brotherhood and so help them to cooperate with his plan for their salvation". This remains our view, and it is the view we take of the Internet.

As the Church understands it, the history of human communication is something like a long journey, bringing humanity "from the pride-driven project of Babel and the collapse into confusion and mutual incomprehension to which it gave rise (cf. Gen 11:1-9), to Pentecost and the gift of tongues: a restoration of communication, centered on Jesus, through the action of the Holy Spirit". In the life, death, and resurrection of Christ, "communication among men found its highest ideal and supreme example in God who had become man and brother".

Today this applies in a special way to the Internet, which is helping bring about revolutionary changes 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. In a companion document, Ethics in Internet, we discuss these matters in their ethical dimension. Here we consider the Internet's implications for religion and especially for the Catholic Church.

But the Church's concern also relates to communication in and by the Church herself. Such communication is more than just an exercise in technique, for it "finds its starting point in the communion of love among the divine Persons and their communication with us", and in the realization that Trinitarian communication "reaches out to humankind: The Son is the Word, eternally 'spoken' by the Father; and in and through Jesus Christ, Son and Word made flesh, God communicates himself and his salvation to women and men".

God continues to communicate with humanity through the Church, the bearer and custodian of his revelation, to whose living teaching office alone he has entrusted the task of authentically interpreting his word. Moreover, the Church herself is a communio, a communion of persons and eucharistic communities arising from and mirroring the communion of the Trinity; communication therefore is of the essence of the Church. This, more than any other reason, is why "the Church's practice of communication should be exemplary, reflecting the highest standards of truthfulness, accountability, sensitivity to human rights, and other relevant principles and norms".

Three decades ago Communio et Progressio pointed out that "modern media offer new ways of confronting people with the message of the Gospel". Pope Paul VI said the Church "would feel guilty before the Lord" if it failed to use the media for evangelization. Pope John Paul II has called the media "the first Areopagus of the modern age", and declared that "it is not enough to use the media simply to spread the Christian message and the Church's authentic teaching. It is also necessary to integrate that message into the 'new culture' created by modern communications". Doing that is all the more important today, since not only do the media now strongly influence what people think about life but also to a great extent "human experience itself is an experience of media".

All this applies to the Internet. And even though the world of social communications "may at times seem at odds with the Christian message, it also offers unique opportunities for proclaiming the saving truth of Christ to the whole human family. Consider...the positive capacities of the Internet to carry religious information and teaching beyond all barriers and frontiers. Such a wide audience would have been beyond the wildest imaginings of those who preached the Gospel before us...Catholics should not be afraid to throw open the doors of social communications to Christ, so that his Good News may be heard from the housetops of the world".

II

OPPORTUNITIES AND CHALLENGES

"Communication 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 witness given in solidarity with all believers against conflict and division, to justice and communion among peoples, nations, and cultures".

Since announcing the Good News to people formed by a media culture requires taking carefully into account the special characteristics of the media themselves, the Church now needs to understand the Internet. This is necessary in order to communicate effectively with people-especially young people-who are steeped in the experience of this new technology, and also in order to use it well.

The media offer important benefits and advantages from a religious perspective: "They carry news and information about religious events, ideas, and personalities; they serve as vehicles for evangelization and catechesis. Day in and day out, they provide inspiration, encouragement, and opportunities for worship to persons confined to their homes or to institutions". But over and above these, there also are benefits more or less peculiar to the Internet. It offers people direct and immediate access to important religious and spiritual resources-great libraries and museums and places of worship, the teaching documents of the Magisterium, the writings of the Fathers and Doctors of the Church and the religious wisdom of the ages. It has a remarkable capacity to overcome distance and isolation, bringing people into contact with like-minded persons of good will who join in virtual communities of faith to encourage and support one another. The Church can perform an important service to Catholics and non-Catholics alike by the selection and transmission of useful data in this medium.

The Internet is relevant to many activities and programs of the Church- evangelization, including both re-evangelization and new evangelization and the traditional missionary work ad gentes, catechesis and other kinds of education, news and information, apologetics, governance and administration, and some forms of pastoral counseling and spiritual direction. Although the virtual reality of cyberspace cannot substitute for real interpersonal community, the incarnational reality of the sacraments and the liturgy, or the immediate and direct proclamation of the gospel, it can complement them, attract people to a fuller experience of the life of faith, and enrich the religious lives of users. It also provides the Church with a means for communicating with particular groups-young people and young adults, the elderly and home-bound, persons living in remote areas, the members of other religious bodies-who otherwise may be difficult to reach.

A growing number of parishes, dioceses, religious congregations, and church-related institutions, programs, and organizations of all kinds now make effective use of the Internet for these and other purposes. Creative projects under Church sponsorship exist in some places on the national and regional levels. The Holy See has been active in this area for several years and is continuing to expand and develop its Internet presence. Church-related groups that have not yet taken steps to enter cyberspace are encouraged to look into the possibility of doing so at an early date. We strongly recommend the exchange of ideas and information about the Internet among those with experience in the field and those who are newcomers.

The Church also needs to understand and use the Internet as a tool of internal communications. This requires keeping clearly in view its special character as a direct, immediate, interactive, and participatory medium.

Already, the two-way interactivity of the Internet is blurring the old distinction between those who communicate and those who receive what is communicated, and creating a situation in which, potentially at least, everyone can do both. This is not the one-way, top-down communication of the past. As more and more people become familiar with this characteristic of the Internet in other areas of their lives, they can be expected also to look for it in regard to religion and the Church.

The technology is new, but the idea is not. Vatican Council II said members of the Church should disclose to their pastors "their needs and desires with that liberty and confidence which benefits children of God and brothers of Christ"; in fact, according to knowledge, competence, or position, the faithful are not only able but sometimes obliged "to manifest their opinion on those things which pertain to the good of the Church".Communio et Progressio remarked that as a "living body" the Church "needs public opinion in order to sustain a giving and taking among her members". Although truths of faith "do not leave room for arbitrary interpretations", the pastoral instruction noted "an enormous area where members of the Church can express their views".

Similar ideas are expressed in the Code of Canon Law as well as in more recent documents of the Pontifical Council for Social Communications. Aetatis Novae calls two-way communication and public opinion "one of the ways of realizing in a concrete manner the Church's character as communio".Ethics in Communications says: "A two-way flow of information and views between pastors and faithful, freedom of expression sensitive to the well being of the community and to the role of the Magisterium in fostering it, and responsible public opinion all are important expressions of 'the fundamental right of dialogue and information within the Church'". The Internet provides an effective technological means of realizing this vision.

Here, then, is an instrument that can be put creatively to use for various aspects of administration and governance. Along with opening up channels for the expression of public opinion, we have in mind such things as consulting experts, preparing meetings, and practicing collaboration in and among particular churches and religious institutes on local, national, and international levels.

Education and training are another area of opportunity and need. "Today everybody needs some form of continuing media education, whether by personal study or participation in an organized program or both. More than just teaching about techniques, media education helps people form standards of good taste and truthful moral judgment, an aspect of conscience formation. Through her schools and formation programs the Church should provide media education of this kind".

Education and training regarding the Internet ought to be part of comprehensive programs of media education available to members of the Church. As much as possible, pastoral planning for social communications should make provision for this training in the formation of seminarians, priests, religious, and lay pastoral personnel as well as teachers, parents, and students.

The Internet also presents some special problems for the Church, over and above those of a general nature discussed in Ethics in Internet, the document accompanying this one. While emphasizing what is positive about the Internet, it is important to be clear about what is not.

At a very deep level, "the world of the media can sometimes seem indifferent and even hostile to Christian faith and morality. This is partly because media culture is so deeply imbued with a typically postmodern sense that the only absolute truth is that there are no absolute truths or that, if there were, they would be inaccessible to human reason and therefore irrelevant".

Among the specific problems presented by the Internet is the presence of hate sites devoted to defaming and attacking religious and ethnic groups. Some of these target the Catholic Church. Like pornography and violence in the media, Internet hate sites are "reflections of the dark side of a human nature marred by sin". And while respect for free expression may require tolerating even voices of hatred up to a point, industry self-regulation-and, where required, intervention by public authority-should establish and enforce reasonable limits to what can be said.

The proliferation of web sites calling themselves Catholic creates a problem of a different sort. As we have said, church-related groups should be creatively present on the Internet; and well-motivated, well-informed individuals and unofficial groups acting on their own initiative are entitled to be there as well. But it is confusing, to say the least, not to distinguish eccentric doctrinal interpretations, idiosyncratic devotional practices, and ideological advocacy bearing a 'Catholic' label from the authentic positions of the Church. We suggest an approach to this issue below.

One area for research concerns the suggestion that the wide range of choices regarding consumer products and services available on the Internet may have a spillover effect in regard to religion and encourage a 'consumer' approach to matters of faith. Data suggest that some visitors to religious web sites may be on a sort of shopping spree, picking and choosing elements of customized religious packages to suit their personal tastes. The "tendency on the part of some Catholics to be selective in their adherence" to the Church's teaching is a recognized problem in other contexts; more information is needed about whether and to what extent the problem is exacerbated by the Internet.

Similarly, as noted above, the virtual reality of cyberspace has some worrisome implications for religion as well as for other areas of life. Virtual reality is no substitute for the Real Presence of Christ in the Eucharist, the sacramental reality of the other sacraments, and shared worship in a flesh-and-blood human community. There are no sacraments on the Internet; and even the religious experiences possible there by the grace of God are insufficient apart from real-world interaction with other persons of faith. Here is another aspect of the Internet that calls for study and reflection. At the same time, pastoral planning should consider how to lead people from cyberspace to true community and how, through teaching and catechesis, the Internet might subsequently be used to sustain and enrich them in their Christian commitment.

III

RECOMMENDATIONS AND CONCLUSION

Religious people, as concerned members of the larger Internet audience who also have legitimate particular interests of their own, wish to be part of the process that guides the future development of this new medium. It goes without saying that this will sometimes require them to adjust their own thinking and practice.

It is important, too, that people at all levels of the Church use the Internet creatively to meet their responsibilities and help fulfill the Church's mission. Hanging back timidly from fear of technology or for some other reason is not acceptable, in view of the very many positive possibilities of the Internet. "Methods of facilitating communication and dialogue among her own members can strengthen the bonds of unity between them. Immediate access to information makes it possible for [the Church] to deepen her dialogue with the contemporary world...The Church can more readily inform the world of her beliefs and explain the reasons for her stance on any given issue or event. She can hear more clearly the voice of public opinion, and enter into a continuous discussion with the world around her, thus involving herself more immediately in the common search for solutions to humanity's many pressing problems".

In concluding these reflections, therefore, we offer words of encouragement to several groups in particular-Church leaders, pastoral personnel, educators, parents, and especially young people.

To Church leaders: People in leadership positions in all sectors of the Church need to understand the media, apply this understanding in formulating pastoral plans for social communications together with concrete policies and programs in this area, and make appropriate use of media. Where necessary, they should receive media education themselves; in fact, "the Church would be well served if more of those who hold offices and perform functions in her name received communication training".

This applies to the Internet as well as to the older media. Church leaders are obliged to use "the full potential of the 'computer age' to serve the human and transcendent vocation of every person, and thus to give glory to the Father from whom all good things come". They ought to employ this remarkable technology in many different aspects of the Church's mission, while also exploring opportunities for ecumenical and interreligious cooperation in its use.

A special aspect of the Internet, as we have seen, concerns the sometimes confusing proliferation of unofficial web sites labeled 'Catholic'. A system of voluntary certification at the local and national levels under the supervision of representatives of the Magisterium might be helpful in regard to material of a specifically doctrinal or catechetical nature. The idea is not to impose censorship but to offer Internet users a reliable guide to what expresses the authentic position of the Church.

To pastoral personnel. Priests, deacons, religious, and lay pastoral workers should have media education to increase their understanding of the impact of social communications on individuals and society and help them acquire a manner of communicating that speaks to the sensibilities and interests of people in a media culture. Today this clearly includes training regarding the Internet, including how to use it in their work. They can also profit from websites offering theological updating and pastoral suggestions.

As for Church personnel directly involved in media, it hardly needs saying that they must have professional training. But they also need doctrinal and spiritual formation, since "in order to witness to Christ it is necessary to encounter him oneself and foster a personal relationship with him through prayer, the Eucharist and sacramental reconciliation, reading and reflection on God's word, the study of Christian doctrine, and service to others".

To educators and catechists. The Pastoral Instruction Communio et Progressio spoke of the "urgent duty" of Catholic schools to train communicators and recipients of social communications in relevant Christian principles. The same message has been repeated many times. In the age of the Internet, with its enormous outreach and impact, the need is more urgent than ever.

Catholic universities, colleges, schools, and educational programs at all levels should provide courses for various groups-"seminarians, priests, religious brothers and sisters, and lay leaders...teachers, parents, and students" -as well as more advanced training in communications technology, management, ethics, and policy issues for individuals preparing for professional media work or decision-making roles, including those who work in social communications for the Church. Furthermore, we commend the issues and questions mentioned above to the attention of scholars and researchers in relevant disciplines in Catholic institutions of higher learning.

To parents. For the sake of their children, as well as for their own sakes, parents must "learn and practice the skills of discerning viewers and listeners and readers, acting as models of prudent use of media in the home". As far as the Internet is concerned, children and young people often are more familiar with it than their parents are, but parents still are seriously obliged to guide and supervise their children in its use. If this means learning more about the Internet than they have up to now, that will be all to good.

Parental supervision should include making sure that filtering technology is used in computers available to children when that is financially and technically feasible, in order to protect them as much as possible from pornography, sexual predators, and other threats. Unsupervised exposure to the Internet should not be allowed. Parents and children should dialogue together about what is seen and experienced in cyberspace; sharing with other families who have the same values and concerns will also be helpful. The fundamental parental duty here is to help children become discriminating, responsible Internet users and not addicts of the Internet, neglecting contact with their peers and with nature itself.

To children and young people. The Internet is a door opening on a glamorous and exciting world with a powerful formative influence; but not everything on the other side of the door is safe and wholesome and true. "Children and young people should be open to formation regarding media, resisting the easy path of uncritical passivity, peer pressure, and commercial exploitation". The young owe it to themselves-and to their parents and families and friends, their pastors and teachers, and ultimately to God-to use the Internet well.

The Internet places in the grasp of young people at an unusually early age an immense capacity for doing good and doing harm, to themselves and others. It can enrich their lives beyond the dreams of earlier generations and empower them to enrich others' lives in turn. It also can plunge them into consumerism, pornographic and violent fantasy, and pathological isolation.

Young people, as has often been said, are the future of society and the Church. Good use of the Internet can help prepare them for their responsibilities in both. But this will not happen automatically. The Internet is not merely a medium of entertainment and consumer gratification. It is a tool for accomplishing useful work, and the young must learn to see it and use it as such. In cyberspace, at least as much as anywhere else, they may be called on to go against the tide, practice counter-culturalism, even suffer persecution for the sake of what is true and good.

To all persons of good will. Finally, then, we would suggest some virtues that need to be cultivated by everyone who wants to make good use of the Internet; their exercise should be based upon and guided by a realistic appraisal of its contents.

Prudence is necessary in order clearly to see the implications-the potential for good and evil-in this new medium and to respond creatively to its challenges and opportunities.

Fortitude, courage, is necessary. This means standing up for truth in the face of religious and moral relativism, for altruism and generosity in the face of individualistic consumerism, for decency in the face of sensuality and sin.

And temperance is needed-a self-disciplined approach to this remarkable technological instrument, the Internet, so as to use it wisely and only for good.

Vatican City, February 22, 2002, Feast of the Chair of St. Peter the Apostle.

Pierfranco Pastore Secretary

[ 1] John Paul II, encyclical letter Laborem Exercens, n. 25; cf. Vatican Council II, Pastoral Constitution on the Church in the Modern WorldGaudium et Spes, n. 34.

[ 2] Vatican Council II, Decree on the Means of Social Communication Inter Mirifica, n. 1.

[ 3] 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 InstructionCommunio et Progressio, Pornography and Violence in the Communications Media: A Pastoral Response, Pastoral Instruction Aetatis Novae, Ethics in Advertising, Ethics in Communications.

[ 8] Vatican Council II, Pastoral Constitution on the Church in the Modern WorldGaudium et Spes, 39.

([ 14] Cf. Vatican Council II, Dogmatic Constitution on Divine Revelation , n. 10.

[ 18] Apostolic Exhortation Evangelii Nuntiandi, n. 45.

[ 19] Encyclical Redemptoris Missio, n. 37.

[ 28] Cf. Canon 212.2, 212.3.

[ 40]Cf. John Paul II, Apostolic Letter Novo Millennio Ineunte, n. 39.

[ 45] Message for the 24th World Communications Day, 1990.

[ 46] Message for the 34th World Communications Day, 2000.

[ 50] Cf. John Paul II, Post-Synodal Apostolic Exhortation Familiaris Consortio, n. 76.

[ 55] Message for the 35th World Communications Day, n. 4.

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PONTIFICAL COUNCIL FOR SOCIAL COMMUNICATIONS THE CHURCH AND INTERNET I INTRODUCTION Quoting Pope Pius XII's 1957 encyclical letter Miranda Prorsus , the Pastoral Instruction on the Means of Social CommunicationCommunio et Progressio , published in 1971, underlined that point: "The Church sees these media as 'gifts of God' which, in accordance with his providential design, unite men in brotherhood and so help them to cooperate with his plan for their salvation".

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Guidelines and Policies Regarding Internet Presence, Social Media and Other Electronic Communications

https://www.jesuits.org/wp-content/uploads/2021/04/Internet-Presence-norms-and-policies-2016-English.pdf

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Why do you look for the living among the dead - Rev. Fr. Joshan Rodrigues (Indian Catholic Matters)

https://www.indiancatholicmatters.org/why-do-you-look-for-the-living-among-the-dead-fakenews/

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By Rev. Fr. Joshan Rodrigues -

Just a few days ago, I received a Whatsapp text from one of my relatives stating that Sr Nirmala, the Superior General of the Missionaries of Charity, had passed away. It was accompanied by a picture of her laid out on a bed with the other sisters gathered around her to pay their last respects. There was only one problem! Sr Nirmala had passed away two years ago on 23rd June 2015.

This is one of the many examples of old or distorted news or hoaxes that have begun arriving in our messaging apps in recent times. In the recent months, there have been a number of cases where priests have been announced to have died when they are very much alive and kicking. Not to mention, hoaxes about Pope Francis saying that you don't have to go for Mass in order to be a good Christian. You need to live like one.

Instant communication and messaging has infinite possibilities and advantages, but like any other human invention, it can be misused as well. There are a number of malicious individuals out there who revel in distributing false news, either because they simply enjoy doing it or because they have a more sinister agenda. But, there's another class of people, people who are gullible and easily taken in by such news. They unintentionally add to the confusion by sharing these messages with their own contacts and groups.

However, in the recent months there has been a growing awareness among people that they need to be circumspect about the truthfulness of the messages they receive. I receive queries from friends from time to time inquiring if a particular message is true. I've been asked by some how to distinguish a false message from an accurate one? While there are no standard rules for this, following the steps below would surely help.

The first rule about sharing/forwarding/retweeting messages is Stop and Think what you are about to do. If the message refers to a public figure or if names have been explicitly mentioned in the message, then we would be doing a great disservice to that person, if we forwarded false messages about them. Just because you received the message from someone you know doesn't make it true.

Does the message include the source from where the message has originated or the name of the original person who composed it? Is it dated? There are messages about job offers that keep doing the rounds long after the positions have been filled up. Look for unusual URLs or site names, including those that end with ".co" - these are often trying to appear like legitimate news sites, but they aren't. Look for signs of low quality, such as words in all caps, headlines with glaring grammatical errors. These are clues that you should be skeptical of the source.

For Church and faith related issues you could always check with a priest or nun whom you are in contact with. They are in a much better position to check such news with official sources such as the Diocesan Communications Office. For any other news, check with an authority figure or a person whom you trust.

There are a number of fact checking websites that help to point out fake news. Hoaxslayer and Snopes are two such sites. Or go to a reputed news website to check out if its published there. I've found that simply typing the message in the Google search bar also helps identify fake news at times. The search results will indicate whether a news is true or fake. However, this method may not work for news that is more local such as a dead priest.

Would the Pope actually tell people that it is not important to go for Mass? This itself is dead giveaway. Will you strike good fortune if you passed on a message to ten of your contacts? Did the person who didn't do it really drop dead?

vi Sowing division and hatred

Is the message trying to generate hatred and malice? Chappals with an image of Jesus on them are false news designed to sow hatred and division. Unless you see such a pair with your own eyes, don't believe it. I received a lengthy document from a friend of mine, allegedly written by a RSS top functionary to RSS workers offering monetary rewards to anyone who killed Christian bishops and priests or raped Christian women. Hopelessly fake stuff maliciously intended to instil anger and hatred and turn one community against another.

vii Information Overload

If the message you receive is useful neither to you nor to the person you intend to forward it to, don't do it anyways. There's way too many messages out there clogging our texting apps and our precious little time.

Finally remember Socrates' Test of Three before passing on a rumour or message: Is it True? Is it Good? Is it Useful?

Read Musings in Catholic Land by Rev. Fr. Joshan Rodrigues

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Why Do You look For The Living Among The Dead? #fakenews - Indian Catholic Matters

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By Rev. Fr. Joshan Rodrigues - Just a few days ago, I received a Whatsapp text from one of my relatives stating that Sr Nirmala, the Superior General of the Missionaries of Charity, had passed away. It was accompanied by a picture of her laid out on a bed with the other sisters gathered around her to pay their last respects.

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The 10 Commandments of responsible use of Social Media - Rev. Fr. Nigel Barret (Indian Catholic Matters)

https://www.indiancatholicmatters.org/the-10-commandments-for-responsible-use-of-social-media/

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By Fr. Nigel Barrett -

Today, we live in a world of instant communication and much time is spent using social media and social networking sites. What is imperative for us to understand is that Social Networks are not toys to be played with, but tools that can influence minds and hearts. We must recognize that we are accountable for information whether it's a re-tweet or a forward on social media, even if it originated from someone else. We are called to raise doubts, ask questions, and knock down rumours and superstitious religious mumbo jumbo that circulates online. It is important for us, as people of faith, to embrace this digital technology and evangelize through these digital platforms; however, while embracing and entering boldly into this world of social media it is important that we follow certain guidelines that ensure that we become authentic communicators of the Good News.

Traditional ethics still apply online. No plagiarism, no personal or derogatory information, maintain political correctness and accuracy. Use the yardstick: is it true, is it kind, is it necessary?

Everything you publish online will become public. Be prudent about any statement that could be turned into 'dirty linen' in the public domain. Also, deleting a post does not ensure its removal from the Web. Assume that anything posted will be available in perpetuity.

Use social media to engage with readers, but do so professionally. Be aware that reposting on Twitter ("re-tweeting"), forwarding on WhatsApp groups, and updates from other sources may be viewed as an implicit endorsement of a specific viewpoint or fact. As such, we must apply the same standards of fairness and verification before we share, as information, the views, opinions and 'facts' on any forum. 'Forwarding as received'does not absolve us of our responsibility, for in doing so we may inadvertently endorse an opinion that proliferates misinformation.

Verify, verify, verify!Just because it has appeared in print or you found it online does not make it true. Verify the data before passing it forward. One of the features of the technological revolution is that practically anyone can create 'information' and disseminate it. This raises serious issues of fake-identities (of the author), questionable authenticity of the content, and ideological perspectives camouflaged as 'official' views. This often leads to people jumping to quick conclusions based on partial and biased information. This is why it is absolutely essential to independently authenticate anything found on a social networking site.

Spread Good News. Emphasise the positive and highlight activities that show Christian faith in action.

Be accurate. Make sure you have all the facts before you post. On social media all posts are open to comment, unless the settings indicate otherwise. Comments give rise, in some cases, to questions / statements / conversations that require monitoring/rejoinders. Being cautious will help to avoid embarrassing situations.

Think before you post. There's no such thing as a "private" social media site. Search engines can turn up posts years after the publication date. Comments can be forwarded or copied. Archival systems save information even if you delete a post. If you feel angry or passionate about a subject, it's wise to delay posting until you are calm and clearheaded.

Break the chain. Emails and FB shares that question faith ('If you believe... we dare you to share...), or threaten dire consequences if not shared, or profess sentiments that are counterproductive to genuine religious belief should be nipped in the bud. Do not share!

Be vigilant. Make sure to monitor your page/ profile often for offensive or frivolous posts, and respond to comments as promptly as possible. Remember this is an open forum. Use discretion and good judgment in responding to and monitoring feedback and comments.

Here's a Rule of thumb: You should conduct yourself in social media forums with an eye on how your behaviour or comments might appear if you were called upon to defend them. In other words, don't behave any differently online than you would in any other public setting.

Favour Judgment over Speed: Often speed is more sought after than accuracy; while you might want to be the first to post, make sure you have got it right before you do.

These might sound like a whole of dos and don'ts but let that not deter you! The evangelists, apostles, early Christians and saints had to communicate by word of mouth in front of an audience or use ink on papyrus, which was then carried forward many miles on foot. And still their communications reached to the ends of the earth and through 2000 years in time! Think of how your communication will impact the world, given that it travels round the globe in real time to a captive audience, with all the advantages of multimedia at your fingertips.

May the Good News be your reason, and sharing the love of God your goal.

Fr. Nigel Barrett is the Spokesperson and Director of Communication, Archdiocese of Bombay. He also holds a Phd in communication from Trinity College, Dublin

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The 10 Commandments for Responsible Use of Social Media - Indian Catholic Matters

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By Fr. Nigel Barrett - Today, we live in a world of instant communication and much time is spent using social media and social networking sites. What is imperative for us to understand is that Social Networks are not toys to be played with, but tools that can influence minds and hearts.

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Domus Maria, Aušros Vartų gatvė, Vilnius

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Domus Maria, Aušros Vartų gatvė, Vilnius

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Domus Maria, Aušros Vartų gatvė, Vilnius

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This the podcat about social communication of Catholic Church with practical examples and exercises (from event called "Restart. About communication" organized by Vilnius Academic Pastoral Center).
Valuable thoughts:
- Image of the institution should be not too good and not too bad. (If we call the church holy, it's not equal to be called perfect and otherwise we should not miss wonderful testimonies and works of mercy to share with people).
- Through media it is necessary to help build a relationship, not inform.
- Translation of ecclesiastical concepts.

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An article about Pope Francis view to social communication: The authenticity of communication is not determined by technology.
There is marked an importance:
- To take responsibility online;
- Of information overeating;
- Real meetings and relationships in the digital sphere;
- Family friendly content;
- Desire to share faith, strive for the well-being of those around you and maintain a respectful dialogue.

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Viena raktinių temų popiežiaus Pranciškaus mąstyme yra ryšiai, tiltai, sąsajos: tarp seno ir naujo, tarp kartų, tarp religijų, tarp kultūrų. Būtent šioje perspektyvoje atsiskleidžia ir dviprasmiškas virtualybės poveikis mūsų kasdienybei. Nors buvo sukurtos palaikyti ryšį ir bendrauti, neretai technologijos tampa siena tarp žmonių arba mūšio lauku. Nepaisant didžiulių galimybių, kurias suteikia komunikacijos technologijos, potenciali jų nauda ir žala priklauso nuo kiekvieno iš mūsų gebėjimo tinkamai jomis naudotis.

Kaip savo žinioje 50-osios Pasaulinės visuomenės komunikavimo priemonių dienos proga detalizuoja popiežius Pranciškus: „Visiškai žmogiškos komunikavimo formos gali būti ir elektroninis paštas,žinutės, socialiniai tinklai irpokalbiai internetu. Komunikavimo autentiškumą lemia ne technologija, bet žmogaus širdis ir jo gebėjimas tinkamai naudotis turimomis priemonėmis. Socialiniai tinklai gali ne tik palengvinti bendravimą ir skatinti visuomenės gėrį, bet ir didinti poliarizaciją bei susiskaldymą tarp asmenų ir grupių. Skaitmeninė sritis yra aikštė, susitikimo vieta, kur galima paglostyti ar sužeisti, prasmingai diskutuoti ar morališkai linčiuoti."

Kitais žodžiais tariant, išvengdamas paviršutiniško optimizmo virtualios erdvės atžvilgiu, popiežius Pranciškus kviečia kritiškai apsvarstyti, kaip mes naudojamės naująja komunikacija - tiltams ar sienoms statyti, gailestingumui praktikuoti ar kitaip manančius linčiuoti, tikram džiaugsmui ar nevilčiai skleisti?

Internetas tampa Dievo dovana, kai išnaudojame jo suteikiamą komunikavimo galią, kurią popiežius apibrėžia kaip „artumą" aplinkiniams: „Komunikavimo ir gailestingumo susitikimas vaisingas tiek, kiek pagimdo artumą, priimantį, guodžiantį, gydantį, lydintį kitą bei drauge su juo švenčiantį. Gailestingai komunikuoti susiskaldžiusiame, fragmentuotame, poliarizuotame pasaulyje reiškia prisidėti prie sveiko, laisvo ir solidaraus artumo tarp Dievo vaikų ir žmonių šeimos brolių bei seserų."

Informacinis persivalgymas

Enciklikoje „Laudato si'" Šventasis Tėvas atkreipia dėmesį, kad informacijos gausa neskatina asmens ir visuomenės progreso. Priešingai - mūsų laiką ir dėmesį užvaldyti skubantis žiniasklaidos ir skaitmeninis pasaulis neugdo „gebėjimo išmintingai gyventi, giliai mąstyti, dosniai mylėti. Tokiame kontekste iškyla pavojus, jog didžiųjų praeities išminčių išmintis bus nustelbta blaškančio informacijos triukšmo. Būtina stengtis, kad tos priemonės skatintų naują kultūrinį žmonijos vystymąsi, o ne naikintų jos brangiausius turtus. Tikroji išmintis, kuri yra apmąstymų, dialogo ir dosnaus asmenų susitikimo vaisius, neįgyjama vien kaupiant duomenis, kurie, vesdami prie persisotinimo ir painiavos, galiausiai virsta savotiškais psichikos teršalais."

Šiandien dažnai yra kalbama, jog gyvename informacijos pertekliaus sąlygomis. Vis dėlto kaltinti informaciją - tolygu absurdui. Juk niekas nesako, kad nutukęs asmuo kenčia nuo maisto pertekliaus. Todėl kai kurie mąstytojai siūlo verčiau kalbėti apie „persisotinimą informacija" ir įžvalgiai pastebi, kad šios problemos neišspręsime niekaip kitaip, tik ugdydami gerus įpročius ir mokydamiesi atsirinkti informaciją. Galima pridėti, kad vienas iš akivaizdžiausių informacinės dietos stygiaus ženklų yra laiko švaistymas, kuris trukdo užsiimti rimtais darbais ir saviugda. Arba, Pranciškaus žodžiais tariant, trukdo pagarbiai įsiklausyti į kitus žmones, nes iš tiesų klausytis kito prilygsta kankynei.

Panašiai kaip ir maistas, informacija yra vertinga ir reikalinga mūsų gyvenimo dalis, tačiau „persivalgius" - tampa potencialiai kenksminga. Tas ypač akivaizdu kalbant apie nekokybišką turinį, kurį mums nuolat siūlo internetas, arba neigiamus vertinimus, kurių apstu žiniasklaidoje. Nors žiniasklaidos pranešimai neveikia kaip sidabrinė kulka, nurodanti, ką mąstyti, medijos stipriai veikia tai, apie ką ir kaip mąstome. Nesilaikydami informacinės dietos rizikuojame netgi prarasti džiaugsmą ir teigiamą požiūrį į pasaulį, kuriam skatina Evangelija.

Tikri susitikimai

Kitas aspektas, padedantis įvertinti, ar technologijomis naudojamės tinkamai, yra joms skiriamas laikas. 2017 m. TNS atlikto tyrimo duomenys rodo, kad per išmanųjį telefoną prie interneto jungiamasi vis dažniau, o naudojantis juo telefone praleidžiama vis daugiau laiko. Vidutiniškai darbo dienomis per parą naudodamiesi internetu išmaniajame telefone lietuviai praleidžia 54 minutes. O naudodamiesi internetu savaitgaliais lietuviai vidutiniškai prie savo telefono ekrano praleidžia vieną paros valandą. Kiekvienas galime akimirką stabtelėti ir įsivertinti, kaip šie skaičiai atrodo mūsų kasdienybėje.

Žinoma, svarbūs ne tik skaičiai, bet ir bendresnė santykio su tikrove kokybė. Enciklikoje „Laudato si'" popiežius aptaria šių laikų pasaulyje ryškėjančią tendenciją realius santykius su kitais bei su tuo susijusius iššūkius pakeisti bendravimu per internetą. Tai skatina egoistinį požiūrį į bendravimą apskritai, nes virtualus kontaktas leidžia atsirinkti, ar nutraukti santykius savo nuožiūra. Dar daugiau, iš to kyla nauja dirbtinių emocijų rūšis, lemiama santykio su prietaisais ir ekranais nei su asmenimis ir gamta. Popiežius perspėja, kad virtualaus bendravimo perviršis gali vesti į melancholišką nepasitenkinimą tarpasmeniniais santykiais ar žalingą izoliavimąsi.

Turėtume nepamiršti, kad komunikacijos priemonės leidžia mums tarp savęs bendrauti ir dalytis pažinimu bei jausmais ribotai. Susiliesti su kito žmogaus nerimu, baime, džiaugsmu ir jo sudėtinga asmenine patirtimi geriausiai padeda tikri, gyvi susitikimai. Žvelgiant iš psichologinės perspektyvos, tai viena iš priežasčių, kodėl išpažinties negalime atlikti telefonu arba elektroniniu paštu.

Virtualūs pavojai šeimai

Primindamas, kad šeima yra centrinė visapusiško ugdymo(si) vieta, popiežius Pranciškus aptaria, kaip komunikacijos technologijos veikia šeimos gyvenimą. Šeimos dvasingumui apmąstyti skirtame apaštališkajame paraginime „Amoris laetitia" pontifikas perspėja, kad ekranai netaptų šeimos narius skiriančiomis sienomis. Popiežius pripažįsta, kad virtualus bendravimas gali būti naudingas, sujungdamas šeimos narius per atstumą. Vis dėlto jokios komunikacijos technologijos neatstoja asmeniško ir nuoširdaus dialogo, kuriam reikalingas fizinis sąlytis, gyvas pokalbis.

Vienas rimčiausių iššūkių, kuriuos turi spręsti šeima šiandien - kaip tvarkytis su technologijų nulemtu vaikų polinkiu skubėti ir kaip tokiomis aplinkybėmis pozityviai ugdyti gebėjimą laukti? Popiežius Pranciškus pataria susitelkti ne į draudimus, o į dialogą šeimoje, ieškant geriausio varianto, kaip apginti bendrą šeimos buvimą kartu ir ugdyti susivaldymą, neatmetant technologijų, ar tai būtų išmanieji telefonai, ar kompiuteriai, ar planšetės, ar knygų skaityklės.

Dvasinis gyvenimas kaip lakmuso popierėlis

Tai, kad popiežius Pranciškus tapo pirmuoju popiežiumi, turinčiu instagramo paskyrą ir pasakiusiu TED kalbą, liudija labai teigiamą Šventojo Tėvo požiūrį į technologinių platformų galimybes prisidėti prie evangelinės naujienos ir krikščioniško džiaugsmo skelbimo. Todėl vienas geriausių lakmuso popierėlių mūsų santykiui su technologijomis matuoti yra mūsų vidinio gyvenimo temperatūra.

Naujausiame apaštališkajame paraginime „Gaudete et exsultate" Pranciškus atkreipia visų tikinčiųjų ir geros valios žmonių dėmesį į mūsų polinkį absoliutinti savo laisvalaikį ir naująsias technologijas panaudoti vien pramogoms ir netvariems malonumams. Anot popiežiaus, taip „nukenčia mūsų misija, slopsta pastangos, ima silpnėti dosnus ir pasiaukojantis tarnavimas. Tai iškreipia dvasinę patirtį. Argi sveikas dvasinis užsidegimas dera su vangumu evangelizuoti ir tarnauti kitiems?"

Kitaip sakant, jei mūsų noras dalintis tikėjimu, stengtis dėl aplinkinių gerovės ir palaikyti pagarbų dialogą yra gyvas, tai technologijomis tikriausiai naudojamės tinkamai.

Praktikuoti dorybes tinkle

Technologinė skuba, arba „push the button" kultūra, veikia ne tik vaikus, bet ir jaunuolius bei suaugusiuosius - maigant klavišus ir išmaniųjų ekranus labai lengva pasiduoti iliuzijai, kad gyvenime gali gauti viską ir tučtuojau, lyg paspaudus mygtuką. Norėdami visų iššūkių akivaizdoje priimti internetą ir socialinius tinklus savo gyvenime kaip tikrą Dievo dovaną ir pasinaudoti jais evangelinei žiniai skleisti, turėtume mokytis puoselėti dorybes virtualioje erdvėje.

Tad mums reikia išminties, kad aiškiai pažintume naujųjų komunikacijos priemonių pliusus ir minusus, ir nepervertintume virtualios bendrystės, kuri niekada nepakeis gyvo bendravimo.

Mums reikia teisingumo, kad laikas, kurį skiriame virtualiai erdvei ar diskusijoms socialiniuose tinkluose, niekada nebūtų atimtas iš Dievo, mūsų artimųjų ir draugų, o padėtų geriau įsiklausyti į laiko ženklus.

Mums reikia tvirtumo, kad mokėtume pagarbiai praktikuoti gailestingumo darbus sielai - nemokančius pamokyti, abejojantiems patarti, nuliūdusius paguosti, atleisti įžeidimus ir nukęsti nuoskaudas, melstis už tuos, su kuriais bendraujame virtualioje erdvėje.

Galiausiai, mums reikia santūrumo - mokėjimo susivaldyti ir apriboti savo laiką prie ekranų, kad ne mes tarnautume internetui ir socialiniams tinklams, o jie tarnautų mūsų misijai kurti žmogiškesnį ir Dievui atviresnį pasaulį.
Tomas Taškauskas yra VšĮ „Kataliko balsas", tarptautinės katalikų pasauliečių iniciatyvos, atstovas.

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Tomas Taškauskas: Popiežius Pranciškus: komunikavimo autentiškumą lemia ne technologijos

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Viena raktinių temų popiežiaus Pranciškaus mąstyme yra ryšiai, tiltai, sąsajos: tarp seno ir naujo, tarp kartų, tarp religijų, tarp kultūrų. Būtent šioje perspektyvoje atsiskleidžia ir dviprasmiškas virtualybės poveikis mūsų kasdienybei. Nors buvo sukurtos palaikyti ryšį ir bendrauti, neretai technologijos tampa siena tarp žmonių arba mūšio lauku.

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Interaction of social networks with the Gospel. Monika Žydeliūnaitė, project coordinator of Kaunas Archdiocese Youth Center (03:33:34, from a Christian media conference in Lithuania) Useful and practical lecture full of various excamples how to engage with young person.
The main thought was that "social media is not a game, it should be playful/interactive but serious. It is very important that communication should be direct and personal as the Word of God is direct and personal".

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Krikščioniškos žiniasklaidos konferencija „Vakar. Šiandien. Rytoj“ 2021

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Mykolo Romerio universitetas, Ateities gatvė, Vilnius

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Mykolo Romerio universitetas, Ateities gatvė, Vilnius

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Mykolo Romerio universitetas, Ateities gatvė, Vilnius

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This is academic insights on how social media use can and should be expanded in Catholic Church communities and in the "Infuencer" accounts.  The aim of this study is to find and highlight good practices in Lithuania, examples that could be followed and improved, and the system under analysis is viewed holistically.