This FABC Paper is a followup to FABC Paper No. 85 on "The Catholic Church in Asia and Social Communication," published August, 1999.

The paper contains a documentation on Social Communication at the Roman "Synod on Asia" in 1998 and on the final document of the same Synod Ecclesia in Asia, which was published November 1999 in New Delhi.

After these, there follow different Orientations and Recommendations, and final statements of meetings organized by the FABC Office of Social Communication.

The Consultation on "Evangelization and Social Communication" was jointly organized by the two pertinent FABC offices. The full texts of the presentations at this consultation are published as a book under the same title by Fr. Mario Saturnino Dias (St. Paul's, Mumbai, 2000).

The Orientations and Recommendations of two "Bishops' Institutes for Social Communication" (BISCOM) on Modern Communication Technologies (II, 1999) and Social Communication Formation in Priestly Ministry and Mission (III, 2001) are next. BISCOM II on modern communication technologies had a follow-up in May 2001 with a "hands-on" training seminar for bishops on computer, Internet, etc., in co-operation with Assumption University in Bangkok.

From the final considerations of the annual meetings of Asian communication bishops ("FABC-OSC Bishops' Meet") the meeting on Megatrends Asia (1999) was especially appreciated. The 2000 meeting followed the theme of the FABC Plenary Assembly of January 2000, on "A Renewed Church in Asia: Communicating Love and Service."

The operations and financing of "Radio Veritas Asia" as a missionary for Asia are the responsibility of the Federation of Asian Bishops' Conferences (FABC). A paper, which was presented at the annual assembly of the Pontifical Council for Social Communications at the Vatican (March 2001), is added, along with a keynote address, which opened a program-planning conference for the shortwave radio station in August 2000.

This documentation should give an overview about social communication concerns of the Church in Asia from the FABC point of view as of mid-2001.

The Special Assembly for Asia of the Synod of Bishops, from April 18 to May 14, 1998, followed similar continental assemblies for Africa, Europe and the Americas. These assemblies are complementary to the universal Synods of Bishops, which were introduced by Pope Paul VI as a follow-up of the Second Vatican Council. The special continental assemblies are also to prepare for the Great Jubilee of the year 2000. By then, with the synods for Oceania (November- December, 1998) and Europe (1999) still to come, all continents of the world will have had special assemblies. Such synods are occasions to consider in depth the situation, needs and possibilities for the Church's in those continents. The participants get to know each other better and strengthen co-operation for common concerns. For the Holy Father and Roman Curia they provide an opportunity to know better the needs and expectations of the peoples of these countries.

The preparations for the "Synod of Bishops, Special Assembly for Asia" started in a concrete way with the publication of the theme: Jesus Christ the Savior and His Mission of Love and Service in Asia: "That they may have life and have it abundantly" (Jn.10;10); and of the Lineamenta, an outline of the theme as a basis for discussion. The document was published in 1996. The Bishops' Conferences and other interested persons and organizations had until August, 1997 to comment on this document, and to answer the 14 questions of the appendix, both of which were supposed to be the basis for the final working document of the Synod, the Instrumentum Laboris. Generally, the Lineamenta was criticized for being too general, and not very specific on the Asian situation of the Church.

The Lineamenta

The mass media are mentioned in a special way in the first chapter, which described "Asian Realities," where they are seen as part of "Socioeconomic Development," in the section "Trials and Challenges in Asia"(No.5). The need for education and formation in the use of mass media is especially underlined:

Beyond the mass media the Lineamenta speak of God's self-communication (Nos.17 ff.) in mission, Christ's mission as communicating Divine Life (No.26), and the mission of the Church as deriving "from God's own communication of his Trinitarian Life to the Church"(No. 27, cf. No.29). In the sharing of communion the need for dialogue in ecumenism (No.28) is underlined, and again mentioned as a "path of evangelization." The mission of the Church is described as one of dialogue: "Dialogue is a part of the work of evangelization because it is a means of mutual knowledge, enrichment and communication of the saving message and life of Jesus Christ (cf. Redemptoris Missio, no. 8)" (No.33).

The Lineamenta conclude by saying that the Church, as in her early times, seeks to preach Christ "so that the riches of his life might be communicated again to those who will open their hearts to the promptings of the Holy Spirit in conversion"(No.38).

Among the 14 questions at the end of the Lineamenta document, which "should be the basis of all responses" (Preface), is included that of "The Church's Mission of Love and Service" (Ch.VI), question 12:

The Instrumentum Laboris

These and other shortcomings are addressed in the Instrumentum Laboris, the working document of the actual synod, which was published on February 28,1998, less than two months before the final assembly. The Instrumentum Laboris is a summary of the comments and suggestions made by different bishops' conferences and other Church bodies, which were sometimes quite outspoken. As for social communication, the document shows a much broader view, and addresses the issues more extensively.

1. The threat and challenge of modern communication technologies for the people of Asia are expressed several times. Thus, the document says in the first section (Chapter 1) under "Culture" in Asian Realities (No.9):

The "new ways" of communicating, as threat and challenge, are again mentioned in section No. 53, which is totally devoted to the means of social communication under the general chapter (VII) on "Missionary Proclamation" in "The Church's Mission of Love and Service in Asia."

2. "Ecclesial Realities of Asia" (Chapter II) have been and are also social communication realities. The Churches of the Orient have "a significant presence in the field of education, social and health services, and mass media" (no.11). The Church in Asia is said further to have "a good number of publishing centers for books, reviews, newspapers, weeklies, popular magazines. In recent years a number of ... audio-visual centers and broadcasting stations have also been started by Christians in Asia" (No.17).

The Catholic Mission History of Asia (Chapter III, No. 20) in Asia is a history as well of communicating:

a. One of the many ways of communicating/evangelizing in an Asian manner, and following the example of Jesus Christ himself, "would be through the use of stories and parables coming from the Bible" (No.27). "The lives of the Asian people of today, at the individual, family and social levels, are deeply permeated by religious sentiments and practices. Popular religious practices, places of pilgrimage, centers of prayer and dialogue, myths and stories, bring the philosophical religion to the levels of the masses..." (No.23).

We further should not forget that "God's Word has an inherent power to touch the hearts of all peoples, both Christians and believers of other faiths. In all Asian religions, the word is highly venerated. Religious leaders, profoundly shaped by the sacred word of their religions, use them widely in their own missionary work. At the same time, the Sacred Scriptures are shown great veneration by believers of other religions" (No. 42).

b. The Asian "Church as Communion" (Chapter VI) has consequences for "The Church's Mission of Service and Love in Asia" (Chapter VII), and cannot be seen without the communicating witness of life. This refers in a very special way also to the fact that "because the emphasis in Asia has always been on religious experience rather than on dogma, many maintain that Christ is better communicated, not in a purely theoretical or verbal level in an orderly presentation of doctrines, but through a shared experience. In Asia, the medium of approaching the Absolute or Divine is not word, but silence. The most effective and credible proclamation of the Risen Lord is the unspoken witness of a person who has undergone a deep God-experience and whose life is transformed accordingly." This has consequences for the personal life of a communicator but also gives one direction for the content and presentation of communication programs, possibly in co-operation with people from other religions. In communicating, we "need to elaborate an Asian understanding of evangelization in which interaction, dialogue, witness, service and proclamation are all seen as integral elements of the Church's evangelizing mission" (No.47).

The "Renewal of Prayer Life" in Asia (No. 48) refers to the "elements of Asian spirituality being in crisis and endangered through modern culture." This contains a special challenge for communication: how to support existing values; and how to promote and defend them in such a way that they reflect Asian culture; and at the same time "communicate Christ" (Cf. 2nd FABC Plenary Assembly, Calcutta, 1978).

c. The "Service of Dialogue" (No. 49) as interaction is a communication process and must be based on the principles and experiences of human communication.

Among the more concrete and programmed initiatives in this field taking place in Asia (No.32) courses on Asian religions, "active involvement in social issues with the followers of other religions, " "joint charitable programs," "open and public gestures of mutual respect at special religious periods, etc." are mentioned, which should include also joint inter-religious communication undertakings for the good of the communities.*

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*It may be interesting to compare this section of the Asian Synod Instrumentum Laboris with the respective social communication section of the Instrumentum Laboris of the American Synod (No. 21), which took place November/December, 1997:

The Gospel and the Means of Social Communication

21. All the answers to the Lineamenta are in broad agreement that one of the "modern Areopagus" requiring urgent evangelization is that of the means of social communication. The fundamental reason for this urgent need is the influence exercised by the media over almost every individual. Reference is quite rightly made to a "mass culture" which affects persons, changing their way of thinking, their values and style of behavior. In contrast, many answers confirm the scarce presence — in certain cases, the complete absence — of the Church in the field of the means of social communication.

A common point of agreement is the need to deal with this question at two levels:

• The use of the media to transmit the Gospel message and the Magisterium of the Church. At this level, even where the Church in all America is utilizing various means in the media to transmit her news (periodicals, various publications, radio and television broadcasts, computer networks, etc.), there is evidence that the use made of these media is often inadequate for lack of updated equipment, economic resources and sufficiently-skilled personnel.
• The integration of the Gospel message in this "new culture" created by modern communications. The evangelization of present-day culture indeed depends to a large extent on the influence of the media. At this level, there is a need to bring the values of the Gospel to bear on the ethical principles underlying the handling of information, the content of communication transmitted to the masses, and the goals of working in the world of communications. Many times, the responses indicate that frequently the goal of the agents of communications is economic gain and not the promotion of the person.

4. The possibilities, challenges and needs of the Church for Social Communication in Asia are summarized in the special section No. 53 of the Instrumentum Laboris on "the Means of Social Communication."

53. The Church today seeks to preach the perennial saving message of Jesus Christ, crucified and risen, so that the riches of his life might always be communicated to those who will open their hearts in conversion to the promptings of the Spirit.

The chapter on "Church as Communion" (VI), as the central theological grounding of the whole document, cannot be fully understood without seeing communication as a theological principle, and essential for creating communion. There is no Church as communion and communion of communities (FABC) without proper communicating with God and between the members of the community ad intra and ad extra. Thus, very often "communion" and "communication" can be equaled, which would, for example, read in the section on the ecclesiology of Vatican II (No. 35): The Church as communication is founded on Trinitarian communication. She is the sign and binding force of communication between God and humanity. She is a communication of all the disciples of Jesus, and she is the locus and symbol of communication among all peoples." In applying this to the three-fold dialogue of the Church in Asia, with the poor, other religions and Asian cultures, this should "provide the concrete manner for announcing (communicating) the person and message of Jesus through acts of love and service. Such a dialogue (communication) would also inspire and provide a method for the Church's mission" (No.37).

The Special Assembly

The Synod of Bishops' Special Assembly for Asia comprised not only the FABC member countries and associates but also countries of the Middle and Near East, as well as Central Asia, comprising those countries of the Asian part of the former Soviet Republic. Members of the Synod are the cardinals and the presidents of the bishops' conferences of the participating countries. Further, there are the bishops elected by their bishops' conferences according to the total membership of these conferences, e.g., bishops' conferences with 100 and more members elect one bishop for every ten of its members. Added are the heads of the Vatican dicasteries, and those especially designated by the Pope as experts of the Special Secretary of the Synod, and auditors. There were in addition ten superiors general from different religious congregations and five 'fraternal delegates" from other Christian churches of Asia, but no representatives of other Asian religions.

The Special Assembly of the Synod itself lasted from April 19 to May 14, 1998, and the proceedings were structured like other synods before. After interventions from some 260 participants in the first part, where Pope John Paul II was always personally present, there followed the circuli minores or work groups, for further discussions on questions put by the Synod Secretariat. From the eleven work-groups, eight were in English, two in French and one in Italian. Their membership was made up from different parts of Asia and the Roman Curia. Their first reports were presented in the Synod Hall in the presence of Pope John Paul II on May 1. The proposals of these groups were later unified, consolidated and voted on, to be placed before the Holy Father for incorporation in the final document to be published after about a year. This process is done by a post-synodal commission, with three members appointed by the Holy Father, and others selected by the synod assembly, representing the different parts of the Asian continent.

The Interventions

In the first phase of the Synod at least seven interventions were exclusively concerned about social communication, especially the mass media. On the first day of the interventions (April 21) there were three presentations on communications, somehow setting the tone.

Cardinal Jaime Sin from Manila referred to Radio Veritas Asia as an example of the Church's effort to use the mass media in its evangelical mission. He further underlined the need to bring the Good News into the life of those who control and work in these media. Mass media are also "evangelized" in recognizing those which are outstanding in their human values and their exemplary life. Mass media should also propagate the local cultural expressions of faith, amplify the clamor for social justice, and promote understanding and respect between the Church and others faiths and cultures. The best and most effective form of communication for evangelization is, however, the example set by living Christian lives.

Archbishop John P. Foley, President of the Pontifical Council for Social Communications, pleaded for a strong press, and expressed appreciation for the role of news agencies for sharing experiences within Asia and from Asia to others. A new tool for communication is now available through the Internet with which the message of the Church can enter directly into individual homes. Vatican Radio and Radio Veritas Asia, broadcasting in many languages to different Asian countries, can also reach people who do not have free access to the Church. Four actions are proposed for the effective presentation of the message of Christ: (1) bishops should have active communication and public relations offices; (2) they should prepare competent Catholics in the field of social communication' (3) there should be ecumenical and inter-religious co-operation to guarantee access of religion and religious values to the media and secure there respect for moral values; (4) on the national and diocesan level, bishops should develop a pastoral plan for communications and secure the communication dimension in all pastoral activities.

Bishop Ramon B. Villena from Bayombong, Philippines, reported in a very personal way about his experiences with radio for evangelization. Traditional ways like parishes, schools and charitable institutions are not enough any more. The most convenient and cheapest way to reach people is the radio. In the same way that God gave the Roman roads to the twelve apostles, he gave today the airwaves to us. Also non-Christians are hungry for God, and the best way to reach them here and now is through radio.

Further in the course of the interventions, Bishop George Y. Phimphisan CSsR, President of the Bishops' Conference of Thailand, stated on April 23 that evangelization in Asia is more challenging today than ever, because of the revolution in communication technology and the mass media. They expand our potential to reach many more people; but the Church often fails to prioritize these opportunities. From his experience with the Asian Christian Television (ACT), he concluded that we must be increasingly professional to attract the attention of ever more sophisticated audiences. Attractive programs, however, demand also higher financial outlays. Even if we would not use the mass media ourselves, our audiences are in fact affected by all kinds of messages through these media. Professional quality is needed, and a realistic interaction with the media environment in which we live and to which we offer life-giving alternatives.

On the same day Ms. Erlinda So, the General Manager of Manila-based Radio Veritas Asia, referred to the text on social communication in the Instrumentum Laboris (No.53) where the three challenges of the Church in Asia for communication should be complemented by the fourth challenge of every Christian to be a communicator as a living witness in her/his own way in the Spirit of the Acts of the Apostles, where faith was spread because of people and not technology. Modern media should uphold, defend and promote Asian values, which themselves must also be into modern ways of communicating. Only media education as media literacy, and a critical use of the media for all, can protect us from manipulation. Radio Veritas Asia is the "powerful means," and "represents the Church's pastoral and missionary outreach" in Asia. Bishops should not be afraid to use this instrument available to them for their pastoral and missionary endeavors.

On April 27,1998 Ms. Annie Lam Shun-Wai, President of the East Asian Catholic Press Association (EACPA), backed up a call to support the press apostolate in China. The proclamation of the Good News in China through writings has proven to be effective. Though restricted under government censorship, the Church press in China can still produce religious books and periodicals. Besides the two officially recognized publishing houses, some dioceses also have newsletters and bulletins. Many Catholics in China are eager to know the universal Church but access to information is difficult. There is a lack of trained editorial personnel. But radio, like Vatican Radio and Radio Veritas Asia, is of special help. In communicating with the Church in China, it is important that: (1) information be accurate, balanced and objective; (2) the language of publications and Church documents must be simple; (3) the reprinting of selected materials and translations of foreign literature on religious formation and spirituality are needed, especially for sisters and laity engaged in teaching catechism.

Beside these interventions exclusively devoted to social communication or mass media, some others touched on these or related concerns. Fr. Henry Barlage, SVD, the Superior General of the Divine Word Missionaries, referred in his intervention for China to the need for affordable Bibles, and asked that great attention be given to the apostolate of the press, with generous Church investment in the printed word and communications, including communications in the Chinese language on the Internet. Also translation projects should be supported.

Several other interventions underlined the need for the FABC triple dialogue with the poor, cultures and other religions. Some presentations underlined the witness of life as the best way of communicating in Asia. Not all bishops and representatives from national or professional communication offices, however, dwelt on this field of their professional responsibilities. Their interventions often had other concerns, without touching the communications dimension.

The "Circuli Minores"

At least half of the "Circuli Minores," the small discussion groups and workshops which followed the interventions, and were composed of participants from different parts of Asia and the Roman Curia, referred to the importance of social communication in the Asian context, considering especially the ways of evangelizing, and the three-fold dialogue with the people, culture and religions in Asia.

Thus, the French Group A (reporter: Bishop Reinhard Marx) insisted that the "cultural context be taken into account and be reflected in certain means of communication." English Group B (Reporter: Bishop Arturo Bastes, SVD) stated that " 'creative' ways of announcing the Gospel are those inspired by the Holy Spirit, such as ... the use of the media of social communication." English Group E (reporter: Bishop Francisco F. Claver, SJ) insisted that "more creative ways of proclaiming the Gospel have to be found. The use of the modern media of communication is encouraged, but also those traditional ones, like puppetry, street drama, songs, mimes, etc." English Group H (reporter: Bishop Jacob Manathodath) said that "the creative ways of announcing the Gospel were suggested by a life of witnessing, direct proclamation of the Word of God, the means of communication, such as radio, TV, Asian art and culture, comics, etc. In communicating the Word, signs and symbols, stories and images that are familiar to the Asian mind are to be used."

The most elaborate discussion of the communication topic seems to be the one of English Group D (reporter: Bishop Ramon B. Villena). For Asia, the group said that "the presentation of Jesus should begin with stories and parables. Jesus should be presented in ways understandable to Asian peoples ... Jesus can be presented as the fulfillment of the yearnings expressed in the mythologies and folklore of Asian people." Effective proclamation demands first, to "show ourselves as people of holiness ... The uniqueness of Christ is not theoretical or doctrinal, but something lived ..." But "proclamation is not only living the Gospel but also preaching, so that people are healed and made whole. Christ can be proclaimed effectively through Eucharistic adoration. Time spent in prayer before the Blessed Sacrament can help greatly in sanctifying and converting people."

The group presented a list of "ways suggested for creatively announcing Christ," which includes:

• the use of radio, films, video, Internet;
• presenting doctrine in popular song and dance;
• use of puppets, shadow plays and pantomime;
• use of stories, including those taken from ancient Hindu tales;
• dramatizing the Gospels, in which people themselves act out Gospel passages;
• reading the Bible to people while they work;
• signs on churches welcoming people, and informing them of times of worship;
• mastering marketing techniques proven successful by American evangelists;
• charismatic movement, retreats, prayer meetings, novenas, pilgrimages, open-air masses;
• Asian Integral Pastoral Approach (AsIPA), Basic Ecclesial Communities, Gospel and Bible sharing;
• Teledramas and Bible classes for youth;
• Public prayer of the Office and the Angelus in churches; ...

As a result of the interventions and the "Circuli Minores" discussions, some propositions and recommendations on social communication emerged "for a more effective presentation of the message of Christ and his Church," which include the following points (which do not seem to cover fully the richness and nuances of many interventions):

• To have active communications and 'Public Relations' offices in every diocese.
• To secure the formation of priests, seminarians, religious and lay professionals in social communication.
• To provide media education and parishes in Catholic schools for the critical use of the communications' media.
• Seek ecumenical and interreligious co-operation in bringing religious values into the media; and to secure in the communications media respect for the moral values of Asian cultures and religions.
• Pastoral plans must be developed by the bishops' conference and at diocesan levels.
• The use of alternative means of communication, especially those emanating from Asian cultures, should be studied and encouraged.

The Final Message

At the end of the Synod the participants published a Message where they call their "coming together, for the first time, from all parts of Asia ... a unique experience and foundational event upon which our particular Churches could be built." Communication dimensions of the Asian Church surface many times in the text of this message:

• The understanding of Mission, "that all may have life and have it abundantly (cf. Jn 10:10)," has "its source in the Blessed Trinity." This life is communicated to us by Jesus, the Son of God, sent to save all humankind from Sin, Evil and Death... " "Therefore the Word of God should have central place in our lives and should nourish us spiritually ..."
• "All Christians have the duty to proclaim Christ ... " "Many creative ways, in consonance with Asian cultures, were suggested to present Jesus to our sisters and brothers ... "
• "We are all aware that the Liturgy has a key role in evangelization. It is an event where people may touch God and experience Him as the one who takes the initiative to meet them. This evokes our response in adoration, contemplation and silence. For this, however, the liturgy must be participatory. The gestures should convey that something solemn and holy is happening ... "
• "...The Church in Asia is called upon to enter a triple dialogue: a dialogue with the cultures of Asia, a dialogue with the religions of Asia, and a dialogue with the peoples of Asia, especially the poor. To carry on such a dialogue, formation for dialogue is all-important, especially in our formation centers."

Conclusion

The presentations, deliberations and discussions at the Asian Synod related to social communication lead to the following considerations:

• Every Christian must be a communicator, testifying to his faith like the early Christians in the Acts of the Apostles;
• But the Church as a community must also give such a witness of life, so that others may say, as did the early Christians: "See how they love each other" (cf. Acts 2: 43ff;4:32ff). Attempts of the Church to relate in a good way to the public, especially the media, through spokespersons, public relations offices, etc., can only be lasting and fruitful if grounded in such a witness of life.

Storytelling is a genuine part of Asian cultures. As Jesus Christ used this way of communicating, so also Christians in Asia should not overlook this challenge. Storytelling happens, however, not only in personal and community relationships but also in and with modern means of social communication.

The Liturgy of the Church is a powerful way of communicating, which should also consider and incorporate the ways of communicating Asian cultures. They are also expressed very often in a powerful way through celebrations of popular piety.

All traditional forms of human communication embedded in Asian cultures must be considered and used for evangelization.

All through its history in Asia, the Church has used ways and means of social communication available at that given time. Thus, the Church very often introduced before all others printing by movable type during the 16th and 17th centuries. Press and periodicals still have today their importance, especially in countries where electronic media are not accessible. Books and printed materials are needed for catechizing, teaching and formation, as well as internal operations.

For the Church, Radio is a special powerful means of communication. It is used at the continental level by our own Radio Veritas, and in some countries also through local and national stations and/ or programming. Radio can reach people in remote, otherwise inaccessible, areas; and communicates also with those many who are not yet literate.

After our experience in Thailand with the Asian Christian Television (ACT), the Church should not be hesitant to enter into television and satellite communication. There is no need to own the technology, but experience should be gained; and we can be ready for production and co-operation opportunities.

More and more today, life and societies in Asia are also determined by the modern means of social communication, like their mass media, Internet, and other new technologies. This modern market place (Areopagus) very often becomes, especially for the young, the main "means of information and education, of guidance and inspiration" (Redemptoris Missio). Therefore, the Church must seriously consider how to integrate the Gospel message into such new opportunities, and how to train and support Christians working in these communication fields. Proper media education should be considered a must in the formation of young people in families and learning institutions.

Proper communication within the Church and with the outside needs a well-planned and structured approach, which includes the communication dimension in all pastoral and evangelizing ministries. Therefore, proper pastoral planning must be developed and supported through sufficient personnel, facilities and finances.

The Inter Mirifica document on social communication by the Second Vatican Council has already insisted on the urgency of the proper training of priests, seminarians, religious and lay people. This need is even more urgent today in Asia where societies change, not only through economics but also in a powerful way through the media. If the Church wants to use the modern means of social communication, what is needed first and foremost are evangelizers who are properly trained and also professionally sound in communication.

In Asian countries where the Church is not free, the special assistance and solidarity of other Asian Churches are needed. Such a support is expressed in their support of Radio Veritas Asia and similar initiatives, through which people in such countries can be reached by airwaves; and through providing literature and other means for their information, of moral and spiritual support.

The growing understanding of communication having a theological principle beyond mere technical means; and is an essential activity of the Asian church in evangelizing and caring as a "community of communities," thus being a continuation of God's communicating revelation and incarnation, must be appreciated. It brings a deeper understanding of social communication as an essential dimension of the Church's ministry; and transcends a notion of mere instrumentality, which has been dominating our understanding for far too long.

The Synod of Bishops, the Special Assembly for Asia, took place in Rome from April 19 to May 14, 1998, with some 260 participants. The Apostolic Exhortation Ecclesia in Asia was published as the final document of the Synod by Pope John Paul II in New Delhi, on November 6, 1999. Like in other continental Synod documents, for Africa (1995), or the one for America (1999), this exhortation also refers several times to social communication in the Asian continent.

Similar to sections in the Lineamenta (L), the first document in the preparation for a synod, and the 'Instrumentum Laboris' (IL), the second and the immediate working paper for the synod, the Apostolic Exhortation Ecclesia in Asia also speaks in different situations, directly or indirectly, about social communication.

1. The Mass Media as a Threat to Culture

1.1 The threat of social communication, especially the mass media, is presented in the beginning of the document under "Asian realities" (No.7). After describing the rapid changes taking place in Asian societies, like economic development, urbanization, migration, tourism and population growth, the "overexposure to the mass media is mentioned as the first "external influence" bearing on Asian cultures. Here, the negative influence is underlined, without totally denying positive possibilities, which often times are outweighed "by the way they are controlled and used by those with questionable political, economic and ideological interests." Mass media, thus, are seen as "threatening traditional values," especially "the sacredness of marriage" and the stability of the family, and promoting "violence, hedonism, unbridled individualism, and materialism." These threatening "new forms of behavior" are seen as posing a great challenge to the Church and the proclamation of her message. Other areas of "external influences" mentioned after this are poverty and the exploitation of people. But since this is only a description at the beginning of the document, there are no further more detailed considerations how these "great challenges" for the Church can be taken up.

Sections in the Lineamenta (No.5) and Instrumentum Laboris (No.9) of the Asian Synod show a similar line of thinking. In fact, the sentence on violence, hedonism, etc., is partly taken verbatim from the Instrumentum Laboris referring to answers from bishops' conferences to the Lineamenta.

The full text of this section reads:

1.3 The mass media are once again seen as contributing to a cultural globalization "which is quickly drawing Asian societies into a global consumer culture that is both secularist and materialistic. The result is an eroding of traditional family and social values which until now had sustained people and societies..." (No.39).

1.4 From this follows that "the ethical and moral aspects of globalization need to be more directly addressed." Ecclesia in Asia insists upon the need for "globalization without marginalization"(No. 39). In such a scenario, however, 'being Asian' is best discovered and affirmed not in confrontation and opposition, but in a spirit of complementarity and harmony. In this framework the Church can communicate the Gospel in a way which is faithful both to her own tradition and to the Asian soul"(No.6). Here are special challenges for Christian communicators also in view of the many young people of Asia. Some of these are listed in the 'Final Considerations' of the "FABC-OSC Bishops' Meet 1999" on Megatrends Asia: Communication Trends for the Church? in a more detailed way, like the following:

• In a more and more market-oriented environment, Christian communication should continue to highlight the plight of the poor, the marginalized, minorities, indigenous cultures, migrant workers, etc. They should treasure the values of dying cultures and help them to survive (4.1).
• Christian media need to be the "voice of the voiceless." Since privatized communication enterprises very often ignore the marginalized, we should have courage to highlight their situation and needs (4.2).
• Christian communication should show the value of traditions but at the same time also help to discern new developments (8.1).
• Young people, especially in cities, grow up with the latest communication equipment. Church leaders should be aware of the importance and possibilities of modern communication technologies for their communities, especially their young members, and take up these challenges (6.2).
• Young people especially need guidance in a more diversified society. Christian communicators should be their companions and guides, and not interested only in material or financial gain from their operations (8.2).
• The growing gap between different ages and cultural groups needs to be bridged through proper dialogue and communication (3. 4)

2.1 The special section on Social Communication in Ecclesia in Asia (No. 48) begins again with a reference to globalization, quoting from Pope John Paul II's encyclical letter on mission Redemptoris Missio (1990, 37c), about the role of the means of social communication in the globalization process. They have become so important as to be for many the chief means of information and education, of guidance and inspiration in their behavior as individuals, families and within society at large. In particular, the younger generation is growing up in a world conditioned by the mass media." Further, building on Redemptoris Missio, the exhortation confirms the emergence of a new culture, which originates not only from a new content but also from "new ways of communicating with new languages, new technologies and a new psychology." The exceptional role played by the means of social communication in shaping the world, its cultures and ways of thinking has led to rapid and far-reaching changes in Asian societies."

2.2 After this general description of an emerging new communications- dominated culture in Asia, the exhortation also addresses the changes which this brings for the evangelizing mission of the Church:

• The modern means of communication "assist greatly in the proclamation of the Gospel to every corner of the continent because of their ever-increasing influence, even in remote areas of Asia."
• This message of the Gospel to be spread by the media must, however, be integrated into the new culture created by modern communication; "and it is not enough to use the media simply to spread the Christian message and the Church's authentic teachings" (RM 37).
• This demands from the Church to "explore ways of thoroughly integrating the mass media into her pastoral planning and activity, so that by their effective use the Gospel's power can reach out still further to individuals and peoples and entire peoples, and infuse Asian cultures with the values of the Kingdom."

The role of Catholic publications and news agencies is seen as helping:

1. "to disseminate information, and
2. offer continuing religious education and formation,
3. sustaining and nurturing a sense of Catholic identity,
4. spreading knowledge of Catholic moral principles."

• Each diocese should have "where possible, a communications and media office."
• Media education, "including the critical evaluation of media output, needs to be an increasing part of the formation of priests, seminarians, religious, catechists, lay professionals, students in Catholic schools and parish communities."
• Ecumenical and inter-religious co-operation is needed, "given the wide influence and extraordinary impact of the mass media, to ensure a place for spiritual and moral values in the media."
• The development of pastoral plans for communications "at the diocesan and national levels," following the indications of the Pastoral Instruction Aetatis Novae is encouraged. They must, however, pay "appropriate attention to the circumstances prevailing in Asia."

Within the overall arrangement of this section on social communication in the outline of Ecclesia in Asia, one may be astonished to find it in the last chapter (VII) of the document, under "Witnesses to the Gospel." All other parts of this section talk about people as witnesses, like the witnessing Church, pastors, religious, laity, family, young people and the martyrs, whereas social communication is more an activity and situation which for no clear reason is now placed between young people and the martyrs. It seems that the editors were somehow at a loss where to place this important activity of the Church, which would have gone well also in chapters V and VI on "Communion and Dialogue for Mission," or "the service of human promotion." In Ecclesia in America, the Apostolic Exhortation after the Synod on America, (January 22,1999), the media are placed in the chapter about "new evangelization," together with activities like catechesis, evangelization of culture and education, as "evangelizing through the media" (No.72).

The full text of this chapter reads:

3. The Social Communication Dimension in Asian Church Activities

Besides those sections more exclusively referring to social communication and the media there are some considerations with consequences, and related to a broader view of social communication for the Church in Asia.

3.1 Essential elements of a communication theology are the Trinitarian God, communicating within himself but also revealing himself through creation and grace, finally becoming one of us in the Word becoming flesh (Jn 1.14). The theological foundations of Ecclesia in Asia go in the same direction when the document says of the Trinity that "we cannot isolate or separate one person from the other, since each is revealed only within the communion" — communication — "of life and action of the Trinity. The saving action of Jesus has its origin in the communion" — communication — "of the Godhead, and opens the way for all who believe in him to enter into intimate communion" — communication — "with the Trinity and with one another" (No.12).

God's revelation is carried out on the two levels of creation and grace. In the Ecclesia in Asia understanding, "creation is God's free communication of love, a communication which, out of nothing, brings everything into being" (No.15).

In grace Jesus "as the Father's definite word makes God and his saving will known in the fullest way possible." Ecclesia in Asia describes his mission as the perfect communicator (Communio et Progressio, No.11) in stating: "The mission of Jesus not only restored communion" — communication — "between God and humanity, it also established a new communion" — communication — "between human beings alienated from one another because of sin" (No.13). He re-establishes, as Carlo Martini says (1996, 33), the communication line between God and people and between themselves. " In all that he said and did, Jesus was the Father's voice, hand and arms, gathering all God's children into a family of love ... Sent by the God of "communion" — communication — "and being truly God and truly man, Jesus established communion" — communication — "between heaven and earth in his very person" (No.13).

Finally, "even for those who do not explicitly profess faith in him as savior, salvation comes as a grace from Jesus Christ through the communication of the Holy Spirit" (No.14). Just us Jesus "speaks from the very heart of the human condition" (No.14), a Christian communicator must also speak from such a grounding. The mission of the Church is to prepare "the peoples of Asia for the saving dialogue with the savior of all. Led by the Spirit in her mission of service and love, the Church can offer an encounter between Jesus Christ and the people of Asia" (18).

"Jesus the Savior: Proclaiming the Gift" is the title of the whole chapter IV of Ecclesia in Asia (Nos.19-23); and a chapter on "Communion and Dialogue for Mission" follows (Nos. 24-31). Both go hand in hand within the church, within other churches and other religions. "Only if the people of God recognize the gift that is theirs in Christ will they be able to communicate that gift to others through proclamation and dialogue" (No.13).

3.2 The Ecclesia in Asia considerations on "Proclaiming Jesus Christ in Asia" (Chapter IV, No.20) have to be seen as the obligation to communicate Christ in Asia through words and deeds. Here as ways of communicating, "narrative methods akin to Asian cultural forms are to be preferred"; and "the proclamation of Jesus Christ can most effectively be made by narrating his story, as the Gospels do." The Church "must be open to new and surprising ways in which the face of Jesus might be presented in Asia." This is especially recommended for the initial stage of the evangelization process, which familiarizes people in a more general way with Christianity. But also for the second step, in the catechetical instruction" an evocative pedagogy, using stories, parables and symbols, so characteristic in Asian methodology in teaching," are recommended. In such communication the evangelizer has "to take the situation of the listener to heart." Any communication must be "adapted to the listener's level of maturity, and in appropriate form and language. In this perspective, the Synod Fathers stressed many times the need to evangelize in a way that appeals to the sensibilities of Asian peoples; and they suggested images of Jesus which would be intelligible to Asian minds and cultures." Such images of Jesus could be Jesus Christ as:

• the teacher of wisdom
• the healer
• the liberator
• the spiritual guide
• the enlightened one
• the compassionate friend of the poor
• the good Samaritan
• the good shepherd
• the obedient one.

Christian communication has to be done according to the "cultural patterns and ways of thinking" of the Asian people, as it is exemplified in Asian mission history by persons like Giovanni de Montecorvino, Matteo Ricci and Roberto de Nobili.

3.3 The "proclamation of Jesus Christ in Asia" (No.23) cannot be fully understood and executed without a deep communication spirituality. Proclamation is basically communicating. This "proclaiming communication" must originate and be based on the deep-rooted "experience of God which flows from a living faith." Carlo Martini, in analyzing the constants of God's communication, writes that this "divine communication is prepared in the secret silence of God"(Carlo Martini, 1996, 36). Every Christian communication and proclamation has to start in the same way, especially in Asia. Because "mission is contemplative action and active contemplation" (EA 23), a communicator, or "a missionary, who has no deep experience with God in prayer and contemplation will have little spiritual influence or missionary success ..." In Asia "the Church is called to be a praying Church, deeply spiritual, even as she engages in immediate human and social concerns. All Christians need a true missionary spirituality of prayer and contemplation." After all "a fire can only be lit by something that is itself on fire."

Following the Asian Synod in Rome the FABC Communication bishops, in their annual meeting in November 1998, already stated: "With the many challenges being faced today, we felt that the spirituality of those involved in social communication must be re-emphasized. Such a spirituality flows out of the communication of the Holy Trinity" (Bishops' Meet '96)." They further quote Pope John Paul II from his World Communication Day message of the same year: "Christian communicators need to be men and women of Spirit-filled prayer, entering ever more deeply into communion with God in order to grow in their ability to foster communion among their fellow human beings. The must be schooled in hope by the Holy Spirit, the principal agent of the new evangelization."

3.4 Christians who communicate Christ must embody him in their lives and this means, finally once again, the "witness of life" as the first means of evangelization and communication, as underlined already by Pope Paul VI in his Apostolic Exhortation Evangelii Nuntiandi (1975, No. 41). This means that Christian social communication is not only concerned with technology but, first and foremost, with the inner disposition and attitude which must be based on a deep spiritual experience of the Lord.

"Any spirituality of communication," the FABC-OSC bishops said in their "Final Considerations 1998," "is first and foremost expressed through the witness of life, which means for the communicator in Asia:

• to be a person of contemplation and prayer, similar to the missionary, whom Pope John Paul II describes as a "contemplative in action" (cf.RM,91);
• have the ability to build communities through love, sharing, communion, relationship and equality;
• the content of whose communication should reflect one's spirituality rooted in the Incarnation communicators need to be people-oriented;
• who proclaims Kingdom values amidst a society of violence, corruption and evil forces."

3.4.2 Another element also listed under the key area of inculturation is the biblical apostolate (No.22). It is the biblical word, which has to be communicated in "passing on the message of salvation to the peoples of Asia, where the transmitted word is so important in preserving and communicating religious experience." The sacred text must be made "the basis of all missionary proclamation, catechesis, preaching and styles of spirituality." Here, beside others, the narrative style of many of the biblical books has a special "affinity with the religious texts typical for Asia." Christian communication has to be narrative communication, if it wants to follow God's ways of communicating. In a similar vein the "formation of evangelizers" demands, according to Ecclesia in Asia, "to adapt the formation of evangelizers to the cultural contexts of Asia," which must also hold for the training of communicators.

3.5 The FABC concern for a new way of being Church in Asia (No.24) is also reflected in Ecclesia in Asia. Referring to the Synod Fathers, the diocese is described as a "communion of communities, " which are "engaged in a 'dialogue of life and heart' sustained by the grace of the Holy Spirit." The "FABC-OSC Bishops' Meet 1997" has spelled out in more detail the communication consequences of such an approach, which demanded of the bishops, e.g., "to create a new style of leadership which is enabling and facilitating, being real leaders and not mere followers." Ecclesia in Asia sees in such a "communion of communities" the "clergy, consecrated persons and the laity" "engaged in a dialogue of life and heart." The FABC communication bishops underlined that "the laity must be heard louder and clearer. The marginalized and the poor too have a voice to be recognized in the Church."

With the Synod Fathers Ecclesia in Asia sees as the result of a "communion of communities" to be a "participatory church" "in which all live their proper vocation and perform their proper role." In order to build up the "communion for mission" and the "mission of communion," every member's unique charism needs to be acknowledged, developed and effectively utilized" (No.25). The FABC communication bishops expressed in 1997 a similar concern when they demanded a "communication that encourages co-responsibility at all levels, both vertically and horizontally. We have to find mechanisms to bring about effectively this communication."

3.6 It is also the vocation of lay people (no. 45) to spread the Gospel of Jesus Christ. They are called missionaries in their proper area of profession, in "politics, economics, industry, education, the media, science, technology, the arts and sports." They are "serving as true missionaries, reaching out to fellow Asians who might never have contact with clergy or religious." Ecclesia in Asia sees it as "the task of pastors to ensure that the laity are formed as evangelizers able to face the challenges of the contemporary world." This reminds one of the pastoral priorities and challenges of the Pastoral Instruction Aetatis Novae (1992, No.19): "to develop and offer programs of pastoral care which are especially responsive to the peculiar working conditions and moral challenges facing communication professionals."

3.7 The "deep thirst for spiritual values," especially by the young people in Asia, is already mentioned right at the outset of Ecclesia in Asia (No.7) in speaking of Asian cultural and religious values. These young people very often do not grow up any longer in their traditions, but in options, as the FABC-OSC bishops said in their 'Meet' 1999. Referring to this section of Ecclesia in Asia, they find that the former traditions are "very often substituted for through different options available to the individual and community in a growing globalization, which is not only economic but also cultural"; and "made possible by the modern communications media." Such a cultural globalization," Ecclesia in Asia states, "is quickly drawing Asian societies into a global consumer culture that is both secularistic and materialistic," and eroding "traditional family values, which until now had sustained peoples and societies."

3.8 Among the listing of positive Church movements in Asia are also "associations and ecclesial movements devoted to the promotion of human dignity and justice," which make "accessible and tangible the universality of the evangelical message of our adoption as children of God" (No.9). This dignity and integrity of the human person, "created in the image of God," are taken up in more detail later in Ecclesia in Asia (No.33), where also the "intrusiveness of the mass media" is mentioned. This brings it about that, even 50 years after the declaration of human rights, "many people are still subjected to the most degrading forms of exploitation and manipulation, which make them veritable slaves to those who are more powerful, to an ideology, economic power, oppressive political systems, scientific technocracy..." As special groups exposed to such exploitation, and being in the special care of the Church, Ecclesia in Asia lists among others: migrants, refugees and asylum seekers, aboriginal populations, children and women. These are groups of the Asian population which have been also the special concern of the FABC, as declared in the final statements of the 6th and 7th Plenary Assemblies in Manila (1995) and Samphran, Thailand (2000). They should be, as well, of special concern to the Church's communication in the defense of their human rights.

4. The Final Statement of the 7th FABC Plenary Assembly

The vision of social communication contained in Ecclesia in Asia is basically repeated in the final statement of the 7th Plenary Assembly of the Federation of Asian Bishops' Conferences (FABC), January 3-12, 2000, in Samphran, Thailand, which convened two months after the publication of Ecclesia in Asia.

4.1 In the FABC's "Vision of Renewal" the Church is described as moving towards the poor and young, and being on the side of the multitudes. A Church "incarnate in a people" (I, A,2), and being an "authentic community of faith" (I,A,4), can only be a communicating Church in word and deed. "To be attentive and open to the mysterious stirrings of the Spirit in the realities of Asia and of the Church" (I,B) is an essential prerequisite of any communication. From such a holistic spirituality flows a missionary engagement and the ability, to "tell the story of Jesus and announce his gift of new life to our Asian world of lights and shadows."

The primacy of the Spirit is once again invoked for the formation program of the Church in its "practical directions" (III,C,2), as well as for its "witness of life": "Asian people will recognize the Gospel that we announce, when they see in our life the transparency of the message of Jesus, and the inspiring and healing figure of men and women immersed in God" (III,C,1).

4.2 The "oversaturation of the mass media," as its contributes to the cultural globalization, is mentioned in the first part of the section on "issues and challenges in the mission of love and service, " which refers to the overall theme of the assembly. Quoting Ecclesia in Asia (No.7), the text repeats that such an oversaturation draws Asian societies into "a global consumer-culture that is both secularist and materialistic" (II,A). The ethical and moral issues from such a development especially cannot be ignored.

4.3 In "the challenge of discerning the Asian way" (Part III) it is no longer the individual issues, like evangelization, inculturation, etc., which are repeated and considered; but they are seen now "but aspects of an integrated approach to our mission of love and service. " The Church needs to feel and act "integrally" also in her communication activities. "Only by the 'inner authority' of authentic lives, founded on a deep spirituality, will we become credible instruments of transformation." Also communication in Asia must be on the level of depth, rather than on the level of ideas and action." "Only in this framework 'of complementarity and harmony; can the Church communicate the Gospel in a way which is faithful both to her own tradition and the Asian soul" (EA, No. 6). The need for "a credible and integrated approach" is repeated by the bishops later in the "thrust of our response" (III,B). It must always be "involving the other person or community."

4.4 First in the spelling out of the "pastoral concerns" (III,A) of the FABC Statement are the young, the majority of Asia's population. "The swift and drastic changes taking place in our world — globalization, political changes and the media explosion — radically affect the lives of the youth in every part of Asia." Because of this the Church has to journey with the youth, seeing them rather "as resources and not problems." "Only when the youth are recognized as agents and co-workers of the evangelizing mission of the Church will their full potential blossom" (III,A,1). Other pastoral concerns refer to women, family, indigenous people, migrants and refugees.

4.5 Under the "practical directions" of the document the mass media and new information technologies are listed as deeply affecting "the Church's evangelizing mission." At the same time the potential of these means "in the proclamation of the Gospel to every corner of the continent" is underlined. The operations of Radio Veritas Asia are given as a concrete example.

The demand of John Paul II's encyclical letter on mission, Redemptoris Missio, to integrate the Church's message into the new culture created by modern communication (RM, 37c, EA, 48) is repeated but not further developed. The full text of this section (III, c,3) reads:

• the impact of modern communications means, mass media and multimedia on young people and Asian societies at large;
• the creative use of these means for evangelization also at the diocesan level, and in basic Christian communities;
• a better and more systematic application of media/communication education at different levels;
• the ethics and moral implications of modern communication in Asia, especially in relation to globalization, family, justice and peace, environment, migrants and minorities;
• the social communication formation of Church people, especially, seminarians, priests, religious, but also of interested and capable young people with Church involvement.

John Paul II,

• Encyclical Letter on Mission, Redemptoris Missio, December 7,1990.
• Apostolic Exhortation Ecclesia in America, January 22, 1999.
• Apostolic Exhortation Ecclesia in Asia, November 6, 1999.

• No. 93: A Renewed Church in Asia: Mission of Love and Service, Final Statement of the Seventh Plenary Assembly of the Federation of Asian Bishops' Conferences, Samphran, Thailand, January 3-12, 2000.
• No. 85: Church and Social Communication in Asia, Third Edition,(Enlarged and Revised), February 2000.
• Carlo Martini: Communicating Christ to the World. The Pastoral Letters "Ephata, Be Opened!", "The Hem of His Garment", and "Letters to a Family about TV",1994 Philippine Edition, Manila, 1996.
• Franz-Josef Eilers, SVD: Communicating in Community, An Introduction to Social Communication, 2ndEdition, Manila, 1994: "Theological Aspects of Communication," (pp.32- 48).

We, the Church persons involved in evangelization and social communication, met at Chennai, India, on July 4 - 8, 1999, to discern and seek ways by which social communication can help the evangelization process in Asia. We recognize the significance of this event,kairos, where the Spirit has led us to value deeply the inherent link between social communication and the task of evangelization.

From our joint responsibility of evangelizing and communicating Christ we share the following orientations and recommendations:

1. We see the Church as a communion of ecclesial communities participating in the mission and ministry of Jesus. (Cf. FABC, "A New Way of Being Church in Asia.")

2. In proclaiming Jesus to the peoples of Asia, we communicate "the full truth about the human person," whose dignity is based on "being an image and likeness of God," empowered by the Spirit of Jesus for the fullness of the Father's love (cf. Evangelii Nuntiandi, 15)

3. The human person is the basis of our dialogue with all people of good will, all religions and cultures, and especially with the poor and young people of Asia. We are committed to bring Jesus' message to all nations of Asia. Our contribution lies in the witnessing and dialogue of faith and life, Gospel and culture, Church and society.

4. The Church as a communion-in-mission has to begin by evangelizing herself, by the life and ministry of Jesus. She has to be transformed by "the full truth about the human person" (cf. Evangelii Nuntiandi, 15). Evangelization calls for such renewal (mission ad intra), since the Church is a pilgrim among the Asian peoples.

5. Social communication is intimately linked with the mission of the Church, within herself (ad intra), and to the outside world (ad extra).

6. The proclamation of the Good News in Asia is based on a "triple dialogue" (FABC), with the poor, cultures and religions. This involves also all areas of human behavior, thought patterns, social and cultural dynamics, environment and modern technology.

1. Sensitivity to Asian Cultures and Religions

— Interreligious dialogue is not possible without sufficient knowledge of other religions. Therefore, we should begin to instill and develop appreciation for other religions, even in our catechism classes.
— To cultivate Asian consciousness, our media centers should make sure that at least a few of their programs every year are produced with an all-Asian perspective. These (training manuals, videos, etc.) should be made in English, and in such a way that they can be used in all Asian countries.
— To ensure justice for women we should use inclusive language.

2. Approach towards Secular Communication

— We should accept and appreciate at all levels the role of social communication in Asian societies.
— Even if sometimes media tend to sensationalize negative aspects, we should recognize their prophetic role.
— We "should accept and recognize professionals in communication, and develop and promote dialogue, and collaborate with them" (FABC-OSC Bishops Meet '98 6, 6).
— The Church's participation in the secular media includes submitting articles for publication and providing programs for broadcast, being available for interviews, and offering timely and accurate information when required.
— As a "communion of communities" (FABC), we should actively oppose negative portrayal of and public attacks on Catholic and other religious groups.

3. Social Communication for Evangelization
To ensure effectiveness in evangelization in Asia:
— We should have our "success stories" publicized to inspire others to a life of faith.
— We should use movies, TV shows, songs and other media in religion courses, formation seminars and homilies.
— In using social communications, Church leaders should ensure that Christian communities are mission-oriented, and avoid a group-privatization of faith.
— We should provide a communication environment which is attractive to young people, such as media events, performances, special liturgies, pilgrimages, camps and others.
— We should join with other religious groups, NGOs and professionals, in conducting media campaigns which address national and social needs.
— Our media centers should produce programs aimed at perceived needs of the audience, with a sub-text of human values.

4. Evangelizing Communication within the Church
— Church documents should be user-friendly, and written in a language that can be understood by today's media-saturated society. To achieve this, the Church should involve journalists in formulating these documents.
— To guarantee effective communication, professionals must be employed and retained with competitive salaries.
— A team of crisis-management experts should be available to assist Church leaders when needed.
— Church communication centers should network among themselves and other people and NGOs to inspire and assist each other. We should make our facilities available to media people committed to human values.
— We should help bishops, priests, religious and seminarians to acquire a thorough understanding of the workings of social communication of at different levels, from homiletics to the use of modern technologies for evangelization. This requires regular training courses in formation programs.

5. Conclusion
— We, the participants of the FABC Consultation on Evangelization and Social Communication in Asia, are ready to help the Church in Asia to implement these recommendations. We are available to serve the national bishops' conferences, especially at their regular meetings.
— We thank the FABC Offices for Evangelization and for Social Communication for their joint initiative to bring us together.

We, the 44 bishops and other participants from ten different Asian countries, gathered in Bangkok, Thailand, from September 6 to 11, 1999 for the second "Bishops' Institute for Social Communication" (BISCOM II). Having studied and reflected on modern communication technologies as challenges for the Church in Asia, we humbly submit the following "Orientations and Recommendations" to the bishops' conferences and associate members of the FABC for guidance, direction and action.

1. Good communication is essential for the success of any Church ministry. Modern communication technologies provide additional tools to accomplish this more effectively, while helping to bring about "a new way of being Church in Asia" (FABC, Bandung, 1990; FABC-OSC Bishops' Meet '97, Final Considerations).

2. Communication technologies are not just tools for organizing the Church or its activities, or for building communities of faith; but they also speak a new language, depending heavily on the interactive use of stories, images, music and sound effects, as well as text, information and data. This is becoming the preferred language of the new generation. Communication technologies are creating a new culture and are radically influencing the way we live. They have the potential of effectively bringing about mutual knowledge, understanding, familiarity, appreciation, harmony and love throughout the human community, and drawing it forward toward the Kingdom of God (cf. RM, No. 37c).

3. The local Churches in Asia have had different experiences in the use of modern communication technologies. Learning from one another, they become more open to the potential of these technologies for pastoral care and evangelization. Lessons gained from other continents, such as the RIIAL (Red Informatica de la Iglesia en America Latina, the computer network of the Church in Latin America), experience and reinforce these challenges. BISCOM II delegates note the growing presence of new communication technologies (NCTs) in schools, parishes and church offices.

4. The new media urge the Churches of Asia to be more interactive among themselves and with the outside.

5. The effects of NCTs are wide-ranging. Any kind of information is available at the click of a "mouse," and offers opportunities to broaden the horizon. Differences between race, religion or culture can be reduced by the democratic use of the Internet. Distances and times are shrinking. Interaction and dialogue foster communion and community. However, the global nature of the NCTs can also threaten local cultures and communities.

1. NCTs are emerging tools or means for processing and dissemination of information. They combine the use of computer, tele- communications and television; develop digital language and new ways of transmission, such as satellite, fiber optics and cable. They give new opportunities and challenges to the Church in Asia.

2. NCTs create a new vocabulary and new relationships, via Internet, e-mail, websites and other technologies, which the Church cannot neglect.

3. NCTs can greatly increase communication within the Church (ad intra) through e-mail, Internet, chat rooms and an ongoing flow of information, ideas and experiences. They can help connect communities and individuals in a more intimate way; and can be an effective instrument for pastoral care.

4. For the communication of the Church with the outside (ad extra) NCTs can help to improve her contact with the general public. They open additional new missionary frontiers for evangelization in developing cyber missionaries and relevant programs. Their possibilities for distance education should be explored.

5. "We are not to lose sight of the truth that it is the person and not the technology that is the best means of communication, especially in Asian cultures" (FABC-OSC Bishops' Meet 1996, Final Considerations). Despite the new communication technologies, we should not forget that it is people who matter most. NCTs must help, not enslave them. Personal relationships, a warm smile, time for one another are still important. The advent of NCTs should not undermine or diminish human and traditional means of communication.

6. NCTs demand in a special way teamwork and mutual cooperation.

7. Since NCTs diminish boundaries, distances and regulations, there is a special need to develop a sense of responsibility, commitment to proper ethics, and an appropriate spirituality.

1. Church communities should identify talents and develop dedicated teams at the parish, diocesan and national levels. They should network with each other and profit from experiences in other parts of the world, like Latin America (RIIAL).

2. NCTs demand a fresh approach to formation and training of media practitioners and consumers. They require a proper introduction and continual updating of bishops, priests, seminarians, religious and lay people with Church responsibilities. In her education formation the Church should empower all media consumers, especially the young, in the proper use of NCTs. Priests, seminarians, religious and lay people should be trained as cyber-missionaries to utilize fully NCTs for evangelization. The expertise of professionals for such formation should be invited.

3. Since the journalists are no longer the only ones to select and present information, any Internet user becomes his own journalist, and must learn how to handle and select from the information overflow in the web. This calls for a special effort of the Church especially in her pastoral and educational apostolate.

4. Learning from others' experiences and joining forces demand a close co-operation between all who are committed and working with NCTs for the Church. We recommend the development of technical and program consultancies beyond national and continental borders.

5. Parishes, dioceses, religious organizations and bishops' conferences are encouraged to be connected by e-mail and develop their own webpages. The webpages should be simple but informative and must be updated regularly. As much as possible, they should be interactive, visually attractive, and foster dialogue with different peoples, cultures and religions. FABC links with other Asian bishops' conferences and Church networks should be provided.

6. Radio Veritas Asia, "The Missionary Voice of the Church in Asia," gains through NCTs an added importance beyond mere shortwave transmission. These technologies, including satellites, open new possibilities for Internet programming and localized transmissions.

7. The different offices of the FABC should develop closer cooperation among themselves in using NCTs for their programs and activities. The further development and support for the FABC website (www.fabc.org.ph) is recommended.

We, 43 participants of BISCOM III, bishops, formators and communication animators involved in priestly formation in Asia, met at Samphran, Thailand, from May 7 to 12, 2001, to study and discuss how social communication formation can help priestly ministry and mission in Asia. We fully realize and understand the urgent need for social communication formation of formators, pastors and seminarians, as also for training in some skills for the use of communication technology, in both formation and mission.

The Second Vatican Council (Inter Mirifica, No. 3) declares that "it is the Church's birthright to use and own any of these media which are necessary or useful for the formation of Christians and for pastoral activity."

All communication begins with God's self-communication, as the Triune God desires to share the divine communion with us through the mysteries of creation and redemption. Created in the image of God, we humans participate in God's self-communication, especially the communication of the Good News of Jesus, who is the fullness of God's self-revelation. This motivates all and calls us to a genuine communication. The desire to share in God's creative action and self-communication impels us to embrace communication as integral to theology and to priestly formation.

Jesus Christ, as the "perfect communicator" (Communio et Progressio, No. 11), is the model for all Christian communication. "Christian communicators need to be men and women of Spirit-filled prayer, entering ever more deeply into communion with God in order to grow in their ability to foster communion among their fellow human beings. They must be schooled in hope by the Holy Spirit, the principal agent of the new evangelization (TMA, No. 45) ..." (John Paul II, Message World Communication Day, 1998). (Cf. Bishops' Meet '98, No. 1.)

Communication is the soul of the apostolate, as all are called to communicate the Good News to the ends of the earth. In our age and time, communication media have reached a high level of effectiveness. The Church cannot lag behind in the use of the media for mission. Fully conscious of the Church's responsibility for this, we present the following orientations and recommendations.

1. Bishops
1.1 Fully aware of the demands made in Church documents, bishops should encourage both priests, and in particular formators, to follow the guidance given in these documents.
1.2 As leaders of their dioceses, bishops should promote an integral social communication formation for priests and seminarians.
1.3 They should take care that courses in social communication are introduced in the seminary.
1.4 Bishops should promote and foster a greater media exposure for seminarians.

2. Formators and Animators
2.1 Any formation in social communication must start with contemplation and prayer, because before we "do," we must "be" (NMI, No. 15), as Jesus based his whole mission on communing with the Father.
2.2 Given the media milieu today, seminary formators and teachers should accompany the students through participation in their daily journey of life.
2.3 They should be models of good communication, both among themselves and with students.
2.4 Understanding the language of the "e-generation," they need to teach in a given style suited to the perception of the students.

3. Seminarians
3.1 Seminarians should be familiar with the Church documents and structures of social communication.
3.2 They must have a keen desire to be effective communicators by being authentically human, keeping in touch with local culture and the language of the times.
3.3 They must be able to become critical consumers of the media, assist others to become more sensitive to value distortion in society, and be able to respond accordingly.
3.4 With Communio et Progressio, they should be convinced that "if students for the priesthood and religious in training wish to be part of modern life; and also to be at all effective in their apostolate; they should know how the media work upon the fabric of society, and also the technique of their use. This knowledge should be an integral part of their ordinary education" (Communio et Progressio, No. 111).

1. There is a need for a comprehensive and ongoing program in social communication for formation of priests and seminarians to become effective pastors and evangelizers.
2. Special issues, like pornography, violence and the need for ecumenical and interreligious communication, should be given due importance (cf. documents of the Pontifical Council for Social Communications, May 7 and October 4, 1989).
3. Faculties should prepare the curriculum with an integral approach, which makes communication a part of philosophical and theological subjects.
4. Seminary professors need to adapt their methods of teaching to the new communication environment.
5. FABC-OSC should put up a website on resources and syllabi for formation in communication, media culture and theology.
6. Talents in this field are to be identified; and seminarians and priests are to be encouraged to develop them for effective priestly ministry and mission.
7. Pastors should be trained to "accept and recognize professionals in communication and develop and promote dialogue and collaboration with them" (Bishops' Meet '98, no. 6).
8. Following the demand of the Second Vatican Council, bishops and bishops' conferences are urged to implement these recommendations on the diocesan and national levels (cf. Inter Mirifica, No. 20-21).
9. FABC offices should collaborate in joint programs and activities to implement these recommendations.

Preamble

As Asia enters the third millennium, ethnic, linguistic, economic and cultural diversities seem to emerge sharper, and affect the life and mentality of a growing and teeming population. The Asian continent benefits from the advancements in science and technology, and becomes a major player in the world of trade and commerce. Media are a chief element in this development.

There are emerging trends which cannot be ignored.* They are, to different degrees, influencing the actual situation and future of the Asian continent. These "megatrends" challenge Church leaders and Christian communicators in a special way.

1. From Nations to Networks

Today, there are no longer individual countries battling with each other for political or economic supremacy. Many have aligned with each other for reasons often more economic than political. Networks are emerging based more on ethnic affiliations and/or common economic interests.

Challenges

1. Because of the importance of the public image of the Church in a mainly non-Christian environment, it is necessary to develop Communication/Public Relations offices at national and diocesan levels with information systems, like faxes, e-mail, Internet, intranet, websites, etc., so that information can be easily accessed, and networking be done. (Cf. BISCOM I (1997); BISCOM I.1 (1999); Bishops' Meet '98, 4).**

2. Collaborative efforts should be made at parish, diocesan, regional and national levels for periodicals and other Church productions for Christians from different cultures and nations, to get to know each other better and join forces.

3. Beyond our own chapels and churches, we can provide in our Catholic institutions prayer rooms where people of all religious denominations can "feel at home."

4. Christian communication must help to make people aware of various trade agreements (like NAFTA, APEC, etc.) to help them safeguard their rights and prevent exploitation.

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* cf. John Naisbitt: Megatrends Asia. New York (Simon & Schuster), 1997; Asiaweek, Special Edition: "Asian in the New Millennium," (volume 25, number 23), August 20-27, 1999.

** For FABC-OSC documents quoted, refer to "FABC Paper No. 85", August, 1999; Revised and Enlarged Edition, October, 1999.

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2. From Export to Consumer "Cultures"

There was a time when Asia produced mainly low-cost consumer products for export. Now Japan and the other Asian economic "tigers" have ventured into telecommunications, computers and other modern industries. This leads to g