This FABC Paper presents the documents of the communication considerations of several meetings organized by the Federation of Asian Bishops' Conferences' Office of Social Communication (FABC-OSC).
       Under the topic "FABC-OSC Bishops' Meets" the FABC-OSC has since 1996 organized annual meetings of bishops and secretaries responsible for communication in the FABC member conferences. These meetings were well attended, and their yearly "Final Considerations" offers insights into the concerns and thinking of those responsible for social communication. The first meeting (1996) in Tagaytay, Philippines, provided the more general overview of a theological and pastoral basis, and suggested concrete steps to be taken in the communication activities of the church in Asia. The second Meet in 1997 discussed the consequences for communication of "a New Way of Being Church in Asia." The 1998 Meet followed up on the considerations of the Roman Special Assembly for Asia of the Synod of Bishop held the same year, and outlined the communication consequences of the Synod.
       Following up the suggestion of the bishops in 1996, the first "Bishops' Institute for Social Communication" (BISCOM 1) was organized in 1997, in Singapore, on "Church and Public Relations," with a follow-up training seminar in 1999, for information officers of bishops' conferences (BISCOM 1. 1). The choice of this theme indicates that the bishops are not only concerned about the mass media and their use but also about the image which the Church and Christian communities have with the general public. Christian communication starts with a "witness of life," which is reflected in its relation to others.
       The need for communication research was addressed in a "Roundtable Discussion" of invited academicians from Asia specializing in social communication, in Bangkok, 1999. Without proper and sound research, the social communication of the Church cannot go deep and be lasting. This activity has to grounded in solid research to be successful and meaningful.
       An overview, with references to social communication to FABC documents from 1970 till 1998, is added to fill out the picture of FABC thinking about social communication.
       The need for a holistic approach to communication formation is further explained in a special contribution at the end of this paper. Without proper training and formation, no responsible work in this field will be done by the Asian Church.

       In the spirit of "a new way of being Church in Asia" (FABC Plenary Assembly, Bandung, 1990), and of "Christian Discipleship in the Service to Life" (FABC Plenary Assembly, Manila, 1995), the bishops and secretaries of 16 Asian countries assembled in the Divine Word Seminary of Tagaytay City (Philippines ) from July 8 to 12, 1996, and discussed the "Communication Challenges for the Church in Asia".
       The FABC Plenary Assembly in Manila, January, 1995, said in its final statement that the Asian bishops "did not miss the value of the discovery of mass media for the promotion of values and support of peoples' movements and rights. On the same occasion Pope John Paul 11 reminded the bishops that on them "rests the responsibility for fostering with wisdom and fidelity the most suitable means for communicating the Gospel to the various Asian cultures." In a letter of the Secretariat of State to the FABC-OSC Bishops' Meet'96, the Pope states that "the fast approaching 2,000th anniversary of the birth of our Lord Jesus Christ presents both a special opportunity and a special duty to proclaim the Good News of Salvation through the communications media. In Asia this special opportunity is favored by the rapid and widespread introduction of new communications possibilities in all the media, as well as by the church's increasing presence in this important field..." (Letter of Cardinal Angelo Sodano, June 27, 1996, to Archbishop Oscar Cruz).
       The participants of the FABC-OSC Bishops' Meet'96 took up these challenges with the following considerations and proposals:
       The Church is by her essence communication, which flows out of the communication of the Holy Trinity. She is founded to continue the communication of Jesus Christ in word and deed. Communication ought, therefore, to mark the life of the church in Asia. Communication, then, must be a constitutive dimension of all ministries of the church. Home of the great religions, Asia and its evangelization call for dialogue as a way of life.
       Unfortunately, the demand of the church for offices of social communication at the national and diocesan levels is not yet executed in all parts of Asia. A pastoral plan for communications, to carry out the prophetic, proclaiming task of the church in a media-conscious society, must be established both at the national and diocesan levels.
       We are not to lose sight, however, of the truth that it is the person and not the technology that is the best means of communication, especially in Asian cultures. It is the witness "of an authentically Christian life, given over to God in a communion that nothing should destroy and at the same time given to one's neighbor with limitless zeal" (Evangelii Nuntiandi, No. 41) which communicates first. For Asia, being a religious continent, our own religiosity and love for humankind is the best means of communication.
       "The "new culture" created by modern communications" (Redemptoris Missio, No.37), while bringing about economic progress in our Asian societies, is also often destructive of Asian and Christian values and traditions, especially among the youth. The church of Asia perceives this as a new call to integrate Gospel values into this "new culture."
       The calling posed by the new media culture offers an opportunity for interfaith cooperation in communication activities, because it affects all religious communities in Asia. Hence, interfaith dialogue leading to understanding and cooperation should be an aspect of all our communication programs and activities. It is imperative to make it clear to our brothers and sisters of other faiths that we are not in any way aligned with destructive forces in the new media culture. Failure to do so will alienate them further from us. As in many Asian countries, Christianity is still seen as an alien, Western religion of the colonizers.
       We should be careful, however, not to brand everything that belongs to the new media culture as decadent or evil. We should also not panic and throw up our hands in despair, thinking there is nothing we can do. As believers, we should have the confidence that we can face this problem that we can educate our people, so that they will allow themselves to be nurtured by what is positive in this new media culture, but will firmly reject anything that does not correspond with true Christian faith and with traditional Asian values.
       Media education, understood not simply as skills' training but as an awareness and understanding of the representations of reality generated by media in a media-shaped society, is for all -bishops, priests, religious, seminarians, lay leaders, parents, teachers, youth, children, NGOs and the grassroots. Hence, media education ought to be an essential and integral part of any pastoral plan. Training should be provided from the simple to the more comprehensive form and approach. For this, curricula, syllabi and programs need to be elaborated by special teams at the Asian level, and models of training offered.
       On the basis of these considerations, the participants agreed upon the following concrete measures to be taken:

       1. Every bishops' conference must have a pastoral plan for communication, which includes also the communication dimension for every ministry of the conference. Such a pastoral plan is to incarnate the prophetic, proclaiming mission of the Church in a media-shaped and media-conscious society.

      Elements constituting such a plan are:
       a. an analysis of the state of the conference;
       b. resources available for communication, including traditional and local means, such as street theater;
       c. a strategy for making use of all these existing resources;
       d. performance objectives supported by action plans;
       e. mechanisms for monitoring their achievement.

       2. Communication at all levels should focus especially on FABC concerns, as expressed in the considerations of FABC plenary assemblies and the activities of the several FABC offices. These include concerns such as those on behalf of women and the girl child, the family, displaced persons, Asian youth, and ecology.

       3. As much as possible, networking with Christians of all churches and denominations, and with people of other faiths in the areas of production, training and sharing of resources should be encouraged.

       4. Bishops' conferences should:

       4.1 see public relations as an important concern and act accordingly. Guidelines for better awareness and use should be formulated.
       4.2 make attempts to link themselves and individual bishops of Asia, as well, by e-mail.
       4.3 National communication festivals (e.g., video festivals), or communication training institutions, such as the one planned in India, should be open also to participants from other Asian countries.

       5. Every country needs an episcopal commission/national office for social communication, whose activities are to be carried down to each diocese, with their duties clearly spelled out.

       5.1 National communication offices of bishops' conferences should encourage talent-scouting among the young, especially lay people, for communication ministries. Such talents could be shared at the continental level with the support of the FABC-Office of Social Communication.
       5.2 Any important document sent to bishops should have an executive summary, which is prepared in a simple, palatable way by the national office of each country.
       5.3 The bishop-chairman of the national office of each country should send a one-page information sheet highlighting the major thrusts of this FABC-OSC meeting to his fellow bishops and to other interested persons in communication.
       5.4 For media education a formal attempt should be made by the bishop-chairmen of the national offices for their respective countries:
    • to make media education and communication awareness education mandatory at all levels, especially in seminaries;
    • to organize a national association for media education;
    • to arrange the training of trainers' programs to provide sufficient people for media education at the national and continetal levels.

       6. The FABC-Office of Social Communication should organize:

       6.1 an annual FABC-OSC Bishops' Meet, like this one, at least for the coming three years, "to keep the fire burning," and to give an opportunity to follow up developments in a responsible and effective way;
       6.2 bishops' institutes of social communication (BISCOM), The results of these 'institutes" should be carried down to the local levels by the national offices for social communication of the bishops' conferences.

       7. Attempts must be made for a greater cooperation between UNDA/OCIC and UCIP on all levels of the Asian continent.

       7.1 The bishop-chairmen of the national episcopal communication commissions and FABC-OSC representatives should attend UNDA/OCIC, UCIP general assemblies and yearly continental study days.
       7.2 Information about training’s, productions, publications of the Catholic media organizations in Asia should be shared, possibly through a common information bulletin.

       8. World Communication Day should be reevaluated about the way and about the date it is celebrated in different countries.

       8.1 A series of programs should aim at a greater communications awareness;
       8.2 People working in the different means of communications, including the secular, should be encouraged, especially by the bishops;
       8.3 We should aim as much as possible at a common date for the celebration to bring this day also into the greater awareness of people at the Asian continental level.

       9. Bishops should be aware of the importance and possibilities of:

       9.1 Radio Veritas Asia (RVA) for reporting and sharing the church's teaching and church events. People should be encouraged to listen to RVA and give feedback on the programs.
       9.2 The initiative for a Catholic Satellite Television Program for Asia via Thai Sky Cable, which should be supported by all.

       10. There is an urgent need for communication research, systematic thinking and criticism for the church in Asia. Networking, and bringing together all available resources should be promoted. The "Communication Research Award" of the FABC Office of Social Communication is seen as one step in this direction and is highly recommended.

       Based on the Final Considerations and experiences of the first FABC-OCS Bishops' Meet'96, July 8-12, 1996 in Tagaytay City (Philippines), the second assembly of bishops and secretaries responsible in bishops' conferences for social communication discussed in particularly the communication challenges of A New Way of Being Church in Asia (511 FABC Plenary Assembly, Bandung 1990). The 35 participants from 14 countries, assembled in Sampran, Thailand, November 24-28, 1997, and took up the FAB C considerations of this " New Way of Being Church."

       Such a church is:
        - A communion of communities
        - A participatory church
        - A witnessing and dialoguing church
        - A prophetic church

       As communicators responsible to the bishops' conferences, we ask ourselves: "Where are we going and what are we doing in the spirit of a new way of being Church?"

       1. The FABC plenary assembly of Bandung described the church as "at its deepest level a communion (koinonia) rooted in the life of the Trinity, and thus in its essential reality a sacrament of the loving self-communication of God." If we are a communion of communities, our communication must aim at community building. We need to create a new style of leadership which is enabling and facilitating, being real leaders and not mere followers. The voice of the laity must be heard louder and clearer. The marginalized and the poor too have a voice to be recognized in the Church.

       2. If we are a truly participatory church, "where the gifts that the Spirit gives to all.. are recognized and activated" (FABC, Bandung), there must be communication that encourages coresponsibility at all levels both vertically and horizontally. We have to find and create a "mechanism" to effectively bring about this communication. Are we really seen as people of God, praying people, Spirit-filled, dynamic, evangelizing and mission-oriented? Do we share God's love and concern with the people we work with?

       3. If we are a witnessing and dialoguing church, our communication must be concerned with the world, where people live in their joys and hopes. their fears and anxieties, reaching "out to people of others faiths and persuasions in a dialogue of life towards the integral liberation of all" (FABC, Bandung). Therefore, our communication:
       -- Has to reflect the preferential option for the poor and oppressed;
       -- Should build on historical moments and events, e.g., the death of Mother Teresa, celebrations and anniversaries of communities and people;
       -- Must make an impact at the right moment: are we involved in, e.g., national issues;
       -- Has to be dialogical:
    • Within the church concrete efforts must be made to eliminate communication gaps and to "effectively establish relationships ... through communication which is transparent, dialogic, and marked with candor" (BISCOM 1. Orientation #4). Equality and coresponsibility, as well as interpersonal communication, are to be developed.
    • Communicating with other religions and peoples of good will in mutual trust, openness and transparency, the church needs to look beyond institutional boundaries, moving into the unknown, led by the Spirit within.

       Networking and cooperation with other religions should be promoted. Concrete plans should be worked out in the context of common issues which affect all. This "requires reciprocal trust and understanding among Catholics, other Christians, and members of other religions, based on mutual respect, and with a view of doing things together in communication" (Pontifical Council for Social Communications, "Criteria for Ecumenical and Interreligious Cooperation," 1989, No. 19). "Interfaith dialogue leading to understanding and cooperation should be an aspect of all our communication programs and activities. It is imperative to make it clear to our brothers and sisters of other faiths that we are not in any way aligned with destructive forces in the "new media culture. 'Failure to do so will alienate them further from us" (Bishops' Meet '96, Tagaytay). In most countries of Asia, where Christianity is a minority, we need to let other religions feel that we respect them and they can trust us. We celebrate, e.g., national and religious festivals, with all. God loves everybody.

       4. If we are a prophetic church we should be a "leaven of transformation in this world and serve as a prophetic sign to point beyond this world" (FABC, Bandung). Therefore, our church communication must challenge, announce and denounce... In what way are we crying out like the prophets with conviction and in a convincing manner? Where is our witness of life 'which communicates first?' " (BM '96). Are we seen as standing with people crying out for justice, harmony, equality, ecology? We should not only cry over unsolvable problems of our countries but also highlight the fact that our continent is rich in cultures, traditions, values and religions. Filled with such riches, the church should think of herself as a giving and not only a receiving community. She should perceive this as a new call to integrate Gospel values into the "new culture created by media" (BM '96). It is also time to think about helping each other within the continent of Asia, instead of always looking outside for financial help.

       The fact that many of our young people are seeking peace and are looking for the beyond in other religions should challenge us to see more the signs of the times and to try to fill the void in their hearts, in collaboration with all people of good will.

       5. The communication challenges of "A New Way of Being Church in Asia" should lead us to concrete steps for action, which means beside others:

       a. To share the communication consequences of being a new church in Asia with our bishops and church leaders, with seminarians under training and their professors, with lay people, especially those involved in the apostolate. This should be part of every pastoral planning (BM '96, No. 1). A visible close cooperation among the bishops' conferences and dioceses will be a good and tangible example of a communion of communities.

       b. To be aware of the fact that secular media in our countries are not always people-oriented, liberating and contributing to a healthy development. This calls on the church to make a serious move towards an alternative, culture-based, indigenous and people-oriented communication. Interpersonal and group media/communication needs to be given priority, especially in formation and education. Instead of complaining about cultural invasion and mental colonization, the church must first take initiatives to encourage cultural communication within her own institutions.

       c. To take initiatives in highlighting success stories of small people doing extraordinary things within and outside the church.

       d. To give primary importance to media education, redefining it as a new form of evangelization for the emerging media situation in our continent. In many places, it still has to be "made mandatory at all levels, especially in seminaries and the training of trainers must be continued" (BM '96, No. 5).

       e. To see the common celebration of World Communication Day as an important way to contribute to a new way of being church in Asia (BM '96, No. 8).

       f. To promote deeper studies and research into the communication needs and consequences for a new way of being church in Asia.

       g. To share information about church events and communication developments in the different countries also through modern technical means, e.g., e-mail.

       h. We must "see public relations as an important concern and act accordingly" (BM '96, No. 4; BISCOM 1).

       i. To make useful productions promoting "a new way of being church in Asia" available, including those of the secular media and of other Christian bodies (BM '96, No. 3).

       j. To inform about and possibly share training facilities and personnel with the other bishops' conferences.

        The "Synod of Bishop--Special Assembly for Asia," from April 19 to May 14, 1998, in Rome, was a special hour of grace for the church in Asia. It made us aware again of special concerns and obligations, like interreligious dialogue, the church as a communion of communities, inculturation, spirituality, a new way of being church, human promotion...
       The Synod Fathers said in their final message that "the media is rightly called the modern Areopagus, and it is here, as in other fields, that the church can play a prophetic role and, wherever necessary, become the voice of the voiceless."
       This reflects the concerns of Pope John Paul 11 in his Redemptoris Missio, where he writes:

Involvement in the mass media, however, is not meant merely to strengthen the preaching of the Gospel. There is a deeper reality involved here. Since the very evangelization of modern culture depends to a great extent on the influence of the media, 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 (RM, No. 37c).

    1. Spirituality of Communication

       With the many challenges being faced today, we felt that the spirituality of those involved in social communication must be reemphasized. Such a spirituality "flows out of the communication of the Holy Trinity" (Bishops' Meet '96).

       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 of foster communion among their fellow human beings. They must be schooled in hope by the Holy Spirit, the principal agent of the new evangelization (Tertio Millennio Adveniente, No. 45) (John Paul 11, World Communication Day '98).

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

    2. Spiritual Formation

       In their enthusiasm to be professional in their work, it has been observed that the sense of spirituality has declined among Church communicators. Hence, well-defined areas of formation are recommended for:
       a. Catholic communicators working in Church media;
       b. Catholic communicators in secular media;
       c. Media professionals in general.

    3. Dialogue with Cultures and Religions

      In realizing the "New Way of Being Church in Asia" (cf. Bishops' Meet '97), it was emphasized also at the Asian Synod ("... that they may have life and have it abundantly," Jn 10: 10), that greater collaboration and assistance have to be initiated among all Christians, and with peoples of other religions and cultures.
       We recommend the implementation of suitable programs in media education of traditional and indigenous media, in order to help people to be more responsible, that is, to be appreciative, critical and discriminating users of the means of social communication within their own culture.

    4. Public Relations Office/Officer

       In the context of the current "mediated" society, we recommend that every bishops' conference and diocese appoint as part of a "pastoral plan" a public relations officer, in fulfillment of the provisions of the pastoral instructions of Communio et Progressio (197 1, Nos. 174-176) and Aetatis Novae (1992, No. 3 1). (Cf. also BISCOM I, "Orientations and Recommendations.")
       The officer's key role is to make the presence of the church felt more in society. "All these officials, and indeed all those who are identified with the Church in the mind of the public, should ... consider the sort of audience they are, at various times, addressing, and are establishing a relationship that is based on mutual trust and understanding. This can only be maintained as long as people have a genuine regard and consideration for one another and a scrupulous respect for the truth..."(CP, No. 174).

    5. Pastoral Care of Catholics in Secular Media

       In the pastoral care of Catholics in the secular media, we recommend that:
       a) frequent contacts with them should be initiated by the respective social communications office of the diocese;
       b) bishops should meet Catholic, and also Christian and non-Christian, professionals as frequently as possible;
       c) formation programs for them should include media ethics and the pastoral priorities of the local Church;
       d) they be given a prominent role in the celebration of World Communication Day.

    6. Concern for Professionals in Communication

       Pastors should accept and recognize professionals in communication and develop and promote dialogue and collaboration with them (cf. CP, No. 175; BISCOM 1, "Orientations and Recommendations").

       We, 40 participants from eleven Asian countries, composed of bishops and communication delegates from our respective bishops' conferences,, in the first Bishops' Institute for Social Communication (BISCOM) on "Church and Public Relations," came to the following consensus.

       The "New Way of being Church in Asia," promulgated by the fifth FABC Plenary Assembly in Bandung (1990), and the proposal of the FABC-OSC Bishops' Meet '96 in Tagaytay City, to "see public relations as an important concern, and to act accordingly" (4.1), made us reflect more deeply on this obligation.

       All public relations and proclamations of the church must keep in mind that she "by her essence is communication, which flows out of the communication of the Trinity. She is founded to continue the communication of Jesus Christ in word and deed" (FABC-OSC Bishops' Meet '96). Like any other communication, public relations is also basically a "giving of self in love" (Communio et Progressio, No. 11).

       The pastoral instructions Communio et Progressio and Aetatis Novae, already urged that the church," should take into account the principles of public relations" (cp, No. 174, cf. also AN, No. 3 1).

Orientations

       1. Public relations should be seen not only from a business point of view but rather as a "witness of Christians and Christian communities to the values of the Kingdom of God, a proclamation through Christlike deeds ... above all, to live like him in the midst of our neighbors of other faiths and persuasions, and to do his deeds by the power of his grace" (FABC, Bandung, 4.1). Before all techniques, the witness of life stays central.

       2. There is an expanded awareness of public relations and its implications for the church as a relationship of trust and confidence between different publics within and outside the church.

       3. For building relationships with various "publics," both internal and external, the church needs first to clarify her vision, mission and values, based on the Kingdom, and to ask in every situation and context: Why does the church exist? What does the church stand for? Where are we going?

       4. For building a coherent identity it is necessary to effectively establish relationships within the church through communication which is transparent, dialogic, and marked by candor.

       5. For her internal and external communication the church needs to move beyond teaching and preaching to being a dialogic and communitarian church. The FABC's concerns for dialogue with the poor, cultures and people of other religions should be a guiding principle.

       6. Building relations with secular media needs not only regular information, but especially friendly relations consistently developed over a period of time.

       7. Because of the uneven development in communications technology in the various parts of Asia, which hinders the proper development of public relations within and outside the church, there should be greater sharing of resources between different bishops' conferences and local churches in special circumstances or living in isolation.

       8. In a continent where Christians are a small minority, any public relations of the church should consider the need for ecumenical collaboration as essential.

       9. To be prepared for any possible crisis, bishops' conferences should have a permanent crisis management team, composed of professionals from church and relevant secular fields.

       Based on the teachings and considerations of the pastoral instructions Communio et Progressio (Nos. 174-176), Aetatis Novae (No. 3 1), and the Orientations and Recommendations of the Bishops' Institute for Social Communication on "Church and Public Relations" (BISCOM 1, September 1-5, 1997), we bishops, priests, religious and lay persons involved with the operations of Catholic bishops' conferences gathered, March 10-20, 1999, for a training seminar on "Church and Public Relations," in Manila.

       The Office of Social Communication of the Federation of Asian Bishops' Conferences (FABC-OSC) organized the seminar. We were 21 participants, representing 12 countries: India, Indonesia, Malaysia, Hong Kong, Philippines, Korea, Pakistan, Sri Lanka, Taiwan, Thailand, Uzbekistan and Vietnam. The seminar was organized to train the participants about public relations. Experts and resource persons from different countries conducted sessions on: public relations, relations between church and media, crisis management, and concrete planning for a public communication/relations office.

       We took part in various workshops as well as exercises in news reporting, feature writing, conducting interviews, managing a crisis, and the dynamics of a public communication/relations office. Having realized the value of what we have learned, we propose similar activities for those countries, which were not represented in this 10-day training seminar.

       As a result of these days we have come up with practical applications of what we have learned, and recommend the following design for a public communication/relations office:

Objectives

       I . To build good relations with external audiences, based on good communication and unity within the church herself;
       2. To provide information that is authentic, relevant and timely;
       3. To respond to the issues of the times, faithfully presenting the mind of the church in order to improve mutual understanding (cf. Communio et Progressio, Nos. 174-175).

Main Task

       To communicate the vision and mission of the church in understandable language, and to build good relations, especially with the general public. The office will work as a service unit of the bishops' conference, helping other service units/commissions in dealing with external audiences. It will make sure that all communication with different audiences will be congruent with the chosen identity of the Church in that particular country or region.*

* This presupposes that the church defines what she stands for (core values), which, beside others, are reflected in her apostolates and ways of proceeding in a particular situation. The communications/PR personnel should help to discern a congruent identity, and thus bring about a unity of mind and heart within the church. Authentic relations with outside audiences must be based on such internal unity.*

       1. Media
       2. Government
       3. NGO's
       4. Internet users

Organizational Structure

       A public communication/relations officer, duly appointed by the bishops' conference, shall direct the activities of the office.
       Adequate human resources must secure the functions of a public communication/relations office including:
       1. Information assessment and dissemination
       2. Research and documentation
       The activities shall be supported by a crisis management team, writers' pool and legal advice.
       Crisis management teams shall be convoked in the event of a crisis, comprising a team leader, relevant experts and a spokesperson. Dealing with crisis situations should be set up in a crisis management plan, which should be regularly evaluated.
       The individuals chosen to assume these posts should be committed persons. They should be authentic, knowledgeable, truthful and sincere. They should work in harmony with other responsible persons of the bishops' conference, as well as with people outside the church.

Activities

1. Dissemination of information through bulletins, timely press conferences and press releases
2. Responses to the press which should be not only critical but also positive
3. Collection and publication of stories about the activities and life of the church
4. Monitoring media's coverage of the church
5. Networking with diocesan public communication/relations offices
6. Design and undertaking research programs
7. Training of public communication/relations personnel
8. Giving feedback to internal church audiences for possible revisions and corrections.

       Appropriate technical equipment should be provided for the different activities.

Finances

       Sufficient financial support should be provided for the establishment and/or operations of the office.

Location

       The most appropriate location is the general secretariat of the bishops' conference or in the capital city.

Challenge

       Possible obstacles, e.g., financial constraints and non-availability of suitable persons, should be overcome by those responsible within the church through their mutual concern for a good public image of the church and her members.

       As an institution or as a community of people in worship of God, the church needs effective communication. To paraphrase St. Paul in his letter to the Ephesians, the church needs to communicate encouragement and hope (Eph 4:29-32).
       As the world becomes a global village and enters the Information Age, the church needs to keep in step with the changing times, and keep itself abreast with new ways and novel technologies of communicating, especially with and of youth. It needs research to be able to do this.
       As early as 1961, 25 years after the publication of Vigilanti Cura, Pope John XXIII in a letter to the president at that time of the Pontifical Commission for Film, Radio and Television at the Vatican, spoke of the need for research "into subjects that have to do with the study of the human mind, the art of teaching, criticisms and the proper understanding of beauty, insofar as these things apply to the questions raised by the film art." At that time, film was the new mass medium. Today, we have global television, computers, satellite, internet, and newer information technologies.
       There is a "new culture" created by modern communications (to quote Pope John Paul 11 in his encyclical Redemptoris Missio) which "originates not just from whatever content is eventually expressed, but from the very fact that there exist new ways of communicating, with new languages, new techniques and new psychology" (RM, No. 37c).

       The church therefore urgently needs to do communication research for the following reasons:

• To help the church do a better job at communication, within the institution, with its community of believers, with people of other faiths, and with the world at large.
• To provide the church with a sound basis for dealing with matters relating to church and society.
• To help the church reassess its role and mission in the changing communication environment.
• To help the church discover new expressions of faith.
• To help the church promote understanding and peace among various cultural groups and religions in society.
• To help the church improve the human condition, by promoting social justice, equality and human rights.

A.  Communication within the Church

       Levels of Research
            1. Local
            2. National
            3. Continental

       Research Areas

1. Communication patterns within the church at various levels
2. Structure and flow of communication in the church: strengths and weaknesses
3. Communication styles and leadership patterns in the church
4. Nature and effectiveness of communication practised by the church
5. Church efforts in creating awareness of and implementing church documents and recommendations
6. Church formation, including ongoing communication training for church personnel and laity

       Levels of research
            1. Local
            2. National
            3. Continental

       Research Areas

1. Communication roles of the church in society
2. New approaches to media education
3. Church's response to and responsibility towards local, national and regional issues
4. People's perceptions and expectations of the church, especially those of the youth
5. Role, function, levels of participation and problems of laity in church and society
6. Communication strategies and influence of charismatic groups and other religious movements
7. Social communication potential of communities of love in promoting peace and harmony in society
8. Different modes/effective ways of Communications Christian ethics and values
9. Impact and influence of music video channels and other new communication information  technologies on value systems and life styles of the youth and family

       Levels of Research
            1. Local
            2. National
            3. Continental

       Research Areas

1. Role of social communication in promoting interreligious dialogue
2. Role and use of media in promoting religious understanding
3. Relationship/influence between religion and communication (inter personal, folk and traditional,  mediated)
4. Role of religion and religious expressions in culture and communication

1. Qualitative and quantitative methods, or combination of both
2. Participatory action research
3. Exploratory research
4. Experimental research

1. Submission of research agenda to the Federation of Asian Bishops' Conferences (FABC) and  Christian Conference of Asia (CCA).

2. Documentation of basic research done on church/religion and social communication in Asia  (databases, directories, organizations, groups, and individuals)

3. Dissemination of information about the need for research and sharing of research results
   a. Circulate results of Roundtable discussion through church media outlets, secular press, FABC conferences, Christian universities and institutions, ecumenical institutions involved in research, NGOs and professional research organizations, communication organizations, seminaries, etc.
   b. Convene/utilize special meetings of church personnel to share research findings
   c. Include communication and research elements in church programs
   d. Show how research will be beneficial to church and society

4. Networking with schools of communication, Christian universities,religious institutions, research institutions, and other groups involved in social communication

5. Involvement and training of church personnel and laity in the planning and implementation of research

6. Identifying professional groups that will help: (a) to develop concrete research proposals; and (b) to secure funds/grants for conducting research

Establishment of an Asian Research Center (ARC) for Religion and
Social Communication, based at St. John's University, Bangkok,
Thailand, in cooperation with FABC-OSC.

       At the foundation of the Federation of Asian Bishops' Conferences (FABC), 1970, in Manila, Radio Veritas Asia was already proposed as a common project for the Federation. A small committee studied the possibilities, and at the first Plenary Assembly in Taipei, in 1974, FABC took responsibility for this continental short-wave radio station for Asia which had started operations in 1969. This lead to the creation of a permanent commission for social communication, which eventually developed into the FABC Office of Social Communication.

       On many occasions FABC underlined the importance of social communication for the church in Asia. The following are texts on social communication or mass media which are found in the final documents or recommendation of FABC documents at two other levels besides the meetings organized by OSC:

    • The FABC plenary assemblies which are the highest body of the Federation.
    • Bishops' institutes and other gatherings, organized by one or more of the specialized FABC offices regarding the special concerns of these offices.

       The First Plenary Assembly in Taipei, 1974, discussed the general theme of "Evangelization in Modern Day Asia." Under "Missionary Formation" it states that:

For to preach the Gospel is first and foremost to communicate the experience of the Risen Christ.  "What we have heard, what we have seen, what our hands have touched..." (I Jn 1: 1). It is the  encounter with the Lord in our hearts, in the midst of his community, an encounter in faith and in the  Spirit, which will in turn awaken faith in those to whom we announce his Word. And this encounter,  we know, is his gift (No. 30).

No one today needs to be told of the influence and importance of the media of social  communication for effectively proclaiming God's Word to our peoples. We therefore wish to make it  our urgent collegial concern as Asian bishops to place them more fully at the service of the  evangelization, education and development of our peoples. (no. 34).

(10)  a. That mass communications be given a higher priority than before by the various episcopates, in the allocation of material and human resources, considering its vital importance as an instrument for evangelization.
        b. That Catholic institutions offering courses in mass communications be urged to give their Catholic students and trainees adequate theological formation to go with the techniques of mass media, and, conversely
        c. That basic training in the principles and methods of mass communications be part of seminary studies, in preparation for their ministry in a world so profoundly influenced by communication in its myriad modern forms.

 7. In order to comply with Recommendation No. 10 (a) of the First Plenary Assembly on mass communications, the Office of Social Communications should relate its activities to the promotion of prayer and the life of the Spirit for a more effective evangelization in Asia

VII. Social Communications in Asia
             -- That the FABC support fully and facilitate, where necessary, the various media efforts which  evolve from and are supportive of local communities;
             -- That all media work harmoniously project a more realistic view of the Church as a community of  faith deeply rooted in Asia and appreciating all that is good in the life and cultures of the peoples;
             -- That Catholic mass media, by becoming progressively professional, increase their credibility, so  that they can the better project the true image of the Christian community, thus becoming an  efficient instrument in dialogue as well as in the building up of the same Christian community.

     3.6 The Laity and Mass Media

    3.6.1 This is the hour when the laity of Asia are called to evangelize their milieu through those most  powerful instruments of mass media which modern technology has created. Pope Paul VI has  drawn attention to "the growing role being assumed by the media and their influence in the  transformation of 'mentalities and of society itself" (Octogesimo Adveniens, no.20).
    3.6.2 Finance and the mass media determine to a very large extent the destinies of nations; in fact,  finance uses the media to this end. Those in power are well aware of the potentialities of the mass media, which they manipulate to mold public opinion and to consolidate and perpetuate their positions. One test of the freedom prevalent in any society today is the degree of autonomy enjoyed by the mass media.
    3.6.3 Today, the mass media in Asia are predominantly controlled by authoritarian governments or by a handful of economically and politically powerful persons, while the vast majority of the Asian people are passive recipients. It has been noted that the impact of church-supported media on the masses of Asia is minimal. While the consumer society exploits mass media to further its materialistic ends, the church in Asia still lags behind in taking full advantage of these most powerful means of proclaiming the liberating word of God to the Asian peoples. Many of us are still not sufficiently acquainted with the idiom and impact of the media.
   3.6.4 Still, we happily note the advances of media directly under the care of the church or influenced by the church through the laity. The establishment of mass media centers in various parts of Asia, the efforts to educate church leadership regarding the complexities and power of media, the training of personnel for this specific apostolate, have made great strides. Many of the laity in the secular media are faithful to Gospel values and are witnesses to these values -not only as individual Christians, but also in their professional lives where they exercise a positive influence on their peers and the recipients of their work. An admirable example of collaboration of the people of God -with the laity carrying most of the burden -is the crucial role that Radio Veritas has played in the struggle for truth, justice and freedom.
    3.6.5 The power of the media within the plurality of cultures is to be recognized and appreciated. Within such a situation the Asian church sees its task, first of infusing Gospel values, then of drawing out more explicitly "the seeds of the kingdom" found in diverse cultures and religions. Through the mass media, it thus may bring these values to bear upon all efforts at collaboration, unity and fellowship among various peoples in view of the common good.
    3.6.6 This vision will require of the people of God, and especially of its leadership, a supportive stance toward the systematic formation and training of the laity to assume even greater responsibilities in the media. This is a pastoral priority in the light of our Asian situation, where the people of God must reach out to millions struggling for social transformation, a struggle that requires an interfaith collaboration.

   7.3.1.4 That effective measures be taken by episcopal conferences to develop and communicate a  process of regular faith-discernment that everyone could easily use and share in.
   7.3.1.5 That the content and programming of Catholic media implement a "ministry of compassion"  for the sick and poor of Asia, thus making itself a more effective_ instrument of evangelization.

      We, the member conferences of FABC, gathered at the 511 Plenary Assembly in Bandung, Indonesia, express our deep conviction of the absolute necessity of Radio Veritas Asia in the task of evangelization.
      We believe that for RVA to be truly a common FABC endeavor, all member conferences must cooperate in providing RVA with a common direction, assist in planning its programs and policies, and provide the necessary support for RVA to achieve its objectives.
      We reiterate our support for the objectives that were set for Radio Veritas:
           I . To make present to all Asians the Gospel of Christ in such a way that it can have a real impact  on their lives and all their activities.
           2. To support the living faith of Christians and help them to live according to the teachings of Christ;  especially in countries where the Good News cannot be proclaimed by other means.
           3. To help answer the needs of the people and work towards their material, cultural and spiritual  development.
           4. To strengthen the bonds between people through education, information and entertainment  services.
           5. To maintain close relationship with the production centers.
      To attain the above Objectives, we hereby acknowledge that RVA is an FABC project and collegially assume responsibility to support Radio Veritas. We agree to the following recommendations to our respective conferences.

FABC Support

           1. That Bishops' Conferences' councils which have production centers in the target areas finance themselves progressively, taking 25 percent of the financial burden from 1991, so that by 1994 they will have shouldered all expenses incurred in their country in relation to the programs aired by RVA.
           2. That bishops' conferences, which are able, support the profession-als who are working for their own language programs at RVA.
           3. Besides the contribution of $1,000 which is now deducted from the annual subsidy (of the Propagation of the Faith), we suggest that the dioceses in the non-target areas contribute a further amount to be determined by each individual diocese. This proposal is made because the conferences in the target areas are already financing their own production.
           4. That the major superiors of the religious congregation working in Asia be approached by the central committee for an annual generous subsidy and be invited to support RVA with personnel.
           5. That FABC-OSC propose to the central committee that they set up a permanent finance committee, with lay collaboration, to implement these recommendations and take steps to establish a permanent reserve fund.
           6. That FABC-OSC, in communication with the representatives of the funding agencies, exercise the responsibility to strictly oversee: (a) programs and broadcasting priorities; (b) budget and accounts of administration of RVA.

External Support

           1. That FABC request a yearly subsidy of $1.5 million from the Propagation of the Faith.
           2. We request the Bishops' Conference of Japan and any other members conferences, which may in future renounce their annual subsidy from the Propagation of the Faith, to do so in favor of RVA.
           3. That FABC request the German Bishops' Conference to continue their support for RVA at the current level for some more years to enable FABC to work towards self-sufficiency.
        We believe that for member conferences to identify more closely with RVA, bishops of the areas covered must speak regularly through RVA to their people. They should also monitor the quality of the programs as well as the doctrinal content.
        The various Federation offices have to use RVA to communicate their responses to emerging challenges in Asia. RVA must itself become the voice of FABC, communicating its vision and thrust for the evangelization of Asia.
       That in future, RVA be invited to send trained reporters to cover important meetings of the FABC and the various activities of the offices.
        This covenant is signed by the presidents of the member conferences of FABC on behalf of their bishop-members on this 21 It day of July, in the year of our Lord 1990.

Joseph Cardinal Cordero (Pakistan)                 Angelo N.S. Kim (Korea)
Paul Shan, SJ (China)                                       Henry D'Souza (FABC Sec. General)
George Phimphisan, CSsR (Thailand)              Alphonse Matthias (India)
Leonardo Legaspi, OP, (Philippines)                Peter Shirayanagi (Japan)
Michael Rozario (Bangladesh)                          M. Marcus Fernando (Sri Lanka)
Gregory Yong (Malaysia-Singapore-Brunei)

         We did not miss the value of the discovery of mass media for the promotion of values and support of peoples' movements and rights (No.8).

8. Media. Many people, irrespective of their religious, political and social affiliations, have rightly shown concern at the incalculable harm that is being done by some media presentations. Violence, sex, and a consumerist mentality are being foisted among the young and the old by television, films and the print media. Positive steps should be taken to stem this evil tide.
        At the same time, is has to be admitted that a media-conscious society is here to stay. The enormous potential of the media for good has also to be recognized and rigorously pursued. We note with gratitude the presence of a large number of persons of good will in the secular media industry, and we acknowledge their good efforts to produce wholesome programs with human values, which could counteract the culture of violence.
        Media education at the national, diocesan and parish levels should be fostered. The vast potential of the pastoral media should be well utilized. Clergy, religious and lay leaders should be given suitable training in the media. The right use of the media should be a regular feature in implementing the pastoral programs of the diocese.
        Various organizations and even governments are unquestionably influenced by the world opinion. The international community can be an effective deterrent against dictators and oppressors. For this, the media should be used to highlight injustices, and of world opinion should be harnessed to restrain unjust regimes. Church-related media structures are encouraged to work with the secular media to defend human rights and oppose violence and injustice.

         In other conferences, organized by the several FABC offices, many references can be found on the means of social communication. The following are some:

         The Asian Colloquium on Ministries in the Church, 1977, in Hong Kong, lists under the ministries of lay people:

 (No.69) xii. Ministry of Communication - Mass Media - Group Media
         The importance and impact of the communication media -TV, cinema, radio, press -urge us to have specially qualified people to educate groups and communities to make better use of these media, to influence these media with human and Christian principles and to fight against the possible evils inherent in them.

         BIRA 1, Sampran, Thailand, 1979, the recommendations of the Assembly contain also the following:
    -- Use the mass media for promoting dialogue and giving information about efforts being made in other countries.

         BIRA IV/6, Singapore, 1987, on the theology of dialogue, states under the pastoral recommendations:
    10. The mass media should be used to promote interreligious understanding and harmony.

         BIRA V/3, New Delhi, 1995, under the theme "Working for Harmony in the Contemporary World, Hindu-Christian Dialogue," under the 'Steps toward working for a culture of harmony":
         8.7 Make effective and critical use of the media (TV, radio, newspapers, journals, books, cinema, etc.) to promote interreligious understanding and defend values of family integrity and civic responsibility, justice and harmony.

         BIRA V/5, Bali, Indonesia, 1996, evaluated the foregoing BIRA V encounters with different religions and comes to the following proposal:
         13. Multiplying the effects of seminars should involve a better use of communications media, such as press releases and press conferences, local newspapers, jointly produced interreligious radio and television programs and videos. A better follow-up could be achieved through the establishment of interreligious committees, both Asia-wide and in each nation, through circular letters or a newsletter, and through the production of materials on interreligious dialogue for schoolchildren. It was noted that follow-up relies on well functioning structures of dialogue in order to succeed. Where these structure are in place, follow-up occurs; where they do not exist, follow-up is rare...

BISA 1, Novaliches, Philippines 1974, lists among the areas of concern:
         20. Communication Media.
         We wish to develop that mass media over which we have some responsibility or influence in the direction of providing local communities, especially in the rural areas, with information and ideas that will help farmers and workers to become aware of their rights and responsibilities, and enable them to take effective measures for improving their human condition.

 BISA IV, Antipolo, Philippines, 1978, includes among its final reflections, resolutions on episcopal commissions, education-formation-training and:
         III. Communication and Documentation
         1 . That we utilize all existing media of information which are open to the church, especially the  press and radio, to disseminate the experiences, insights and recommendations of this institute.
         2. That bishops' conferences maintain a regular exchange of information and/or pastoral  statements concerning justice, peace and human development.
         3. That delegates to this institute report to their respective conferences on the merits of the  assembly, and encourage the participation of other bishops in similar encounters.
         4. That communications on matters of social concern be maintained with the Holy See, especially  through the Justice and Peace commissions and with international non-governmental organizations

BISA VI, Kandy, Sri Lanka, 1983, refers in the final reflections to mass media in the following way:
         15. The church has tried to use mass media to emphasize essential values, such as love, peace and justice. Its untiring efforts to form the mentality of people in these values is a crucial antidote against moral imperialism.

 4. Strive for a deeper understanding of modern means of communication as constituent elements of modern culture, to seize all opportunities to use mass and group media for evangelization and learn how to do so effectively, and in particular to minister to and foster Christian values among men and women working in the media industry.

 8. We affirmed the need for better utiliztion of mass media for conscientization and animation of peoples.

         Regular newsletters, seminars, exchange programs and other channels of communication should be established to facilitate the sharing of difficulties, experiences, and achievements of different countries/ areas and dioceses.

         There is a need to harness and maximize the use of media as a tool for evangelization and popularization of the Church's social teachings

         In mass media: mass media and communication project the stereotyped images of men and women. In the advertisement world, bodies and sexuality are used to sell products and to promote tourism.

B.2. That the Office of Social Communications:
         -- develop communication/dialogue/talking and listening at all levels about women's issues;
         -- evaluate/analyze the abuse of women in the mass media and contribute to awareness raising.

         (2) media invasion of our countries and homes propagates this false  ideology (import of non-Asian values);
         For national catechetical directories in the pedagogy of catechesis:
         Effective use should be made of traditional, as well as modern, means  of social communication.

7.1 Information and Education
         -- to develop and distribute informative materials, such as videotapes and pamphlets, in major languages containing pertinent information about good tourism and make it available in communities
         -- to keep up with modern trends and utilize popular media, e.g., television and Internet, to get the message about tourism across to a wider audience.

         8.3 Individually, we shall communicate our experiences with those we live and work with, as we return to our homes and countries.
         8.8 We urge a more effective use and revitalization of the structures we already have (e.g., FABC, national episcopal conferences, national conferences of major religious superiors, commissions, committees, offices). We seek to share and disseminate information and to communicate to the people of God in our schools, parishes and communities the results of the processes undertaken and decisions made. This is especially necessary when decisions affect their lives and growth as believers in Jesus and as members of the church.
         8.9 For this, we see the need to make more effective use of the technology available in our times, including Radio Veritas, publication centers and other mass media to collaborate with the international Catholic organizations of mass media.

8.b. The mass media, which has tremendous potential for building understanding and respect among religious believers, has sometimes promoted models of an alien lifestyle and perpetuated suspicions and prejudices.

22. Interreligious dialogue is also first of all a matter of human communication. Therefore, in the first place it is a dialogue with the people with whom we live. Such a dialogue presupposes that we prepare ourselves. Preparation involves religious education with appropriate material at hand. However, the most important factor is not the imparting of accurate information, important as that is, as much as giving encouragement and inspiration.

12. Modernization, Secularization and Media
         Together with the process of industrialization has come the need to modernize the commercial sector. The process strengthens the consumeristic lifestyles into which even now the poor are being initiated. Through the commercialization of education and the control of the mass media, economics has become the dynamo of all aspects of life. Just as there is no "value-free" technology, there is no value-free media. Through the dissemination of information and entertainment, the media are creating values both good and bad and promoting a whole new way of looking at life. A serious discernment is needed on this. The children and the youth of Asia are the most exposed to these "alien" notions of the meaning of life itself. The image of women as portrayed in the media maintains and reinforces the view of women as inferior to men and objects of pleasure. Accompanying the thrust of modernization is secularization. The traditional close-knit relationships within Asian families are beginning to erode but new forms of intimacy are being explored and fostered. The deep religious and community sense that characterized most Asian peoples is, indeed, dissipating.

        57. Because the Church is communication (of the Gospel), it must cultivate good relations with the media, understand its process and gain real competence in the discerning use of them.

2.3.2 Mass Media and Computer Networks
         Traditional religious communities have shaped personal and social ethics for their members. Yet television in the late twentieth century also offers a far reaching and powerful medium through which persons, directly or indirectly, derive information about right and fitting actions. Video-evangelists are quite explicit in advocating and attempting to organize and support a resistance to certain policies. But the medium can be used by so-called liberal or conservative, reactionary or progressive, individuals or groups, to champion their causes.
 From one perspective, television appears to be neutral and so can be used for a variety of causes. To some extent this is correct. However, the production and management of television involve such large financial investments that there are many segments of Asian peoples, and indeed of the world population, who do not have the means to enter telecommunications as producers.
         For this reason, radio has begun to re-emerge as an important source for communication and social orientation in poorer, less developed countries. The rural and urban poor are making greater use of this and other less expensive and more easily managed media. Simple audiovisual materials. newspapers, and radio systems have been developed through the church, labor and grassroots groups.
         For those who can afford them, computers have made information accessible with an ease previously not dreamed, of, e.g., through linkages like the Internet. Computer network-use actually travels on a communication highway at more than the speed of light. This, too, is a neutral ground. In can be used for many excellent pursuits, but it can also open floodgates for such things as pornography at the click of a button.

       1. One of the signs of the Spirit at work in the Asian Church is the FABC itself, and its various activities. Much has been accomplished and many excellent documents have been produced by various offices of the FABC, but unfortunately, they are little known, even among Asians.
       A) We recommend that the FABC set up a publication office to
 function as an information pool, and to disseminate the fruits of so much labor. Among other things this office might do are the following:
         1) Give notification of publications, results of seminars, etc., to news agencies.
         2) Distribute reviews or short notices of FABC publications among theological and religious journals.
         3) Arrange for popular presentations of the contents of the FABC documents in diocesan bulletins, weeklies, etc.
         4) Ensure that the FABC publications are made available to seminaries, Catholic universities and colleges.
         5) Reset: http://www.fabc.org.ph

*          *          *

Some insights from the many FABC documents may be the following:

         -- Mass media are part of Asian reality. Their possible negative influence should be seen but also their potentials for evangelization.
         -- All means of social communication, especially the mass media, must be used in every way possible for evangelization and development.
         -- It is necessary to educate and introduce people into the proper and critical use of modern means of social communication. Clergy, religious and lay people should be given suitable training in the right use and handling of the media. Training in communication must include a proper theological formation. Specially qualified people must be available at all levels of the church Talents should be discovered and promoted.
         -- Mass media should project the church as a "community of faith deeply rooted in Asia" (Sampran, 1982). Media should serve as a "ministry of compassion" for the sick, poor, promote Gospel values, and support peoples' movements and rights.
         -- Mutual information at all levels of the church should be facilitated through the different means of social communication available to us.
         -- Because mass media have a tremendous potential for building understanding and respect among religious believers, they should be used and developed for interreligious dialogue, sharing of experiences and mutual support.
         -- Because church is communication, we should cultivate good relations with the media. People working in those media should be appreciated and encouraged in their work and their responsibilities.
         -- Human dignity, especially the dignity of women, must be respected. The media must develop a special sense of this dignity.
         -- Radio Veritas Asia should be used more effectively as the voice of the church in Asia.
         -- The Office of Social Communication of the FABC, beside its other obligations, is especially asked to:
                -- relate its activities to the promotion of prayer and life of the Spirit;
                -- be concerned for and evaluate women issues in media.

     Franz-Josef Eilers, ed., For All the Peoples of Asia, vol. II (Manila, Claretian Press, 1997).
    Social Communications Handbook -- Asia, Manila (ed. FABC-OSC, 1998).
     Catalino Arevalo, et al., For All the Peoples of Asia (Manila, Claretian Press, 1990).

       There is a difference between formation and training. Formation aims at a deeper, more holistic level of communication and experience in ourselves, society, culture and church. Training refers to skills development, the "how-to-do" ability which is not totally excluded from formation but not its first aim. Communication-training builds more the specialists, whereas communication formation is for all, and also the basis for any further specialized training. It is in this distinction and spirit that the last general congregation of the Jesuits (1995), in a first-ever document of such a body on communications' makes a distinction between communication as a " sector" and a "dimension": "Communication in the Society has usually been considered as a sector of apostolic activity, a field for some specialists who often felt isolated or on the margin of the apostolic body. The Society needs to acknowledge that communication is not a domain restricted to a few Jesuit professionals, but a major apostolic dimension for all our apostolates... " The constitutions of the Society of the Divine Word (SVD) speak, in this spirit, of communication as "a basic attitude necessary for us Divine Word Missionaries" (Const. 115). Underlying these considerations is the Communio et Progressio definition of communication as "giving of self in love" (11).

1. Basic Principles and Convictions in Asia

       There is a growing awareness of the need of a deeper understanding of social communication as "dimension" among the bishops and secretaries for social communication in the many Asian bishops' conferences.
       In their first meeting, the "FABC-OSC Bishops' Meet '96, " in Tagaytay City, Philippines, the participants accepted that the church in her essence is communication, "which flows from the communication of the Holy Trini