This document discusses new media and its impact on priests and religious. It begins by introducing new media such as cell phones and how they have become integral parts of people's lives, especially young people. It then discusses how priests and religious have historically been pioneers in communication but are now lagging in adopting new media. The document provides an overview of different types of communication including mass, intrapersonal, interpersonal communication. It also discusses concepts relevant to interpersonal communication such as conversation, speech acts, communication competence, self-disclosure, and gender differences in communication styles. It emphasizes that new media and social networks have brought about major changes and will continue shaping communication in the future.

1. NEW MEDIA AND PRIEST AND RELIGIOUS
A Paper submitted in Partial Fulfilment of the Requirements
For the Degree of Bachelor of Theology
by
STEPHEN BISWAKARMA
to
FR. GEORGE PLATHOTTAM SDB
Sacred Heart Theological College
Mawlai, Shillong - 793008
May 2015

2. NEW MEDIA AND PRIEST AND RELIGIOUS
INTRODUCTION
“I view cell phones as God, such a little gadget and you carry around in your
pocket and you can chat, you can click pictures, you can send pictures and SMS,
you can store everything in your (cell phone's) memory. It's like everything. It's
really important....I can say that I love my cell phone, whether the screen is
broken or whatever....the first thing in the morning is my cell phone and the last
thing before I go to bed is my cell phone, cell phone, cell phone, cell phone.” 18
year- old, female college going student of Kannur University of Kerala.
The above quote by college-going young student of Kannur University clearly indicates that cell
phones play a crucial role in their life and they use them for interpersonal communication and
media-related activities such as accessing news, listening to music and taking pictures. The
growth of mobile phones in India and in particular their popularity and use by young people in
India has been the object of international and national media attention in the past few years. In
2004, British Broadcasting Corporation (BBC) reported that “youth drives India’s mobile phone
revolution”. The formation of a global youth culture around mobile phones is an emerging topic
of academic interest and research.
Cell phone forms as one of the forms of new media in the world of today. When we closely
analyze and look into the lives of people we find that new media has become the part of life of
young and old alike the current era. People use new media widely for interpersonal
communication, information and entertainment needs and age-related needs such as maintaining
privacy, expressing individuality, negotiating independence from parents and maintaining
friendships.
We as Religious live in this era. With internet technology and applications, our methods of
relating to one another have changed and it continues to change and progress. As a human person
every religious desires truth, relationship, love and justice. The Catholic Church is aware of these
longings and believes that every Religious is called to by God to bring the grace of God to every
human person. Yet today as a Religious we fail to do so. Yet today, the Church is failing to do so

3. The Priests and Religious were a pioneering force in communications. There is a history which
tells of their travelling around the globe preaching and converting hundreds upon hundreds,
thousands upon thousands to a radical message. Its members inspired by the Holy Spirit,
established systems of colleges, hospitals and Churches. They had historically mastered
communication. Today Priest and Religious have fallen short of that reputation. They are
lagging behind others in adopting new forms of communication. The Priests and Religious lack
in their efforts to utilize new media.
The question always arise as to what unique benefits might the use of new media bring to faith
formation for the Priests and Religious. But the utilization of new media by the Priest and
Religious would seriously benefit the catechetical, evangelical and communications efforts by
providing easy access, cost effective, community building resources to the faithful at home or
abroad as well as to the rest of the world.
1.1The Church and Old Media
Christianity reveals a God who made use of all kinds of medium to get his message across, from
pillars of fire to bright stars, from burning bushes to a talking donkey.1
God delivered the Ten
Commandments on chiseled rock, painted rainbows to signal his covenant and used a cross to
display His unconditional love. But the Bible never mentions about God using emails, blogs
posts, podcasts or e-books. When prophet Habakkuk 2:2 was asked to write the vision and to
make it plain upon tablets one can derive that even though these technologies were not available
at that time among people in those days, history show that God showered down new mediums at
specific times to spread His message in every new ways.2
Before we delve into the deep realm of new media it is important to have a brief understanding
of what we really understand by the term communication as new media is an aspect of
communication which has captured the present era and the future to come.
1
Brandon Vogt, The Church and New Media, Blogging Converts, Online Activists, and Bishops who Tweet
(Huntington: USA, 2011) 15.
2
ibid

4. 1.2 Communication
Scholars categorize different levels and types of communication. Each level of communication
may be formal or informal, personal or impersonal. 3
The purposes of communication may vary
and overlap, giving a communicator a potentially wide list of choices for communication
channels. The levels of communication can be categorized in a four-fold pattern as mass
communication, intrapersonal and interpersonal communication.
1.3 Mass Communication
Mass communication is a more public form of communication between an entity and a large and
diverse audience, mediated by some form of technology. 4
This may be either real time or on a
taped- delay basis, or it may be rooted in the usually recent past. Examples: Radio and
television, newspapers and magazines.
1.4 Intrapersonal Communication
Intrapersonal communication takes place within a single person. Three aspects of intrapersonal
communication are self- concept, perception and expectation. 5
1.4.1 Self concept
Self-concept is the basis for intrapersonal communication, because it determines how a person
sees himself or herself and is oriented toward others. Self-concept involves three factors: beliefs,
values and attitudes. Beliefs are basic personal orientation toward what is true or false, good or
bad. Values are deep-seated orientations and ideals, generally based on and consistent with
beliefs, about right and wrong ideas and actions. Attitudes are learned predisposition toward or
against a topic. Whereas self-concept focuses internally, perception looks outward. Perception of
the outside world also is rooted in beliefs, values and attitudes. Meanwhile, expectations are
future-oriented messages dealing with long-term roles. These sometimes are projections of
learned relationships within the family or society.
3
Knapp, M.L. (1984). Interpersonal communication and human relationships. Boston: Allyn & Bacon, pg. 34
4
Tubbs, S. (1992). A systems approach to small group interaction. New York: McGraw-Hill.
5
Trenhold, S., & Jensen, A. (2000). Interpersonal communication (4th ed.). Belmont CA: Wadsworth.

5. 1.5 Interpersonal Communication
It is a face to face communication between two people. It is personal direct, intimate and allows
for maximum interaction in word, gesture and experience.6
Interpersonal communication is
defined as a transactional process between at least two people, ideally face-to-face, where
meaning is created: “interpersonal communication is an ongoing process rather than an event or a
series of events”. 7
Interpersonal communication is also shaped by direction (upward, downward,
horizontal, and grapevine), channels (a conceptualization of mediums, sometimes determined by
where the exchange occurs) into either direct (verbal and non-verbal information - such as facial
expressions - directed to the receiver by the sender) along with indirect channels (body
language). As well, a communication style is also defined as formal or informal, and can be
shaped by a person’s communication skills, preferences, and practices - where cultural
differences become a part of it.
Interpersonal communication involves concepts of trust, relational uncertainty, and
communication competence. Interpersonal communication becomes an essential component of
human life because it helps us to meet our basic needs - which can include self-efficacy and self-
identity. Schutz’s 1966 theory of Fundamental Interpersonal Relations Orientation (FIRO) shows
that our communication needs are met by interpersonal relationships, where social support and
interpersonal communication can be profound at a time of uncertainty. 8
When our interpersonal
communication needs are met, especially amidst a crisis, people can move through distress to a
more productive state.
1.6. Communication style
Communication is fundamental to interpersonal communication. An individual’s communication
style can be understood in several different ways. Hartley in 1993 defined interpersonal
communication as a face-to-face meeting between two people. Hartley also claims that
interpersonal communication does not simply mean the exchange of messages between two
people. Instead, he focuses on the exchange and creation of meaning. To fully understand
6
Diwankar Sharma 2004. Mass communication : Theory and practice in the 21st
century : Published by Deep &
Deep publication PVT LTD F-159, Rajouri Garden, New Delhi – 110027.
7
Hartley, P. (1999). Interpersonal communication (2nd
ed.). New York, NY: Taylor & Francis, pg. 26
8
Schutz, W.C. (1966). The interpersonal world. Palo Alto, CA: Science and Behavior Books.

6. interpersonal communication it is necessary to first take a much broader view. Psychological
approaches to communication tend to start with the distinction between verbal and non-verbal
communication.9
1.6.1 Verbal Communication
A full understanding of verbal communication needs to incorporate both language and
paralanguage. Language is a collection of sounds governed by shared rules in order to convey
meaning. The basic components of language are phonemes (meaningless sounds), which can be
structured using rules, into morphemes (basic units of meaning), which in turn can be structured
into words using morphological rules. Using rules of syntax words can then be structured into
sentences and longer utterances. According to this approach speech production starts at the level
of meaning and progresses to the sounds to be uttered. Understanding how speech is
comprehended involves the same process but in reverse i.e. starting with the sounds uttered and
progressing to an understanding of the meaning of the message.10
The standard cognitive explanation of language production as an explanation of communication
has been challenged by an increasing emphasis on the social nature of communication.
Researchers in sociolinguistics have argued that a full understanding of language requires an
understanding of the cultural rules governing what to say and when. The cognitive view that
thought determines language pose the question of whether interpersonal communication in the
form of language, determines thought.11
More recently discursive psychologists in a damning
criticism of the cognitive approach to language have pointed out the dangers in viewing ‘speech
as a window on the mind’.12
1.6.1.1 Paralanguage
Paralanguage refers not to what is said but to how it is said. A great deal of information can be
conveyed in the non-linguistic accompaniment to speech. Trager in 1958 and Knapp in 1978
9
Blecherman, B. (1999), “Adopting automated negotiation”. Technology in Society, Vol. 21, pp. 167-74.
10
Baron, N.S. (1998), "Letters by phone or speech by other means: the linguistics of e-mail", Language and
Communication, Vol. 18 No. 2, pp. 133-70.
11
Fisher, D.R. and Wright, L.M. (2001), "On Utopias and dystopias: toward and understanding of the discourse
surrounding the internet", Journal of computer mediated communication Vol. 6 No. 2.
12
Kasermann. M.L., Altorfer, A. and Hirsbrunner, H. (1998), "Arousal and communication: II. Courses of
physiological activation during different types of interaction" Journal of Psychophysiology, Vol. 12 No. 1.

7. have identified volume, stress, pitch, speed, tone of voice, pauses, throat-clearing, grunts and
sighs as components of paralanguage. 13
Whilst Argyle in1975 has noted that timing, pitch and
loudness (the prosodic features of language) can have a dramatic effect on the meaning of
utterances. Ng and Bradac in 1993 found that speaking quickly communicates power and
control. The accent of the speaker and variations of the language they speak can also be added to
the list.
1.6.2 Non-Verbal Communication
Birdwhistell in 1970 suggested that the words we speak convey only about one third of the social
meaning of a conversation. The other two thirds is carried by how people behave when they
communicate. Non-verbal signals are conveyed using four channels: visual, auditory, olfactory
and tactile. The most commonly used channels in a work environment are the visual and the
auditory. Tactile communication at work is usually limited to hand shaking and the occasional
slap on the back and comments regarding smell are generally regarded as too personal for a work
situation. 14
Non-verbal behaviour has been classified into seven basic types (Reid and
Hammersley, 2000): Proximity relates to how close or far apart people stay during a
conversation. There are cultural differences in preferred proximity. There are also status
differences in proximity.
A great deal of information can be gained from a person’s posture. This refers to how a person
sits or stands, whether they are open and relaxed or closed and tense. 15
Reid and Hammersley’s
(2000) third classification of non-verbal behaviour is body behaviours. Tapping their pencil on
the desk may illustrate impatience, fiddling with things or doodling may suggest boredom or
nervousness.16
Facial expressions and gestures may be used alongside speech to complement and
emphasize what is being said. However, gestures such as head nodding may have very different
meaning in different cultures. Eye contact is recognized as an important interpersonal behaviour.
13
Kasermann. M.L., Altorfer, A. and Hirsbrunner, H. (1998), "Arousal and communication: II. Courses of
physiological activation during different types of interaction" Journal of Psychophysiology, Vol. 12 No. 1.
14
Lea, M.. O'Shea. T„ Fung, P. and Spears, R. (1992), "Flaming in computer-mediated communication:
observations, explanations, implications", in Lea, M. (Ed.), Contexts of Computer-mediated Communication,
Harvester Wheatsheaf, London, pp. 89-112.
15
Lea, M.. O'Shea. "Flaming in computer-mediated communication: observations, explanations, implications, pp.
89-112.
16
Ibid

8. Too much or too little eye contact can be very disturbing. Lack of eye contact when answering a
question may be interpreted as an indication of lying. However, non-verbal communication can
also convey important emotional information. The general impressions we form about how a
person is feeling, what sort of person they are and how they feel about us, is based to a large
extent on non-verbal information. 17
1.7 Concepts in Interpersonal Communication
1.7.1 Conversation
Conversation is often considered informal in everyday speech, but more formally a finite element
within an ongoing relationship based on interpersonal communication. Most conversations are of
five-step process of opening, built-up, substance, feedback, and closing. Since a conversation is a
two-way process, it involves various controls, many associated with conversational turns (the
changing of the speaker and listener role). Conversations can exist in both direct and mediated
settings. 18
1.7.2 Speech Act
Speech act is an intentional utterance made to achieve an intended goal. In an informal context, a
speech act might be a promise made by a parent to his or her child. 19
A more formal example of
a speech act is an interview given by a government leader with hopes of persuading voters.
1.7.3 Communication Competence
Communication competence is the ability to communicate in a socially acceptable way. For
interpersonal relationships, this involves the speaker's interaction with others.20
For more public
situations, this involves the audience perception of the speaker in terms of vocal presentation,
message control, command of language, physical appearance, and so on.
17
Ibid
18
Knapp, M.L. (1984). Interpersonal communication and human relationships. Boston: Allyn & Bacon
19
Ibid
20
Reid F. & Reid D. 2007. The expressive and conversational affordances of mobile messaging. Behaviour &
Information Technology, 29 (1). 3-22.

9. 1.7.4 Self Disclosure
Self disclosure is the process of making internal revelations about oneself that others would be
unlikely to know otherwise. While self-disclosure is an individual communication tactic, it
invites reciprocity. 21
1.7.5 Gender differences
Communication scholars have researched the varying ways men and women communicate,
which often varies further among different cultures. Some of the major differences are that men
use report talk to share information or demonstrate knowledge, whereas women often use rapport
talk to enhance relationships and share experiences. Psychologists have observed that men and
women who are androgynous in their communication styles rather than those who rely heavily
on stereotypically masculine or feminine style are more successful in their interactions with
others.
2.1 New Media
The new media and social networks have brought about a mindboggling revolution in the world.
Internet and digital technologies will continue to make major strides in the years to come. 22
Much of the information is on the internet and for anything and everything one wants to know
about, one turns to the Google search. Many people who have access to technology, especially
most young people in urban areas today, do not read a newspaper. They check news updates,
cricket scores or view their favourite entertainment on one of the many hand held gadgets
available today.
New media is a catch-all term for all forms of electronic communication that have appeared or
will appear since the original mainly text-and-static picture forms of online communication.23
The forms of communicating in the digital world, which includes publishing on CDs, DVDs and,
21
Ibid
22
George Plathottam, “Fromation of Pastoral Leaders in Social Communications: Challenges, Strategies and
Action”, Grace and Competence in Pastoral Ministry, ed. Paul Vadakumpadan, Jose Varickasseril, (Shillong:
Vendrame Institute Publications, 2012), 234.
23
http://searchsoa.techtarget.com/definition/new-media

10. most significantly, over the Internet. It implies that the user obtains the material via desktop and
laptop computers, smartphones and tablets.24
New media is a broad term in media studies that emerged in the latter part of the latter part of the
20th
century. It is characterized with the possibility of on demand access to content anytime,
anywhere, on any digital device, as well as interactive user feedback, creative participation and
community formation around the media content. Another characteristic of new media is that it
promises democratization of the creation publishing, distributing and consumption of media
content. The most significant characteristics of new media is the digitizing of content into bits.
Most technologies described as new media are digital and often having characteristics of being
manipulated, networkable, dense, compressible and interactive. New media does not include
television programs, feature films, magazines, books, or paper-based publications unless they
contain technologies that enable digital interactivity.
New media is a way of systematizing a cloud of technology, skills, and processes that change so
quickly that it is impossible to fully define just what those tools and processes are. For example,
the cell phone in the late 1980’s could be thought of as part of new media, while today the term
might only apply selectively to a certain type of phone with a given system of applications, or
even more commonly, the content of those apps. Part of the difficulty in defining new media is
that there is an elusive quality to the idea of “new.” The very prospect of being new denotes an
event just beyond the horizon, something that has only just arrived and which we are just
beginning to get our hands on. Perhaps in searching for a suitable characterization for this
network of tools and ideas is the idea of limitless possibility. Limitless possibility for
communication, for innovation, and education is certainly a fundamental element that shapes our
conceptions of new media usage from now on.
New media also requires constant input and monitoring to maintain visibility and awareness of
the Church’s presence through that particular social media. To keep members, a new media
networking site needs to have new content on a regular basis. In the case of new media, the
maxim “build it and they will come” is not applicable. It would be important to set internal
24
http://www.pcmag.com/encyclopedia/term/47936/new-media

11. expectations regarding how often posts will be made, so that your “followers” can become
accustomed to your schedule.
2.2 Basic Forms of New Media
2.2.1 Web 2.0
The term “Web 2.0” is commonly associated with Web applications which facilitate interactive
information sharing.25
A Web 2.0 site allows its users to interact with other users, to change
Website content, to provide reaction to content, to share the site’s content with others, or to filter
content being provided by the site creator. This is in contrast to non-interactive websites where
users are limited to the passive viewing of information that is provided to them. Example:
Amazon.com’s inclusion of users’ reviews and offering recommendations based on past use of
the site by the consumer makes it a Web 2.0 site.
2.2.2 Blog
A blog (a contraction of the term “web log”) is a type of website, usually maintained by an
individual with regular entries of commentary, descriptions of events, or other material such as
graphics or video. Entries are commonly displayed in reverse- chronological order. “Blog” can
also be used as a verb, meaning to maintain or add content to a blog. Examples: There are many
types of blogs on sites throughout the Internet. They are common for celebrities, writers,
journalists, etc. WordPress is one of the more popular tools used to create blogs.
2.2.3 Micro-Blog
A form of multimedia blogging that allows users to send brief text updates or micromedia such
as photos or audio clips and publish them, either to be viewed by anyone or by a restricted group
which can be chosen by the user. These messages can be submitted by a variety of means,
including text messaging, instant messaging, E-mail, digital audio or the web. The content of a
micro-blog differs from a traditional blog in that it is typically smaller in actual size and
aggregate file size. A single entry could consist of a single sentence or fragment or an image or a
25
Definitions for ministry website and personal website are from the Archdiocese of Cincinnati’s Social Media
Policy

12. brief, ten second video. Example: Twitter – A form of micro-blogging, entries are limited to 140
characters.
2.2.4 Social Media Network
Individuals are allowed flexibility in privacy settings, in posting text, photos, video, links and
other information, and in level of interaction with other members. Examples: Facebook,
LinkedIn, MySpace. Twitter, YouTube and Flickr are often also included in lists of social
networking sites, although sometimes YouTube and Flickr are designated as multimedia sharing
sites, while Twitter is currently more often designated as a micro-blogging application.
2.2.5 Ministry Website
Ministry websites are an Internet website tool created by employees, clerics and volunteers for
the sole purpose of conducting diocesan affiliate business.
2.2.6 Personal Website
A social network page, blog or any Internet website tool created by employees, clerics, and
volunteers primarily to share personal communication with friends and family.
2.2.7 Other Electronic Communication
Electronic communication technologies that are not defined as Social Media Network (e.g., cell
phone, email, texting, etc.)
2.2.8 Users of New Media in the Church Setting
Supervisor: The supervisors include the hiring and the supervising agent, example for parish
staff, the pastor; for parish volunteers, the appropriate administrator (Director of Religious
Education or Director of Youth Ministry); for school personnel, the principal.
Employee: Any person who is employed by the Diocese or an affiliate, an employee may be a
cleric or a lay person who may also be a member of a religious institute.

13. Cleric: An ordained priest or an ordained deacon who is incardinated in the Diocese, as well as a
religious, or a priest or deacon incardinated in another diocese, who is engaged in a ministry
under the control or auspices of the Diocese or an affiliate.
Adult: An individual who is eighteen years of age or older.
Child: A person under 18 years of age or a physically or mentally disabled person under 21
years of age.
Volunteer: an adult who works without financial or material gain on behalf of the Diocese of
Dallas or its affiliates who is not an employee or a cleric (for example, an intern, catechist, scout
leader, coach, student teacher and others in similar capacities).
3.1 New Media a Digital Literacy
The world of digital communication, with its almost limitless expressive capacity, makes us
appreciate all the more Saint Paul’s exclamation: “Woe to me if I do not preach the Gospel” (1
Cor 9:16), Pope Benedict XVI, 2010 World Communication Day message.26
New media is one of the fastest growing forms of communication especially among the youth
and young adults. The Priest and Religious cannot ignore it, but at the same time we must engage
new media in a manner that is safe, responsible and civil.
As Pope Benedict XVI noted in his message for the 44th World Day of Communication, this
new form of media “can offer priests and all pastoral workers a wealth of information and
content that was difficult to access before, and facilitate forms of collaboration and greater
communion in ways that were unthinkable in the past.”27
26
http://www.vatican.va/holy_father/benedict_xvi/messages/communications/documents/hf_be n-
xvi_mes_20090124_43rd-world-communications-day_en.html and
http://www.vatican.va/holy_father/benedict_xvi/messages/communications/documents/hf_be n-
xvi_mes_20100124_44th-world-communications-day_en.html.
27
ibid

14. 3.2 The Church and New Media: An Overview
The Church’s curiosity in the Internet is a meticulous expression of her venerable interest in the
media of social communication. considering the media as an result of the historical scientific
development by which humanity “advances further and further in the discovery of the resources
and values contained in the whole of creation”,28
the Church often has affirmed her certainty
that they are, in the words of the Second Vatican Council, “marvellous technical inventions” 29
that already do much to meet human needs and may yet do even more.
Thus the Church has taken a fundamentally positive approach to the media.30
(For example, Inter
Mirifica; the Messages of Pope Paul VI and Pope John Paul II on the occasion of the World
Communication Days; Pontifical Council for Social Communications, Pastoral Instruction
Communio et Progressio, Pornography and Violence in the Communications Media: A Pastoral
Response, Pastoral Instruction Aetatis Novae, Ethics in Advertising, Ethics in Communications.)
Even when condemning serious abuses, documents of this Pontifical Council for Social
Communications have been at pains to make it clear that “a merely censorious attitude on the
part of the Church...is neither sufficient nor appropriate”31
Encyclical letter, ‘Miranda Prorsus’ of Pope Pius XII in 1957 regarding the Pastoral Instruction
on the Means of Social Communication published in 1971.32
It mentioned that the Church sees
these media as a gift of God helping people to cooperate with the divine plan of salivation.33
The new media of social communication are cultural factors that play a role in today’s society.
As the Second Vatican Council remarks, “although we must be careful to distinguish earthly
progress clearly from the increase of the kingdom of Christ”, nevertheless “such progress is of
vital concern to the kingdom of God, insofar as it can contribute to the better ordering of human
28
John Paul II, encyclical letter Laborem Exercens, n. 25; cf. Vatican Council II, Pastoral Constitution on the
Church in the Modern World Gaudium et Spes, n. 34.
29
Vatican Council II, Decree on the Means of Social Communication Inter Mirifica, n. 1.
30
ibid
31
ibid
32
The Contribution of The Communications Media to Human Progress The Work of The Media in Human Society,
http://www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_23051971_communio_en.
html
33
Pius XII, “Miranda Prorsus”, http://w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-
xii_enc_08091957_miranda-prorsus.html

15. society”.34
Bearing in mind new media of social communication in this radiance, we see that they
“contribute greatly to the enlargement and enrichment of men's minds and to the propagation and
consolidation of the kingdom of God”.35
Today this pertain in a particular way to the new media, which is serving to carry out a radical
transformation in commerce, education, politics, journalism, the relationship of nation to nation
and culture to culture changes not just in how people communicate but in how they understand
their lives.
4.1 Role of New Media among Priests and Religious
A well-considered use of new media has the ultimate goal of encouraging “true friendship” (43rd
World Communication Day Message) and of understanding the human longing for meaningful
community. 36
Jon Lebkowsky gives a philosophical definition of new media as “Social Media is a fundamental
transformation in the way(s) people find and use information and content, from hard news to
light entertainment. 37
It’s an evolution from broadcast delivery of content content created by a
few and distributed to many to network delivery, where content can be created by anyone and
published to everyone, in a context that is “many to many.” Said another way, publication and
delivery by professionals to mass audiences has changed now publication and delivery can be by
anyone, professional or not, to niche audiences through networks of many channels. This is
because the means of production are broadly accessible and inexpensive”.
34
Vatican Council II, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 39.
35
Pope Paul VI, “Inter Mirifica”,(1), Decree on the Media of Social Communications December 4, 1963
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19631204_inter-
mirifica_en.html
36
http://www.vatican.va/holy_father/benedict_xvi/messages/communications/documents/hf_be n-
xvi_mes_20090124_43rd-world-communications-day_en.html and
http://www.vatican.va/holy_father/benedict_xvi/messages/communications/documents/hf_be n-
xvi_mes_20100124_44th-world-communications-day_en.html.
37
Jon Lebkowsky, weblogsky.com: Jon Lebkowsky (born April 20, 1949) is an web consultant/developer, author,
and activist who was the co-founder of FringeWare, Inc. (along with Paco Nathan). FringeWare, an early attempt at
ecommerce and online community, published a popular “ magalog” called FringeWare Review, and a literary zine
edited by Lebkowsky called Unshaved Truths.

16. Wikipedia defines social media as media designed to be disseminated through social interaction
using highly accessible and scalable publishing techniques.38
Social media use ‘we based
technologies’ to transform and broadcast media monologues into social media dialogues.
The users of new media among people especially young people have been seen as communities
in a vast majority growing at a rapid pace (the number of active users on Facebook is greater
than the population of the United States).39
Given the size and scope of these communities, they
offer excellent forms for the Church’s visibility and evangelization.
Thus the priest and religious have no choice but to decide to engage in this vast new frontier of
new media. Careful consideration should be made to determine the particular strengths of each
form of new media like blogs, social networks, text messaging etc. and the needs of a ministry,
parish and ecclesiastical organization. The strengths should match the needs. For instance, a blog
post may not be the most effective way of reminding students of an event. However, a mass text
message to all students and their parents telling them that the retreat begins at 9 a.m. may be very
effective.
Community new media can be a powerful tool for strengthening community, although social
media interaction should not be viewed as a substitute for face-to-face gatherings. Social media
can support communities in a myriad of ways: connecting people with similar interests, sharing
information about in-person events, providing ways for people to dialogue, etc.
Accountability new media provides a tool for building community. Membership in communities
also requires accountability and responsibility. Users of new media expect site administrators to
allow dialogue, to provide information and to acknowledge mistakes. The explosion of
information available to social media consumers has meant that they often only use information
from trusted sites or sites recommended by those whom they trust.
While not every demand or inquiry can be met, it is important that creators and site
administrators of social media understand how different social media is from mass media and the
expectations of its consumers. Many communication experts are describing the adaption of social
38
http://en.wikipedia.org/wiki/Social_media
39
(http://www.facebook.com/press/info.php?statistics)

17. media as a paradigm shift in how humans communicate, as important a development as that of
the printing press and the discovery of electronic communication.
4.2 Formation Programme in Social Communications
The need for an inclusive programme for the formation of Church leaders, predominantly
seminarians and candidates for religious life, was accentuated in many documents of the Church,
particularly after Vatican II.40
The same was emphasized by the Catholic Bishops’ Conference of
India (CBCI) during its 2004 General Assembly on the theme “Called to be a Communicating
Church” held in Trichur, Kerala. In the same year the Association of Rectors of Major
Seminaries (ARMS) - a consortium of Rectors of theological colleges of India- in its meeting in
Jalandhar, Punjab, studied the subject of formation and communications, and made a number of
relevant proposals.
Several seminaries and formation houses in India already have diverse courses or sessions on
social communications and media in their formation programmes.41
However, in many instances
formation in communications lacked permanence and was restricted to learning technical skills
than assimilation of the subject in ones formation or pastoral ministry. Study of the numerous
Church documents, for instance, received little attention, so much so many priests and religious
leaders cannot even mention the titles of some of the Church documents on social
communications.
4.3 Strategy and Directions on Formation in Social Communications
Through different documents, the Church has given valuable plan and insights on the formation
of her people in the field of social communication. 42
These constitute the rich magisterium of
the Church.43
They have worldwide principles pertinent to the entire Church but can represent
from this great reserve of the Church key indicator to widen a fitting and pertinent pastoral plan
for the formation of leaders.
40
George Plathottam, “Fromation of Pastoral Leaders in Social Communications: Challenges, Strategies and
Action”, 235.
41
Ibid.
42
Ibid.
43
Ibid.

18. 4.4 Formation of Pastoral Leaders in Social Communications
Priests and religious were among the majority literate and learned persons of medieval times.
The monks and Church leaders contributed considerably to the spread of literacy and
development of languages and literature in Europe and other parts of the world.44
The Church
also patronized different forms of visual and aural communication such as music, drama, and
performing arts. With the innovation of newer media of communication the Church’s emphasis
on the formation of priests and religious in social communication too went ahead of the spoken
and written word. The Church not only assumed every new medium in order to carry out her
mission, but also emphasized the need to train its personnel to meet the changing needs of the
times and places.
4.5 Guide to Religious and Priest in the Instruments of Social Communication
The Priest and Religious can use new media to support respect, dialogue and honest
relationships, in other words, “true friendship” (43rd World Communication Day Message). To
do so involves us to advance new media as a powerful means of evangelization and to consider
the Church’s role in providing a Christian perspective to digital literacy.
The guide to the training of the future priests concerning the instruments of social
communication state that the basic training ought to enlighten the students, refine their critical
sense, and form their conscience, so as to save them falling prey to the facile suggestions and
manipulations perpetrated by the mass media, particularly where these may offend against truth
or morality.45
It also emphasizes the importance of sound sound doctrinal and ascetical training
for the students so that they will be well-equipped “to take responsibility for the manner in which
they receive, by their free and personal choice, whatever is presented by the media... preferring
things that are worthwhile in terms of virtue, knowledge and art; avoiding whatever may cause or
44
George Plathottam, “Fromation of Pastoral Leaders in Social Communications: Challenges, Strategies and
Action”, 241.
45
The First Level (Basic): The Training Of Receivers “Guide To The Training Of Future Priests Concerning The
Instruments Of Social Communication”,
http://www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_19031986_guide-for-
future-priests_en.html

19. occasion spiritual detriment to oneself or which, through bad example, can lead others astray;
refraining from whatever impedes good communications and promotes the evil kind”.46
The guide also makes special emphasis on the religious and moral aspect as the fundamental
importance in the training of future priests towards that personal interior freedom, rooted in deep
conviction, which will cause them to set an example, regarding mass media that their people will
wish to follow. 47
It aims at preparing them in Religious and moral aspect as the religious and
moral aspect is of fundamental importance. It states that mass media should not be allowed to
descend to mere moralizing, nor should it be reduced to a consideration merely of sexual
morality; though the special implications of this latter for those preparing for a life of celibacy
should not be overlooked. 48
It further states that the emphasis should be upon the positive,
showing a strong preference for what is solid and constructive over what is harmful or dangerous
and therefore to be avoided. 49
It also states that be it good or bad, attention should be drawn not
only to what affects the individual conscience, but also to the social relevance of a person’s
choices and their social effects. Its asks the student attention to be directed also to moral
judgments pronounced by the competent authority.
The Article also states that the students need to become acquainted with the real world about
which they are being taught in class. They need also to be trained to give “the witness of a well-
rounded and mature personality that can enter relationships with others without exaggerated
precautions or naive imprudence, but with an open-hearted and serenely-balanced
cordiality”.50
To achieve these aims, and to prevent them adopting a totally defensive and closed
attitude to the mass media, it is recommended that they should accustom themselves,
individually or in homogeneous groups, to wide-ranging news reports from the media about the
dramas and problems of the real world outside.
46
Inter mirifica, 9. On the subject, cf. Appendix I, nos. 7: 59 sq.; 9: 703; 11: 3, 9, 16; 19; 22: 15sq.
47
Inter mirifica, 9. On the subject, cf. Appendix I, nos. 7: 59 sq.; 9: 703; 11: 3, 9, 16; 19; 22: 15sq.
48
Inter mirifica, 9, Communio et Progressio, 112.
49
Ibid.
50
John Pauil II, “Discourse to Religious Women”, L'Osservatore Romano, 12th November 1978.

20. CONCLUSIOIN
Thus priests, deacons, religious are recommended to have media education to increase their
understanding of the new media and its impact on individuals and society and help them gain a
manner of communicating that speaks to the sensibilities and interests of people in new media
culture. This includes getting trained in new media and make it applicable in their work.
Pope Francis’s extremely popular twitter feed is ready with nasty comments.51
It is true that new
media can bring the most evil in people; the Vatican’s chief media strategist says the Catholic
Church cannot disregard the chance for evangelization that the new media offers.
Commenting on the importance of new media Archbishop Claudio Celli the head of the
Pontifical Council for Social Communications, said that in the Church we are fishing inside the
aquarium whereby we forget that most fish are outside the aquarium. Thus unless Priests and
Religious engage in new media, according to him we will wind up talking to ourselves.52
As
Priests and Religious as we enter into this arena we have to look mainly at the positive aspects.
New media is a digital continent that the Priests and Religious must treat as mission territory.
A few weeks prior to Christmas in 1963, Inter Mirifica, the Second Vatican Council’s decree on
the Media of Social Communications, came into being thanks to an approved vote of 1,960 to
164 of the bishops, also known as the Council Fathers.53
Ironically, this document with its theme
being the media and social communication essentially went unnoticed because people worldwide
were fixated on media accounts pertaining to the assassination of President Kennedy that had
occurred just weeks before in Texas.
51
David Gibson, “Vatican Media Chief Says The Church Can’t Ignore Social Media”,
http://www.religionnews.com/2014/05/23/vatican-media-chief-says-church-cant-ignore-social-media/
David Gibson is a national reporter for RNS and an award-winning religion journalist, author and filmmaker. He has
written several books on Catholic topics. His latest book is on biblical artifacts: “Finding Jesus: Faith. Fact.
Forgery,” which was also the basis of a popular CNN series.
52
ibid
53
John G. Hillier, “Catholic Church Promotes Use of Social Media, but with Caution”, The Catholic Spirit
Newspaper of the Diocese of Metuchen, New Jersy”, http://www.catholicspirit.com/catholic-church-promotes-use-
of-social-media-but-with-caution/

21. Inter Mirifica is both prophetic and providential. Acknowledging new media as an instruments of
social communication it has the potential of promoting either good or evil, this is all too apparent
with the new vehicles of communication that have become commonplace in our present culture
like the internet, iPad, iPhone, Youtube, and Facebook. None of these means of communication
would have had any significance at all when Inter Mirifica was first written. Yet, even for the
most informal spectator, it is clear that this Vatican II decree, Inter Mirifica, speaks openly to
those who use these devices.
On the unconstructive side, these instruments of the “new media” have become contaminated by
obscurity and sin. The most obvious example is the selling of sex that includes, but is not limited
to, pornography that continues to invade the hearts and minds of the youth and children who
have the best grasp of this technology. In fact, the misuse of these new instruments of social
communication has created the so-called multi-billion dollar porn industry that uses multiple
ways to dissuade, yet another generation of unwary individuals, from choosing lessons of purity
and virtuous living over the filth of pornography. In the midst of the chaotic moral decay that
exists through the Internet and other social media today, the Church desires to shine the light of
Christ into this dark abode. The Vatican itself is well connected to the new media and, like the
first generation of mass media and social communication such as radio and television, the
official arm of the Church uses the new instruments of social communication while encouraging
all members of the Church to become digital disciples, especially in the context of embarking
upon the New Evangelization. In the words of Inter Mirifica: “All the members of the Church
should make a concerted effort to ensure that the means of social communication are put at the
service of the multiple forms of the apostolate.54
While the Church promotes the social media throughout this conciliar decree, the Council
Fathers simultaneously alert children, youth, parents, teachers, pastors and bishops to be vigilant
in the use of mass media and social communication. They likewise challenge “public authorities”
to offer authentic moral leadership while stating that “a special responsibility for the proper use
of the media of social communication rests on journalists, writers, actors, designers, producers,
54
John G. Hillier, Catholic Church Promotes Use of Social Media, but with Caution, The Catholic Spirit Newspaper
of the Diocese of Metuchen, New Jersy.

22. exhibitors, distributors, operators, sellers, and critics.”55
Appealing to the good will of
professional media outlets, the Council Fathers also requested “respect for the moral law,”
reminding these professionals that a great many of “their readership and audience are young
people.”56
Acknowledging its obligation of “instructing and directing,” the Church appeals to those
involved with the media of social communication to embrace its proper use “in accordance with
God’s design”.57
This petition has been continual again and again over the past five decades but,
for the most part, proponents of the media of social communication have rejected the Church’s
guidance. In fact, the Church’s voice has become more like “a voice calling in the wilderness”
(cf. Luke 3:4). And even when heard, it seems that the new “normal” is for the proponents of
mass media and social communication to explicitly deny and demoralize the voice of Christ and
His Church. Why? The considerate reply is because the existing approach in our culture is to
discard the Church as irrelevant, obsolete and out of step with reality. Worse is that certain media
outlets and special interest groups have hijacked the language of the Church and, claiming it as
its own, have redefined the meaning of morality and ethics. Their agenda is to attack the Church
and to accuse the Church of promoting hatred and hate speech which, from their perspective, is
intolerable in the present enlightened culture of the 21st century.
55
ibid
56
Pope Paul VI, “Inter Mirifica”,(11), Decree on the Media of Social Communications December 4, 1963
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19631204_inter-
mirifica_en.html
57
Pope Paul VI, “Inter Mirifica”,(3), Decree on the Media of Social Communications December 4, 1963
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19631204_inter-
mirifica_en.html

23. TABLE OF CONTENTS
Contents page
INTRODUCTION .......................................................................................................................... 2
1.1The Church and Old Media........................................................................................................ 3
1.2 Communication......................................................................................................................... 4
1.3 Mass Communication ............................................................................................................... 4
1.4 Intrapersonal Communication................................................................................................... 4
1.4.1 Self concept........................................................................................................................ 4
1.5 Interpersonal Communication................................................................................................... 5
1.6. Communication style ............................................................................................................... 5
1.6.1 Verbal Communication ...................................................................................................... 6
1.6.1.1 Paralanguage................................................................................................................ 6
1.6.2 Non-Verbal Communication.............................................................................................. 7
1.7 Concepts in Interpersonal Communication............................................................................... 8
1.7.1 Conversation....................................................................................................................... 8
1.7.2 Speech Act.......................................................................................................................... 8
1.7.3 Communication Competence............................................................................................. 8
1.7.4 Self Disclosure ................................................................................................................... 9
1.7.5 Gender differences ............................................................................................................. 9
2.1 New Media................................................................................................................................ 9
2.2 Basic Forms of New Media .................................................................................................... 11
2.2.1 Web 2.0 ............................................................................................................................ 11
2.2.2 Blog.................................................................................................................................. 11
2.2.3 Micro-Blog....................................................................................................................... 11
2.2.4 Social Media Network...................................................................................................... 12
2.2.5 Ministry Website.............................................................................................................. 12
2.2.6 Personal Website.............................................................................................................. 12
2.2.7 Other Electronic Communication..................................................................................... 12
2.2.8 Users of New Media in the Church Setting...................................................................... 12
3.1 New Media a Digital Literacy................................................................................................. 13
3.2 The Church and New Media: An Overview ........................................................................... 14

24. 4.1 Role of New Media among Priests and Religious .................................................................. 15
4.2 Formation Programme in Social Communications................................................................. 17
4.3 Strategy and Directions on Formation in Social Communications......................................... 17
4.4 Formation of Pastoral Leaders in Social Communications..................................................... 18
4.5 Guide to Religious and Priest in the Instruments of Social Communication ......................... 18
CONCLUSIOIN ........................................................................................................................... 20