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Intrusiveness of the mass media

52. Finally, the Special Assembly addressed the means of social communication, an issue which is of the greatest importance because it concerns both the instruments of evangelization and the means of spreading a new culture which needs to be evangelized.(65) The Synod Fathers were thus faced with the sad fact that "the developing nations, instead of becoming autonomous nations concerned with their own progress towards a just sharing in the goods and services meant for all, become parts of a machine, cogs on a gigantic wheel. This is often true also in the field of social communications which, being run by centres mostly in the northern hemisphere, do not always give due consideration to the priorities and problems of such countries or respect their cultural make-up. They frequently impose a distorted vision of life and of man, and thus fail to respond to the demands of true development".(66)

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71. "From the beginning it has been a characteristic of God to want to communicate. This he does by various means. He has bestowed being upon every created thing, animate or inanimate. He enters into relationships with human beings in a very special way. "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he as spoken to us by a Son" (Heb 1:1-2)".(134) The Word of God is by nature word, dialogue and communication. He came to restore on the one hand communication and relations between God and humanity, and on the other hand those of people with one another.

The Synod paid great attention to the mass media under two important and complementary aspects: as a new and emerging cultural world and as a series of means serving communication. First of all, they constitute a new culture that has its own language and above all its own specific values and counter-values. For this reason, like any culture, the mass media need to be evangelized.(135)

Today in fact the mass media constitute not only a world but also a culture and civilization. And it is also to this world that the Church is sent to bring the Good News of salvation. The heralds of the Gospel must therefore enter this world in order to allow themselves to be permeated by this new civilization and culture for the purpose of learning how to make good use of them. "The first Areopagus of the modern age is the world of communications, which is unifying humanity and turning it into what is known as a 'global village'. The means of social communication have become so important as to be for many the chief means of information and education, of guidance and inspiration in their behaviour as individuals, families and within society at large".(136)

Training in the use of the mass media is therefore a necessity not only for the preacher of the Gospel, who must master, among other things, the media style of communication but also for the reader, the listener and the viewer. Trained to understand this kind of communication, they must be able to make use of its contributions with discernment and a critical mind.

In Africa, where oral transmission is one of the characteristics of culture, such training is of capital importance. This same kind of communication must remind pastors, especially Bishops and priests, that the Church is sent to speak, to preach the Gospel in words and deeds. Thus she cannot remain silent, at the risk of failing in her mission, except in cases where silence itself would be a way of speaking and bearing witness. We must therefore always preach in season and out of season (cf. 2 Tim 4:2), in order to build up, in charity and truth.

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II. Communicating the good news

Following Christ, the Communicator "par excellence"

122. The Synod had much to say about social communications in the context of the evangelization of Africa, carefully taking into account present circumstances. The theological point of departure is Christ, the Communicator par excellence who shares with those who believe in him the truth, the life and the love which he shares with his Heavenly Father and the Holy Spirit. That is why "the Church is aware of her duty of fostering social communications ad intra and ad extra. The Church should promote communication from within through a better diffusion of information among her members".(238) This will put her in a more advantageous position to communicate to the world the Good News of the love of God revealed in Jesus Christ.

Traditional forms of communication

123. The traditional forms of social communication must never be underestimated. In many places in Africa they are still very useful and effective. Moreover, they are "less costly and more accessible".(239) These forms include songs and music, mimes and the theatre, proverbs and fables. As vehicles of the wisdom and soul of the people, they are a precious source of material and of inspiration for the modern media.

Evangelization of the world of the media

124. The modern mass media are not only instruments of communication, but also a world to be evangelized. In terms of the message they transmit, it is necessary to ensure that they propagate the good, the true and the beautiful. Echoing the preoccupation of the Synod Fathers I express my deep concern about the moral content of very many programmes with which the media flood the African Continent. In particular I warn against the pornography and violence which are inundating poor countries. In addition, the Synod rightly deplored "the very negative portrayal of the African in the media and called for its immediate cessation".(240)

Every Christian should be concerned that the communications media are a vehicle of evangelization. But Christians who are professionals in this sector have a special part to play. It is their duty to ensure that Christian principles influence the practice of the profession, including the technical and administrative sector. To enable them to exercise this role properly, they need to be provided with a wholesome human, religious and spiritual training.

Using the means of social communication

125. Today the Church has at her disposal a variety of means of social communication, traditional as well as modern. It is her duty to make the best possible use of them in order to spread the message of salvation. In the Church in Africa many obstacles impede easy access to these means, not the least of which is their high cost. Moreover, in many places government regulations impose undue control on them. Every possible effort should be made to remove these obstacles. The media, whether private or public, should serve all people without exception. Therefore I invite the particular Churches of Africa to do everything in their power to meet this objective.(241)

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