Theology of Communication PDF

THEOLOGY OF COMMUNICATION Introduction It states that the word, “communication‟ in its daily usage has become fashionable and we can almost say; “tutto è comunicazione (everything is communication). two main schools in the study of communication. The first school is called the “process” school and...

THEOLOGY OF COMMUNICATION Introduction It states that the word, “communication‟ in its daily usage has become fashionable and we can almost say; “tutto è comunicazione (everything is communication). two main schools in the study of communication. The first school is called the “process” school and it deals with the fields of social sciences, psychology and sociology. This school looks at communication as, the transmission of messages. It is concerned with how senders and receivers encode and decode, with how transmitters use the channels and media of communication. It is concerned with matters like efficiency and accuracy. The second school is called the semiotic school which looks at communication as the process of producing and exchanging of meanings and the main concern here is how the people interact with messages and texts to produce meanings. The semiotic school also looks at the role that texts play in different cultures. “homo sapiens è homo communicans.” communication constitutes the human being and represents the specific and ontological dimension of man. His cognitive abilities open his mind to curiosity, discovery and doubt, which pave the way for the articulation of language, thoughts, interpretation and dialogue. There is reciprocity, the construction of meaning and the conserving of memory across the generations. Other important elements of communication are interaction, relationship and social process. Communication also “arises out of the need to reduce uncertainty, to act effectively, to defend the ego. Accordingly, the word “communication” acquires also the sense of participation. It is in this sense, for example, that religious worshipers are said to communicate. We can talk of communication in terms of linking and binding in which case, “communication is the process that links discontinuous parts of the living world to one another.” We can also here add another important concept enumerated namely, the fact that communication creates commonality. “It (communication) is a process that makes common to two or several what was the monopoly of one or some.” Communication is also the channel, carrier, means, route, or “the means of sending messages, orders, etc., as by telephone, telegraph, radio, couriers.” Additionally, communication is “the process of conducting the attention of another person for the purpose of replicating memories.” It is also believed that another important concept of communication is the idea of discriminative response, behaviour modifying, in short, response and change. In this case, “communication is the discriminatory response of an organism to a stimulus” and “communication between two animals is said to occur when one animal produces a chemical or physical change in the environment (signal) that influences the behaviour of another […].” Furthermore, stimuli as one of the concepts of communication, “every communication act is viewed as a transmission of information, consisting of a discriminative stimulus, from a source to a recipient.” Communication is also intentional. This means that “in the main, communication has its central interest those behavioral situations in which a source transmits a message to a receiver(s) with conscious intent to affect the latter‟s behaviours.” Time and situation are other two closely related concepts of communication. In this perspective, “the communication process is one of transition from one structured situation-as-a-whole to another, in preferred design.” Another concept of communication is that of power in which “communication is the mechanism by which power is exerted.” Theology is “the study of the nature of God and religious truth; rational inquiry into religious questions, especially those posed by Christianity.” However, theology, “in the strict sense (as distinct from philosophy, metaphysics, mythology, and natural knowledge of God) it is essentially the conscious effort of the Christian to hearken to the actual verbal revelation which God has promulgated in history, to acquire a knowledge of it by the methods of scholarship(study) and to reflect upon its implications.”  Chapter 1 Clarification of terms: “Theology of Communication‟ Or “Communicative Theology” Or “Communication Theology” ? “Theology of Communication‟ Franz-Eilers makes a distinction between “Theology of Communication‟, “Communicative Theology” and “Communication Theology”. For him, the “Theology of Communication”, appears as an attempt to “baptize” the (mass) media: […] In this understanding, media are instruments to be used for the kingdom of God. Such understanding is underlying many Church documents up till today. Even the Pontifical Council for Social Communication was originally the “Commission for the Instruments of Social Communication. Eilers further believed that the “Theology of Communication” as an attempt “to theologize” Communication can hardly be sufficient for a communication which must be considered as an essential element of the Church.” The Theology of Communication is reflected in the Decree on the Media of Social Communications, Inter Mirifica, of the Second Vatican Council. Inter Mirifica describes the media as instruments, which “if properly utilized, can be of great service to mankind, since they greatly contribute to men‟s entertainment and instruction as well as to the spread and support of the Kingdom of God.” Michael Amaladoss, one of South Asia‟s leading theologians known globally for his writings on culture and inter-religious dialogue in Asia seems to agree with this functionalist meaning provided by the term “Theology of Communication‟. Communication is an essential function of Theology. Today there is a growing acceptance that language is not the only medium of theological or any serious expression. Symbols, poetry, painting, and music can also be authentic expressions. Theology should start using multi-media to express itself. “Communicative Theology” Regarding the term, Communicative Theology, Eilers attempts to highlight the purpose of making theology comprehensible and understandable to people so that the uncomprehended truths do not “rest in the files of the fides implicita where it lies buried.” Such truths “are always in danger of becoming, un-existential in the everyday practical life of man. And this not only in the case of those who deny these truths, i.e. “heretics”, but also in the case of good, orthodox Christians.” This is an attempt to make theology and theological considerations better understandable using words, expressions and means to be easily understood by the recipients. Theology expresses itself in an easily understandable language. Already Luther‟s Bible translation into commonly understandable German language goes in this direction though even before him already other German translations of the Bible did exist. In recent development in German speaking countries, this expression is also used for a theology which grows from spiritual and theological experiences of Christian communities. This is similar to liberation theology which in theologizing starts with the life of the people. Another example of “Communicative Theology” is the hermeneutic or contextual theology. This type of theology is very attentive to how language and words are used in a particular situation. In this understanding, “Communicative Theology‟ does not take communication to be the centre or essence of the theology. As Palakeel would say, it “envisages a theology dressed up in communication categories.” However, a deeper level of looking at communicative theology would be to see communication as a category of theology. To use Almaldoss phrase: “The term communication” becomes a theological category when allied with other terms such as revelation, mission and communion.” This leads us to the term “Communication Theology‟. “Communication Theology‟ For Eilers, Communication Theology, “considers the whole of Salvation and Theology under the perspective of Communication.” Communication Theology does not start with the media or technical means but rather with the centre of theology, with God himself. Communication does become the eye through which the whole of theology is seen because the Christian God is a communicating God. Communication becomes a theological principle a perspective under which the whole of theology is seen. It is a way of recognizing that Communication is the heart of Christian theology. A close look at Catholic Christian theology will draw attention to the communication core of essential beliefs such as Sacraments, Liturgy, the communion of saints, the Church, Evangelization, Ecumenical and Inter-Religious Dialogue, Trinity, Revelation, Incarnation, Ecclesiology - all theological as well as communicational essentials. Communication is so integral to Catholic Theology that the latter would cease to exist and even become meaningless without the former. This would be the case because God‟s revelation to man takes place in a communicative and dialogic way which involves the exchange of word, partnership, relationship and response. Eilers‟ insists that “the whole of biblical theology is concerned about ways and means of a communicating God “speaking” in many and various ways to his people (cf. Hebr.1:1). The high point of this development is the incarnation of Jesus Christ where God communicates to us through his son as the “perfect communicator.” Joseph Palakeel takes the meaning of “Communication Theology” further by envisioning the act of theologizing as a communication act embedded in culture: A theology conversant with the emerging communication culture may be called a communication theology. Communication studies today can become a privileged partner of theology like philosophy and social sciences. Communication theology means not only a change in method of doing theology, but also a radical rethinking of theology through the language, logic and semantics of the predominant communication culture. The identity and relevance of theology suggests a close link to the predominant culture of the place and time. Theology was born from the necessity to communicate effectively in each time and place. Theologizing is an ongoing process of self- expression of faith in cultures. The identity and relevance of theology suggests a close link to the predominant culture of the place and time. Furthermore, our understanding of “Communication Theology” is affected by how we define communication. It embraces the transmission model of sending messages and receiving feedback as when we consider how God‟s communication with us through the prophets was always followed up by his desire to see man‟s resultant cooperation in His plan. Moreover, it embraces a wider concept of communication that may be defined as a process through which culture is created by the participation in the construction of meaning and this process leads to communion. “Communication Theology” is neither purely rational nor notional but it is “experiential and tangible through the multimedia and multisensorial communication. Such a theology is capable of exploring […] the Word of God in the many and varied ways of human communication, inviting everyone into a life-giving fellowship.” Understood in this way, “Communication Theology” would thus affect the whole of theology and not be relegated to a mere section of it, or simply to a course in the theological curriculum. This is the case because there would be clear “connections between communication science and theology. One of the most apt areas for this co-operation is fundamental theology or what Rahner referred to as “theologia fundamentalis” (study of the possibility of revelation, the communication of the word in human language, the role of tradition in the Church, the place of Christianity in society, and so forth.” Frances Forde Plude; a communication scholar looked at “Communication Theology” as a way in which we can look at theology from the point of view of today‟s culture which is infiltrated by the electronic communication. In this case, “Communication Theology” looks at music, image, and symbol as ways in which culture is mediated. Plude believed that those who wish to do “Communication Theology” can among other things: (1) attend to communication dimension of their specific theological discipline; or (2) focus on the interpretive dynamics involved in communicating the fruit of their theological reflection effectively to today‟s public which resides in an electronic culture; or (3) choose to position themselves in the midst of a communication-studies culture and elaborate a theology (an understanding of God, God‟s presence, and God‟s action) that arises from that communication/culture base. Plude, also argued for a more interactive revolution which would involve, “(1) the flattening and decentralization of organizations; (2) the participatory character of communication flow with feedback loops, giving rise to “shared minds” within “forums;” and (3) the importance of access by all to the instruments of communication, enabling “power with” and reducing “power over.” She proposed this “communication revolution” for a “communion theology of Church” which she elaborated in her article, Interactive communications in the church. She finds the writings of Rahner (among other theologians) reflecting this concern. In her view, there is need that the theologians and the communicators should collaborate. According to Michael Traber, “Communication Theology” must be distinguished from the philosophical approach to communication. This is the case because the philosophical approach to communication is based on inter-subjectivity, conviviality and living together of human beings. In the words of Lucio Adrian Ruiz, “Communication Theology”, asserts that “theology is born by a communicative act, has communication as the objective and its central object of study is communication: communication is found at the centre of any theology whatsoever.” As we conclude this section, we would like to indicate that some authors like Jacob Srampickal and Eilers who have written on “Communication Theology” have cited the communication dimension of Rahner‟s theology. In addition, Dulles highlighted the fact that Rahner “goes beyond the typical representatives of revelation-as-history model” to present revelation as a self-expression of grace, thanks to his theology of the symbol. Another advocate of “Communication theology” is Bernard R. Bonnot, who believed that the discovery of the deep relationship between theology and communication has “not escaped the grasp of theologians. Karl Rahner, for instance, taught that God‟s self-communication to humans is the core of Christianity.” Palakeel also noted that “there were many recent efforts to rethink theological method from communication perspective. Years back Rahner, through his definition of revelation as God‟s self- communication and the theory of Christ as the Real symbol of God, pointed out that theology is all about communication.” It is recommended that the shepherds who live in the digital age should be trained in communication so that they can be critical consumers and so that they can be creative in using the media for evangelisation. That is why, it is believed that “the need of the time is a communication theology which sees communication as a theological category and theology as a communication process. Seminary has to be envisaged as a school of communication. The area of interest for another scholar, Eilers, has been different because he has concentrated on explaining the fact that communication is the eye and perspective through which the whole of theology can be considered. This approach is not instrumental or technical like the other approaches and areas of interest that we have seen above. In a nutshell, through the preceding sections, we have been able to understand the difference between Communication, Theology and Communication Theology. It is this background information that will help us to look at different thematic areas in the field of Communication Theology.  Chapter 2 Scripture and Divine -Human Communication: Word and Testament The Scripture is for us the living testimony of God's communication. The Revelation as contained in the Bible is the source of God's communication with human beings. However God's communication is not limited or exclusively bound up with the written text of scripture. The relationship between theology and communications media are nowhere clearer than in the study of the Bible itself. The Bible is made up of a variety of literary genres, many of them derived from oral genres and mixtures of genres. By and large the Bible registers a culture in which verbal expression, even written verbal expression, was governed far more by habits of oral composition than is true in our day (Ong 1996). Biblical revelation is a written record of various revelatory encounters prolonged period of time in history. Hence, before we have the scriptura (that which is written), we have the testamentum (that which is testified/witnessed). In a sense the experience (testament) precedes the written expression (scripture). In fact, much of the narrative or descriptive writing in the Bible is the fruit of written reduction of what was first orally composed and preserved. Thus, for example, in the Gospels, the narrative text on which the sayings of Jesus are threaded itself often has an oral base. Before the Gospels were written out, there were set, formalised narrations which preserved for the Christian community events from the life of Jesus and which enter into the Gospel text (Ong 1996). The essence of faith is therefore not bound up exclusively with that which is written (sola scriptura). Instead, it transcends the verbal text. Word and Testament belong together. Hence it is appropriate to call the Bible as testament-Old Testament and New Testament. The Bible is a written testament. It would be a fallacy to attempt to pit the Bible against tradition or to separate word and testament. In the beginning Jesus was not called for Word of God. He never referred to himself as the Word of God'. Jesus Christ came to be called thus in the early centuries of Christianity. The early Christians were more concerned with the "substance and meaning of what Jesus had said and done than with a meticulous level of verbal precision" (Dunn 1987). Pierre Babin's remark in this regard is pertinent: "We have reduced the word of Jesus Christ to the accuracy of the written word, to the linear repetition required by print" (Bartolini 1978). Word and Sacrament are the source of our faith and they are not in conflict with each other. Our growing understanding of the importance of the oral, even in the case of written biblical texts, connects also with a growing understanding of the meaning of tradition in the Church's teaching that divine revelation is contained both "in written books and in unwritten traditions" as taught by the Council of Trent (Ong 1996). The Gospels were and are a living communication of God with his people. The letter of the law kills, but the Word of God becomes enlivened and vivified by the power of the Spirit. The Gospels developed and took shape in response to the cultural and ecclesiastical contexts of the time. This is also evident from the way the Evangelists addressed their respective Gospels to particular communities or audiences. The Gospel of Matthew, for instance, was addressed primarily to the Jewish community, whereas the Gospel of Luke has the Hellenists and non-Jewish audience in mind. The Gospel of John is a more developed theology, and the book of the Revelation reflects the sufferings of the early Church under persecution. Though the various sections of the New Testament are addressed to specific communities, the value of its message or universal relevance across time and space does not get diminished. Similarly, the word and the spirit, the letter and the kerygma are not to be separated or taken apart or out of context. The letter alone does not always communicate accurately. It can even conceal meaning or deceive the recipients. Bible and the Printed Book As Ong (1996) says, the Word of God is not a message separate from a person, but is indeed a person. This person, the Word or Son, becomes incarnate in Jesus Christ. He conveyed what he had to say "not by his own writing but by preaching and personal associations, leaving behind him not a corpus of books he had written but an oral tradition in a community. What is the relationship of all this to the Bible itself, particularly the New Testament, which would be generated out of the Christian community or. Church and which this Church would make so much of Any written word is necessarily the spoken word at least once removed" (Ong 1996). McLuhan's (1964) insight on human communication may be helpful in understanding God's communication through the scriptures. According to him, the print technology by focusing the human mind on linear print creates a breach between visual experience and auditory experience. Reducing experience to a single sense would be distorting human perception, fragmenting our sensibility, estranging the human person from his or her environment and imprisoning him/her in a universe of fallacious abstraction. There are several dangers in subjecting the Bible and Christian revelation to an exaggerated literal culture. It can lead to the gradual disappearance of the faculty for memorising, decline in community celebration and participation. The written text appeals more to the intellect and less to the emotion or imagination. The Bible as the story of God's communication, and not simply a book, has important implications for many non-literate people in Asia, Africa and elsewhere. For them communication is not confined exclusively to a book. For them communication is rooted in a strong oral culture consisting of story telling, drama, folk music and art. As for the developed Western society too, text-based communication is undergoing revolutionary changes. Today with the rapid growth of internet, voice-based and image-based communication and the all-pervasive medium of television, the written word is being challenged in new ways. The digital revolution powered by internet is revolutionising the whole gamut of human communication. As has been noted already, the Bible has a long tradition of oral transmission before it became a written book. The discovery of the law by King Josiah in 622 BC, and its proclamation in public (2 Kings 23:2), and the request of Paul to read his letters publicly in the local churches are clear pointers. The word of God was primarily used for oral communication. It was transmitted through personal witnesses in the community and proclaimed in a loud voice. The message was heard. remembered understood, taught and proclaimed, celebrated and translated into life. was transmitted through personal Witnesses in the community and proclaimed in a loud voice. Even when the scriptures came to be written down, this process of transmission continued. Jesus begins his public ministry by reading from a text of Isaiah (Lk.4:18-19). The writing down and fixing of canons of the Bible did not interrupt the process of oral communication. The manuscripts functioned as a basis and help for memorising and reciting, proclaiming and teaching, study, meditation and celebration. The God of the Bible - a Communicating God The God of biblical revelation is a communicating God right from the outset even before the creation of human beings. The very beginning of the biblical text testifies to this (Eilers 2006): "In the beginning God created the heavens and the earth. The earth was formless and empty, darkness covered the surface of the deep, and the Spirit of God was hovering over the waters. And God said: 'Let there be light' and there was light..." (Gen. 1,1-3). And God said: "Let there be an expanse between the waters... (1,6). And God said: "Let the water under the sky assemble in one place..." (1,9). And God said: "Let the land produce vegetation…" (1,11). And God said: Let us make man in our image and likeness... So God created man in his own image, in the image of God he created him, male and female he created them" (1, 26-27). "And God said" - to say is to communicate and even to use words. It is through his Word that God creates. All seven days of creation begin with the same "and God said" and in this Word he creates heaven and earth and human beings. Such a consideration is further consolidated in the beginning of the Gospel of John: "In the beginning was the Word and the Word was with God, and the Word was God...Through Him all things were made; without Him nothing was made that has been made..." (Jn 1, 1-3). This communicating God also creates humans in "His image and likeness" which must be considered the reason why human beings are also able to communicate. The ways and means of communication of the Christian (and Jewish) God are especially reflected in the First (Old) Testament of the Bible. He communicates with the Israelites in many and various ways (cf. Heb. 1: 1):"God spoke to our ancestors through the prophets, but in our time, the final days, he has spoken to us in the person of his Son, whom he has appointed heir of all things and through whom he made the ages." He talks to human beings like Adam and Eve, the first human creatures: "The Lord God called to the man. Where are you?" (Gen.3, 9) and a whole dialogue follows. In a similar way he talks to Cain "Where is your brother Abel?"... (Gen. 4, 9) He uses human dialogue language like in Jeremiah's complaint (20, 7-9): "You have seduced me and I was deceived. You overpowered me and it was prevailed..." He calls, in a human way, the prophets and other persons in history like the Kings and sends them. He talks to Moses "face to face" in such a way that his face becomes shining and cannot be looked at with 'normal' eyes (Dt 34, 10). He appears to Prophet Elijah on the mountain of Horeb not in the mighty wind, not in the earthquake and not in the fire but in the gentle breeze of silence (1 Kings 19, 11-13). He expresses his anger: "I will wipe mankind whom I have created from the face of the earth - men and animals, and creatures that move along the ground cloud over the mountain and a very loud trumpet blast." "Everyone in the camp trembled. Then Moses led the people out of the camp to meet with God and they stood at the foot of the mountain. Mount Sinai was covered with smoke, because the Lord descended on it in fire..." (Ex 19, 16 f). He uses all ways and means of non-verbal and verbal communication to deal with 'his' people. Characteristics of God's Communication Carlo Martini, (quoted in Eilers 2006) has analyzed the characteristics of God's communication. He asserts that all "Divine Communication is prepared in the secret silence of God" which should also be a characteristic of every Christian Communication which is to be based on the 'contemplative dimension of life’ ex: daily meditation : "Every communication is born in silence; but not an empty or melancholy silence, rather one filled with the contemplation of the wonders God has done for his people... Martini deduced the following six 'characteristics' of Divine self-communication based on Scripture and Tradition: 1. Divine communication to humanity is progressive, cumulative, and historic. Thus it does not take place in a single instant, but it evolves at different times and circumstances that must be understood and read as a whole. God's communication with humanity happens through words and events that are mutually referential and explain one another. 2. Divine communication in history occurs in a dialectic of revelation and hiddenness. It is not a procession ‘from glory to glory', a crescendo of light without shadow. It is rather an unfolding of events, some luminous, others enigmatic. God reveals himself also in the shadow and requires that we accept the first hints of his presence. That is. I think, one of the reasons why Jesus spoke in parables: too much communication cancels out, annihilates the other Every true communication is gradual, prudent and respectful of the audience. 3. Divine communication entails self-sacrifice and renunciation. This is especially visible in the passion and death of Jesus, but it is true of every act of true communication. We cannot give without renouncing something, we cannot expect always to win, but we have to lose and to risk in order to gain the confidence of the other. For this Jesus said: 'The son of man did not come to be served, but to serve, and give his life for the redemption of others' (Mk 10, 45). 4. Divine self-communication is never complete on earth. Only in eternal life will we know as we are known and will see God as he is (1 Cor. 13, 12; 1 Jn 3,2). Also in human communication we can never know the other completely. There is always a 'secret' mysterious reserve, a threshold that is impossible "and even useless' to cross. 5. Divine self-communication is interpersonal. With unspeakable love, God communicates not only something about himself, but his very self. At the same time, divine self-communication is interpersonal. It calls out to the other, to the person who receives it. Without reciprocity, there is no communication. 6. Divine self-communication is courageous and undaunted. It does not fear rejection or refusal, neither does it become discouraged by failure. God gives himself in sincere love again and again, without considering the poor response of us human beings. We can say about communication what Paul says about love: communication 'bears all things, believes all things, hopes all things, endures all things.' God's Revelation in Word and Image God's revelation is both word and image. It is pluri-sensorial. The language of revelation is the language of parable, metaphor, symbol and image. Jesus is the Word made Flesh (Jn. 1.14). People are free to see him (Jn. 14:4). to taste him (Ps. 34-9).. to hear him (Mk. 1:||), to touch him (Lk.24:39). John describes him as "that which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our bands." (1 Jn.1:10) Conflicts arose between theologians who argued either for the word or the image in exclusive terms. Aberrations and misplaced attention to either word or the image precipitated the conflict. Just as the issues we exaggerated the people on either side of the controversies often adopted intransigent positions. Jesus himself had blamed the religious leaders of his tin for their 'logo-lotry', a mere material observance of verb written laws. Jesus, the Logos, the Word, had become the Icon, the Sign. "Today in the city of David, a Deliverer is born to you, the Messiah, the Lord. And this is your sign: you will find a baby lying wrapped up in a manger" (Lk.2:11-12). As Ong (1996) points out, "before humans moved into the electronic era and thereby awoke to the limitations of writing and print, they tended to regard the inscribed word as the paradigm of all verbalization." In our newer perspectives we can find more meaning in the Council of Trent's formulation of the importance of both the written word and unwritten traditions constituting revelation, because today we understand better the importance and power of the ‘non-written’. Art as Medium of Christian Communication We shall briefly examine the Church's attitude to visual representation. The earliest visual arts drew inspiration from written word and oral tradition. Judaism and the Bible, particularly, the books of Exodus and Deuteronomy did not favour visual representations. Moses not only gives Israel the anti-iconic second command-ment, but also shows anger at the fashioning of the golden calf. In the seventh century B.C. King Josiah ruthlessly suppressed all images and 'high places' within Judah (Gutmann 1977). In the Church's tradition we find many who provided a balanced theology of word and image. Basil the Great taught that the honour given to the image (icon) passed on to that which it represents. In Summa Theologiae, St. Thomas Aquinas justified the use of images saying we do not offer worship to them as they are mere things. but they draw us to God incarnate (Gutmann 1977). Pope Gregory (sixth century) recommended what he called the biblia pauperum, the Bible for the unlettered. "Those who are ignorant of letters may at least by looking at the walls read what they cannot read in a book…" From the sight of the event portrayid, he hoped, the would "catch the arbour of compunction and bow don in adoration of the one Almighty Holy Trinity". Willian Durandus in the thirteenth century echoed Gregory sentiments: "Pictures and ornaments in churches are the lessons and scriptures of the laity" (Gutmann 1977). Those who opposed images claimed that they humanise the holy and the divine in images, distract worshippers, violate scripture, etc. Monophysitism (eighth century) and the Protestant Reformation (sixteenth-seventeenth centuries) opposed visual images. Those who destroyed the images and statues came to be described as ‘Iconoclasts'. The central preoccupation of the Reformers was that of salvation. Hence many of them opposed any mediating entity other than Jesus Christ, the Mediator. They opposed abuses in the Church. Some of them rejected a Christianity that had become very visible in its major signs and symbols - sacraments, altars, chapels, relics, clerical habits, Elevation of the Host. However, Luther (Luther's Works, vol.40, 1980) and several other reformers were not fully opposed to art as such, but abuses. It is interesting to compare the Italian cities of the Renaissance to Luther's Wittenberg and Calvin's Geneva.There is a deep cultural and ideological difference among these. There were several factors at work. The Reformers rejected sacraments like the Eucharist and priesthood. Their spiritualism was opposed to a Catholic popular piety dominated by cults and images (Neuner-Dupuis 1982). The influence of Greek philosophy reformulated by Scholastic theologians considered reason superior to visual representations.Much of the controversy over word and image has subsided today. Both "verbocentrism' and 'iconocentrism' are extreme positions. God's revelation can neither be reduced to the accuracy of the written word nor can it be fossilised into mere idols. God's salvific action in the world can be received and grasped only through symbols, words and signs. (Neuner-Dupuis 1982). Study of semiotics or semiology provides us with new insights in understanding this. Pope John Paul Il's Letter to Artists issued on Easter Sunday, 1999, calls the vocation of the artist a service for the others (n.3). Biblical revelation has fired the imagination of painters, poets, musicians, playwrights and filmmakers... On countless occasions the biblical word has become image, music and poetry, evoking the mystery of "the Word made flesh in the language of art" (n.50). After describing briefly the history of Christian art throughout the centuries, the Pope appeals to all artists "to rediscover the depth of the spiritual and religious dimension which has been typical of art in its noblest forms in every age... I appeal to you, artists of the written and spoken word, of the theatre and music, of the plastic arts and the most recent technologies in the field of communication. I appeal especially to you, Christian artists: I wish to remind each of you that, beyond functional considerations, the close alliance that has always existed between the Gospel and art means that you are invited to use your creative intuition to enter into the heart of the mystery of the Incarnation of God and at the same time into the mystery of man" (n. 14). Christian Principle of Communication Information, religion and communication are drastically and very fast changing the world. Public C in this context should be towards establishing commonness, unity and solidarity. But actually it is reinforcing divisions in society, in church. It is widening the gap between the rich and the poor. So to correct it church proposes Christian principles. 1. God's Gift: C is God's gift to humanity, without which we cannot be truly human. Through this gift we communities, society steeped in different cultures and ways of life. 2. Potential for solidarity: C well used, could turn out to be a means to express our solidarity with the people of less fortune. 3. Transformative: Christian C is transformative as much as Jesus' C had transformative power. 4. Power of the Spirit: Christian C of the good news is accompanied by the power of the spirit that can change the Babel confusion understanding. The spirit 'blows where it pleases' (Jn 2:8) and so neither church nor religious group can claim control over it. The spirit cannot be silenced. 5. Whole Person & All People: Christian C of the coming of the kingdom addresses itself to the whole person and to all people. We pray for both kingdom as well as daily bread-God's reign here- and-now. 6. Act of Self-giving: Christian is the combination of material and spiritual C. Christ's own C was self-giving in ministering to also the materially poor, mentally ill, the outcasts of the society, the powerless and the oppressed. 7. Ecumenical: A Christian communicator gives preference to the ecumenical C. He proclaims the Kingdom of God rather than the divided Church. He accommodates other churches and denominations to speak of the Kingdom with one voice and bare witness to the one body of Christ. 8. Common/corporate witness: Christian C frees itself from individualism, which characterizes some cultures and traditions. He tries to discover and propagate the early Christian community - 'of one soul and mind'. 9. Central values: Christian C testifies and embodies the central values of the Kingdom like oneness, reconciliation, equality, justice freedom, harmony, peace and love. 10. Servants of God's Glory and Joy: Christian Communicator is like Paul. He is called to.: (0 Cor 1:24). He should also be aware that what he proclaims is the mystery of God and his Communication of it is inadequate. Thus Christian principles of C should guide the Church in its mission. The Christian C then becomes the process in which God's love is received and shared establishing communion and community.  Chapter 3 Biblical Perspectives of Communication Bible = books. Books are one of the main forms or means of communication. Books of the Bible report the Word of God. Word means language, which is the very heart of the C. Therefore there is an intimate connection to the Bible & C. Bible is God's C to the humans. Divine Communication in the Bible: Old Testament: Entire bible is language and C. Biblical God is a God who speaks - he calls and blesses Patriarchs -Abraham, Isaac, Jacob, Joseph. His words send Moses on liberative mission. The ten words are given to Israel as a light on its way and a charter. God then speaks through the prophets. His word is echoed in the wisdom of the sages in wisdom literature. Finally, Genesis 1- prologue to the Bible- presents the universe as a projection of God's word into cosmic reality. God said, "Let there be light, day and night, stars and sky, earth and waters, plants and beasts..." and so it was. To the perceiving eye, the universe is amaze of symbols, a polymorphic message proclaiming the glory of God. Ps 19:2-5 - "Day today conveys the message: night to night imparts the knowledge without sound of words, without voice being heard, the message goes forth to the ends of the earth.” New Testament: N. T is basically made of news, "the Good News." Jesus is eminently an evangelizer, barer of the Good News (Mk 1:14). He applies to himself the prophesy Is 61:1-2: "The Spirit of the Lord is upon me. He has anointed me to bring good tidings to the poor. He has sent me to proclaim liberty to the captives... to proclaim the year of the Lord's favour" (Lk 4:18-19). Jesus makes his message through words and deeds, through his way of life and his options, through sacrifice and death. He identifies totally with his revelation. He doesn't only proclaim the word; he is the word (Jn 1:14). His departing words were the great commission, the mandate given to the disciples to communicate to the world the message they have received (Mk. 16:15), the message of peace (Jn 20:21) to be the witness of a life liberated by the spirit (Lk 24:48, Acts 1:8). Thus C constitutes a golden thread that runs through the whole Bible. In God, in Christ we find the deep nature of C. It is no mere technique of diffusion or marketing skill. It stems from a divine identity of a God who speaks, of a messiah, who is the word. It is the continued self-communication of God, who through creation, incarnation wants to share his deepest identity. C in the bible is the ongoing echo resounding in the world of the voice of the one, who is the Amen, the faithful and the true witness to the God of truth (Rev 3:14). Authenticity of Jesus' C in the Bible: Jesus' language was authentic and genuine and so it was powerful. It was a C true to God and true to man. 1.Jesus’ language was true to man: Jesus is true to man in his 30 years of humble life buried in a small unknown village of Nazareth. Also in the rural style of his language-he doesn't speak in pompous rhetoric -God is spoken not in terms of thrones, palaces, royal court and princely garments. Jesus' God language is down to earth. Its symbolical range derives from the lowly range of rural activities like sowing, harvesting, wages of daily workers, absentee land owners, women at the grinding stone and kneading the dough. It is actually a wonder that one could speak of God with resources of such an ungodly linguistic material. 2. Jesus' Language is true to God: Jesus expresses the divine transcendence through his stories. Through the medium of ordinary daily life, Jesus is the true voice of an unpredictable God whose transcendent love prefers the sinners to the righteous, the wayward son to the honest elder son (Lk 15:11-32). God's extravagant love that goes beyond humdrum accounting as we find in Mt 20:1-15. Jesus' parabolic language also revealed an unpredictable transcendent God, whose ways are not our ways, whose thoughts are not our thoughts (Is 55:8). Service is greatness (Mk 10:34ff). The first are the last (Mk 9: 35). Death is life (Mk 8: 34). The entire scale of values are thus reversed by Jesus because he is the Son who has access to the heart of the Father (Mt 11: 25-27). Jesus did not speak about God but reflected a deep filial intimacy. His was a powerful language because it was a language of authentic experience coming from the heart of a Son. Jesus' teachings are not theology but theophany (appearance of God-in Greek understanding or manifestation of God -in Christian language). 3. The passion: The authenticity of this revelation true to God and true to man appears especially in the passion. On the cross Jesus is true to man by a death which is mostly physically authentic. It doesn't even assume the nobility of stoic indifference. Neither is it the gentle, self-controlled, philosophically analyzed death of Socrates. Neither again is it Buddhist Nirvana, nor Jain Samadhi. Jesus' death is plain anguished torcher. His last words are an agonizing cry: "My God, My God, why have you forsaken me?" This is not the language of the literature or of pietistic pretense. It is the true distressed cry of all the victims of injustice and cruelty all over the world, all through the centuries. The passion of Jesus on the other hand is what Paul called "the word of the cross" (1 Cor 1:18-25). It expressed love carried to its very end (Jn 13: 1; 19:30). It conveyed the supreme way of being true to God. On the cross Jesus is true to God because his conformity with the Father's will is perfectly realized. He had taught to pray "Thy will be done." In agony, this teaching takes all the force of a life and death experience. It conveys also ultimate way of showing genuine love to man: "No one has greater love than this, to lay down one's life for one's friends" (Jn 15: 13). And "while we were still weak, at the right time Christ died for the ungodly. One may die for a righteous man. But God shows his love for us in that we were yet sinners, Christ died for us" (Rom 5: 6-8). 4. Creativity in the C of the disciples In carrying on the C of the message, the disciples showed the same creativity as Jesus did in responding to the situations and problems of his times. His was a Galilean Gospel of a universal value, yet deeply rooted in the rural soil of the East Mediterranean village at the time of Tiberius & Herod. The C of the disciples will respond to the new & varied horizons in the mission. Gospels report the 'apostolic mandate' in different ways: Mk 16: 15 refers to sheer proclamation - "Go …Proclaim the Good News" -style of Radio/TV Announcers. Mt 28: 19 gives more elaborate and time consuming process of teaching/training disciples. Lk 24: 28 & Acts 2: 42-47 - speaks of witnessing through life; witness of fervent communities. Thus each according to the context interpret the C mandate dynamically. Hermeneutic Dynamism of St Paul: It is illustrated by C techniques of Paul, who did other way round of what Jesus did. 1) Jesus limited his ministry to Palestine- Paul reached vast Mediterranean world, even intends to go Spain and reach the Atlantic Ocean (Rom 15: 24-28). 2) Jesus mostly went to Jews-Paul mostly to non-Jews, gentiles. 3) Jesus worked in rural surroundings apart from his pilgrimage to Jerusalem - Paul went to cities, the Greco-Roman world, Antioch, Athens, Corinth, Ephesus, and Rome. 4) Jesus uses simple rural language - sowing, harvesting etc., -Paul uses sophisticated language that reflects his educational upbringing. He speaks of linguistics (1 Cor 14: 10), Music (1 Cor 14: 7-8), education (Gal 4: 1-2) and sports (1 Cor 9: 24-26). 5) Jesus belittles the use of money - Paul gives into financial considerations as means of apostolate (Rom 15: 25-28). In short the same Paul who says "I do not live Christ lives in me (Gal 2: 20) is by no means a clone of Jesus of Nazareth. His fidelity to J is dynamic, inspired by the ever renewed power of the spirit. You can add Areopagus incident to speak of Paul's creativity in C of Good News of Jesus. Silence The ultimate sign of authenticity of C is the silence. The God who speaks also is a silent God. The theme of silence is frequent in the Bible especially in Psalms: At times God seems to remain silent (Ps 22: 2; 28: 1; 83: 2; Heb 1: 13) as if he wanted to be encountered in silence (Ps 4: 5; 94: 17; 121: 2). Silence as also the meeting place with God is graphically evoked in the episode of Elijah on Mt Horeb - 1 Kgs 19: 11-13. Beside his words and deeds, Jesus communicated also in silence. Ultimately he spoke through the silence of the cross and the empty tomb -most forcefully proclaimed the message of God's triumphant love. "We proclaim a Christ Messiah crucified..., the power of God and the wisdom of God" (1 cor 1: 23-24). On the cross & through the resurrection, the jubilant Paschal message is professed to the world without sound of word in its most radical form. Erected upon the world, the cross of Golgotha silently proclaims God's victorious love for the world. Challenging all forces of injustice, hatred, oppression and violence, its mute message resounds forever: "God so loved the world that he gave his only Son" (Jn 3: 16). Silence is already valued high in the ordinary secular C. The use of pauses is a well-known device in advertisement practice: they create an element of suspense emphasizing the commercial announcement. At a higher level, times of silence are important elements of rhetorical, poetical and musical expression. They bring breathing space to the rhetorical, poetical or musical rhythm. Much more silence is needed when C deals with God language. The God of Bible communicates also in a negative way, by an apparent absence of Cs, which is in fact an invitation to go beyond any form C. Ultimately what God has to reveal is his mystery, the ineffable realm which lies beyond any image and any formulation. Ignatius of Antioch speaks of Jesus Christ, "the word that proceeds from the eternal silence of God." St John of the cross says, "the Father has said only one word and that word is the Son. Now in the eternal silence, he is still saying it forever. The soul must hear it in silence." Christian C is also a matter of putting all the din of the media to the test of the divine word and particularly of the divine silence of the cross. It is this silence, which gives force to C. Ultimately true C should be the pedagogy of silence. Plutarch wrote long ago: "we learn speech from men but silence from gods." In silence finally C will find its roots in the depths of the divine mystery and the human soul.  Chapter 4 Church IS/AS Communication Introduction Unity and Advancement of men living in society: these are the chief aims of social communication and of all the means it uses" (Communio et Progressio, 1). The C media can be seen as powerful instrument for progress (CP 21), a response to the divine command to "possess and master the world" (CP 7). "In Christian faith, the unity and brotherhoed of man are the chief aims of all C and their source and model is in the mystery of the eternal communion between the Father, Son and Holy Spirit (CP 8).\ Church is Communication One of the important statements of Vat Il is that "The pilgrim Church is missionary by her very nature, since it is from the mission of the Son and the mission of the Holy Spirit that she draws her origin, in accordance with the decree of God the Father. This decree, however, flows from the "fount - like love" or charity of God the Father" (AG 2). Thus mission is sourced in the 'fountain like love of the Father' in the Trinity. Similarly, one must also state that the Church by her very nature is C. She exists to communicate and so "Church is C"-Declared Avery Dulles in 1971 in his address to the bishops. All life and activity of the missionary Church is to communicate this love of the Trinitarian God to people. Here in a certain way mission & C become identical. Actually the word Mission means sending and indicates the act of sending. If we use the word evangelizing, which came in use after Vat II, things become clearer. Evangelizing means to share the Gospel in all its dimensions with people. Social C is defined as "sharing meaning through signs." Pastoral instruction Communio et Progressio, which was demanded by Vat Il decree Inter Mirifica, also defines it as "sharing of self in love" and is this not what we do whenever we evangelize? In this understanding C is not something for specialists only but for every Christian and definitely for any apostolate. The Jesuits in their general assembly held in 1995 declared: "C in the society has usually been considered as a sector of apostolic activity, a field for some specialists, who have often felt isolated or on the margin of the apostolic body. But it is in fact a major apostolic dimension for all our apostolate. Therefore it called on every Jesuit to be well versed in the “language, symbols, strengths and weaknesses of the modern C culture. This way the new C environment would be reached and enriched by large number of people." Thus mission is C, it is the C and sharing of faith with others especially those not yet reached by their message. This means that our C training is not just media training of specialists but an essential element of our faith. Communication for Communion There are five dominant theories of C: Corporist Theory, Libertarian Theory, Theory of Social Responsibility/ Public Service, Critical and Liberating Theory, Communion Ritual Tradition. The first four traditions or theories consider C as a means of obtaining some effects such as information, gratification, integration, power etc. But the fifth (proposed by Clifford Geertz & Victor Turner), Communion Ritual Model developed by cultural studies approach is founded on the humanistic- cultural anthropology. This theory of Communion Ritual Model or Tradition explains: C as a ritual process through which a shared cultural existence is created, modified or transformed, leading to the experience of "Communitas" It is done through the construction, interpretation and assimilation of meanings. It focuses not on the message but the active subject of C and considers C as a process of "Co-operative creation of meanings through cultural negotiation" It is done through a sacred ceremony, which draws people together in fellowship and community. Thus new meanings and values come into existence by an ongoing convergence of understandings, which together lead to community and communion.” The communication Ritual Model is the theory closest to the theology of C proposed by the Catholic Church. Communio et progressio (3rd May 1971, 5th world C Day) written by the order of Vat II, develops a theology of C in Nos. 6-8. No. 6 - The channels of social communication reach and affect both individual and society. They inform a vast public about what goes on in the world and about contemporary attitudes and they do it swiftly. That is why they are indispensable to the smooth functioning of modern society. No.7 Humans all over the world are at work improving scientific wonders and technic: achievements play their part in this. The Christian vision of man sees in this development response to the divine command to "possess and master the world". It also sees this as an act creating man in His own image, God has given him a share in His creative power; No.8 Social Cs tend to multiply contacts within society and to deepen social consciousness. As a result the individual is bound more closely to his fellow men and can play his part in the unfolding of history as if led by the hand of God. In the Christian faith, the unity and brotherhood of man are the chief aims of all C and these find their source and model in the central mystery of the eternal communion between the Father, Son and Holy Spirit who live a single divine life. Another document detatis Novae, pastoral instruction on Social Communication on the twentieth Anniversary of Communio et Progressio 1992 in no. 6 states that communication is "more than expression of ideas and indication of emotion", it is "the giving of self in love." It is actually a quote from Communio et Progressio no. 11 Present day Theologians: According to present day theologians like Eilers and Martini, Christian Communication originates in the mystery of the Holy Trinity. 'For Henrici, another theologian, a community of life together is essential for C to take place. "Community of life is not only a prerequisite for C but equally its result, indeed its purpose." For Lonargan, "A community...is an achievement of common meaning." Thus it is mainly a Christian contribution that C is interpersonal and communitarian, leading to communion of persons. Her C is distinguished from mere transmission because it aims at communion, the promotion and establishment of human community. Trinity as C and Communion In Christianity C is always at the core of Christian understanding of God, World and man theology, The Trinitarian God is a communion of three persons existing as self-communication ad intra and ad extra. Man being created is constituted in the image of God. Creation and Revelation are God's self-communication ad extra reaching the climax in Incarnation and is continued through Pentecost in and through the Church. Trinity is explained as I -Thou-We. The Father is the I Son is the Thou of divine self- communication constituting the divine We or community, where Holy Spirit is the love and self- communication between Father and the Son personified. There takes place with Trinity exchange of love and mutual self-gift, which means a presence and communion which is the result of a reciprocal comprehension and understanding in love. God's essence is love. Love's essence is self-gift, self-surrender to another self, It is great self- relatedness in greater selflessness. God's self-giving or self-communication is so full that God exists as a Communication event. Rhaner's definition of God "as eternal self-communication ad intra & ad extra" is an attempt to widen the scope of considering God in himself as well as God in relation as C. So Trinity and incarnation, creation and revelation, Church and mission are all thus explained in terms of C. Church as a Communicating Community/Communion Church passed through different understanding of itself; from hierarchical institution/perfect society slowly passed to the missiological understanding of itself in the model of Herald. In the liturgical understanding of itself: Church saw itself as a ritual sacramental Church. Lumen Gentium presented a communio ecclesiological model, while Gaudium et Spes presented a secular dialogical Church. Of all these communion model has become more acceptable today. This communion model of the Church is founded on the Trinitarian communion. It is centered round the Eucharistic communion. It is communion that extends also to all the peoples and places of the world. Gaudium et Spes calls the Church away from isolation to identification with the places to form a global community, world community or world family, a relation characterized by mutuality than dominance. Communion Ecclesiology refers primarily to the Church's participation in the Trinitarian communion (LG 4UR 2). Secondly, it implies the Eucharistic community. Thirdly 'communio' indicates the ecclesial communion-ecumenism, Catholic Church as communion of churches. Fourthly, Church is the communion of the faithful- an assembly of mutually communicating persons. Fifthly, Church is a type /mode of communion among all human beings and nations (AG 11). Such a Church, a sign, a sacrament and instrument of unity, survives by communicating the good news. Mission as Communication In the Bible as well as in the early creed, the missionary church describes itself as "one, holy, catholic and apostolic." Both the words universal and apostolic refer to the missionary thrust of the Church. They indicate not just apostolic origin of the Church but its vocation to go out to bear witness to salvation of God revealed in Jesus Christ to all people of all geographical areas & all times (universal). Mission means sending which implies a 'from' and a 'to': a sender sends to a receiver with a message. Thus mission meets the basic elements of C - sender - Media- Message- Receiever. In ancient times God spoke to our ancestors in many and varied ways through the prophets, but in these last days he has spoken to us though his son (Heb 1: 1-2a). Jesus came to communicate the fullness of life so that all could have life and have it i bundance (Jn 10:10). The disciples of Jesus are commissioned to go and proclaim the Gor 1 News to all nations (Mt 28: 19). Thus mission is nothing but an ongoing C of the messay the Good News, the Gospel, life & love. Aetatis Novae no. 6: "Human history and all human relationship exists within the frame work established by this self-communication of God in Christ. Therefore it is part of human vocation to contribute to bringing this about by living out the ongoing and unlimited C of God's reconciling love in creative new ways. Thus C must lie at the heart of the Church community.” Mission is the communion par excellence: C dimensions inherent in every ministry as ministries are efforts to communicate the Gospel. Church views the ministry of media of social Cs as means "devised under God's providence" for the promotion of C and communion among human beings during their earthly pilgrimage, to promote "integral development of human persons and societies and also to promote justice and peace among peoples, nations and cultures. Finally promote human unity where "God will be all in all" (1 Cor 15: 27-28). Thus mission is the communion par excellence. Today within the Church there is a new meaning to mission with the idea of re evangelization and new evangelization. Evangelization is no more adding new members. rather it is God through a triple dialogue-with the poor, culture, religions. Further, mission is not simply one activity of the Church but belongs to the very core of its existence. Therefore, missionary ecclesiology is moving from ecclesiocentric and Christocentric to a Trinitarian ecclesiology based on Missio Dei. Trinitarian Missiology: It proposes missio dei that considers mission as what God is doing. Hence what we do as Church only has meaning and power so long as it authorized, empowered and directed by God. Mission then "is not primarily a human work but the work of the Triune God - the Father's mission is carried out by the Son and the Spirit. Son is sent by the Father & empowered by the Spirit. The Spirit is sent from the Father and the Son to testify to the Son to bring people to the Father. Thus the work of each is so bound up with the work of the other, that we can speak of single mission of God performed by Father, Son and Holy Spirit. So we can take Father as the Ist missionary and the Trinity as the Ist missionary congregation /society. Church continues this missio Dei. Trinitarian self-C. New Paradigms for C theology: The 1st millennium of Christianity witnessed preachers and martyrs, while 1st half of the 2nd millennium produced great teachers and doctors like Thomas Aquinas. The 2nd half of 2nd millennium onwards we find the dominance of the printed texts and manuals. If the Church then wants to come down to Areopagus of C, she has to change her emphasis from sender (teacher) to receiver and medium and keep the place of the sender to God because Christian C today follows the linear model of C, where sender is the main figure in the C process. C becomes life changing Instrument: C brings the receptors to newness of being in their world view, assumptions, values & commitments. Such C should be capable of offering convincing, credible (inviting him to reinterpret his perceptions, commitment and behaviour), relevant and powerful (motivating him to act upon) information. Thus the new commitment leads one to forming new habit. Such a C is in the interest of the receptor. Incarnation is the best model of this type of C, where God adapts himself to the receiver to speak from his turf and using language of the receiver (DV 2). Babel to Pentecost: The most spectacular C experience in the whole of the Bible is perhaps the Pentecost taken in contrast to Babel. While Babel is the symbol of broken communication, Pentecost is a C miracle. While Babel represents confusion, Pentecost communion. People of same origin fail to communicate to each other at Babel in spite of common agenda, while the mixed groups at Pentecost understand each other towards a totally new agenda. In evangelization we have to create many more Pentecosts. Beyond Areopagus to Incarnation: Today it is Areopagus that is most cited style and technique of C. C is called the Ist Areopagus of the modern world. This explains Pauline technique at s (Acts 17:1f1). This was not very successful rhetoric as he himself pledges in 1Cor 1:18 that he will not be using human wisdom but power of the cross. Therefore today it is not a useful strategy. Instead it is incarnation-word becoming flesh even to the level of humiliation and foolishness. The point of this metaphor is not the clever use of means, but the total identification with the receiver - a lesson in C success. Receiver-centered C: Recent researchers suggest that the receiver is the key participant in any effective C. A receiver-centered C should address a specific audience, and should be appropriate to the situation and the people. A receiver-centered C implies that the C has to employ language and style fitting to the message as well as to the receivers. It should use the receiver's familiar categories and vehicles of C. then only it becomes relevant, credible, acceptable and so effective C. Any message that addresses the felt-need of the receivers is interpreted as relevant. Messages that are relevant appear as credible. If a communicator manages to win the trust of the receivers, his C is bound to be more acceptable. Message (content) to Medium: The medium has also received importance next to the receiver today. Mc Luhan's famous dictum states: "Medium is the Message." Therefore, "changes in C media affect the Church's understanding of its nature and mission. The audiovisual and multi-media culture challenges Church to communicate the Gospel in images and sounds, stories and metaphors, which will be retold in narrow & broad casting. Many & Varied Ways: A Multi-media/ Multi-sensorial Church. If the essence of Christian C is preach and teaching visible Church, then it should do it in many and varied ways - Written Logos (Bible) The picture Logos (Iconology) Celebrated Logos (Sacramentology). It does it through dialogical C with poor, religions and cultures. Thus it is not transfer of meaning (one way C) but a participatory construction of meaning (dialogical C).  Chapter 5 Communication and Models of the Church Objective: The models of the Church studied from a communication perspective can help us to understand how communication is practised in the local church reflecting its specific identity. The local church can build a more genuine identity through effective plan in social communication. Introduction Vatican II provided a new understanding of the Church as people of God. Several theologians contributed to the understanding of a new ecclesiology rooted in the realisation that all baptised persons constitute the Church and share the mission enrusted by Christ. Avery Dulles(1978) states: "The Models of the Church and other writings on Church and communication provided richer insights into this new perspective in ecclesiology and communication." The Church models he enunciated and his statement, that the Church is communication, express the renewed thinking on Church and communication. Here we try to explore the situation of communication in the Church on the basis of the models of the Church. It may be noted that there is no exclusive model that characterises any particular local church but through a critical study one can identify the dominant characteristics of the Church model. The Church model helps us to understand the communication model that characterises the local church. 1. Communication and the Institutional Model Church The Church is an institution with its organisational structure, administration and offices. It has a history of twenty centuries. The Church has a hierarchical structure with the Pope at the head, called the Vicar of Christ, and the Bishops as leaders of the particular churches. The teaching office of the Church is called the Magisterium. One of the most striking characteristics of the institutional model Church is its high visibility. The powers and functions of the institutional Church are divided into three: teaching, sanctifying, governing. This model is predominately hierarchical. While the institutional identity of the church gives it universality, stability and strength, an exaggerated emphasis on this dimension can lead to clericalism, juridicism and triumphalism, and curb the local identities, cultural pluralism and inculturation. The institutional model appears to be ideal for the use of modern means of social communication - print, radio, film, television. It offers stability, strong organisational base, global solidarity, collective resource and personnel, and wide audience. Its messages and teachings can be addressed universally as it carries authority with it. However, communication in this model tends to be "sender-message-receiver" or linear with less participation, interactivity and dialogue. And disadvantages are: communication is less participatory, often one way, top-down. The institutional Church with excessive emphasis on the institutional characteristics can make it clericalist, legalistic, and triumphalist. It is likely to exhibit superiority. Unity tends to be reduced to uniformity at the cost of cultural and other diversities. Such a Church would be equated with one of the multinational, global structures or organisations; hence, considered a threat, a hostile agent by many. In many countries and regions outside Europe, the Church is too closely identified with the colonial powers of the past, and is considered western, 'foreign'. In a solipsist model, communication is a transmission of something to someone. One who transmits is A. One who receives is B. A is the one who knows, B is the one who does not know. A is superior to B; he is an authority, and maintaining this authoritative relationship is needed for B to learn. A is the only active partner in communication. Hence he must improve skills, language, persuasive power, technology. B must be receptive, passive and submissive. The institutional dimension, as Dulles observes, is necessary for a balanced ecclesiology. Creating an effective communication ambience in the Church does not require demolition of its institutional structure. Instead, efforts should be made to correct the imbalances, exaggerations, and misconceptions in the light of developments in social sciences. An effective Public Relations is important to present a correct image of the Church. Communication in an institutional model Church is normally juridical, dogmatic and ethical. It tends to lay strong emphasis on adherence to the law, doctrine and the moral norm. It comes close to what Eduardo Pereira calls a 'solipsist model of communication'. 2. Communication (Social Media) & Synodal Model of the Church From a social media perspective, the Church can draw several key inspirations and lessons that enhance its mission. First, an emphasis on dialogue is crucial. Social media thrives on conversation and exchange, and the Church can adopt this approach by fostering open discussions, encouraging members to share their experiences, and actively listening to diverse perspectives. Additionally, social media excels in community engagement, creating virtual connections that transcend geographical boundaries. The Church can leverage this by building a global sense of community, allowing members from different locations and cultures to connect and support one another. Another important lesson is the need for accessibility and transparency. Social media platforms are generally open and available to all, and the Church can take inspiration from this by promoting transparency in its processes and communications. Making information readily accessible fosters trust and encourages greater participation among members. Adaptability is also essential; social media trends evolve rapidly, and the Church can learn to embrace change and innovation in its outreach methods, ensuring it remains relevant in a fast-paced digital world. Finally, incorporating visual storytelling can enhance engagement. Using compelling visuals, such as images and videos, allows the Church to communicate its messages more effectively. In terms of models of the Church that align with social media, the synodal model is particularly relevant. This model emphasizes participation, inclusivity, and communal discernment, resonating well with social media's collaborative spirit. The servant leadership model, which focuses on humility and service, also aligns with social media’s interactive nature, where leaders are seen as facilitators rather than authority figures. The missionary model is another fitting approach, as it centers on outreach and engagement, allowing the Church to effectively reach new audiences and share its message through social media platforms. Lastly, the networked church model envisions the Church as a web of interconnected communities, utilizing social media to enhance collaboration and support among various groups. By integrating these inspirations and models, the Church can better connect with its members and the wider community, enhancing its mission in the digital age. However, there are notable differences between the synodal Church and the institutional Church. The institutional Church typically operates within a hierarchical structure, establishing clear lines of authority, whereas social media functions in a more decentralized manner, where anyone can contribute their voice without the same level of accountability. Additionally, communication within the institutional Church often follows formal protocols, contrasting with the casual and spontaneous nature of social media interactions. The purposes of these communications also differ; the institutional Church focuses on conveying doctrine and teachings, while social media prioritizes sharing personal experiences and fostering connections among users. Finally, the depth of engagement varies; the synodal Church seeks profound reflection and dialogue, while social media can sometimes lead to more superficial exchanges. In conclusion, while social media can enhance the synodal Church’s mission by facilitating communication and inclusivity, the two differ significantly in structure, purpose, and engagement style. Striking a balance between these aspects is essential for effectively navigating the contemporary challenges faced by the Church. 3. Communications in the Church as the Mystical Body The model of the Church as the mystical body of Christ is founded on a theology of the Church which emerged in the nineteenth century and became a corrective to institutional model. The model has deep biblical roots. The notions of community and communion are strong in this model. This model further reinforces the understanding of the Church as "People of God.” From the perspective of communication, the mystical a meaningful, participatory and democratic communication. The Church as people of God evokes strong democratic overtones. In this model, meaningful communication is a pre-requisite rather than the fruit of it. Communication is horizontal without losing the vertical dimension. Divine-human and inter-human communication can exist and operate meaningfully in this model. The concept of basic Christian community or Small Christian Community, which has found great acceptance among many local churches as an important expression of Christian life and witness today, is derived from the rediscovery of the Church as mystical body and people of God. The communicative dimension within the mystical body model Church helps to develop and express the theology of the local church. This post-conciliar ecclesiology founded on the mystical communion model has been responsible for the birth of numerous movements in the Church. When practised effectively, communication in this model Church can be non-solipsistic and participatory. 4.Communications in the Sacramental Model Church Sacrament as a salvific reality has two aspects: the sig aspect and the mystery aspect— the one visible, the oth invisible, the one horizontal and the other vertica Theologians like Henri de Lubac (Grumett 2007) hai given a broader concept of sacrament to include Chr and the Church, and even the whole of creations Jesus Christ as the sacrament of God turned toward the world becomes a sign that communicates to the world the richness of salvation. The Church is aptly described as a kind of "sacrament of intimate union with God am of the unity of all humankind" (LG 9, 48; SC 26). Thu the Church is both the sign and mystery of the saving grace of Christ whereby it becomes the medium of divine- human communication, but takes place within the community of believers. As sacrament, the Church is concerned with communication, making visible, audible and credible t revelation of God in the world, the climax of which is t Christ-event. The Church by becoming a sacrament herself, continues to impart the richness of the saving grace to all. The liturgy as the clearest manifestation of the sacramental celebration can become a powerful symbol of communication. Communication through liturgy becomes not only the expression of the divine-human and invisible- visible elements but also a celebration within the community of believers using sound and silence, symbols and a variety of signs and elements (flowers, fruits, water, vestments, oil, incense, etc.) from the created reality. The experience of the early Christian community manifested in the Acts, breaking bread, listening to God's Word, and living a life of fellowship, help draw others to the community of believers (ef. Acts 2:42-47). Sacramental ecclesiology can tend to become what L. W. Carey called "a ritual view of communication". A ritual view of communication becomes static and not directed towards the extension of messages in space, but the maintenance of society in time. From the sacramental forms of Christian liturgy have sprung also numerous and diverse expressions of art, architecture, drama, music, poetry-each of which has significant communicative value. 5. Communications in a Herald Model Church In the herald model, proclamation is seen as the primary task of the Church. The Church is kerygmatic. According to those who follow this model, the Church is neither kingdom, nor does it build the kingdom, but is its voice its announcer, its herald. Barth and Kung are among proponents of this notion. In this model, ecclesiology: linked to a strong evangelistic missionary thrust. Many of the Protestant and Pentecostal churches adhere to this. In this model it is preaching, not sacraments, enjoy pre-eminence. This model has strong biblical foundation and a rich theology of the word and mission. On the negative side, this model ignores the institutional and sacramental dimensions of the Church. The herald model believes in the efficacy of mass media, which can reach vast masses rapidly across time and space. Media are seen as effective means to disseminate the word. It upholds the legitimate rights of the churches to have access to media. The so-called 'Electronic Church' which invests heavily in media is a clear example of the herald model church. Communicating the Gospel message through mass media faces the inherent deficiencies that mass media in general have: non-dialogical, non-participatory, linear and one-way communication. Motivated by zeal, scripture is often interpreted in a fundamentalist way. Often it ignores religious pluralism, cultures and worldviews of those who do not profess Christianity. The message is often pre-packaged and imported with little effort towards inculturation. Church leaders need to critically study the way communication is used by various Pentecostal and evangelistic groups. There are several critical studies on the issue. 6. Prophetic Model Considering the socio-cultural reality that prevails in India, we propose another model which may be called the Prophetic Model. Though not included in the models proposed by Dulles, this model presents the Church as a prophetic voice, speaking in the name of and on behalf of God (ish elohim), as the prophets did. The Church, according to this model, should strive to be like Christ, the prophet, who did not hesitate to challenge and confront injustice, exploitation, prejudice, oppressive or discriminatory systems and behaviour. The Church can be prophetic only when it is deeply rooted in the word of God as well as in the socio-cultural, political and economic situations that prevail in the country. Such a task can serve as a corrective to ways that militate against the Gospel, which can make God's message more strongly rooted in the situations of life. In a country like India characterised by religious pluralism and social stratification, the Church has to become a prophetic voice and witness. There are situations which demand that the Church focus more on the kingdom and the kingdom values, which encompass a wider community than the members of the Church. The prophetic dimension of the Church should enable Christ's disciples to go beyond the confines of the parish or diocese and communicate with the larger human community. The prophetic communication, as may be deduced from the Bible, was not merely verbal. The essence of prophetism, as demonstrated in the scriptures, included invective, judgement, assurance, promise, cry of anguish and confession, symbolic act of relationship and so on. Christian communication, like the prophetic task, cannot be limited to the proclamation of the kerygma alone. It includes the prophetic task of actively participating in history with a desire to establish the reign of God. It calls for sacrifice, courage and conviction. The prophet is a person closer to God, who speaks in his name. A prophet is a person with deep roots in the community who becomes the word and the symbol. 7. Communications in the Servant Model Church The servant model Church is based on Christ the Servant of God, "who came to serve and not to be served." This model has a strong secular dialogic thrust, and looks beyond confessional proclamation and cultic celebration. It focuses on the presence of God in the midst of our own history (Dulles, 1971). It takes the world as its proper theological locus and seeks to discern the signs of the times. Since effective communication is not possible from a position of authority and power, the Church which is a servant in dialogue with the world, communicates more meaningfully. Solidarity with the poor and marginalised, fight against problems of poverty, oppression, exploitation, domination, racism, wars, constitute some of the challenges before the Church. The Church's understanding of diakonia as ministry of communication to the world presupposes the servant model of communication. In India the greatest symbol of this dimension of a church in service to the poor was Teresa of Kolkata. Millions of people, cutting across religions or cultures, did find in her a model of selfless service and devotion to the poorest of the poor. The Federation of Asian Bishops Conferences (FABC) has stressed the need for the church in Asia to be in dialogue with the poor, with religions and cultures (Rosales and Arevalo, 1997). These six models are not exclusive, but complementary. It is important to ensure that the Church maintains a balance by reflecting the finer elements of these models to make communication effective, dialogical and participatory. Only then can the Church be a credible communicative sign of salvation to the world.  Chapter 6 Liturgical and Pastoral Communication Introduction: In the third Millennium the Church is expected to be a community that is in C with the world. All her ministries should be stamped with this characteristic. Thus we will have "a shift from communion based on convergence to a communion based on C", says the veteran liturgist Fr Paul Puthanangady. Creation is the act of God communicating his life to the world. According to Vat Il Christian revelation consists in the fact that God has communicated himself and not truths about him (DV 1). Jesus came to communicate life and life in abundance (Jn 10:10). This mission he hands on to the Church, "As the Father has sent me so I send you" (Jn 20:21). Communicating this life to all is the mission of the Church. This communication dimension is very powerfully present in the early Church. With the institutionalization of the Christian community, "instruction replaced communication. But Vat II rediscovered this very important communication dimension of Church's mission. Liturgy as Communication St Paul describes his liturgical ministry in these words: "To be a minister of Christ Jesus to the gentiles priestly service (Leitourghia) of the Gospel of God so that the offering of the gentiles may be acceptable, sanctified by the Holy Spirit" (Rom 15:16). Here the liturgical celebration is understood as an act of proclamation of the Gospel. Proclamation is an experiential communication and not mere instruction. Besides what is proclaimed is not a truth, but the person of Jesus the Risen Lord. It is the C of the experience of the Lord. The purpose of this proclamation is not the instruction of the gentiles but their sanctification and transformation. Liturgy, therefore, is C of transformation of people. The language used for liturgical proclamation is signs and symbols. Through symbols, which stand for something else, people communicate ex. water, bread, wine community etc., while signs are used for information and knowledge ex. the colour of vestment, bowing, extending hands, sign of peace, ringing of the bell etc. Symbol has its origin in a perception, which is the result of sensation. Genuine human C begins only when what is known is emotionally perceived and shared with others. It is done in a sensible experiential symbolic manner. Understood in this sense every C also is a celebration. It is capable of provoking or evoking response from the other. This leads ultimately to relationship among persons. In liturgy the mystery of Christ is communicated through symbols, which lead the participants to enter into relationship. The animator of the liturgy is the proclaimer and not a ritualist. The proclaimer has to be in a state of awareness of and in C with people, while the ritualist has only to take care that the action is performed according to the prescribed ritual. That is the reason why the liturgical animators of the early Church were never called priests but presbyters, presiders. They were communicators. But with the institutionalization Christianity acquired the characteristic of a religion with its proper rituals. The leader of worship lost to a great extent his characteristic as communicator. He was making present the mystery not proclaiming the mystery. The Second Vatican restored the image of the leader of the Christian worship by making him become once again the animator of the assembly, the proclaimer of the mystery in the midst of the community. The position of the president facing the people during the liturgical action is a very clear indication of this restored communicative role of the liturgical minister (people also do not like the liturgy of the one who is a poor communicator). The goal of his proclamation is to make people, who participate, become a witnessing community and a community of mission. He facilitates their experience of the mystery through his ministry of communicating the mystery to them. Thus in the case of liturgical C it is necessary to take into account not only the message to be conveyed, but also the speaker, the audience, and the style. Therefore the liturgical language must be faithful to the art of C in regard to the manner of expression. The message cannot be separated from the manner of speaking. The focus here is shifted from the centrality of the liturgical books, words and rituals towards liturgical C as a practice. This means the communicative relation between liturgical books and the celebrating community. The approach has to be a transforming relationship between God and humans. Thus a communicating church is always new or renewed one. The communicative relation also gives opportunity for the development of both individual person and the church as a community. In the reform of liturgical books we see following important characteristics: 1) Active participation of the faithful (so that there are always parts to be fulfilled by them). 2) Understanding the meaning of the ritual-Introduction, Homily, commentaries etc. 3) Scriptures - every celebration is service of the word. 4) Adaptation - choice between alternative prayers & readings Deeper Communication Liturgies: 1) Family Liturgy-Baptism, marriage, first Holy Communion. Liturgy has become as much a celebration of the Family as it is of the Church. 2) Pastoral Liturgy - Specific groups like children, sick, youth etc. They may cause some tensions - eventually the Church will find a balanced relation. 3) Parish Liturgy - sense of community, experience of richness in liturgy. Pastoral Communication In the pre-Vatican period pastoral ministry meant the correct way of functioning within the institution called Church. The personal care of the faithful was also there at the core of the ale by ls resources and joining forces with all who love and practice justice... the Church marches towards the heaven of surpassing peace and happiness." The Church therefore emerges into the third Millennium as a pilgrim community journeying with the human community towards the common destiny. Vatican Il thus recaptured the N. T. images of the pastor: Shepherd, Servant, & minister of the Word. These images necessarily call for changes in the structure of the Church and her activity, from legalistic perspectives and doctrinal formulations to communication and relationship. Pastor as Good Shepherd: Some of the characteristics of the Good Shepherd according to Jn 10: 1-8 are intimacy of knowledge, calling each sheep by name, the readiness of the sheep to listen to the shepherd's voice etc. they show the ability of the shepherd to communicate with the sheep. This communication starts from the heart, a gut level communication, a very personal one. a) The goal of this pastoral action as communication is building up a community of love. God loves all human beings and he sends us into the world to communicate love to all. We as the Church are to meet all people of good will, irrespective of their caste, creed, social status, cultural, linguistic and ethnic differences and collaborate with all of them in building up the kingdom of God. What we need here is the ability to communicate. The pastoral action of N. T. is effected by the communicators by going out into the world in order to relate themselves to others. Thus they built communities of love. b) The style of this pastoral action is fostering of reconciliation. The role of the Church in the world is reconciliation because it is the community that has been reconciled to God in Christ and has received the communication of abundant love from God. 2 Cor 5: 17-19- All this is from God who reconciled us to himself through Christ and has given us a ministry of reconciliation. Unconditional openness is the only condition to receive reconciliation from God. To be ambassadors of reconciliation one needs to reach out to the person who is alienated. He needs to have the ability to communicate to be the good shepherd in search of the lost sheep. c) The Good Shepherd calls the sheep by name. Jesus deals with each one of the sheep personally. There is neither institutional relationship nor legalistic attitude but establishment of a personal relationship with each one of them and here pastoral communication is fulfilled. Pastor as the Minister of the Word: St John explains the Church's ministry as the ministry of the word. "We declare to you...what we have looked at and touched with our hands concerning the word of life...so that you also may have fellowship with us and truly our fellowship is with the Father and with the Son, Jesus Christ" (1 Jn 1: 1-4). We have a description of the pastoral ministry of the Apostles in terms of communication that flows from experience. This ministry of the Church is to follow this pattern. However in course of time the communicative aspect of faith gave place to imparting of truths about God. As a result many elements of the word, which express relationships, were lost. Christian ministry lost its freshness and vitality. So communicative aspect of the ministry of the word needs to be restored and the minister of the word must become real communicator. So it is not enough to have communication skills but deeper experience of what one communicates. He should enter into the dynamics of divine communication. Pastor as the Servant: Jesus the greater pastor of humanity exercises his ministry by being servant of all. To be servant means to be so conditioned so to live and act only for the other. He was fully conditioned by those to whom he was sent by God. This is the meaning of being truly God and truly man. Thus Jesus was both servant of God and servant of humanity, a perfect channel of communication between God and humanity. His priesthood consisted in being mediator between God and humanity by becoming the sign of servant of God's love to all. His leadership is not affirmation of his authority on legal or doctrinal grounds but a downward movement that penetrates inner realities, that communicates his spirit and becomes life-giving spirit. Phil 2:1-8 gives qualities of servant leadership of a pastor. Re-interpretation of the Ministry of the Church under the Perspective of Communication: a) From a Religious Ministry to Gospel Ministry: In the early Church through the ministry Gospel was spreading everywhere. In the middle ages it was Christian Religion was spreading and so the ministry was institutional and cultic. However, with Vat Il ministry refocused on the Good news to the world. Therefore our mission of communication or pastoral communication is through relationship to the world. b) From Institution to Community: Acts presents ministry of building community. Middle ages Church was an institution that conferred spiritual benefits. So charity gave place to grace. But with Vat II Church is in dialogue with the world. The ministry of the Church came to be a community in dialogical relationship with people of other faiths and ideologies. c) From instruction to Communication: the early Church according to John communicated experience of Christ (1 Jnl:3). In Middle Ages Church was the possessor of truths than a community of experience. With Vat II Church is human community within the wider human community sharing their experience (GS 1), a community in communion with others. d) From Ecclesiastical Community to Ecclesial Community: the early Church was a gathering of believers in particular places. In the Middle Ages Church was universal community with judicial and administrative set up. With Vat II the identity of the Church as local community involved with the lives of the people, our neighbours, is reverted. The Church now is inculturated in life and in action. e) From Faith to Hope: the early Church was oriented to the building up of the kingdom, understood as a transformed world. In the Middle Ages faith was understood as correct formulae. With Vat II Church is understood in communion with the world in the common hope and struggle.