Chapter, Paragraph

  1   I, 1 |                         1. Great good and great evil come from the
  2   I, 1 |       Although it typically is said - and we often shall say here -
  3   I, 1 |               of social communication and determine their structures,
  4   I, 1 |           their structures, policies, and content. They include public
  5   I, 1 |              include public officials and corporate executives, members
  6   I, 1 |            boards, owners, publishers and station managers, editors,
  7   I, 1 |              writers, correspondents, and others. For them, the ethical
  8   I, 2 |             contact with other people and with events, form their
  9   I, 2 |           events, form their opinions and values. Not only do they
 10   I, 2 |             Not only do they transmit and receive information and
 11   I, 2 |               and receive information and ideas through these instruments
 12   I, 2 |     communication even more pervasive and powerful. "The advent of
 13   I, 2 |              Approach To Culture, 9); and the twentieth century's
 14   I, 2 |         century will bring.~The range and diversity of media accessible
 15   I, 2 |        already are astonishing: books and periodicals, television
 16   I, 2 |               periodicals, television and radio, films and videos,
 17   I, 2 |           television and radio, films and videos, audio recordings,
 18   I, 2 |              the airwaves, over cable and satellite, via the Internet.
 19   I, 2 |           people can grow in sympathy and compassion or become isolated
 20   I, 3 |              journey from Babel, site and symbol of communication'
 21   I, 3 |              Gn 11:4-8), to Pentecost and the gift of tongues (cf.
 22   I, 3 |                a communion of persons and eucharistic communities, "
 23   I, 3 |               communities, "rooted in and mirroring the intimate communion
 24   I, 3 |      communication among Father, Son, and Spirit. But more than that,
 25   I, 3 |                spoken" by the Father; and in and through Jesus Christ,
 26   I, 3 |         spoken" by the Father; and in and through Jesus Christ, Son
 27   I, 3 |             through Jesus Christ, Son and Word made flesh, God communicates
 28   I, 3 |              God communicates himself and his salvation to women and
 29   I, 3 |            and his salvation to women and men. "In many and various
 30   I, 3 |               women and men. "In many and various ways God spoke of
 31   I, 3 |              1:1-2). Communication in and by the Church finds its
 32   I, 3 |              among the divine Persons and their communication with
 33   I, 4 |              simply stand in judgment and condemn; rather, she considers
 34   I, 4 |               also great gifts of God and true signs of the times (
 35   I, 4 |               especially the neediest and the weakest, and readier
 36   I, 4 |             neediest and the weakest, and readier to give and to aid
 37   I, 4 |          weakest, and readier to give and to aid all" (Pope John Paul
 38   I, 4 |             officials, policy-makers, and corporate executives desire
 39   I, 4 |          executives desire to respect and promote the public interest
 40   I, 4 |           they understand it. Readers and listeners and viewers want
 41   I, 4 |             it. Readers and listeners and viewers want to use their
 42   I, 4 |              well for personal growth and development so that they
 43   I, 4 |               serve the human family, and are troubled by the growing
 44   I, 4 |               by the growing economic and ideological pressures to
 45   I, 4 |         different from group to group and individual to individual,
 46   I, 4 |               all have ethical weight and are subject to ethical evaluation.
 47   I, 4 |         principles of the moral order and apply them faithfully" (
 48   I, 5 |           rooted in divine revelation and human reflection (cf. Pope
 49   I, 5 |              of this is a substantial and growing body of social teaching,
 50   I, 5 |             namely the spiritual one, and to permissive and consumerist
 51   I, 5 |      spiritual one, and to permissive and consumerist solutions, which
 52   I, 5 |             he is free from every law and from God himself" (Pope
 53   I, 5 |             the mystery of the Father and of his love, fully reveals
 54   I, 5 |          fully reveals man to himself and brings to light his most
 55  II, 6 |              helping people live well and function as persons in community.
 56  II, 6 |               this by encouraging men and women to be conscious of
 57  II, 6 |               enter into the thoughts and feelings of others, cultivate
 58  II, 6 |             of mutual responsibility, and grow in personal freedom,
 59  II, 6 |          respect for others' freedom, and in the capacity for dialogue.~
 60  II, 6 |               promote human happiness and fulfillment. Without pretending
 61  II, 6 |                cultural, educational, and religious benefits.~
 62  II, 7 |              a source of moral value, and market economics can be
 63  II, 7 |                Centesimus Annus, 34), and media play an indispensable
 64  II, 7 |       communication supports business and commerce, helps spur economic
 65  II, 7 |          economic growth, employment, and prosperity, encourages improvements
 66  II, 7 |             quality of existing goods and services and the development
 67  II, 7 |           existing goods and services and the development of new ones,
 68  II, 7 |           serves the public interest, and enables people to make informed
 69  II, 7 |           them about the availability and features of products.~In
 70  II, 7 |              today's complex national and international economic systems
 71  II, 7 |               the media. Remove them, and crucial economic structures
 72  II, 7 |              harm to countless people and to society.~
 73  II, 8 |            pursuit of shared purposes and goals, thus helping to form
 74  II, 8 |           goals, thus helping to form and sustain authentic political
 75  II, 8 |              information about issues and events, office holders and
 76  II, 8 |            and events, office holders and candidates for office. They
 77  II, 8 |        leaders to communicate quickly and directly with the public
 78  II, 8 |             incompetence, corruption, and abuses of trust, while also
 79  II, 8 |      competence, public-spiritedness, and devotion to duty.~
 80  II, 9 |             literature, drama, music, and art otherwise unavailable
 81  II, 9 |        otherwise unavailable to them, and so promote human development
 82  II, 9 |               in respect to knowledge and wisdom and beauty. We speak
 83  II, 9 |               to knowledge and wisdom and beauty. We speak not only
 84  II, 9 |        presentations of classic works and the fruits of scholarship,
 85  II, 9 |       wholesome popular entertainment and useful information that
 86  II, 9 |        spirits of the sick, shut-ins, and the elderly, and relieve
 87  II, 9 |            shut-ins, and the elderly, and relieve the tedium of life.~
 88  II, 9 |              ethnic groups to cherish and celebrate their cultural
 89  II, 9 |               share them with others, and transmit them to new generations.
 90  II, 9 |               they introduce children and young people to their cultural
 91  II, 9 |             common good by preserving and enriching the cultural heritage
 92  II, 9 |          cultural heritage of nations and peoples (cf. Pope John Paul
 93  II, 10|             from school to workplace, and at many stages in life.
 94  II, 10|              the rudiments of reading and mathematics, young people
 95  II, 10|            their latter years - these and many others have access
 96  II, 10|             via these means to a rich and growing panoply of educational
 97  II, 10|             tools in many classrooms. And beyond the classroom walls,
 98  II, 10|          conquer barriers of distance and isolation, bringing learning
 99  II, 10|            the home-bound, prisoners, and many others.~
100  II, 11|            the media. They carry news and information about religious
101  II, 11|              religious events, ideas, and personalities; they serve
102  II, 11|           vehicles for evangelization and catechesis. Day in and day
103  II, 11| evangelization and catechesis. Day in and day out, they provide inspiration,
104  II, 11|           inspiration, encouragement, and opportunities for worship
105  II, 11|       audiences around the world view and, in a sense, participate
106  II, 11|              via satellite from Rome. And, over the years, media have
107  II, 11|          media have brought the words and images of the Holy Father'
108  II, 12|            media can be used to build and sustain human community.
109  II, 12|              sustain human community. And indeed all communication
110  II, 12|              order to become brothers and sisters, it is necessary
111  II, 12|          communicate more extensively and more deeply" (Congregation
112  II, 12|        Institutes of Consecrated Life and Societies of Apostolic Life,
113  II, 12|               the expression of ideas and the indication of emotion.
114  II, 12|             this seeks the well being and fulfillment of community
115  II, 12|              of all. But consultation and dialogue are needed to discern
116  II, 12|               engage in such dialogue and submit themselves to the
117  II, 12|           true meaning of our freedom and mutual interdependence" (
118 III, 13|               used to block community and injure the integral good
119 III, 13|               people or marginalizing and isolating them; drawing
120 III, 13|           values; fostering hostility and conflict, demonizing others
121 III, 13|           conflict, demonizing others and creating a mentality of "
122 III, 13|               presenting what is base and degrading in a glamorous
123 III, 13|               belittling what uplifts and ennobles; spreading misinformation
124 III, 13|              spreading misinformation and disinformation, fostering
125 III, 13|              fostering trivialization and banality. Stereotyping -
126 III, 13|          Stereotyping - based on race and ethnicity, sex and age and
127 III, 13|               race and ethnicity, sex and age and other factors, including
128 III, 13|            and ethnicity, sex and age and other factors, including
129 III, 13|       overlooks what is genuinely new and important, including the
130 III, 13|              good news of the Gospel, and concentrates on the fashionable
131 III, 14|           sometimes are used to build and sustain economic systems
132 III, 14|            that serve acquisitiveness and greed. Neoliberalism is
133 III, 14|            man", it "considers profit and the law of the market as
134 III, 14|           detriment of the dignity of and the respect due to individuals
135 III, 14|            respect due to individuals and peoples" (Pope John Paul
136 III, 14|             but side by side with it, and even as part of it, some
137 III, 14|              part of it, some nations and peoples suffer exploitation
138 III, 14|           peoples suffer exploitation and marginalization, falling
139 III, 14|      marginalization, falling further and further behind in the struggle
140 III, 14|            envy, resentment, tension, and conflict. This underlines
141 III, 14|           agencies which will oversee and direct the economy to the
142 III, 14|               as others are reported; and insofar as this reflects
143 III, 14|              communication structures and policies and the allocation
144 III, 14|               structures and policies and the allocation of technology
145 III, 14|             people "information rich" and others "information poor"
146 III, 14|               a time when prosperity, and even survival, depend on
147 III, 14|          contribute to the injustices and imbalances that give rise
148 III, 14|               break down the barriers and monopolies which leave so
149 III, 14|               margins of development, and to provide all individuals
150 III, 14|               provide all individuals and nations with the basic conditions
151 III, 14|            Annus, 35). Communications and information technology,
152 III, 15|             use media for demagoguery and deception in support of
153 III, 15|            support of unjust policies and oppressive regimes. They
154 III, 15|           They misrepresent opponents and systematically distort and
155 III, 15|            and systematically distort and suppress the truth by propaganda
156 III, 15|               the truth by propaganda and "spin". Rather than drawing
157 III, 15|              apart, creating tensions and suspicions that set the
158 III, 15|             borrowed from advertising and public relations are deployed
159 III, 15|             exploit particular groups and violate fundamental rights,
160 III, 15|     popularize the ethical relativism and utilitarianism that underlie
161 III, 15|               sterilization, abortion and even euthanasia as a mark
162 III, 15|      euthanasia as a mark of progress and a victory of freedom, while
163 III, 15|       depicting as enemies of freedom and progress those positions
164 III, 16|              decry the superficiality and bad taste of media, and
165 III, 16|               and bad taste of media, and although they are not obliged
166 III, 16|              not obliged to be somber and dull, they should not be
167 III, 16|             they should not be tawdry and demeaning either. It is
168 III, 16|           influence popular standards and so have a serious duty to
169 III, 16|             complex matters carefully and truthfully, news media avoid
170 III, 16|               treatments of sexuality and violence. It is grossly
171 III, 16|            the fact that "pornography and sadistic violence debase
172 III, 16|        individuals - especially women and young people, undermine
173 III, 16|            people, undermine marriage and family life, foster anti-social
174 III, 16|          foster anti-social behaviour and weaken the moral fibre of
175 III, 16|           Communications, Pornography and Violence in the Communications
176 III, 16|          popular media in some places and face extinction; meanwhile
177 III, 16|             of societies less wealthy and powerful. In considering
178 III, 16|              go to providing children and young people with media
179 III, 16|              desirable. Societies can and should learn from one another.
180 III, 16|             nations to the developing and the poor - raises serious
181 III, 17|             media can distract people and cause them to waste time.
182 III, 17|               to waste time. Children and young people are especially
183 III, 17|          controlling what people know and denying them access to information
184 III, 17|             expand people's knowledge and skills and help them pursue
185 III, 17|         people's knowledge and skills and help them pursue worthy
186 III, 17|             not narrow their horizons and harness their energies in
187 III, 18|               of social communication and religion there are temptations
188 III, 18|         marginalizing religious ideas and experience; treating religion
189 III, 18|          hostility; weighing religion and religious experience by
190 III, 18|               of what is appropriate, and favoring religious views
191 III, 18|               confines of rationalism and skepticism. Today's media
192 III, 18|             an exclusively judgmental and negative view of media;
193 III, 18|             practice like objectivity and even-handedness may preclude
194 III, 18|               instruments for control and domination; practicing unnecessary
195 III, 18|        practicing unnecessary secrecy and otherwise offending against
196 III, 18|               conversion, repentance, and amendment of life, while
197 III, 18|           fundamentalism, fanaticism, and religious exclusivism that
198 III, 18|       exclusivism that foment disdain and hostility toward others.~
199 III, 19|         groups, or manipulate viewers and readers and listeners as
200 III, 19|        manipulate viewers and readers and listeners as mere ciphers
201 III, 19|           sales or political support; and these things destroy community.
202 III, 19|              to bring people together and enrich their lives, not
203 III, 19|              their lives, not isolate and exploit them. The means
204 III, 19|              used, can help to create and sustain a human community
205 III, 19|            community based on justice and charity; and, in so far
206 III, 19|               on justice and charity; and, in so far as they do that,
207  IV, 20|                20. Ethical principles and norms relevant in other
208  IV, 20|     solidarity, subsidiarity, justice and equity, and accountability
209  IV, 20|     subsidiarity, justice and equity, and accountability in the use
210  IV, 20|               use of public resources and the performance of roles
211  IV, 20|       essential to individual liberty and to authentic community among
212  IV, 20|           with what appears on cinema and television screens, on radio
213  IV, 20|       broadcasts, on the printed page and the Internet, but with a
214  IV, 20|           communication (the message) and the process of communication (
215  IV, 20|             to fundamental structural and systemic issues, often involving
216  IV, 20|              sophisticated technology and product (who shall be information
217  IV, 20|             shall be information rich and who shall be information
218  IV, 20|               questions with economic and political implications for
219  IV, 20|            implications for ownership and control. At least in open
220  IV, 20|              apply ethical principles and norms to particular cases;
221  IV, 20|               reflection, discussion, and dialogue are needed. We
222  IV, 20|           encouraging such reflection and dialogue - among communication
223  IV, 20|              communicators, ethicists and moralists, recipients of
224  IV, 20|          recipients of communication, and others concerned.~
225  IV, 21|          message, process, structural and systemic issues - the fundamental
226  IV, 21|             is this: The human person and the human community are
227  IV, 21|           human community are the end and measure of the use of the
228  IV, 21|         sufficiency of material goods and products, but it also requires
229  IV, 21|               the opportunity to grow and flourish in respect to the
230  IV, 21|       intellectual, emotional, moral, and spiritual goods. Individuals
231  IV, 21|              have irreducible dignity and importance, and may never
232  IV, 21|               dignity and importance, and may never be sacrificed
233  IV, 22|             jointly commit themselves and which the community exists
234  IV, 22|            rightly looks to the needs and interests of particular
235  IV, 22|          supremacy, ethnic cleansing, and the like. The virtue of
236  IV, 22|         virtue of solidarity, "a firm and persevering determination
237  IV, 22|              religious.~Communicators and communication policy makers
238  IV, 22|             must serve the real needs and interests both of individuals
239  IV, 22|         interests both of individuals and of groups, at all levels
240  IV, 22|              of groups, at all levels and of all kinds. There is a
241  IV, 22|          material goods between North and South is exacerbated by
242  IV, 22|               communication resources and information technology upon
243  IV, 22|               upon which productivity and prosperity greatly depend.
244  IV, 22|             the methods of production and consumption devalues certain
245  IV, 22|               certain acquired skills and professional expertise"
246  IV, 22|               professional expertise" and "those who fail to keep
247  IV, 22|               only about the messages and processes of social communication
248  IV, 22|            also about systemic issues and the allocation of resources.
249  IV, 22|           duty to recognize the needs and interests of those who are
250  IV, 22|                 the poor, the elderly and unborn, children and youth,
251  IV, 22|          elderly and unborn, children and youth, the oppressed and
252  IV, 22|              and youth, the oppressed and marginalized, women and
253  IV, 22|               and marginalized, women and minorities, the sick and
254  IV, 22|              and minorities, the sick and disabled - as well as families
255  IV, 22|        disabled - as well as families and religious groups. Today
256  IV, 22|               international community and international communications
257  IV, 22|      interests should take a generous and inclusive approach to nations
258  IV, 22|         inclusive approach to nations and regions where what the means
259  IV, 22|      illiteracy, political repression and violations of human rights,
260  IV, 22|              human rights, intergroup and interreligious conflicts,
261  IV, 22|             interreligious conflicts, and the suppression of indigenous
262  IV, 23|         unregulated commercialization and privatization does not lie
263  IV, 23|            criteria of public service and in greater public accountability.
264  IV, 23|              that, although the legal and political frameworks within
265  IV, 23|              instrument of oppression and exclusion" (Aetatis Novae,
266  IV, 23|         inclination to exchange ideas and declare their opinions,
267  IV, 23|        instances - for example, libel and slander, messages that seek
268  IV, 23|            that seek to foster hatred and conflict among individuals
269  IV, 23|            conflict among individuals and groups, obscenity and pornography,
270  IV, 23|     individuals and groups, obscenity and pornography, the morbid
271  IV, 23|      principles like truth, fairness, and respect for privacy.~Professional
272  IV, 23|       actively involved in developing and enforcing ethical codes
273  IV, 23|     representatives. Religious bodies and other groups likewise deserve
274  IV, 24|             be organized, systematic, and genuinely representative,
275  IV, 24|               principle applies even, and perhaps especially, where
276  IV, 24|             media are privately owned and operated for profit.~In
277  IV, 24|              communicate with people, and not just speak to them.
278  IV, 24|              aware of their struggles and presenting all forms of
279  IV, 24|       Circulation, broadcast ratings, and "box office", along with
280  IV, 24|         decisions about media content and policy should not be left
281  IV, 24|               left only to the market and to economic factors - profits -
282  IV, 24|      periodicals, programs, stations, and channels are directed to
283  IV, 24|            point. But diversification and specialization - organizing
284  IV, 24|           largely on economic factors and patterns of consumption -
285  IV, 24|            forum for exchanging ideas and information, drawing individuals
286  IV, 24|      information, drawing individuals and groups together, fostering
287  IV, 24|        together, fostering solidarity and peace. The Internet in particular
288  IV, 24|               of responsible feedback and a certain discouragement
289  IV, 25|     communication is to be discerning and selective. They should inform
290  IV, 25|              of operation, contents - and make responsible choices,
291  IV, 25|               standards of good taste and truthful moral judgment,
292  IV, 25|        formation.~Through her schools and formation programs the Church
293  IV, 25|              to use them for personal and community growth, with the
294  IV, 25|               the evangelical clarity and inner freedom of those who
295  IV, 25|               23). The media propose, and often impose, a mentality
296  IV, 25|             often impose, a mentality and model of life in constant
297  IV, 25|         deeper formation in receiving and using the media, both critically
298  IV, 25|            the media, both critically and fruitfully" (Congregation
299  IV, 25|        Institutes of Consecrated Life and Societies of Apostolic Life,
300  IV, 25|        children learn how to evaluate and use the media, by forming
301  IV, 25|           their consciences correctly and developing their critical
302  IV, 25|               own, parents must learn and practice the skills of discerning
303  IV, 25|          skills of discerning viewers and listeners and readers, acting
304  IV, 25|      discerning viewers and listeners and readers, acting as models
305  IV, 25|                According to their age and circumstances, children
306  IV, 25|               circumstances, children and young people should be open
307  IV, 25|             passivity, peer pressure, and commercial exploitation.
308  IV, 25|      exploitation. Families - parents and children together - will
309  IV, 25|           together in groups to study and discuss the problems and
310  IV, 25|              and discuss the problems and opportunities created by
311  IV, 26|               institutions, agencies, and programs of the Church have
312  IV, 26|           social communication. First and foremost, the Church's practice
313  IV, 26|          sensitivity to human rights, and other relevant principles
314  IV, 26|             other relevant principles and norms. Beyond that, the
315  IV, 26|             the meaning of human life and history, especially as it
316  IV, 26|      contained in God's revealed word and expressed by the teaching
317  IV, 26|             the Church must be honest and straightforward in their
318  IV, 26|            for the integrity of faith and morals, respect for the
319  IV, 26|              respect for the pastors, and consideration for the common
320  IV, 26|     consideration for the common good and the dignity of persons (
321  IV, 26|           unless properly designated; and personal opinions should
322  IV, 26|             of those who hold offices and perform functions in her
323  IV, 26|             in religious communities, and young lay Catholics, but
324  IV, 26|              media are "neutral, open and honest", they offer well-prepared
325  IV, 26|            frontline missionary role" and it is important that the
326  IV, 26|               latter be "well-trained and supported". Pastors also
327  IV, 26|              guidance regarding media and their sometimes discordant
328  IV, 26|            their sometimes discordant and even destructive messages (
329  IV, 26|           two-way flow of information and views between pastors and
330  IV, 26|             and views between pastors and faithful, freedom of expression
331  IV, 26|           well being of the community and to the role of the Magisterium
332  IV, 26|          Magisterium in fostering it, and responsible public opinion
333  IV, 26|         fundamental right of dialogue and information within the Church" (
334  IV, 26|           deference to revealed truth and the Church's teaching, and
335  IV, 26|            and the Church's teaching, and with respect for others'
336  IV, 26|                Like other communities and institutions, the Church
337  IV, 26|         obliged - to practice secrecy and confidentiality. But this
338  IV, 26|              the sake of manipulation and control. Within the communion
339  IV, 26|          belong to the People of God, and are consequently endowed
340  IV, 26|                may through their free and well-ordered efforts toward
341   V, 27|   transmission of information, ideas, and value judgments in science,
342   V, 27|         politics, the arts, religion, and every other field.~This
343   V, 27|            many people in their homes and schools and workplaces -
344   V, 27|               their homes and schools and workplaces - indeed, wherever
345   V, 27|            the reach of many scholars and students just a short time
346   V, 27|               heights of human genius and virtue, or plunge to the
347   V, 27|           sitting alone at a keyboard and screen. Communication technology
348   V, 27|           enormous potential for good and ill. As interactivity increases,
349   V, 27|     distinction between communicators and recipients blurs. Continuing
350   V, 27|               needed into the impact, and especially the ethical implications,
351   V, 27|          ethical implications, of new and emerging media.~
352   V, 28|           means of communication are, and will remain, only media -
353   V, 28|               available for both good and evil uses. The choice is
354   V, 28|      principles to new circumstances. And this is a task in which
355   V, 28|                rather, the reflection and dialogue that this document
356   V, 28|           document seeks to encourage and assist must be broad and
357   V, 28|              and assist must be broad and inclusive.~
358   V, 29|               communities of sympathy and shared interest. Will these
359   V, 29|         informed by justice, decency, and respect for human rights;
360   V, 29|               Or will they be selfish and inward-looking, committed
361   V, 29|          technology serve all nations and peoples, while respecting
362   V, 29|               tool to enrich the rich and empower the powerful? We
363   V, 29|               can be used to separate and isolate. More and more,
364   V, 29|            separate and isolate. More and more, technology allows
365   V, 29|               packages of information and services uniquely designed
366   V, 29|             is more or less imperfect and in danger of failing. It
367   V, 29|               a way that does no harm and serves the best interests
368   V, 29|              by the desire for profit and political control, by rivalries
369   V, 29|       political control, by rivalries and conflicts between groups,
370   V, 29|             conflicts between groups, and by other social ills. Today'
371   V, 29|          reaching out of mind to mind and heart to heart any less
372   V, 30|               vision of human persons and their incomparable dignity
373   V, 30|            their incomparable dignity and inviolable rights, and a
374   V, 30|        dignity and inviolable rights, and a vision of human community
375   V, 30|      ephemeral is affirmed as a value and the possibility of discovering
376   V, 30|          truth about the human person and the human community to herself;
377   V, 30|             can say no to the truth - and to her.~Attempting to foster
378   V, 30|             her.~Attempting to foster and support high ethical standards
379   V, 30|             the Church seeks dialogue and collaboration with others:
380   V, 30|            particular duty to protect and promote the common good
381   V, 30|         political community; with men and women from the world of
382   V, 30|             from the world of culture and the arts; with scholars
383   V, 30|               the arts; with scholars and teachers engaged in forming
384   V, 30|             forming the communicators and audiences of the future;
385   V, 30|             members of other churches and religious groups, who share
386   V, 30|             used for the glory of God and the service of the human
387   V, 30|               Criteria for Ecumenical and Inter-Religious Cooperation
388   V, 30|       Cooperation in Communications); and especially with professional
389   V, 30|               owners, administrators, and policy makers in this field.~
390   V, 31|             on to the human artist" - and, we might say, to the communicator
391   V, 31|              understand this, artists and communicators "come to a
392   V, 31|            themselves, their vocation and their mission" (Letter to
393   V, 31|            out against the false gods and idols of the day - materialism,
394   V, 31|      consumerism, narrow nationalism, and the rest - holding up for
395   V, 31|          truth based on human dignity and rights, the preferential
396   V, 31|               goods, love of enemies, and unconditional respect for
397   V, 31|          conception to natural death; and seeking the more perfect
398   V, 31|               will restore all things and return them to the Father (
399   V, 32|               us by a Son" (Heb 1:2); and this Son communicates to
400   V, 32|            Son communicates to us now and always the Father's love
401   V, 32|              always the Father's love and the ultimate meaning of
402   V, 32|            receive his communication, and he gave his message not
403   V, 32|               people's way of talking and to their patterns of thought.
404   V, 32|            their patterns of thought. And he spoke out of the predicament
405   V, 32|            flocked to hear him preach and teach (cf. Mt 8:1,18; Mk
406   V, 32|               2:2,4.1; Lk 5:1, etc.), and he taught them "as one who
407   V, 32|            told them about the Father and at the same time referred
408   V, 32|            explaining, "I am the way, and the truth, and the life" (
409   V, 32|               the way, and the truth, and the life" (Jn 14:6) and "
410   V, 32|               and the life" (Jn 14:6) and "he who has seen me has
411   V, 32|              even when he was accused and condemned (cf. Mt 26:63,
412   V, 32|               who sent him (Jn 4:34), and all he said and did was
413   V, 32|             Jn 4:34), and all he said and did was spoken and done
414   V, 32|               said and did was spoken and done in reference to that.~
415   V, 32|             took the form of parables and vivid stories expressing
416   V, 32|              pointing to his identity and manifesting the power of
417   V, 32|          sympathy for their situation and needs, compassion for their
418   V, 32|            suffering (e.g., Lk 7:13), and resolute determination to
419   V, 32|               command their attention and help them receive the message,
420   V, 32|            others to open their minds and hearts to him, knowing this
421   V, 32|            they would be drawn to him and his Father (e.g., Jn 3:1-
422   V, 32|           treasure brings forth good, and the evil man out of his
423   V, 32|          words you will be justified, and by your words you will be
424   V, 32|       scandalizing the "little ones", and warned that for one who
425   V, 32|              were hung round his neck and he were thrown into the
426   V, 32|               was found on his lips"; and further: "When he was reviled,
427   V, 32|                 He insisted on candor and truthfulness in others,
428   V, 32|           communication that was bent and perverse: "Let what you
429   V, 33|                33. Jesus is the model and the standard of our communicating.
430   V, 33|      community grounded in solidarity and justice and love, and speaking
431   V, 33|             in solidarity and justice and love, and speaking the truth
432   V, 33|      solidarity and justice and love, and speaking the truth about
433   V, 33|            the truth about human life and its final fulfillment in
434   V, 33|         fulfillment in God were, are, and will remain at the heart