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| Alphabetical [« »] observed 1 obvious 1 occasion 1 of 357 offending 1 offer 4 offers 1 | Frequency [« »] ----- 475 the 434 and 357 of 274 to 175 in 101 a | Pontifical Council for Social Communications Ethics in communications IntraText - Concordances of |
Chapter, Paragraph
1 I, 1 | from the use people make of the media of social communication. 2 I, 1 | people make of the media of social communication. Although 3 I, 1 | these are not blind forces of nature beyond human control. 4 I, 1 | control. For even though acts of communicating often do have 5 I, 1 | control the instruments of social communication and 6 I, 1 | corporate executives, members of governing boards, owners, 7 I, 2 | 2. The impact of social communication can 8 I, 2 | itself as an experience of media (cf. Pontifical Council 9 I, 2 | rapidly is making the media of communication even more 10 I, 2 | and powerful. "The advent of the information society 11 I, 2 | The range and diversity of media accessible to people 12 I, 2 | the Internet. The contents of this vast outpouring range 13 I, 2 | self-referential world of stimuli with near-narcotic 14 I, 3 | the Church has reasons of her own for being interested 15 I, 3 | interested in the means of social communication. Viewed 16 I, 3 | communication. Viewed in the light of faith, the history of human 17 I, 3 | light of faith, the history of human communication can 18 I, 3 | from Babel, site and symbol of communication's collapse ( 19 I, 3 | to Pentecost and the gift of tongues (cf. Acts 2:5-11) - 20 I, 3 | communication restored by the power of the Spirit sent by the Son. 21 I, 3 | the Church has the mission of proclaiming the Gospel until 22 I, 3 | the Gospel until the end of time. Today, she knows, 23 I, 3 | a communio, a communion of persons and eucharistic 24 I, 3 | mirroring the intimate communion of the Trinity" (Aetatis Novae, 25 I, 3 | Congregation for the Doctrine of the Faith, Some Aspects 26 I, 3 | the Faith, Some Aspects of the Church Understood as 27 I, 3 | and various ways God spoke of old to our fathers by the 28 I, 3 | starting point in the communion of love among the divine Persons 29 I, 4 | s approach to the means of social communication is 30 I, 4 | to be not only products of human genius but also great 31 I, 4 | genius but also great gifts of God and true signs of the 32 I, 4 | gifts of God and true signs of the times (cf. Inter Mirifica, 33 I, 4 | reflecting upon the means of social communication, we 34 I, 4 | progress: whether, as a result of it, the human person "is 35 I, 4 | spiritually, more aware of the dignity of his humanity, 36 I, 4 | more aware of the dignity of his humanity, more responsible, 37 I, 4 | granted that the vast majority of people involved in social 38 I, 4 | present in many sectors of the media.~The contents 39 I, 4 | the media.~The contents of the countless choices made 40 I, 4 | to "know the principles of the moral order and apply 41 I, 5 | brings a long tradition of moral wisdom, rooted in 42 I, 5 | Fides et Ratio, 36-48). Part of this is a substantial and 43 I, 5 | substantial and growing body of social teaching, whose theological 44 I, 5 | solution, which deprives man of one of his basic dimensions, 45 I, 5 | which deprives man of one of his basic dimensions, namely 46 I, 5 | example, "the Church's culture of wisdom can save the media 47 I, 5 | can save the media culture of information from becoming 48 I, 5 | meaningless accumulation of facts" (Pope John Paul II, 49 I, 5 | affairs, including the world of social communication, is " 50 I, 5 | is "precisely her vision of the dignity of the person 51 I, 5 | her vision of the dignity of the person revealed in all 52 I, 5 | fullness in the mystery of the Incarnate Word" (Centesimus 53 I, 5 | Annus, 47) In the words of the Second Vatican Council, " 54 I, 5 | in the very revelation of the mystery of the Father 55 I, 5 | revelation of the mystery of the Father and of his love, 56 I, 5 | mystery of the Father and of his love, fully reveals 57 II, 6 | and women to be conscious of their dignity, enter into 58 II, 6 | the thoughts and feelings of others, cultivate a sense 59 II, 6 | others, cultivate a sense of mutual responsibility, and 60 II, 7 | The market is not a norm of morality or a source of 61 II, 7 | of morality or a source of moral value, and market 62 II, 7 | improvements in the quality of existing goods and services 63 II, 7 | services and the development of new ones, fosters responsible 64 II, 7 | availability and features of products.~In short, today' 65 II, 8 | together for the pursuit of shared purposes and goals, 66 II, 8 | are important instruments of accountability, turning 67 II, 8 | corruption, and abuses of trust, while also calling 68 II, 8 | calling attention to instances of competence, public-spiritedness, 69 II, 9 | 9. Cultural. The means of social communication offer 70 II, 9 | beauty. We speak not only of presentations of classic 71 II, 9 | not only of presentations of classic works and the fruits 72 II, 9 | classic works and the fruits of scholarship, but also of 73 II, 9 | of scholarship, but also of wholesome popular entertainment 74 II, 9 | problems, raise the spirits of the sick, shut-ins, and 75 II, 9 | and relieve the tedium of life.~Media also make it 76 II, 9 | enriching the cultural heritage of nations and peoples (cf. 77 II, 10| media are important tools of education in many contexts, 78 II, 10| introduced to the rudiments of reading and mathematics, 79 II, 10| rich and growing panoply of educational resources.~Media 80 II, 10| classroom walls, the instruments of communication, including 81 II, 10| Internet, conquer barriers of distance and isolation, 82 II, 11| important events in the life of the Church regularly telecast 83 II, 11| brought the words and images of the Holy Father's pastoral 84 II, 12| Congregation for Institutes of Consecrated Life and Societies 85 II, 12| Consecrated Life and Societies of Apostolic Life, Fraternal 86 II, 12| more than the expression of ideas and the indication 87 II, 12| ideas and the indication of emotion. At its most profound 88 II, 12| level, it is the giving of self in love" (Communio 89 II, 12| well being and fulfillment of community members in respect 90 II, 12| respect to the common good of all. But consultation and 91 II, 12| about the true meaning of our freedom and mutual interdependence" ( 92 III | COMMUNICATION~THAT VIOLATES~THE GOOD OF THE PERSON~ 93 III, 13| injure the integral good of persons: by alienating people 94 III, 13| and creating a mentality of "us" against "them"; presenting 95 III, 13| including the good news of the Gospel, and concentrates 96 III, 13| faddish.~Abuses exist in each of the areas just mentioned.~ 97 III, 14| purely economic conception of man", it "considers profit 98 III, 14| considers profit and the law of the market as its only parameters, 99 III, 14| parameters, to the detriment of the dignity of and the respect 100 III, 14| detriment of the dignity of and the respect due to individuals 101 III, 14| such circumstances, means of communication that ought 102 III, 14| exploited for the advantage of the few.~The process of 103 III, 14| of the few.~The process of globalization "can create 104 III, 14| with it, and even as part of it, some nations and peoples 105 III, 14| These expanding pockets of privation in the midst of 106 III, 14| of privation in the midst of plenty are seedbeds of envy, 107 III, 14| midst of plenty are seedbeds of envy, resentment, tension, 108 III, 14| job. But some instances of human suffering are largely 109 III, 14| policies and the allocation of technology are factors helping 110 III, 14| countries on the margins of development, and to provide 111 III, 15| and deception in support of unjust policies and oppressive 112 III, 15| through the media instead of fostering informed participation 113 III, 15| process. The conventions of democracy are observed, 114 III, 15| relations are deployed on behalf of policies that exploit particular 115 III, 15| underlie today's culture of death. They participate 116 III, 15| even euthanasia as a mark of progress and a victory of 117 III, 15| of progress and a victory of freedom, while depicting 118 III, 15| while depicting as enemies of freedom and progress those 119 III, 16| superficiality and bad taste of media, and although they 120 III, 16| takes various forms. Instead of explaining complex matters 121 III, 16| media feature presentations of a corrupting, dehumanizing 122 III, 16| exploitative treatments of sexuality and violence. 123 III, 16| and weaken the moral fibre of society itself" (Pontifical 124 III, 16| imposed through the means of social communication also 125 III, 16| extinction; meanwhile the values of affluent, secularized societies 126 III, 16| supplant the traditional values of societies less wealthy and 127 III, 16| should not be at the expense of the less powerful. Today " 128 III, 16| suffer from the pressures of a powerful trend toward 129 III, 16| powerful deaf to the voices of the weak?~ 130 III, 17| 17. Educational. Instead of promoting learning, media 131 III, 17| presentations. Among the causes of this abuse of trust by communicators 132 III, 17| the causes of this abuse of trust by communicators is 133 III, 17| media are used as tools of indoctrination, with the 134 III, 17| indoctrination, with the aim of controlling what people 135 III, 17| have. This is a perversion of genuine education, which 136 III, 17| energies in the service of ideology.~ 137 III, 18| relationship between the means of social communication and 138 III, 18| both sides.~On the side of the media, these include 139 III, 18| even contempt, as an object of curiosity that does not 140 III, 18| religious fads at the expense of traditional faith; treating 141 III, 18| experience by secular standards of what is appropriate, and 142 III, 18| transcendence within the confines of rationalism and skepticism. 143 III, 18| mirror the post-modern state of a human spirit "locked within 144 III, 18| locked within the confines of its own immanence without 145 III, 18| immanence without reference of any kind to the transcendent" ( 146 III, 18| temptations on the side of religion include taking 147 III, 18| judgmental and negative view of media; failing to understand 148 III, 18| that reasonable standards of good media practice like 149 III, 18| repentance, and amendment of life, while substituting 150 III, 18| religiosity that asks little of people; encouraging fundamentalism, 151 III, 19| for evil - it is a matter of choice. "It can never be 152 III, 19| reduce human beings to units of consumption or competing 153 III, 19| community. It is the task of communication to bring people 154 III, 19| exploit them. The means of social communication, properly 155 III, 19| that, they will be signs of hope" (Pope John Paul II, 156 IV, 20| communication. Principles of social ethics like solidarity, 157 IV, 20| accountability in the use of public resources and the 158 IV, 20| resources and the performance of roles of public trust are 159 IV, 20| the performance of roles of public trust are always 160 IV, 20| not just to the content of communication (the message) 161 IV, 20| message) and the process of communication (how the communicating 162 IV, 20| involving large questions of policy bearing upon the 163 IV, 20| bearing upon the distribution of sophisticated technology 164 IV, 20| largest ethical question of all may be how to balance 165 IV, 20| an inclusive conception of the common good.~Even to 166 IV, 20| Even to reasonable people of good will it is not always 167 IV, 20| what follows with the hope of encouraging such reflection 168 IV, 20| and moralists, recipients of communication, and others 169 IV, 21| are the end and measure of the use of the media of 170 IV, 21| end and measure of the use of the media of social communication; 171 IV, 21| of the use of the media of social communication; communication 172 IV, 21| the integral development of persons.~Integral development 173 IV, 21| development requires a sufficiency of material goods and products, 174 IV, 21| respect to the full range of physical, intellectual, 175 IV, 22| complementary to the first: The good of persons cannot be realized 176 IV, 22| apart from the common good of the communities to which 177 IV, 22| terms, as the sum total of worthy shared purposes to 178 IV, 22| the needs and interests of particular groups, it should 179 IV, 22| for example, in the name of class conflict, exaggerated 180 IV, 22| and the like. The virtue of solidarity, "a firm and 181 IV, 22| ought to govern all areas of social life - economic, 182 IV, 22| needs and interests both of individuals and of groups, 183 IV, 22| both of individuals and of groups, at all levels and 184 IV, 22| groups, at all levels and of all kinds. There is a pressing 185 IV, 22| where the maldistribution of material goods between North 186 IV, 22| exacerbated by a maldistribution of communication resources 187 IV, 22| constant transformation of the methods of production 188 IV, 22| transformation of the methods of production and consumption 189 IV, 22| the messages and processes of social communication but 190 IV, 22| issues and the allocation of resources. The decision 191 IV, 22| the needs and interests of those who are particularly 192 IV, 22| regions where what the means of social communication do - 193 IV, 22| fail to do - bears a share of the blame for the perpetuation 194 IV, 22| blame for the perpetuation of evils like poverty, illiteracy, 195 IV, 22| repression and violations of human rights, intergroup 196 IV, 22| conflicts, and the suppression of indigenous cultures.~ 197 IV, 23| not lie in state control of media but in more regulation 198 IV, 23| regulation according to criteria of public service and in greater 199 IV, 23| intervention remains an instrument of oppression and exclusion" ( 200 IV, 23| should always be in favor of freedom of expression, for " 201 IV, 23| always be in favor of freedom of expression, for "when people 202 IV, 23| are not merely making use of a right. They are also performing 203 IV, 23| pornography, the morbid depiction of violence - where no right 204 IV, 23| enforcing ethical codes of behavior for their profession, 205 IV, 23| likewise deserve to be part of this continuing effort.~ 206 IV, 24| representative, not skewed in favor of particular groups. This 207 IV, 24| profit.~In the interests of public participation, communicators " 208 IV, 24| people's needs, being aware of their struggles and presenting 209 IV, 24| and presenting all forms of communication with the sensitivity 210 IV, 24| to be the best indicators of public sentiment - in fact, 211 IV, 24| ones necessary for the law of the market to operate. No 212 IV, 24| the legitimate interests of minorities.~To some extent, 213 IV, 24| answered by the concept of the "niche", according to 214 IV, 24| economic factors and patterns of consumption - should not 215 IV, 24| be carried too far. Media of social communication must 216 IV, 24| raises concerns about some of the "radically new consequences 217 IV, 24| consequences it brings: a loss of the intrinsic value of items 218 IV, 24| loss of the intrinsic value of items of information, an 219 IV, 24| intrinsic value of items of information, an undifferentiated 220 IV, 24| pure information, a lack of responsible feedback and 221 IV, 24| a certain discouragement of interpersonal relationships" ( 222 IV, 25| about theirs.~The first duty of recipients of social communication 223 IV, 25| first duty of recipients of social communication is 224 IV, 25| their structures, mode of operation, contents - and 225 IV, 25| everybody needs some form of continuing media education, 226 IV, 25| helps people form standards of good taste and truthful 227 IV, 25| moral judgment, an aspect of conscience formation.~Through 228 IV, 25| provide media education of this kind (cf. Aetatis Novae, 229 IV, 25| originally to institutes of consecrated life, the following 230 IV, 25| application: "A community, aware of the influence of the media, 231 IV, 25| aware of the influence of the media, should learn 232 IV, 25| clarity and inner freedom of those who have learned to 233 IV, 25| impose, a mentality and model of life in constant contrast 234 IV, 25| in many areas one hears of the desire for deeper formation 235 IV, 25| Congregation for Institutes of Consecrated Life and Societies 236 IV, 25| Consecrated Life and Societies of Apostolic Life, Fraternal 237 IV, 25| and practice the skills of discerning viewers and listeners 238 IV, 25| readers, acting as models of prudent use of media in 239 IV, 25| as models of prudent use of media in the home. According 240 IV, 25| resisting the easy path of uncritical passivity, peer 241 IV, 26| agencies, and programs of the Church have other important 242 IV, 26| foremost, the Church's practice of communication should be 243 IV, 26| reflecting the highest standards of truthfulness, accountability, 244 IV, 26| communicating the fullness of the truth about the meaning 245 IV, 26| truth about the meaning of human life and history, 246 IV, 26| expressed by the teaching of the Magisterium. Pastors 247 IV, 26| Pastors should encourage use of media to spread the Gospel ( 248 IV, 26| spread the Gospel (cf. Code of Canon Law, Canon 822.1).~ 249 IV, 26| are often asked by most of our contemporaries" (Towards 250 IV, 26| citizens, have the right of free expression, including 251 IV, 26| expression, including the right of access to the media for 252 IV, 26| this purpose. The right of expression includes expressing 253 IV, 26| opinions about the good of the Church, with due regard 254 IV, 26| regard for the integrity of faith and morals, respect 255 IV, 26| common good and the dignity of persons (cf. Canon 212.3; 256 IV, 26| would be well served if more of those who hold offices and 257 IV, 26| training. This is true not only of seminarians, persons in 258 IV, 26| the Church. A two-way flow of information and views between 259 IV, 26| pastors and faithful, freedom of expression sensitive to 260 IV, 26| sensitive to the well being of the community and to the 261 IV, 26| community and to the role of the Magisterium in fostering 262 IV, 26| are important expressions of "the fundamental right of 263 IV, 26| of "the fundamental right of dialogue and information 264 IV, 26| Progressio, 20).~The right of expression must be exercised 265 IV, 26| should not be for the sake of manipulation and control. 266 IV, 26| control. Within the communion of faith, "holders of office, 267 IV, 26| communion of faith, "holders of office, who are invested 268 IV, 26| promoting the interests of their brethren, so that 269 IV, 26| who belong to the People of God, and are consequently 270 IV, 26| in communication is one of the ways of realizing this 271 IV, 26| communication is one of the ways of realizing this vision.~ 272 V, 27| As the third millennium of the Christian era begins, 273 V, 27| instantaneous transmission of information, ideas, and 274 V, 27| real time on the other side of the planet. People can tap 275 V, 27| directly into quantities of data beyond the reach of 276 V, 27| of data beyond the reach of many scholars and students 277 V, 27| individual can ascend to heights of human genius and virtue, 278 V, 27| or plunge to the depths of human degradation, while 279 V, 27| the ethical implications, of new and emerging media.~ 280 V, 28| immense power, the means of communication are, and will 281 V, 28| call for the application of established principles to 282 V, 28| is not the business only of specialists, whether they 283 V, 29| join people in communities of sympathy and shared interest. 284 V, 29| committed to the benefit of particular groups - economic, 285 V, 29| the cultural traditions of each; or will it be a tool 286 V, 29| have to choose.~The means of communication also can be 287 V, 29| people to assemble packages of information and services 288 V, 29| question: Will the audience of the future be a multitude 289 V, 29| the future be a multitude of audiences of one? While 290 V, 29| a multitude of audiences of one? While the new technology 291 V, 29| community, might the ‘web' of the future turn out to be 292 V, 29| vast, fragmented network of isolated individuals - human 293 V, 29| interacting with data instead of with one another? What would 294 V, 29| another? What would become of solidarity - what would 295 V, 29| solidarity - what would become of love - in a world like that?~ 296 V, 29| world like that?~In the best of circumstances, human communication 297 V, 29| imperfect and in danger of failing. It is hard for 298 V, 29| serves the best interests of all. In the world of media, 299 V, 29| interests of all. In the world of media, moreover, the inherent 300 V, 29| the inherent difficulties of communicating often are 301 V, 29| vastly increase the outreach of social communication - its 302 V, 29| not make the reaching out of mind to mind and heart to 303 V, 30| brings to the discussion of these matters are a vision 304 V, 30| these matters are a vision of human persons and their 305 V, 30| inviolable rights, and a vision of human community whose members 306 V, 30| are joined by the virtue of solidarity in pursuit of 307 V, 30| of solidarity in pursuit of the common good of all. 308 V, 30| pursuit of the common good of all. The need for these 309 V, 30| with the patent inadequacy of perspectives in which the 310 V, 30| value and the possibility of discovering the real meaning 311 V, 30| discovering the real meaning of life is cast into doubt"; 312 V, 30| through life to the very edge of the abyss without knowing 313 V, 30| et Ratio, 6).~In the face of this crisis, the Church 314 V, 30| mission to the various fields" of human endeavor (Sollicitudo 315 V, 30| ethical standards in the use of the means of social communication, 316 V, 30| in the use of the means of social communication, the 317 V, 30| promote the common good of the political community; 318 V, 30| and women from the world of culture and the arts; with 319 V, 30| communicators and audiences of the future; with members 320 V, 30| the future; with members of other churches and religious 321 V, 30| media be used for the glory of God and the service of the 322 V, 30| glory of God and the service of the human race (cf. Pontifical 323 V, 31| communication has in it something of God's creative activity. " 324 V, 31| communicator as well - "a spark of his own surpassing wisdom, 325 V, 31| to a full understanding of themselves, their vocation 326 V, 31| the false gods and idols of the day - materialism, hedonism, 327 V, 31| up for all to see a body of moral truth based on human 328 V, 31| the universal destination of goods, love of enemies, 329 V, 31| destination of goods, love of enemies, and unconditional 330 V, 31| more perfect realization of the Kingdom in this world 331 V, 31| remaining aware that, at the end of time, Jesus will restore 332 V, 32| addressed to all persons of good will, not just Catholics, 333 V, 32| them to a close, to speak of Jesus as a model for communicators. " 334 V, 32| and the ultimate meaning of our lives.~"While he was 335 V, 32| but in the whole manner of his life. He spoke from 336 V, 32| that is to say, from out of the press of his people. 337 V, 32| say, from out of the press of his people. He preached 338 V, 32| adjusted to his people's way of talking and to their patterns 339 V, 32| talking and to their patterns of thought. And he spoke out 340 V, 32| thought. And he spoke out of the predicament of their 341 V, 32| spoke out of the predicament of their time" (Communio et 342 V, 32| food" was to do the will of the Father who sent him ( 343 V, 32| teaching took the form of parables and vivid stories 344 V, 32| his miracles, were acts of communication, pointing 345 V, 32| and manifesting the power of God (cf. Evangelii Nuntiandi, 346 V, 32| is a moral act: "For out of the abundance of the heart 347 V, 32| For out of the abundance of the heart the mouth speaks. 348 V, 32| speaks. The good man out of his good treasure brings 349 V, 32| good, and the evil man out of his evil treasure brings 350 V, 32| I tell you, on the day of judgment men will render 351 V, 32| altogether candid, a man of whom it could be said that " 352 V, 32| hypocrisy, dishonesty - any kind of communication that was bent 353 V, 33| the model and the standard of our communicating. For those 354 V, 33| for we are members one of another... Let no evil talk 355 V, 33| Let no evil talk come out of your mouths, but only such 356 V, 33| will remain at the heart of ethics in the media.~Vatican 357 V, 33| Communications Day, Jubilee of Journalists.~John P. Foley~