Chapter, Paragraph

  1   I, 1 |            for good or evil ends, in a good or evil way.~These
  2   I, 2 |           the information society is a real cultural revolution" (
  3   I, 2 |          Council for Culture, Toward a Pastoral Approach To Culture,
  4   I, 2 |       innovations may have been only a prologue to what this new
  5   I, 2 |     compassion or become isolated in a narcissistic, self-referential
  6   I, 3 |         communication can be seen as a long journey from Babel,
  7   I, 3 |             also knows herself to be a communio, a communion of
  8   I, 3 |            herself to be a communio, a communion of persons and
  9   I, 3 |          days he has spoken to us by a Son" (Heb 1:1-2). Communication
 10   I, 4 |          their work, while fostering a dialogue in which all interested
 11   I, 4 |  technological progress: whether, as a result of it, the human
 12   I, 5 |             conversation.~She brings a long tradition of moral
 13   I, 5 |              36-48). Part of this is a substantial and growing
 14   I, 5 |            information from becoming a meaningless accumulation
 15  II, 6 |        feelings of others, cultivate a sense of mutual responsibility,
 16  II, 7 |          Economic. The market is not a norm of morality or a source
 17  II, 7 |            not a norm of morality or a source of moral value, and
 18  II, 7 |             an indispensable role in a market economy. Social communication
 19  II, 10|            access via these means to a rich and growing panoply
 20  II, 11|        around the world view and, in a sense, participate in important
 21 III, 13|       demonizing others and creating a mentality of "us" against "
 22 III, 13|             is base and degrading in a glamorous light, while ignoring
 23 III, 14|              greed. Neoliberalism is a case in point: "Based on
 24 III, 14|             case in point: "Based on a purely economic conception
 25 III, 14|             insofar as this reflects a decision by communicators,
 26 III, 14|         others "information poor" at a time when prosperity, and
 27 III, 15|      abortion and even euthanasia as a mark of progress and a victory
 28 III, 15|            as a mark of progress and a victory of freedom, while
 29 III, 16|        popular standards and so have a serious duty to uplift,
 30 III, 16|             feature presentations of a corrupting, dehumanizing
 31 III, 16|            the Communications Media: A Pastoral Response, 10).~
 32 III, 16|         social communication also is a serious, growing problem.
 33 III, 16|         suffer from the pressures of a powerful trend toward uniformity" (
 34 III, 16|           toward uniformity" (Toward a Pastoral Approach To Culture,
 35 III, 17|           want them to have. This is a perversion of genuine education,
 36 III, 18|             the post-modern state of a human spirit "locked within
 37 III, 18|           were products competing in a glutted marketplace; using
 38 III, 18|             life, while substituting a bland religiosity that asks
 39 III, 19|             good or for evil - it is a matter of choice. "It can
 40 III, 19|             through the media is not a utilitarian exercise intended
 41 III, 19|            or sell. Still less is it a vehicle for ideology. The
 42 III, 19|           help to create and sustain a human community based on
 43  IV, 20|           and the Internet, but with a great deal else besides.
 44  IV, 21|        Integral development requires a sufficiency of material
 45  IV, 22|                                  22. A second principle is complementary
 46  IV, 22|               it should not do so in a way that sets one group
 47  IV, 22|           The virtue of solidarity, "a firm and persevering determination
 48  IV, 22|           and of all kinds. There is a pressing need for equity
 49  IV, 22|              South is exacerbated by a maldistribution of communication
 50  IV, 22|              Clearly, then, there is a need for broad participation
 51  IV, 22|             The decision makers have a serious moral duty to recognize
 52  IV, 22| communications interests should take a generous and inclusive approach
 53  IV, 22|                or fail to do - bears a share of the blame for the
 54  IV, 23|             not merely making use of a right. They are also performing
 55  IV, 23|             They are also performing a social duty" (Communio et
 56  IV, 24|        either the public interest as a whole or, especially, the
 57  IV, 24|        approach is legitimate, up to a point. But diversification
 58  IV, 24|            Redemptoris Missio, 37) - a forum for exchanging ideas
 59  IV, 24|              consequences it brings: a loss of the intrinsic value
 60  IV, 24|         reduced to pure information, a lack of responsible feedback
 61  IV, 24|             responsible feedback and a certain discouragement of
 62  IV, 24| interpersonal relationships" (Toward a Pastoral Approach To Culture,
 63  IV, 25|             the following words have a broader application: "A
 64  IV, 25|              a broader application: "A community, aware of the
 65  IV, 25|           propose, and often impose, a mentality and model of life
 66  IV, 25|              Similarly, parents have a serious duty to help their
 67  IV, 26|             contemporaries" (Towards a Pastoral Approach to Culture,
 68  IV, 26|           227). No one, however, has a right to speak for the Church,
 69  IV, 26|            well-prepared Christians "a frontline missionary role"
 70  IV, 26|         communication in the Church. A two-way flow of information
 71  IV, 26|        office, who are invested with a sacred power, are, in fact,
 72  IV, 26|          well-ordered efforts toward a common good, attain to salvation" (
 73   V, 27|            is well along in creating a global network for the instantaneous
 74   V, 27|           scholars and students just a short time ago. An individual
 75   V, 27|               while sitting alone at a keyboard and screen. Communication
 76   V, 28|            The media do not call for a new ethic; they call for
 77   V, 28|           circumstances. And this is a task in which everyone has
 78   V, 28|           task in which everyone has a role to play. Ethics in
 79   V, 29|    traditions of each; or will it be a tool to enrich the rich
 80   V, 29|            audience of the future be a multitude of audiences of
 81   V, 29|          implications. Instead being a global community, might
 82   V, 29|            the future turn out to be a vast, fragmented network
 83   V, 29|            would become of love - in a world like that?~In the
 84   V, 29|        honestly with one another, in a way that does no harm and
 85   V, 30|      discussion of these matters are a vision of human persons
 86   V, 30|           and inviolable rights, and a vision of human community
 87   V, 30|              especially pressing "at a time when we are faced with
 88   V, 30|             ephemeral is affirmed as a value and the possibility
 89   V, 30|           public officials, who have a particular duty to protect
 90   V, 31|              communicator as well - "a spark of his own surpassing
 91   V, 31|           and communicators "come to a full understanding of themselves,
 92   V, 31|       communicator in particular has a prophetic task, a vocation:
 93   V, 31|     particular has a prophetic task, a vocation: to speak out against
 94   V, 31|            holding up for all to see a body of moral truth based
 95   V, 32|     appropriate, in bringing them to a close, to speak of Jesus
 96   V, 32|          close, to speak of Jesus as a model for communicators. "
 97   V, 32|          Father "has spoken to us by a Son" (Heb 1:2); and this
 98   V, 32|              they needed to hear, in a way that would command their
 99   V, 32|         taught that communication is a moral act: "For out of the
100   V, 32|             it would be better... if a great millstone were hung
101   V, 32|            He was altogether candid, a man of whom it could be