no longer strange to say that we live in through a "culture media" or a "generation of the MC" what they think men and women of a certain spatial and temporal context is conditioned, in part, by the MCS [1]
contextualization
Bolivian society - in its Latin American context - with all the social changes and that is living in recent times seen in the MCS an almost essential tool to inform, educate, train and communicate either for or against social groups, whether in our reality there are analysts who speak of a social revolution, we should also to talk about a media revolution.
pastoral agents move and live our consecration in this context, regardless of where we place ourselves we are in the media culture and interact with the generation of the MC.
This brief look at the social, puts us in the context in which our religious communities carry out their mission with different charisms, with services covering various spaces in society where we are called to be signs of God. And we do in our little world, perhaps knowing that we are not alone.
"No one lights a lamp to cover it with a pot or put it under the bed, but puts it up for those who enter may see the light" Lk. 8.16
This little verse from the Gospel of Luke, has been an inspiration to invite colleagues tirelessly in my diocese as a Communication Officer in Cochabamba, and I confess that at times was little interest in sharing our activities with community - in this case the local church - can be disguised as a false humility and silence that is more of a default.
On the other hand there is the old premise that traditional MCS are something like the fourth power in society, this theory - in my opinion - has been overcome to enter the "information age", created by new technologies communication and access to them: cell phones, email, the Internet, chat, among others. Not only are we talking only about large deployments latest satellite technology, but also the traditional MCS have converged Internet and digital media are proposed as low cost and greatly speeding up the flow of information and hence communication.
You are the light of the world: a city on a hill can not be hid. (Matt. 5:14)
In this context we can call the information society and we are part and consecrated persons are called to go one step further to break down prejudices that prevent personal or group communicate with others , as little or much to do in terms of communication and are imported directly to the ecclesial community and society.
The communication within the Church helps build ecclesial communion
When trying to justify why the communication is a service, I refer to the Pastoral Instruction "Aetatis Novae "having a look back after 20 years of Vatican II and in 1992 - prophetically, announces the changes that are coming into the world of communications.
In the text of this document focuses on "communication task" and presented to the MCS to:
- service people and cultures
- service of dialogue with the modern world
- the service of human community and
social progress - the service of ecclesial communion
- New Evangelization service
Share the challenges and mature projects, enrich the experience can only be done in community, not only to internal house religious church but in a field where you may already have been initiatives in the field that we get ready to undertake.
Taking the step to share our experiences, to inform ... in short to communicate beyond our narrow environment requires overcoming the uncertainty of "going to meet with the other", discard the prejudices of race, is to step forward and accept that I am called to build community in a particular geographic and social context.
communicate our experiences is something that many times we say in our communities: putting things in common. This "sharing" this "to share with the Catholic community" creates human bonds, and this - well - it is done through specific actions: an e-mail, a brochure, an open letter, a photo sent to friends. Moreover, an interview on the radio, or television, a personal web page.
Doing this with a constructive approach is to build communication and communion. Document Aetatis
Nava
question ... why the Church insists on the right of everyone to have accurate information in their own right to speak the real truth of the Gospel and the responsibility of pastors to communicate the truth and to train the faithful to do the same? Because communication in the Church means from the communication itself that makes the Word of God. (N. 10)
Communication in society helps to strengthen the dialogue between the Church and Society
When I have ever seen on a television variety program to a nun who turned 60 years of consecrated life, and had been taken by her younger sisters to witness life in service to the sick and working in nursing homes where he had served.
thought that there were two ways to react
1 .- The critical thinking that is exacerbated religious community is showing off a lifestyle, or
2 .- see in that religion, a part of my being a Christian or Christian in a simple act of communication and witness
If Catholics are called by our baptism to be signs of Christ crucified and risen, further enshrined, and that statement goes for the tools we have at our disposal. Paul VI said in the Gospel Nuntiandi, (n. 45) a phrase that is inspiration for many embodied with sensitivity by the media: "the Church would feel guilty before God if they did not utilize these powerful means that human intelligence ever more perfect "
Secularism and the silence grows can only be an oversight, or worse still a reflection of indifference. If the Catholic Church is experiencing a time of purification, the isolated or engage in itself is not exactly a solution
However, if we decide to make a communication strategy, not just good intentions, because if we want to dialogue with society is be done using an appropriate communication language. Church not because we are all things we do - in terms of communication - will be well accepted, but rather I think it's quite the opposite: Because we are the Church, society expects of us a "communicative product" exemplary.
This does not mean surrender before the challenge to communicate well, there are no recipes in the short term but long-term learning to communicate it passes through a minimum training process. In this sense, I dare say that the training aspect, it is related to the charisma of a community, but to human formation of a future set or established. It is clear that an institute of consecrated life whose charism is evangelization by MCS hope to learn from them or them.
A tip that I dare to take to the financing of our small or big media is to make use of advertising, our media projects can not be terminated upon completion of a project's money, look for our initiatives be financially self-sustaining and this is a great challenge.
Finally am taking the foot of the passage in Mark 9, 38-40 when the disciples are - almost - complaining to Jesus and say they have seen "someone driving out demons in your name and does not come with us and tried to stop him because did not come with us. " Jesus replied, "that is not against us is for us." Nace
reflection we can all inform and communicate in the name of Jesus, because they can not afford monopolies of information, not only an inalienable human right, but also a gift from God.
Now this is already a subject of "corporate communication" where the person reporting it does from its mission and service within the church institution, we are all free to communicate while respecting the structure in which we live.
This is an issue that will remain open as a matter of profound importance in the Catholic community viewed as a community within society.
[1] cf. Novae 2
contextualization
Bolivian society - in its Latin American context - with all the social changes and that is living in recent times seen in the MCS an almost essential tool to inform, educate, train and communicate either for or against social groups, whether in our reality there are analysts who speak of a social revolution, we should also to talk about a media revolution.
pastoral agents move and live our consecration in this context, regardless of where we place ourselves we are in the media culture and interact with the generation of the MC.
This brief look at the social, puts us in the context in which our religious communities carry out their mission with different charisms, with services covering various spaces in society where we are called to be signs of God. And we do in our little world, perhaps knowing that we are not alone.
"No one lights a lamp to cover it with a pot or put it under the bed, but puts it up for those who enter may see the light" Lk. 8.16
This little verse from the Gospel of Luke, has been an inspiration to invite colleagues tirelessly in my diocese as a Communication Officer in Cochabamba, and I confess that at times was little interest in sharing our activities with community - in this case the local church - can be disguised as a false humility and silence that is more of a default.
On the other hand there is the old premise that traditional MCS are something like the fourth power in society, this theory - in my opinion - has been overcome to enter the "information age", created by new technologies communication and access to them: cell phones, email, the Internet, chat, among others. Not only are we talking only about large deployments latest satellite technology, but also the traditional MCS have converged Internet and digital media are proposed as low cost and greatly speeding up the flow of information and hence communication.
You are the light of the world: a city on a hill can not be hid. (Matt. 5:14)
In this context we can call the information society and we are part and consecrated persons are called to go one step further to break down prejudices that prevent personal or group communicate with others , as little or much to do in terms of communication and are imported directly to the ecclesial community and society.
The communication within the Church helps build ecclesial communion
When trying to justify why the communication is a service, I refer to the Pastoral Instruction "Aetatis Novae "having a look back after 20 years of Vatican II and in 1992 - prophetically, announces the changes that are coming into the world of communications.
In the text of this document focuses on "communication task" and presented to the MCS to:
- service people and cultures
- service of dialogue with the modern world
- the service of human community and
social progress - the service of ecclesial communion
- New Evangelization service
Share the challenges and mature projects, enrich the experience can only be done in community, not only to internal house religious church but in a field where you may already have been initiatives in the field that we get ready to undertake.
Taking the step to share our experiences, to inform ... in short to communicate beyond our narrow environment requires overcoming the uncertainty of "going to meet with the other", discard the prejudices of race, is to step forward and accept that I am called to build community in a particular geographic and social context.
communicate our experiences is something that many times we say in our communities: putting things in common. This "sharing" this "to share with the Catholic community" creates human bonds, and this - well - it is done through specific actions: an e-mail, a brochure, an open letter, a photo sent to friends. Moreover, an interview on the radio, or television, a personal web page.
Doing this with a constructive approach is to build communication and communion. Document Aetatis
Nava
question ... why the Church insists on the right of everyone to have accurate information in their own right to speak the real truth of the Gospel and the responsibility of pastors to communicate the truth and to train the faithful to do the same? Because communication in the Church means from the communication itself that makes the Word of God. (N. 10)
Communication in society helps to strengthen the dialogue between the Church and Society
When I have ever seen on a television variety program to a nun who turned 60 years of consecrated life, and had been taken by her younger sisters to witness life in service to the sick and working in nursing homes where he had served.
thought that there were two ways to react
1 .- The critical thinking that is exacerbated religious community is showing off a lifestyle, or
2 .- see in that religion, a part of my being a Christian or Christian in a simple act of communication and witness
If Catholics are called by our baptism to be signs of Christ crucified and risen, further enshrined, and that statement goes for the tools we have at our disposal. Paul VI said in the Gospel Nuntiandi, (n. 45) a phrase that is inspiration for many embodied with sensitivity by the media: "the Church would feel guilty before God if they did not utilize these powerful means that human intelligence ever more perfect "
Secularism and the silence grows can only be an oversight, or worse still a reflection of indifference. If the Catholic Church is experiencing a time of purification, the isolated or engage in itself is not exactly a solution
However, if we decide to make a communication strategy, not just good intentions, because if we want to dialogue with society is be done using an appropriate communication language. Church not because we are all things we do - in terms of communication - will be well accepted, but rather I think it's quite the opposite: Because we are the Church, society expects of us a "communicative product" exemplary.
This does not mean surrender before the challenge to communicate well, there are no recipes in the short term but long-term learning to communicate it passes through a minimum training process. In this sense, I dare say that the training aspect, it is related to the charisma of a community, but to human formation of a future set or established. It is clear that an institute of consecrated life whose charism is evangelization by MCS hope to learn from them or them.
A tip that I dare to take to the financing of our small or big media is to make use of advertising, our media projects can not be terminated upon completion of a project's money, look for our initiatives be financially self-sustaining and this is a great challenge.
Finally am taking the foot of the passage in Mark 9, 38-40 when the disciples are - almost - complaining to Jesus and say they have seen "someone driving out demons in your name and does not come with us and tried to stop him because did not come with us. " Jesus replied, "that is not against us is for us." Nace
reflection we can all inform and communicate in the name of Jesus, because they can not afford monopolies of information, not only an inalienable human right, but also a gift from God.
Now this is already a subject of "corporate communication" where the person reporting it does from its mission and service within the church institution, we are all free to communicate while respecting the structure in which we live.
This is an issue that will remain open as a matter of profound importance in the Catholic community viewed as a community within society.
[1] cf. Novae 2
Aetatis 
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