"In this book, Fr. Antonio Spadaro, SJ, Director of the Italian Journal La Civiltà Cattolica, attempts to address a new phenomenon – Cybertheology. If theology is talking about God, Cybertheology is the way in which God is talked about on the Internet. Spadaro’s background is in literary critic
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ism, theology and philosophy and he draws on a wide variety of sources in order to explain his premise. He hopes to begin to answer some of the questions that have arisen: What is the significance of the Internet for the faith? In which world do we live? Is it the same one that it used to be? What is the answer to “where do we live?” Today, we also inhabit a digital space, what is its significance for the faith in which values are adopted from the fact that ‘The Word was made flesh and came amongst us.’ How is the cyberworld changing our world, and what is its impact on faith? Using theorists from anthropology, philosophy, theology, sociology and the Internet – as well as literary sources, the author attempts to answer the questions he has posed, noting that not everything about the Web is new, least of all the theories that are associated with it today." (Publisher description)
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"Overall, 84% of Latin American adults report that they were raised Catholic, 15 percentage points more than currently identify as Catholic. The pattern is reversed among Protestants and people who do not identify with any religion: While the Catholic Church has lost adherents through religious swit
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ching, both Protestant churches and the religiously unaffiliated population in the region have gained members. Just one-in-ten Latin Americans (9%) were raised in Protestant churches, but nearly one-in-five (19%) now describe themselves as Protestants. And while only 4% of Latin Americans were raised without a religious affiliation, twice as many (8%) are unaffiliated today. Much of the movement away from Catholicism and toward Protestantism in Latin America has occurred in the span of a single lifetime. Indeed, in most of the countries surveyed, at least a third of current Protestants were raised in the Catholic Church, and half or more say they were baptized as Catholics. For example, nearly three-quarters of current Protestants in Colombia were raised Catholic, and 84% say they were baptized as Catholics. The survey asked former Catholics who have converted to Protestantism about the reasons they did so. Of the eight possible explanations offered on the survey, the most frequently cited was that they were seeking a more personal connection with God. Many former Catholics also said they became Protestants because they wanted a different style of worship or a church that helps its members more. Smaller percentages of converts to Protestantism also cite other factors – such as health or family problems (a regional median of 20%) or marriage to a non-Catholic (median of 9%) – as important reasons why they are no longer Catholic." (Overview, page 4-5)
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"A reference work giving ready access to official Catholic thought on communication. It includes seventeen Vatican documents focusing on media and communication issues, all Pontifical messages for the World Communication Day since its inception in 1967, and communication-related excerpts from ninete
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en other Pontifical documents and five documents from Latin America, Germany, the Philippines and the USA. Especially helpful are the introductions of the editor, which state the origin and importance of the various texts." (CAMECO Update 1-2015)
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"These guidelines are offered as a synthesis of best practices. They include material compiled from church entities, for-profit corporations, and non-profit organizations [...] In this document, “church personnel” is defined as anyone—priest, deacon, religious, bishop, lay employee, or volunte
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er—who provides ministry or service or is employed by an entity associated with the Catholic Church." (Introduction)
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"La Iglesia, casa de cristal reúne propuestas y experiencias de comunicación para situaciones de crisis y de controversias mediáticas, útiles para la comunicación de instituciones eclesiales. Se dirige principalmente a quienes trabajan en los departamentos de comunicación de diócesis, órdene
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s y congregaciones religiosas, movimientos apostólicos, universidades, hospitales, colegios, catedrales, fundaciones, ONGs, y asociaciones de todo tipo. Al mismo tiempo, como la prevención y la prudencia en el gobierno son ideas transversales a lo largo de estas páginas, su lectura puede interesar también a los que desempeñan funciones de dirección en esas instituciones." (Descripción de la casa editorial)
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"This chapter examines the Second Vatican Council (Vatican II) theology as the implicit background to Robert White's studies on development communication. We will then examine White's influence on the Center for Communication, Media and Society's graduate program in development communication." (Page
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241)
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"Wie kann sich Kirche in einer durch Medien bestimmten Gesellschaft noch Gehör verschaffen? Sind Kirche und Medien überhaupt kompatibel? Und wie gelingt ihr der Spagat zwischen ihrer Aufgabe authentisch zu verkündigen und sich zugleich an die Eigenlogik der Medien anpassen zu müssen? Kirche wird
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sich den Veränderungen stellen müssen, auch weil traditionell kirchliche Medien ihre Adressaten und so ihre Bedeutung zunehmend verlieren werden. Das Katholische Medienhandbuch lässt die Medienmacher der Kirche zu Wort kommen. Kirchliche Kommunikation wird dabei ebenso grundsätzlich in den Blick genommen wie die Vielgestaltigkeit einzelner kirchlicher Medieninstitutionen. Ein Handbuch, das sich grundlegend mit dem Thema Kirche und Medien beschäftigt und Antworten auf die Herausforderungen der Zeit gibt." (Verlagsbeschreibung)
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"Mixing religion and public diplomacy can produce volatile results, but in a world in which the dissemination and influence of religious beliefs are enhanced by new communications technologies, religion is a factor in many foreign policy issues and must be addressed. Faith is such a powerful part of
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so many people's lives that it should be incorporated in public diplomacy efforts if they are to have meaningful resonance among the publics they are trying to reach." (Publisher description)
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"Anhand dreier Fallbeispiele aus Indien, Burundi und der Tschechischen Republik kann exemplarisch gezeigt werden, wie sehr das jeweilige Umfeld die Schwierigkeiten diözesaner Presse prägt. Mediensystem, gesellschaftliche und diözesane Rahmenbedingungen scheinen als Einflussgrößen auf die Bistum
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spresse größer zu werden, je weniger stabil ein Land und seine Gesellschaft entwickelt sind." (Abstract)
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"Eine Befragung von Redaktionsleitern liefert erstmals umfassende Daten zur Situation der Ordens- und Missionspresse in Deutschland. Demnach erschienen im Jahr 2012 mehr als 70 Zeitschriften von Ordensgemeinschaften, die zusammen eine Auflage von 1,5 Millionen Exemplaren erreichten. Die typische Ord
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enszeitschrift hat 32 Seiten Umfang, erscheint fünf Mal im Jahr in einer Auflage von knapp 30.000 Exemplaren und wird in der Regel kostenlos oder gegen eine Spende weitergegeben. Damit werden deutlich mehr Menschen publizistisch von den Orden erreicht, als dies den Ortskirchen mit Hilfe ihrer Bistumszeitungen noch gelingt." (Abstract)
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"Si hubiera que resumir la esencia de la comunicación de crisis en un slogan, podría decirse que la comunicación de crisis es prepararse para lo peor. Tiene como fin anticipar, prevenir y prever: identificar las áreas de crisis posibles, determinar su probabilidad, buscar soluciones preventivas,
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elegir medidas preparatorias (de aplicación inmediata), y determinar las respuestas para cada situación de crisis. Sus objetivos son: combatir la ambigüedad, presentando esquemas de soluciones posibles, que contienen los cauces de comunicación que se usarán en esas circunstancias, y la distribución de tareas y de responsabilidades; proporcionar orientación a los encargados de gestionar la crisis (directivos y portavoces); e informarse de los recursos disponibles para solucionar la crisis. En este sentido, dividiremos la materia en cuatro partes: los principios de la comunicación de crisis (cómo pensar durante una crisis), la prevención de crisis (cómo evitar que sucedan), la planificación de crisis (cómo estar preparado para cuando llegue una crisis) y la gestión de la crisis (cómo ejecutar el plan de crisis)." (Página 1)
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"A partir das influências do processo de globalização percebe-se o surgimento de novas formas de produzir música e expressar a fé através delas. O público cristão, nesse sentido, torna-se um nicho comercial promissor dentro desse mercado, na medida em que, gradativamente, a música católica
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deixou de ocupar um lugar secundário nas práticas de consumo entre os fiéis, para se tornar um importante elemento que se adapta aos processos e técnicas da música popular espetacularizada e, por consequência, reforça as referidas mudanças do mercado fonográfico. Através de três estudos de caso (uma gravadora, um grande evento e uma premiação) este trabalho avalia as estratégias que inserem a música católica na dinâmica do mercado da música em geral." (Resumo)
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"O presente trabalho trata das relações estabelecidas entre música, comunicação e Igreja Católica. A partir de uma análise acerca das estratégias de apropriação da lógica de mercado atual, aliadas ao uso sistemático e interligado dos meios de comunicação de massa, procura-se perceber a
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dinâmica que leva empresas, igreja, artistas e fiéis a movimentarem um mercado musical específico: o mercado da música católica. É através dos meios de comunicação que as novas produções musicais chegam ao público, podem ser conhecidas e difundidas, passando, então, a serem cada vez mais consumidas." (Resumo)
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"Religious broadcasting represents one of the basic elements of the public service broadcasting (broadcasting for the public benefit). It serves various public needs and purposes - according to the ritual model of communication it serves the intermediary function (it allows to participate in the lit
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urgy at the actual time for that part of the audience, which is unable to visit the actual place), according to the transmission model and reception model of communication in particular, it fulfils the educative function by spreading the common Christian values, creates the space for dialogue inside the Church and between the Church and the world. But above all, the main purpose of religious broadcasting is evangelization and bringing the spirit of gospel into the life of the audience. Each of these aspects of religious broadcasting has a specific audience; therefore the forms of addressing it should be different as well. At least, it requires the cooperation between the broadcaster and relevant church authorities. However, the problem lies in the fact that even in countries with a long tradition of religious broadcasting as a component of public service, the legislation does not specify the role of the broadcaster – should it provide broadcasting space only or should it actively intervene in the broadcasting? Is it allowed to do so according to the documents of the Church? Would it be possible to make the religious acts more appropriate for broadcasting by the use of elements such as a preferred style for the religious texts or special camera angles for liturgical acts in TV transmissions? There are many unanswered questions yet, and the answers to these questions can be found neither in the legislation, which the broadcaster follows, nor in religious documents." (Abstract)
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"Already during the preparation for the Second Vatican Council a commission on “modern means for the apostolate” was created (November 1959!). The final Communications Commission produced a document with 114 paragraphs, which was discussed in the first session of the Council and approved in the
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plenary on November 27, 1962, with 2.138 ‘Yes’ votes out of a total of 2.160. The assembly stated that communication is a proper and important subject for a council. It was proposed, however, that the text should be shortened to the essentials for pastoral ministry and another, more professional document published later, which was done in 1971 with the Pastoral Instruction Communio et Progressio. The shortened and revised version of Inter Mirifica was approved, in spite of some protests about the minimalistic approach and lack of sufficient theology of this version, and then published together with the liturgy document on December 4,1963. Because Inter Mirifica was one of the first two documents of the Council it could not benefit from later considerations and stayed somewhat at the fringes of the conciliar process. Considering the situation today the document presents some special challenges like developing the concept of Social Communication it introduced to its full meaning; working on a proper Communication Theology (not Theology of Communication!); developing a proper communication disposition (instead of only skills!); developing a proper spirituality-based communication approach which integrates all activities; going from “media” to “means” and thus respond also to the modern challenges of Internet and social networks." (Abstract)
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