Influencers, duc in altum!

“Share with gentleness the hope that is in your hearts“.

The theme chosen by Pope Francis for World Communications Day, 2025, reinforces the integral mission of #influencersop, “voices of hope for peace”. A Dominican Catholic influencer is a digital preacher -“digital missionaries” – who uses modern platforms to carry the Gospel message, inspired by the Dominican charism of contemplation and preaching. This collaborative communication style invites us to “put out into the deep” (Lk. 5,4) to answer a simple question: Who and how do we walk together in mission, communion, sharing?

Dominican tradition and technological innovation.

The Order is known for Preaching, in a particular context of history, so our slogan “Contemplata aliis Tradere” is adapted to the digital ecosystem so that every Dominican influencer can remain faithful to their mission while adapting new tools.¹

Dominican spirituality focuses on contemplative listening, which is essential for authentic preaching. A Catholic influencer who does not listen before speaking cannot be an authentic transmitter of the Gospel message. We are preachers insofar as we live the spirituality of listening ², so the focus is not on technical communication, but on an existential event, the heart listening to the heart before speaking to the heart; “to speak with the heart, to speak with the heart”. Speaking to the heart in truth and love” (JMCS 2023)³ As Dominic of Caleruega listened before preaching, today digital influencers must contemplate before sharing content on social networks

The current ecclesial framework of the Synod on Synodality and Jubilee 2025 invites digital innovation. It is worth noting the risks faced by Catholic influencers entering the digital peripheries, where the Samaritan church is also wounded.⁴ Where, in addition, there are temptations such as individualism and fame. Thus, the continuous call to conversion is also a motivation to confront new codes of understanding of communication, theology, spirituality, morality, etc. St. Dominic responded to the heresies of his time as many Dominicans responded to the challenges of their time.

Principles of a Dominican influencer

The principles are an open-ended proposal for reflection. Artificial Intelligence (AI) suggests some principles for a Catholic Dominican influencer. Influencers, “duc in altum“.⁵

• Passion for his niche. The core content: Gospel. The enthusiasm for its specialised content for its audience is like St. Paul’s compelling need, Woe to me if I do not preach the Gospel (1 Cor. 9:16), or John the Baptist’s humility to show the true protagonist (cf. Jn. 1:29-34). 

A Dominican needs first to drink from the Word of God, to be enthusiastic about preaching the salvation of souls, “What will become of sinners“. For example, the digital preaching of #influencersop, “voices of hope for peace” highlights this interconnection between spirituality and technology.

• Credibility. The public perceives him as authentic and trustworthy. He studies, lives, breathes the subject he preaches, “speaks with authority” (cf. Mt. 7:29). Christians do not have a product to sell but a life to communicate. Therefore, he is credible when he helps to deepen the faith of his followers and is a light on biblical, church, sacramental, moral, etc. topics. It is not easy but it is possible, to reject the temptation of fame, wealth and power (cf. Mt 4,1-11), not to serve two masters (cf. Mt 6,24), not to accept the commercialisation of the Father’s house (cf. Jn 2,13-22), to be a servant (cf. Jn 13,1-11), to remain faithful even unto death, death on a cross, even if there the likes are few, but the interaction increases. 

St. Dominic is credible for the host, the young women with whom he starts the first monastery; even the Cathars and Albigensians perceive him as coherent and prepared.

• Knowledge of your audience. Your content is relevant in that it serves your audience. They know what topics are of interest, they know the trends, they have proposals for their specific audience. It is clear that the influencer is not selling compasses or sunglasses, and, although the algorithm cannot programme grace and faith, it will be important to have references and statistics.

In a segmented world, the influencer casts the networks, “dunc in altum”, with good aptitude, without excluding, silencing or invisibilising anyone, contributing to ecclesial communion and social peace.⁶

• Ability to generate engagement. Interaction with followers is more important than likes; the influencer is committed to deep listening, which reflects the synodal and Dominican method of dialogue and community participation. In the words of Pope Francis: “disarm communication” with the algorithm of gentleness. Knowing how to dialogue, responding with respect, understanding the background, and never abandoning the tradition of love for the truth.

Like St. Paul, we also preach about the unknown God (cf. Acts 17,23), avoiding violence, prejudices, biased arguments, polemics, etc. 

St. Dominic included study in the Constitutions, so that his friars would not fear disputes related to the faith. The process of dialogues and consultations, voting and conclusions that take place in Provincial or General Chapters are an example of listening, dialogue, looking to the future together, involving every friar up to the approval and publication of the Acts. 

• Communication skills. Undoubtedly, an influencer has communicative gifts in this “walking together”. Being communicative means more than knowing how to use technology, generating community, taking advantage of the interaction algorithm in a culture of “personalisation”, entering into communion. The influencer speaks, the community speaks, this co-responsibility is great, because it leads to freedom, it is a good testimony. How the experience of the physical community extends into the digital community. Influencers are not isolated voices, but are part of an ecclesial fabric that supports them and gives them coherence in their messages. This goes against the self-referential, individualistic and egocentric logic of social networks. 
• For example, the community in the “new world” and the School of Salamanca.  “The human rights that no one disputes today were born in Salamanca”. The gifts of legislators and writers at the service of the community. It is said that they went to the prior father Pedro de Córdova to complain about the Sermon of Anton de Montesino, and found that it was actually the voice of a community seeking to defend the natives. In other words, internal communication is coherent, it responds to the mission, influencers are not simply “individuals who influence”, but “weavers of communion”.

• Creativity. Innovate with the formats offered by technology. Jesus Christ used parables. Pastoral creativity to communicate the Gospel.

In the Order there is a wide range of pastoral creativity that responds to its time. For example: the systematic theology of St. Thomas, the paintings of Fra Angelico, the spirituality of Fra Luis de Granada, the politics with justice and peace of Giorgio la Pira, and other figures. At present, the dynamic continues with the different preaching forums.

• Consistency. publishing the content regularly is important, one cannot leave the door of the sheepfold open or relativise the apostolic zeal, the compassion of Dominic (cf. Mk 6,34). It is worth remembering that history is dynamic and we need to “walk together”. In other words, missionaries in the digital environment are relevant, beyond the special event of the synod (October 2024)⁷ and the great jubilee 2025, the mission continues, we need to look ahead.

In history one can recall difficult moments for St. Thomas Aquinas, Yves Congar, Gustavo Gutiérrez, etc. Their proposals seemed to be at odds with theology. Silence did them good, today we would say digital fasting. From contemplation they were able to project sharpness and perseverance in preaching.

• Digital intelligence. Embracing digital culture, apparently understood. It is not a question of framing influencers with norms, as this would be like reinforcing the colonisation of minds and extinguishing creativity. We refer to responsibility, to the freedom that makes free; a Dominican influencer needs not only technical skills to use social networks, but also a deep moral and spiritual discernment to navigate the digital environment. 

For example, how an influencer preaches during large church events. How principles such as ethics, meekness, and discernment are applied in common situations in the digital world: responding to criticism, managing the impact of virality, avoiding sensationalism. In the digital world, where polarisation and misinformation are commonplace, a Dominican influencer must be a beacon of truth and meekness. Responding with charity to conflicting comments or handling criticism with prudence reflects Christian digital ethics in action.

If we analyse the profiles of the influencers, can we identify the synergy between life and mission, their personal and institutional life, their digital intelligence? Many are involved in the pastoral plans of their congregation, of their dioceses. 

I conclude, with trust in God, remember images such as the net, the vine, the body, the mustard seed, the leaven, etc. (cf. Lk 13:18-21). Its fruits are neither measurable, nor predictable, nor quantifiable, nor controllable by human criteria.⁸ (cf. EG 176). 

Technology, like any tool, can be a means of communion when used with discernment. Dominican influencers, preachers on the digital peripheries, are a reminder that the Gospel can reach all corners, transforming the digital space into a place of hope and peace. In the end, the mission of Dominican influencers is the same as that of any Christian: to be a living witness of Christ in the world. All of us, from our own spaces, are called to be preachers of hope, “weavers of communion”, pooling our talents and skills, sharing knowledge and suggestions” (Towards a full presence, 76)⁹

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1. “contemplata aliis tradere”, which translates “to contemplate and give to others what is contemplated” (Thomas Aquinas, II, II, q.188.a.6). ↩︎
2. Akinwale, Synodality and OP charism. ↩︎
3. Pope Francis. LVII World Communications Day, 2023 – Speak from the heart, “in truth and love” (Eph 4:15).  ↩︎
4. Pope Francis, “Evangelii  Gaudium: Apostolic Exhortation on Proclaiming the Gospel in Today’s World” 20. ↩︎
5. Duc in altum” – “Duc in altum” – “sail out into the deep”, “without hesitation, set sail”. Jesus’ exhortation to Peter, which John Paul II makes his own and then passes on to us with renewed apostolic ardour, encourages us to enter into his vast social thought. John Paul II has the courage to reject as a “temptation” a “hidden and individualistic spirituality”. (Cardinal Jorge Mario Vergoglio) ↩︎
6. Franguelli and Sbardelotto, “Missionaries in the Digital World: Thinking Synodality in a Networked Age”. ↩︎
7. Chapter 17 of the Synodal Assembly synthesis report on missionaries in the digital environment. ↩︎
8. Franguelli and Sbardelotto. ↩︎
9. DICASTERY FOR COMMUNICATION, “Towards Full Presence” – “A Pastoral Reflection on Engagement with Social Media” ↩︎