The Communication Ministry

Miraculous Draught of Fishes-Bassano (1510-1592)

The Calls for Communicative Action for a Synodal Church

This article reflects on the Catholic Church’s communication ministry, inspired by the Final Document of the XVI Ordinary General Assembly of the Synod^[1]. This reading aims to provide spiritual and practical tools that help communicators embrace their mission with greater depth and effectiveness.

1. The Heart of Synodality. Called by the Holy Spirit to Conversion (Jn 20,1-2)

Conversion leads us to go into ourselves, to deeply contemplate so that we may share what we have contemplated. Conversion is a personal process, in a sacramental key, which starts with the examination of conscience and is completed in the practice of penance. This requires being honest from the beginning, in assessing our weaknesses, strengths, challenges, and opportunities.

This attitude implies “Contemplation,” drinking from one’s own well and from the fountains of living water, drinking from the communicative action of the Holy Trinity, in unity and diversity. Therein lies our Christian identity and our particular way of relating to God. For example, we are called to witness to the Risen Christ like Mary Magdalene, Peter, and John. Each using his or her gifts in the Resurrection narrative.

An embryonic theme of synodal communication, developed and practiced, is listening. Listening to the Holy Spirit like the Virgin Mary who pronounced the Word that saves the world. “True listening is a fundamental element of the path to healing, repentance, justice and reconciliation” (55).

Yet the Risen One is not on the margins of our history, and therefore meekness and audacity are needed for communicative action in building communion and peace, without forgetting that there is a preferential place in God’s heart for the poor (cf. EG 197-198) and that “the exercise of the sensus fidei must not be confused with public opinion” (cf. 22).

2. On the Boat, Together. The Conversion of Relationships (Jn 21,2-3)

“The Conversion of relationships” could have as its slogan: “By this all will know that you are my disciples, if you have love for one another” (Jn 13,35). The Final Document invites to a true relational conversion; care for relationships is not a strategy or a tool for greater organizational efficiency but the way God the Father has revealed himself in Jesus and in the Spirit. Jesus Christ “has revealed the face of the Father by going out to meet each person where his or her story and freedom are. From his deep listening to the needs and faith of the people he met, words and gestures flowed forth that renewed their lives, opening the way to healing relationships” (50).

The call to communicators is direct: they must listen with their heart and take care that relationships are dignified and reciprocal, identifying distorted relationships that influence people’s way of thinking and acting. For example, racism, discrimination, violation of minorities’ rights, unwillingness to welcome migrants, refusal to accept children and the elderly, and so on (cf. Laudato Si, 1).

Special recognition is given to women who have placed themselves at the service of the common mission. For example, Mary Magdalene who was entrusted with the first announcement of the Resurrection, Mary the Mother of God at Pentecost who restores Babel’s mode of communication, and so many women who had a particular way of communicating with God and with people, e for example, St. Catherine of Siena. We can reflect on how we relate to and use language and images in our publications (cf. 60).

3. “Casting the Net”. The Conversion of Processes. (Jn 21, 5-6)

“Decision-making processes need ecclesial discernment, which requires listening in a climate of trust that is supported by transparency and accountability” (80). How, for example, the culture of suspicion evolves from one of suspicion to one of trust, from secrecy to transparency, from self-referentiality to co-responsibility, from identity entrenchment to cordial dialogue. We need to exercise evangelical wisdom in order to reframe our networks: “Cast the net on the right side of the boat and you will find.”

This discernment, more than an organizational technique, is a spiritual practice because it is based on listening to the Spirit, to one’s neighbor, and the participation of all is necessary, while avoiding neglecting the places where God speaks and goes out to meet his people (cf. Gaudium et Spes, 16). For example, is the community involved in communication projects, and do we listen to our audiences?

Transparency, with its biblical roots—the “pure in heart” (Mt 5:8) and “simple as doves” (Mt 10:16)—is linked to truth, loyalty, clarity, honesty, coherence, etc. We communicators know well that “transparency does not compromise respect for privacy and confidentiality, the protection of persons, their dignity and rights, even in the face of unreasonable demands of civil authorities” (96). Therefore, we could reflect on how we contribute to trust and credibility from our contents in digital channels. It is worth the communicative effort to use this powerful educational tool to change the culture by giving greater visibility to the many valuable yet often hidden initiatives within our communities and institutions (cf. 102).

4. An Abundant Catch. The Conversion of Bonds (Jn 21,8.11)

The nets cast by the word of the Risen Christ allow an abundant catch. In “the conversion of bonds” the diversity of gifts and cultures is respected (cf. 120), new forms of exchange are embraced, and a journey toward communion is undertaken.

To haul the net together, we need to be deeply rooted and possess contextual intelligence that enables us to embark on a pilgrimage—not only with fellow fishers but also by opening ourselves to others. It is a journey from “I” to “we.” This presents a new challenge: Do we prioritize the fabric of relationships and community life, or do we cling to territorial boundaries? Boundaries can become obstacles; it is better to transform the connections by humanizing anonymous realities, addressing existential peripheries, and confronting colonialism and marginalization.

The Church increasingly recognizes how digital culture is changing our perception of space and time, influencing daily activities, communication, interpersonal relationships, and even faith. While reconfiguring relationships and facilitating communication, it paradoxically leaves us more connected yet often feeling isolated and marginalized. This is a delicate realm, because we, as communicators, risk serve as amplifiers for those who use networks for political agendas, manipulating people, spreading ideologies, and fostering aggressive polarizations. How can we seize this opportunity to better serve the Church’s synodality? How can we create bonds of belonging? (cf. 113).

5. “So I send you.” Forming a People for Missionary Discipleship (Jn 20,21-22)

In order to be sent, we must be fully formed. The gesture of the Risen One in the communicative action of the Upper Room is the breath of the Spirit that begins the new creation: a people of disciples and missionaries is born, including those of the digital world.

We communicators are called to awaken a passion for the mission ad gentes, i.e., in the service of communication in a concrete context. The specific area addressed by the Final Document is the impact of the digital environment on learning processes, on the ability to focus, to perceive oneself and the world, and to build interpersonal relationships. The digital culture constitutes a crucial dimension of the Church’s witness in contemporary culture, as well as an emerging missionary field. For example, in the way we address the misuse of digital communication: bullying, misinformation, addiction, etc. (cf. 149).

In conclusion, as communicators, we are called to be witnesses of truth in a world in need of hope. May our words and actions reflect God’s communion and love. We turn to the Holy Spirit to help us restore intimate communication with God and with one another. In the restored heart, may the Christian’s identity, the hope that does not disappoint, the face of God, and the ultimate destiny of man be relevant (cf. 14).

The communication ministry, inspired by the Synod, is a vital tool for building a more synodal, inclusive and transformative Church, for responding to the challenges of contemporary society with boldness, transparency, and a deep commitment to the Gospel.

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^[1] On Saturday evening, 26 October 2024, the members of the Second Session of the XVI Ordinary General Assembly of the Synod of Bishops approved the Final Document. Pope Francis approved its publication. English working translation.

Painting: Miraculous Draught of Fishes-Bassano