THE FINAL - Jacob Iruppakkaattu


THE FINAL - Jacob Iruppakkaattu



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[The Salesian, A Communicator in the Information Age]
Published by Salesians of Don Bosco
© Copyright 2019, Salesian Communications Department,
Sede Centrale, Rome

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“
Neither do people light a lamp and put it under a bowl.
Instead they put it on its stand,
and it gives light to everyone in the house.
In the same way,
let your light shine before others,
that they may see your good deeds and glorify your Father in heaven.
(Mathew 5, 15-16)

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“
We work in the social communication sector.
This is a significant field of activity which constitutes
one of the apostolic priorities
of the salesian mission.
Our Founder
had an instinctive grasp
of the value of this means of mass education,
which creates culture and spreads patterns of life;
he showed great originality
in the apostolic undertakings which he initiated
to defend and sustain the faith of the people.
Following his example
we utilize as God’s gift the great possibilities
which social communication offers us
for education and evangelization.
(Salesian Constitutions Art. 43)

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Table of Contents
Presentation The Salesian Communicator
Chapter 1 Circular to the Salesians On Spreading Good Books
Chapter 2 A Comprehensive Communication Plan
Chapter 3 Elements of Institutional Communication
Chapter 4 The Inevitable Digital Transformation
Chapter 5 Elementary Technological Skills
Chapter 6 Educating & Evangelising the Young in a Digital World
Chapter 7 Information: Quality and Diversity
Chapter 8 Principal Elements of Educommunication
Chapter 9 Being in Social Networking
Chapter 10 Our Presence in Social Networks
Chapter 11 Video as a Medium to Evangelise
Chapter 12 Communication in Crisis Situations
Chapter 13 Resilience in the Digital Age: Some Considerations
Chapter 14 Growing to be Salesians through the Smartphone Years
Chapter 15 The Inner World within the Digital World

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Presentation
The Salesian Communicator
Filiberto González SDB
Introduction
The 28th General Chapter theme: ‘What kind of Salesians for the youth of
today?’, has the distinctive trait of being a rich theme with the potential for
generating others. It is a clear invitation to outline a profile that is able to
respond to young people in today’s world, especially the poorest and most needy
of them, in an ever more complex world due to rapid cultural, social and
technological changes. There is no doubt that reflection on the matter, tackled
from different perspectives, will produce a more complete and comprehensive
vision of the profile of the Salesians in years to come.
Our Department seeks to respond to this question from the perspective of
communication, a broad, essential reality that is inseparable from the Salesian
mission and that runs through all its aspects.
From our beginnings, communication has been an integral part of the Salesian
vocation and mission. We were born of a father who combined evangelisation,
education and communication in an inseparable unity. In his circular on19
March 1885 on the ‘dissemination of good books’, Don Bosco stated that: it is
‘one of the principal missions that the Lord has entrusted to me; and you know I
have taken it up with untiring commitment despite a thousand other
commitments.’ Given that publishing was the most important and developed
means of communication in his time, Don Bosco presented it as ‘a very
important part of our mission’ for the salvation of the young and for protecting
the faith of ordinary people. He believed so much in the good that could be
achieved through the dissemination of good books that he published around
‘twenty million pamphlets or volumes in less than thirty years’.
However, Don Bosco the communicator does not end with publishing and
printing. His vision and mission also spurred him on to found an institutional
magazine which can now be found in 134 countries around the world, in 62
editions and 31 languages: The Salesian Bulletin, a brilliant initiative for
developing the sense of belonging to, involvement in and acceptance of his
mission. Additionally, his talent for public relations with all kinds of people and

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mission. Additionally, his talent for public relations with all kinds of people and
institutions was well known. He was a promoter of communicative arts for
young people: music singing and theatre. He was a genius in the use of posters,
storytelling and dreams.
Our Congregation would not have been the same without a Don Bosco who
knew how to develop his talents and communicative approaches, without a Don
Bosco who, with a vision of the future, knew how to use the more advanced
media of his day. From the beginning, the model of the Salesian that our Father
and Founder left us leads to being an evangeliser, educator and communicator at
the same time.
Vatican Council II’s decree, Perfectae Caritatis, asked for an appropriate
renewal of religious life through a return to the sources of Christian life and the
founders’ charisms in accordance with the new times. Attentive to this
invitation, the 21st General Chapter offered an article on communication in the
new version of the Constitutions and Regulations in which it clearly states: ‘We
work in the social communication sector. This is a significant field of activity
which constitutes one of the apostolic priorities of the Salesian mission. Our
Founder had an instinctive grasp of the value of this means of mass education,
which creates culture and sprea; he showed great originality in the apostolic
undertakings which he initiated to defend and sustain the faith of the people.
Following his example, we utilize as God’s gift the great possibilities which
social communication offers us for education and evangelization.’ (C 43).
All the above has brought us to the point of reformulating the theme of the 28th
General Chapter, ever attentive to our founder and to the young people of our
times. We have located this theme within the digital environment, a
communicative reality which the great majority of the young people in the world
inhabit, independently of their culture or religion, their social or economic
circumstances, their political or moral tendencies. The question is focused, still
respecting its essence, as follows: ‘What kind of Salesian communicators for the
young people of the digital world?’
Amongst all the elements of communication, why have we focused on the digital
world as an important part of the profile of the new Salesian? It goes without
saying that the digital reality has rapidly changed the lives of countries both poor
and rich, of young people and adults, parents and children, teachers and students.
We Salesians also find ourselves inside this digital reality along with the laity
with whom we share the same spirit and mission. Today, everything and

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everyone comes under the influence of this digital environment, but especially
young people. It is even said that we have finally shifted from being ‘homo
sapiens’ to being ‘phono sapiens’, to being hyper-connected human beings and
society steeped in and marked by digital technology. It is something we can
neither ignore nor belittle. We all live within this new environment whose
anthropological influence cannot be denied and whose consequences are
unpredictable.
The Apostolic Exhortation Christus Vivit, dedicated to young people and the
faith, says in number 86: ‘The digital environment is characteristic of the
contemporary world. Broad swathes of humanity are immersed in it in an
ordinary and continuous manner. It is no longer merely a question of ‘using’
instruments of communication, but of living in a highly digitalized culture that
has had a profound impact on ideas of time and space, on our self-understanding,
our understanding of others and the world, and our ability to communicate,
learn, be informed and enter into relationship with others. An approach to reality
that privileges images over listening and reading has influenced the way people
learn and the development of their critical sense’.
As said earlier, it is something intrinsic for us to communicate and it is
inseparable from educating and evangelising. Hence, with a view to fulfilling
our mission as evangelisers and educators of the young and of popular settings,
we seek to learn how to communicate according to our times, cultures, and the
languages of the people to whom we are sent. This requires entering into a
dynamic and continuous formation because changes are rapid and generational
shifts are increasingly short. In this sense, ongoing formation ceases to be a
slogan and becomes a way of living whereby every Salesian and religious
community adopts a specific mentality and specific attitudes. Individuals, teams
and communities involved in the various initial formation phases, as well as
methods and contents, the structures and organisation that sustain them, have
responsibility for taking up this ongoing dynamic process.
In order to tackle the theme ‘What kind of Salesian communicators for young
people of the digital world?’ the Department called members of the Advisory
Council for Communication to Rome. This body involves provincial delegates,
teachers of communication and journalists of both genders from the seven
regions of the Congregation who have the ability to offer content and
experiences in view of the profile of the Salesian communicator. To this end, we
have succeeded in creating a representative, inclusive, professional and
experienced team. Some of the experts consulted who could not come also sent

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experienced team. Some of the experts consulted who could not come also sent
in their proposals.
In view of the diversity of communication situations in the Provinces, we are
thinking of various issues that, depending on the communicative and digital
reality, can enlighten and serve the provincials and their communication
delegates as tools to be used in formation meetings for Salesians and lay people,
or as part of the systematic formation programme. Therefore, thought was given
to matters that update and complete the ‘Salesian Social Communication
System’ (2011), the book ‘Elements of communication for formation’" (2015)
and the guidelines and directions presented in Acts of the General Council No.
411: ‘Criteria for the appointment of lay people as delegates for communication
in the provinces’ (2011), and AGC 423: ‘The presence of Salesians and lay
collaborators in social networks’ (2016). These are all valuable materials for the
information, study and an appropriate and updated formation of Salesians.
Consistent with the question of the digital environment, we have decided to
publish an e-book. This way, everyone can have the document available on their
preferred device, without problems relating to place and time.
In formulating the proposal for topics to achieve a profile of the Salesian
communicator, we were certainly not thinking of a Salesian ‘specialist’ in
communication, something that would require university degrees, but of the
Salesian at work every day in whatever kind of work. Therefore, the topics were
developed bearing in mind the question of brevity, ordinary and colloquial
language, with a thought to easy understanding and application. Our aim is that
the Salesian be a communicator, not a scholar in the study of communication.
Hence it is essential to always have Don Bosco as our model of life, seeking to
personify him and make him relevant, attentive to emerging cultures and young
people, with a clear passion for the Glory of God and the salvation of the souls
of young people. We are certain that our proposal will assist every Salesian to
shift from a homespun and closed view and experience of communication to the
open kind that makes the mission and the institution visible through the use of
today’s languages.
Once again, I thank the members of the Advisory Council who generously gave
of their preparation and experience to the service of the Department and the
Congregation. And my gratitude from now on to delegates and commissions for
communication and formation in the provinces for offering an integral formation
that systematically includes communication in their formative programmes and

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that systematically includes communication in their formative programmes and
processes so as to enrich and update the profile of the Salesian demanded by
God’s call and our being sent to today’s young people.
Enjoy your reading.
Fr Filiberto González Plasencia sdb
General Councillor for Communication

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Chapter 1
Circular to the Salesians
On Spreading Good Books
Sac. Giovanni Bosco
Introduction
Turin, 19 March, St Joseph's Feast day, 1885
My dearest sons in Jesus Christ,
The Lord knows how keen my desire is to see you, be in your midst, speak with
you about our things, and console myself with the mutual confidence of our
hearts. But unfortunately, dear sons, my failing strength, the remnants of earlier
illnesses, the urgent matters that call me to France, are preventing me for now at
least, to follow the impulse of my affection for you.
Being unable to visit you in person, I am arriving by letter, and I am sure you
will be happy with the constant remembrance I have of you, you who are my
hope, my glory and also my support. I want to see you grow in zeal and in merit
before God, every day, and so I will not hesitate to suggest various means to you
from time to time which I believe will be an improvement so your ministry will
be more fruitful.
One of these that I want to warmly recommend to you, for the glory of God and
the good of souls, is the spreading of good books. I don’t hesitate to call this
means ‘Divine’, since God Himself used it to regenerate humankind. There were
books inspired by Him that have brought correct teaching to all the world. He
wanted all the cities and villages of Palestine to have copies and that each
Sabbath there would be reading in the religious assemblies. At the beginning
these books were the sole patrimony of the Hebrew people but, once the tribes
were taken into captivity in Assyria and amongst the Chaldeans, the Sacred
Scriptures were translated into the Syro-chaldean language, and all of central
Asia had them in their own languages.
Once Greek was in the ascendancy, the Hebrews brought their colonies to every
corner of the world and with them the Sacred Books were multiplied ‘ad
infinitum’; and they even enriched the libraries of pagan peoples through their
version of the Septuagint. Orators. Poets and philosophers of those times drew

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version of the Septuagint. Orators. Poets and philosophers of those times drew
not a few truths from the Bible. God prepared the world for the coming of the
Saviour principally through his inspired writings.
It behoves us, then, to imitate the work of the Heavenly Father. Good books,
spread amongst the people, are one of the active ways to preserve the kingdom
of the Saviour in so many souls. The thoughts, principles, the morals of a
Catholic book have substance drawn from the Apostolic books and tradition.
They are so much more necessary today in the face of the army of impiety and
immorality wreaking havoc in the sheepfold of Jesus Christ, leading on and
dragging down to perdition those who are careless and disobedient. It is
necessary to fight weapon with weapon. You can add that the book, even if on
the one hand it does not have the power of the living word, on the other hand
offers even greater advantages in certain circumstances. The good book can
enter a house where the priest cannot, it is even tolerated by bad people as a gift
or remembrance. It does not get embarrassed when presenting itself, and does
not worry if it is neglected; when read it teaches truths calmly; if not liked, it
does not complain, yet it leaves feelings of misgiving that sometimes spark a
desire to know the truth. Meanwhile it is always ready to teach.
Sometimes it remains gathering dust on the table or in the library. No one give it
a thought. But come a time of loneliness, or sadness, or boredom or a need for
relaxation, or a time of anxiety about the future, and this faithful friend shakes
off its dust, opens its pages and the wonderful conversions of St Augustine,
Blessed Columbine and St Ignatius happen all over again. Polite in dealing with
those who are fearful through human respect, it arouses suspicion in no one.
Familiar with those who are good, it is always ready to talk things over; it goes
with them at every moment, everywhere. How many the souls saved by good
books, how many preserved from error, how many encouraged in doing good!
Someone who gives a good book might have no other merit than to awaken
some thought of God, but has already gained an incomparable merit before God.
And yet how much more is gained. Even If not read by the one to whom it was
given or for whom it was intended, a book in a family is read by a son or
daughter, a friend or neighbour. A book in a village then passes into the hands of
a hundred people.
God alone knows the good that a book given as a mark of friendship produces in
a city, a travelling library, a worker’s club, a hospital. No one should fear that a
book would be refused by someone just because it is good. The contrary is the
case. A confrere of ours used take his store of good books with him every time

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case. A confrere of ours used take his store of good books with him every time
he went down to the wharves at the port in Marseilles, to give to the stevedores,
the craftsmen, the sailors. These books were always accepted happily and
gratefully and sometimes read immediately with keen interest.
Having said all that, and leaving aside much of what you already know, I want to
point out why, not only as Catholics but especially as Salesians, you should be
enthusiastic and spare no effort or means to spread wholesome books:
1. This was amongst the main tasks Divine Providence entrusted to me, and you
know how much effort I spent on it, notwithstanding the thousand and one other
occupations I had. The raging hatred of the enemies of good, and attacks on me
personally, show how error recognises a formidable opponent in these books
and how they are an undertaking blessed by God, for exactly the opposite
reason.
2. In fact, the marvellous distribution these books have had is an argument that
proves God's special assistance. In less than 30 years the total number of
publications and books we have spread among ordinary people amounts to
about twenty million. If some of them have been ignored, others have had
hundreds of readers, and thus we can certainly reckon that the number of people
who have benefited from our books is much greater than the number of books we
have published.
3. This spreading of wholesome literature is one of the principle purposes of our
Congregation. Article 7 of the first paragraph of our Regulations says of the
Salesians: “They shall devote themselves to spreading good books among the
people, using all the means which Christian charity inspires. By word and
writing they will seek to counteract the godlessness and heresy that is trying in
so many guises to creep in amongst the uncultured and unlearned. They should
direct the sermons they preach to the people from time to time, triduums,
novenas and the spreading of good books, to this end”.
4. Amongst the books to be spread I propose that we stick to those that have a
reputation for being good, moral and religious, and we should give preference to
those produced by our own presses. The reason is that the material benefit that
results becomes charity through the support it provides for the many poor young
people we have, and because our publications tend to form an orderly system,
that embraces on a vast scale all the classes that make up human society. I won't
dwell on this point; rather I am pleased to look at just one class, that of young
people, to whom I have always striven to do good not only with the spoken but

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people, to whom I have always striven to do good not only with the spoken but
also with the printed word.
While I sought to instruct all the people with the Catholic Readings, its purpose
was to get into the houses, let people know about the spirit in our Colleges, and
attract young people to virtue, especially with the biographies of Savio, Besucco
and others. With The Companion of Youth my aim was to lead them to church,
instil the spirit of piety in them and get them to love going to the sacraments.
With the collection of edited Italian and Latin classics and the History of Italy
and the other historical or literary books I wanted to be at their side in school and
preserve them from so many errors and passions that would be fatal for them
now and for eternity. Like in the old days I wanted to be their companion in the
hours of recreation, and I have thought about arranging a series of enjoyable
books which I hope will not be long in coming.
Finally, amongst my many aims for the Salesian Bulletin I also had this one: to
keep the spirit of St Francis de Sales and his sayings alive in boys who have
returned to their families, and to make these boys the saviours of other young
people. I will not tell you I have reached my ideal of perfection. On the contrary,
I am telling you that it is up to you to co-ordinate it in such a way that it will be
complete in all its parts.
I ask and beseech you then not to neglect this most important part of our
mission. Work at it not only amongst the young people Providence has entrusted
to you, but with your words and example make them into many other apostles
who spread good books.
At the start of the year the pupils, especially the new ones, are alight with
enthusiasm at the offer of our associations, even more so when it costs so little.
But make sure that they join spontaneously and are not forced in anyway to
belong. With well reasoned encouragement lead the young people to join, not
just for the good the books will do them, but also for the good they can do to
others, sending them home as soon as they are published, to their father, mother,
brothers, benefactors. Besides, parents who do not practise their religion much
are moved by this thoughtfulness of a son or brother who is away from home,
and they are easily lead to read the book out of curiosity if for no other reason.
Let them be careful though that what they send never looks like preaching or
talking at their relatives, but is always and only a thoughtful gift and an
affectionate memento. When they return home, they should strive to increase the
merits of their good works, by giving them as presents to their friends, lending

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merits of their good works, by giving them as presents to their friends, lending
them to relatives, giving them as thanks for a favour done, passing them on to
their parish priest, asking him to distribute them and get more members.
Be convinced, my dear sons, that such industriousness will draw the Lord's
choicest blessings down on you and on our young people.
I will finish: draw the conclusion to this letter yourselves by seeing that our
young people get hold of moral and Christian principles especially by means of
our productions, without despising other publishers' books. I must tell you,
however, that I was cut to the quick when I got to know that the books we
printed were at times not known or held in no regard, in some of our houses. Do
not love, nor lead others to love, the knowledge which the Apostle says inflat
(pumps up, makes us proud). And remind that, even though St Augustine was an
eminent teacher of fine letters and an eloquent orator, after he became a bishop
he preferred the incorrect use of language and the absence of stylish elegance
rather than running the risk of not being understood by the people.
May the grace of Our Lord Jesus Christ always be with you. Pray for me.
Yours affectionately in Jesus Christ,
Sac. Giovanni Bosco.

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Chapter 2
A Comprehensive
Communication Plan
Zaida Navarrete & Juan Pablo Abreu SDB
For Don Bosco communication was a personal encounter and the transmission of
values, and media were channels for passing on these messages. No Salesian
house can dispense with this reality, and this is why Don Bosco saw
communication as a priority field of the Salesian mission.
Faced with this truth of Don Bosco's work, it is a mistake not to have a plan that
strengthens communications in an organisation managed by human beings who
need to relate, transmit messages, ideas, thoughts, opinions and needs. This
communication must be well managed if we want to be successful in all other
services of the work. Without good communicative processes we cannot educate
or evangelise.
The way in which the Salesians communicate, their way of being and acting,
must be done in a systematic and methodical way, starting with an analysis of
what and how they want to communicate and then planning for that. An
inappropriate channel or wrong message on any platform can lead to a problem.
Umberto Eco speaks of the Salesian oratory as a communicative revolution. A
place where there is a new way of being together, where everything
communicates in the same direction. You cannot think about communication
without a plan, with person-to-person communication at its core, through
effective channels that achieve a communicative ecosystem.
A communications plan that only includes advertising, marketing and
communications media, without giving importance to the person, will result in
cold, robotic and ineffectual communication.
Social communication in a Salesian house must be thought through and given
order: clear content, precise aims to be achieved, how they are to be achieved
and over what time period.
The plan should not be a list of events and explanations of how an office
functions, but should be based on the guidelines of the Salesian Social
Communication System (Animation, Formation, Information, Production,

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Communication System (Animation, Formation, Information, Production,
Youthful art and languages) and should assist in achieving the aims of the
Overall Provincial Plan (OPP) and the local Educative and Pastoral Plan (EPP).
The plan should have an annual budget within the overall budget of the work.
How do we draw one up?
In the first place you need to know the environment: what Salesian house? What
goals are being pursued? Who are the audiences? Then set short and long-term
objectives and select the appropriate strategies to achieve those objectives with
achievable projects, with targeting tools aimed at harmony, based on constant
feedback.
A serious plan should take both internal and external communication into
account with basic criteria for managing the image.
The importance of a communication plan is so great in a work that it should be
the tool that marks out the criteria, policies and strategies for managing the
work’s image, always in accordance with the educative and pastoral, youthful
and popular mission of the Salesian institution.
A comprehensive communications plan should be strategic, and this way results
in great benefits for carrying out pastoral work in a better way. The work will
have greater capacity to carry out efficient management with sections of the
public it is involved with, so that it can attend to them directly, ensuring that
each individual who enters a Salesian work feels taken into account. and part of
the mission processes.
What should the plan contain?
A comprehensive communications plan should include: communications
training/formation for staff, information and the visibility of the mission, local
and international best practice, publicity, public relations, religious marketing,
client services, institutional image, internal and external communication, crisis
communication.
The image is built up on the basis of what the Salesian house is in fact.
Corporate behaviour, meaning the way those who represent the Salesian house
behave, will become the image; the internal public are the most important
ambassadors: Salesians, lay mission partners, parents, young people. Hence
these are the first one to form, inform and pay attention to.
This is why it is essential to know Salesian values and develop the sense of

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This is why it is essential to know Salesian values and develop the sense of
belonging and involvement of each individual who is part of the Salesian work.
This is essential, so each Salesian work can be a home that welcomes, just as
Don Bosco’s Oratory was (C. 40).
Given this idea it is important to highlight:
- Internal behaviour: what should be felt is an oratory atmosphere.
- Institutional behaviour: this will be the way society perceives the
Salesian work and the way it relates with other bodies.
When drawing up a plan you should specify:
- Communication approaches most used in the work.
- Which of these are emerging and which are planned.
- Know the impact of these and how to empower them.
By studying these aspects you will achieve consistency among all the
communicative aspects of the work.
There is nothing worse than a body or organisation that sends different messages
to its audiences: verbal, written, visual, behavioural, without unity or direction to
them. Confusion in communication causes distrust. No one trusts someone who
changes their mind or personality in each situation. We must be the same in all
scenarios and our values should be implicit in each communicative action.
To sum up: Communication is a priority field of the Salesian mission; it is
acting with and like Don Bosco; to do so effectively in an up-to-date fashion it
needs to be planned and professional, not just acting on whim.
A plan should be based on a study of what the work needs and should
communicate in harmony with the Province’s vision and mission (OPP). In
every time and place, every medium, each project and communicative initiative
should transmit the great Salesian mission of working for the poorest and most at
risk young people, offering them and others who attend a Salesian work, in any
role, the possibility of being educated and evangelised in the style of Don Bosco.
A Salesian work whose communications plan has aims that are far from the
popular and youthful mission of educating and evangelising will not adequately
achieve the kind of communication fostered by the Congregation.
Finally, no plan on its own can build up the desired communicative environment.
The plan must be developed by personnel qualified in this area: communicators,

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The plan must be developed by personnel qualified in this area: communicators,
journalists, professionals in public relations. The communications efforts of a
Salesian work cannot be left to an individual enthusiast or group without
preparation in this matter.
Example of content for a communications plan
Communication strategy.
- Strategy of content: the message we want to transmit, which will be the
basis of all our communication.
- Creative strategy, strategy of approach: How will we present the
message?
- Media plan: Where, when and with what frequency will messages be
passed on?
- The Social Media Plan (SMP) is part of the media plan tat develops the
performance of the brand in digital media and social networks.
Assigning the budget.
Assigning roles.
Crisis plan.

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Chapter 3
Elements
of Institutional Communication
Jean Marc Marie SDB & Rastislav Hamracek SDB
We begin with two experiences that confreres can have and that highlight the
theme of Institutional Communication.
Experience 1 - Fundraising
Collecting funds, fundraising, has become a necessary activity for SDBs. It was
already the case for supporters, benefactors, and is strictly bound up with
transparency in managing funds and the knowledge of the reasons for such
support. Fundraising is essentially carried out through communication. This,
as just described, is seen not only athte General Administration level, and not
only at the level of the Provinces, but it directly touches on all local SDB
communities. What type of communication is needed? And how is it bound up
with the Salesian charism?
Experience 2 – Reputation and transparency
In an oratory in an African Province. The municipality had organised an
occasion for Don Bosco. In recent decades we are aware, as was the case for this
occasion for gathering funds, that all fundamentalist groups were excluded, and
they had even included Catholics among them! When the leader was asked if
people from the Catholic Church could come, his clear response was No, and he
said: Catholics No, but you Salesians, Yes. This lets us see that Salesian
Catholic identity is a very specific and clear one. The Salesian is a Catholic
and a Salesian, and it is in this sense that we perceive the reputation and
transparency of the Salesian in today’s culture, by succeeding in making that
specific dimension of his identity seen.
Therefore, the context of action in the digital era invites every representative of
an institution, in our case every Salesian, to be consistent in what concerns his
identity, mission and the way his identity is perceived by various groups of the
public. This means that being consistent today is no longer an option for the
Salesian, but is one of the elements he must ensure is seen by all those he meets

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along the way. This invites him to be attentive to the reputation which comes
with every action and that must be visible in all its transparency. We cannot act
as if there were still something to hide in today’s society given the logic of data
produced by every instrument (Data), the huge quantity of which is accessible
on the Internet (Big Data) and given the possibility of access that everyone can
have (Open Data).
In everything he does (Mission), he must see that who he is can be seen
(Identity).
Salesian Pastoral and Institutional Communication
The mission handed down to us by our beloved founder Don Bosco – including
in the SC field – keeps in mind its ultimate purpose which is the salvation of the
young (Const. 21).
Speaking of the SDB mission in the communications arena, we think first of all
of the various communications media with their content, in order to defend,
sustain and give growth to the faith of the young and Christian people (Const.
43). The project which is emblematic of this type of communication is the
“Letture cattoliche” (Catholic Readings) and so many books thought up,
written and published by Don Bosco for the people and for his boys. DB “did”
all this as the father and teacher of the young.
In order to continue and develop his work, his mission – always with a view to
the salvation of the young – DB became the founder of an institution: from the
Home which was the Oratory came Religious Congregations and he combined a
lay Association with them = meaning he created the Salesian Family. These
things were made possible by extensive communication which today we call
Institutional Communication (IC): presenting your work, making yourself
known, involving other bodies in society, collaborating, ensuring credibility
and consistency with your proper identity. The emblematic project of this
kind of communication is the “Salesian Bulletin”. DB “testified” to his identity
with this.
Describing IC by looking at Don Bosco:
By looking at what DB did we can explain what IC is.
The work of the Oratory of St Francis de Sales (1841) developed and was
communicated within the context of Turin and Italy through a variety of social
relationships (with dioceses and the Church in Rome, with the King,

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relationships (with dioceses and the Church in Rome, with the King,
Government, various Ministers and Minitsries, newspapers, businesses and
companies, other institutions, parents, benefactors, members of the Oratory and
the Congregation).
DB’s IC activities were thought through, directed and carried out primarily by
him as founder/the one responsible for the institution (DB as “spokesman”) and
then also by members of the Oratory and the nascent Congregation when he
delegated them, but also in spontaneous and informal ways.
DB highlighted the involvement of the young, involving them in such a way that
they too were the representatives of the institution and he suggested that people
speak well of them and support them.
For his Salesians he indicated the content and practical motivations for
communication, used the language of the heart, spoke of “we/us”, was brief,
insisted on the primacy of the good of people. He had a clear idea about working
with common norms in order to preserve the unity of the institution.
“If you want to do a lot of good for yourself and the college speak well of it
always, looking for reasons to approve what is done and what the superiors do
for the smooth running of the community.” (Regulations for the Houses, 1877)
In order to realise his mission for the salvation of the young, DB always needed
many people. He wanted to explain himself, present the Oratory and the
Congregation, in order to involve people. He worked at having quality
relationships to be well and widely known and so that the public image of his
work would be suited to his identity. Don Bosco had a concrete knowledge of
groups of people or institutions (his public).
He showed respect, responsibility and recognition; he presented what was of
common interest and involved others’ opinions. One of his principles was: Love,
fear, respect for others is the way to be respected by everyone and to promote the
good of the institution.
“...a lover of everything that redounds to the public moral and civil good” – as
he writes to the City Vicar M.B.Cavour (13 March 1846) asking for his
agreement and protection for his activities.
He took great care to dedicate himself to nurturing relationships and trust
internally, with members of the institution.
“You have often asked me, my dear young boys, to write something for you
about your companion Dominic Savio...” (1859, Life of Dominic Savio…)

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For him, the superior was the one responsible for internal communication and
also consistency between identity and the communications media used between
Salesians and pupils.
“Strong, elegant, expensive paper for envelopes, letters, exercise books (…) are
not appropriate to our poverty. But when you think of writing to important
people, use paper appropriate to the dignity of the people you are writing to.”
(Deliberations, GC 1877)
He wisely realises that other than the articles and messages he communicated by
appropriate means, other newspapers and journalists were writing about him and
his institution. Always wanting to be at the forefront, DB not only used
“historical media” such as books, letters, appeals, reminders, but new media too
like photography, always with the clear notion of communicating his values and
involving others in his mission...
The messages went through channel appropriate to his public and were seen to in
terms of style, form. Media and ways of communicating were realistically
created and employed.
“ Speak with them often, individually or together; see that they do not have too
much to do, or if they lack clothing or books, or have some physical or moral
concern …”, “Let the pupils get to know you, and you should get to know them
by spending all the time possible with them, offering whatever word of affection
in their ear you know best as you see the need, bit by bit .”
(Confidential reminders to Rectors, 1863)
Don Bosco saw to relationships with journalists, offered information on events at
the institution.
In the first six months of 1852 – while the Church of St Francis de Sales was
being built and Don Bosco was organising the first Lottery – 14 articles about
this building were published in L’Unità Cattolica.
DB also created his own medium – the Salesian Bulletin – to strengthen unity
and activities and the spirit of the institution including among his public.
“(…) a monthly Bulletin which in time will be made public to provide details on
things done or to be done so as to attain the end we have proposed for
ourselves.” (September 1877)
In serious and crisis situations, he himself as superior sought to estbalish
consistent communication of his values, offered precise information, but also
asked for corrections “to honour the truth and for the benefit of poor young
people.” He insisted on the primacy of the person and thus asked to cease

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people.” He insisted on the primacy of the person and thus asked to cease
publishing certain articles when “it seems we are already dealing with
personalities”.
In L’Unità Cattolica DB on 29 May1860 published one of his texts, a news item
speaking about the searches at the Oratory and quoting the statement left behind
personally for him by one of the policemen. “Now, this decree is based neither
on the truth of the facts nor on a correct application of the laws” DB confirmed
his duty “to protect the poor youngsters whom Providence has entrusted to him,
with all the means allowed by the law”. (The charitable schools of the Oratory of
St. Francis de Sales in Turin - before the council of state, 1879)
In conclusion we note the facts: Don Bosco developed his own IC
- through posters,
- with his newspaper L’Amico della Gioventù The Friend of Youth
(1848),
- in 565 circulars (appeals),
- with so many letters to various Offices/Civil and Ecclesiastical
Authorities,
- by disclosing an incident (Breve ragguaglio... 1850; Rimembranza di...
1868),
- through his Reminders to Rectors (1863, 1875),
- by publishing the Constitutions and Regulations (1875, 1877) and GC
Deliberations (1878,1882, 1887),
- by telling his own story (1874, 1879),
- with photos (1961 – DB confessor, 1875 – DB with the Book of the
Constitutions given to missionaries),
- through his very many articles in L’Unità Cattolica,
- with his own Bollettino Salesiano Salesian Bulletin (1877)
- and with other kinds of writings and photos.
“IC” in the Salesian Constitutions:
In Don Bosco we find an invitation to openness to digital culture and cultures
of the geographical areas we work in:
Art. 7: Open to the cultural values of the lands in which we work, we try to
understand them and make them our own, so as to incarnate in them the message
of the gospel.

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and also perceiving the value of analogue and digital communication for the
Salesian mission: Art. 43: Our Founder had an instinctive grasp of the value of
this means of mass education, which creates culture and spreads patterns of life;
he showed great originality in the apostolic undertakings which he initiated to
defend and sustain the faith of the people.
Why Salesian IC today?
The participatory system of society in the digital age with its horizontal
approach, means that there is no person or structure / institution that can act on
its own, like an island lost in the ocean.
Everyone represents an institution that is located alongside other institutions like
his or her own, and also alongside other radically different structures in the way
they are set up, in their values and characteristics.
We are all part of a network and a Church institution must be aware of the
dialogue that must take place, including with people who are radically different.
A network requires dialogue and collaboration so that everyone can interact.
Hence the Church as an institution has the duty to adopt clear language
with everyone to make its identity understood, to establish a fair dialogue
with all dialogue partners in order to be able to propose its message.
Presenting its identity, mission and service offered only in the Church’s
terminology – in an online world – just does not work. It needs to translate its
mission into social terminology.
The institution must make people understand what it brings to society that is
specific and new.
For us, this means showing that we are forming not only good Christians but
especially upright citizens.
World Youth Days do not only bring Christians together, but they allow the
country and its cultures to be known, its cultural patrimony to be discovered, its
needs, and they also sell that country’s image. This does not erase the Christian
dimension, but emphasises the Christian and social benefits of the Church.
Institutional communication shows the true identity of the institution through
what it does and what makes it possible for people to experience. Therefore there
is a need for consistency between an institution’s identity and what it does.
Institutional communication cannot present it in colours it does not have. It

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Institutional communication cannot present it in colours it does not have. It
cannot lie in what it says about the institution. It is not about speaking up to
make itself look good without it being truly so.
Truth, harmony and consistency must exist in real and online matters. Even any
small contradiction weakens the institution’s credibility.
In the digital era there is a need to seek an authentic reputation in both the
analogue and digital context. The Salesian is encouraged to be formed and to try
to acquire enough knowledge in order to give form and effectiveness to the
institutional dimension of his communication (interest in the elements that touch
on IC to be applied to his communication). There is a need to acquire
professionalism and competence in this dimension on a personal level for each
Salesian, as well as at the level of the provinces.
Elements of IC for the Salesians of Don Bosco
Looking at Don Bosco in his dimension as an institutional communicator, given
what we have inherited from his writings and his patrimony as a communicator,
we can offer some applications – based on Don Bosco’s experience – for
Salesian Institutional Communication:
Elements of IC which must be specifically pursued by the Superior
with regard to the community, the EPC and the Salesian Family
- priority of the internal public,
- personal approach,
- involve the internal public in the mission,
- language of the heart with confreres,
- use “we” and respect the primacy of the good of people,
- responsibility for communication consistent with identity,
- principles of the preventive system are also valid rules for IC,
- respectful relationships with journalists,
- priority of truth and good where our primary public is concerned (those
to whom our work is addressed, members of the community and the
ECP),
- manage the institution’s ‘voice’, using appropriate media,
- constant and continuous attention to the reputation of the community in
the social context and digital space: what is being said about us,

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- constant commitment and concrete applications at the level of direction
to implement harmony between identity, image and mission of the
community,
- willingness to ensure friendly relationships with those who create
opinion in society,
- particular commitment to explaining the reasons and applications of
decisions to the internal public,
- recreation times as opportunities for communicating values:
- each member as a representative of the institution,
- communicating values tied up with our educative mission,
- forming laity to act together (Community, ECP) and having the same
mission before the secondary public (anyone outside the ECP and those
for whom we work)
Elements of IC to be pursued by each community member
together with the superiors, before the ECP and other public (Stakeholders and
others, emphasis on Media Education),
- creating channels appropriate to the public, also ensuring their correct
form,
- ongoing listening to the social context,
- researching ad promoting common interests with the social context,
- building respectful relationships,
- responsibility and recognition,
- charity, prudence and kindness even in difficult situations,
- primacy of the person,
Elements of IC for the ECP/Salesian Family (Rector-Salesian-ECP):
- Consistency, shared responsibility and awareness of what we represent
- Transparency and sharing, horizontal, participative approach
- IC that goes beyond official communication, the entire ECP also
communicates unofficially
“We will call ourselves Salesians.”

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Chapter 4
The Inevitable
Digital Transformation
Hilario Seo SDB
Introduction
In the Salesian communities around the world, during the evening prayer, the
necrology is read to remind us of the death anniversary of the confreres.
However, as you know the Salesian necrology was published in 2002 and we are
looking forward to the updated edition. As a solution to this problem, the sdb.org
team has been offering updated monthly PDF files, downloadable from the site,
since October 2018.
Some members in the Department expressed that for those who prepare the list
for the benefit of the community, such a procedure is outdated and cumbersome
as the data becomes obsolete due to frequent deaths. Since each community has
its own way of reading the necrology a uniform file or book may look
uncreative. Instead, for the vantage of time and effort a list generated on the
website according to date, province, country and region which is searchable on
mobile devices would be more meaningful and practical.
Certainly it is an innovative practice in modern times: the data of the deceased
confreres all over the Salesian world being organized and searched according to
the needs of a local community. Digital technology can be adapted to suit our
needs.
This is one of the many examples of the need for the Congregation to engage in
Digital Transformation. Other areas of Salesian life and works can profit from
the possibilities offered by newer digital technology starting from inter-
community communication, province, regional and world level meetings,
including an event like the General Chapter.
Approach to Digital Transformation
Internet of Things, Artificial Intelligence, Digital Twin, Quantum Computer,
Interactive Platform, Immersive Experiences, Block Chain, Cyber Security -
these are the latest trends in the field of information and communication
technology (ICT). Indeed, as people become accustomed to them, the technology

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technology (ICT). Indeed, as people become accustomed to them, the technology
expressed by each keyword becomes an unconscious part of modern daily lives
with the speed expected to get even faster.
However, not only are new keywords emerging in digital technology, but it is
also now common for well-known technologies to merge with each other. Many
of the keywords mentioned above appeared some years ago or a few decades
back, including similar concepts as Artificial Intelligence back in the ancient
times of Greece (Talos). The difference is that, by stabilizing internet culture,
and now that ITC has begun to integrate closely with human life, technologies
related to the digital are pouring out with incredible speed, directly affecting
human life.
Daily life in modern society is constantly changing. Even communication
technology continues to be updated. All these changes or updates also have a
profound impact on Salesian life and activities. In particular, the changes, or
rather the conversion of the Churches and Institutes trying to locate themselves
on the periphery, become very important and are often thought to be a beginning
and end in themselves.
Digital Disruption
In today’s world, where change has entered the field of everyday life, ‘change’ is
not such a ‘cool’ term. Instead, a new concept called ‘disruption’ (Digital
disruption is an effect that changes the fundamental expectations and behaviors
in a culture, market, industry or process that is caused by, or expressed through,
digital capabilities, channels or assets) is enveloping all of society and the
Congregation too.
The dictionary definition of ‘disrupt’ is ‘to cause disorder’. This word appears
quite often in the writings of social phenomena, especially digital trends such as
ICT technology. One can say that ‘disruption’ has become a common term in
many areas of life today, the business community included.1
An Essential Strategy for the Congregation
There is also the term ‘digital transformation’. It refers to re-imagining,
transforming and applying the digital age where individuals and groups are
concerned. Today’s digital influence is bringing digital transformation to
everything as one of the main priorities. One study found that 96% of
commercial companies say that ‘digital transformation is important’ and 88%

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said it is ‘pushing digital transformation’. 85% said, ‘If you do not want to lag
behind in your future competition, you will have to make significant progress in
digital transformation within two years.’2
The Church and Religious Congregations are no exceptions to this. In particular,
the Salesian Congregation, whose primary beneficiaries are the young, digital
natives, needs digital transformation more desperately than any other ecclesial
organization.
From its foundation in Valdocco until today, our Congregation has thought and
acted in ‘analogue’ terms. This is not a mistake, rather it is very natural.
However, the reality and future of the Congregation cannot remain analog,
because a generation called Digital Native has already entered the life of our
Society and certainly it will be they who must assume responsibility for the
imminent future of the Congregation. Every day we remember in prayer we
recall the growth of this generation of digital natives. Therefore, the maximum
guarantee for the future depends on success in the digitalization of the behavior
and the integral quality of the life of the Congregation.
Embracing Digital Transformation
So, how do we approach this urgent and desperately needed digital
transformation?
According to evolutionary biology, some species often learn and apply the
behavior of other successful species in order to overcome environmental changes
and evolve in a stable manner. And this is because analyzing and imitating
previous cases can be effective in minimizing the risk of attempting completely
new approaches.
The same applies to the digital transformation of our Society. It is necessary to
look at how advanced organizations or companies in the society in general are
transforming themselves in order to approach the digital age and, on the basis of
this indirect experience, we must find a path to adapt the Congregation to the
circumstances of the digital era.
To make changes in any way, inevitably we have to think about the problem of
costs, both material and personal. So it is necessary to work in a ‘smart’ way. In
fact, there are lost techniques that leave no trace, though perhaps they once
attracted much attention. But it is also true that there are techniques that are
perfected day after day and approach the application phase for human life. In our
case, for the digital transformation of the Congregation, it is important to

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case, for the digital transformation of the Congregation, it is important to
critically evaluate the success or failure of others who have tried before us and
thus carefully select the path considering of our specific situation, through
knowledge acquired.
From the point of view of common sense, digital transformation is not easy to do
when: (1) the organization is huge, (2) it has a long history and (3) it is far from
technology. But if you look at the success stories of some companies, like
Disney, MacDonald and Marriott, you can see that these considerations are not
always true. There is a ‘keyword for the success of digital transformation’
commonly applied regardless of the size of the organization or the main activity.
This is summarized as ‘systematic change centred on people (beneficiaries –
consumer).’
Putting the ‘Beneficiary’ at the Centre
In our pastoral activities, innovating the encounter experience with young people
and raising their level of satisfaction is the goal of the Congregation for
achieving digital transformation.
The young people we meet daily are digital natives. When we encounter young
people, if we are not familiar with their digital lifestyle and language, our
encounter will be superficial and we will not be able to effectively accompany
the journey of salvation. What is absolutely necessary for us is to resonate with
youth’s ‘code’ to deepen the experience of the encounter and to increase the
spiritual satisfaction of young people.
To this end, communities and confreres should become familiar with digital
technologies and try to apply digital possibilities to their lives. This effort is
called digital transformation. There are two different aspects in this process: that
of the community as an institution and the Salesian confreres as individuals.
First as the community, it is necessary to increase the effort to prepare a flexible
response to providing a personalized service through a systematic platform,
improving connectivity and integrating the service that provides young people
with convenient access.
Technology Integration
Communicative Information Technology (ICT) allows a faster and more
systematic identification of individuals’ tastes and the provision of personalized
services. For example, McDonald recently launched an Interactive kiosk that

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services. For example, McDonald recently launched an Interactive kiosk that
allows customers to order and customize their favorite burgers.
A 125-year-old company, McCormick & Company, launched an online platform
“FlavorPrint”, a sort of Netflix in the food sector, a few years ago. When
consumers solve 20 quizzes on their eating habits and tastes, using this data, the
company provides consumers the right recipes and recommended menu.
Disney World has invested billions of dollars to create a platform called
MyMagic+, integrating websites, mobile applications (apps) and bracelets into
its services. They track and analyze consumer behavior and provide personalized
services to customers in real time from the booking stage onward. The bracelet
distributed to customers is equipped with the following functions: Hotel Key,
Disney World Entrance Ticket, Digital Wallet. Special events are offered to
customers who celebrate their birthday. When a customer is waiting for the
Rides and Attractions, a Mickey Mouse is sent to the place to entertain the client
or to induce other rides where there is a relatively short waiting line. According
to a survey conducted by Disney World itself, 90% of users of this bracelet
responded ‘very satisfied’.
These stories of technology integration and commercial success can be applied
directly to our digital technological area, in our different presences and activities
where a large number of young people meet everyday. Take for example the
Salesian Day on a World Youth Day.
The Provincial “Leads” and the Core Animators “Push”
Today, the significance of digitization has already surpassed the ambiguous
phase of defining objectives such as ‘satisfying those we are sent to’ or
‘increasing pastoral ministry’. In other words, it is a step to establish and
implement a strategy that brings technology-related investment.
To follow this trend, the provincial superior needs to guide the process of digital
transformation. In fact, according to MIT Sloan Management Review, ‘41% of
companies that are successful in the digital transformation process are leading by
the CEO level, while only 16% are successful of those where the CIO (Chief
Information Officer) or CDO (Chief Digital Officer) are leading the process.’3
If we apply this research to our situation, it would mean that the Provincial
would need a strong awareness of the need for digital transformation, convincing
the confreres and investment of material and personnel resources.
The reason why the Provincial should guide the process of digital transformation

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The reason why the Provincial should guide the process of digital transformation
is because it requires the determination at provincial level in various aspects
such as guaranteeing financial resources, training necessary for adapting to
changes, change of organizational culture, change of mentality of confreres and
collaborators, research and distribution of resources.
The practical implementation of digital transformation within the Province is
definitely dependent on people. It is absolutely necessary to cooperate with the
responsible confreres who animate the province life in different sectors in order
to stress the digital transformation needed and to encourage the active
participation of the confreres. Because ‘the digital environment is characteristic
of the contemporary world. Broad swathes of humanity are immersed in it in an
ordinary and continuous manner. It is no longer merely a question of ‘using’
instruments of communication, but of living in a highly digitalized culture that
has had a profound impact on ideas of time and space, on our self-understanding,
our understanding of others and the world, and our ability to communicate,
learn, be informed and enter into relationship with others. An approach to reality
that privileges images over listening and reading has influenced the way people
learn and the development of their critical sense.’ (Christus vivit 86)
In addition to investing in digital technology itself, it is also important to invest
in the promotion of related abilities at provincial and community levels.
The problem lies in the absolute lack of personnel with the right mentality and
skills on the digital world in the Congregation. In reality, this problem could be
considered one of the main obstacles to our digital transformation. To solve
them it is imperative, first of all, to systematically educate confreres who are
dedicated to the field. Disney, before launching the Magic Plus Service had also
trained more than 70,000 employees to have the necessary awareness and
minimum skills. We can see that more and more companies are pursuing a
digital transformation strategy focused on organizational training and personnel
training.
Integration and Compatibility
Strengthening digital capacity within the Congregation needs to be integrated
with all pastoral sectors. This allows a timely response in a social environment
which is rapidly evolving. In fact, digital experts say: “It is important to organize
systematic digital models and to create an integrated and interactive range of
functionalities in every detail, more than to have the highest level of social
media apps and tools.” It is difficult to achieve efficiency even if an institution

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media apps and tools.” It is difficult to achieve efficiency even if an institution
has implemented digital transformation, unless there are procedures for
accessing existing resources or the necessary data through the process integrated
and compatible.
Another important aspect we have to consider in digital transformation is
security and privacy. It is true that information about people or the service
offered, as it is more actively used by the different individuals or groups, and
when data begins to accumulate, involves the risk of security incidents such as
privacy violations. This is unavoidable for this reason, block chain technology
should be considered in the early planning stages to improve security and
develop a model which can guarantee the appropriate level of the access to
sensitive information.
First Easy and Possible Steps
It is very difficult to transform all life related to the Congregation and the
Province into a single effort or period of time. From the moment planning starts,
technical skills in the digital field and a deep understanding of Salesian life are
needed, as well as the conversion of analogue resources currently in our archives
into digital: it is also a huge task that requires a lot of time and money.
Furthermore, it will be more difficult to convince the confreres who are familiar
with their analog life to understand and participate in the process of digital
transformation. So we have to find a prudent solution that progresses gradually,
depending on the nature and level of each subject that needs to be digitalized.
Fortunately that there are various possibilities at our disposal that can help us to
easily start our digital transformation.
There are international organizations that help to improve the ICT status of
NPOs (Non Profit Organizations) like ours in almost all countries,4 while others
offer excellent solutions freely, like Greenstone which helps to easily create
digital libraries.
The G-Suite for NPOs, provided by Google, is a great tool to try as a first step
toward the digital transformation of the Province and the Congregation.5 This
solution was developed originally for commercial purposes and already used by
notable international companies, such as Uber, and many in the category of
Fortune 500. In particular G Suite for Education is already in use freely by more
than 100 million users, in universities and schools in all part of the world.
In addition to G Suite, there is also Office 365, provided for NPOs by Microsoft.

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In addition to G Suite, there is also Office 365, provided for NPOs by Microsoft.
The advantage of this solution will be the digital space that is available up to
1TB to the single users, while G Suite offers 30 GB. However, the number of
user account is limited, and with the exception of email and MS Office, the
applications available are limited.
Also Facebook offers similar solution for the NPO, called Workplace. It's
designed to help teams communicate, share, and make decisions together in a
secure and private space online.
Which one is more appropriate depends on the real situation of the Province or
community and the main objective of digital transformation.
Conclusion
As we have seen, the authenticity of the digital transformation that produces an
effect depends on how it is integrated and how much it will be compatible within
the system. The synergy of digital transformation will arise when specific
pastoral activities and archived resources are integrated and compatible.
There are many works in which digital transformation has already taken place or
is under way, especially in the Salesian education field. If the digital
environment already built into these individual works or activities are integrated,
in an open framework, with the digital reality of the province, then in turn, if we
can integrate all these realities spread throughout the larger framework of the
Salesian world to a great framework, then a truly Salesian digital platform will
no longer be a dream.

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Chapter 5
Elementary Technological Skills
Samuel Job SDB
The Need for Technology Skills
In some of our contexts, it is actually surprising to discover that many educators
lack the basic tools for navigating their way through the internet. Also, when we
look at the traditional classroom setting, there are not enough technology tools
there. Take computers, for instance. The skills that we take for granted to be
prevalent among many teachers, especially in the 21st century, might actually be
absent. These are actually very important skills for teachers to have because their
students will need them to survive in the world of work.
A major reason for this need also stems from the fact that, as a global society, we
are shifting from an industrial economy to a knowledge economy and the rising
generation, brought up largely surrounded by technology, especially the internet,
is very differently motivated to learn. We have to find, as educators, their proper
motivation, in order to have a successful teaching experience.
Skill Requirements
In today’s ideal modern classroom, and indeed in society as a whole, there are a
variety of tools that could be used to make a difference in the way teaching is
approached.
For students
In reconceptualising education that is more suited to present and future
challenges of skills acquisition, Dr. Tony Wagner has identified what he calls a
"global achievement gap," which has to be bridged so that what is obtainable
today in the best schools and what students need to survive in a technology-
based society can be achieved.6 He identified seven survival skills for careers,
college and citizenship, which would be well suited to young Salesians who may
well be referred to as Digital Natives. These include:
- Critical thinking and problem-solving
- Collaboration across networks and leading by influence
- Agility and adaptability

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- Initiative and entrepreneurialism
- Effective oral and written communication
- Accessing and analysing information
Wagner points out that in today’s digital age, the “Net generation” is, among
other things, accustomed to instant gratification and use of the web for extending
friendships, and interest-driven, self-directed learning; and they are constantly
connected, creating and multitasking in a multimedia world – everywhere except
in school. In order to motivate and teach this generation, the school system must
be reinvented to be accountable for what matters most. That means to do the
work – teaching, learning, and assessing – in new ways.”7
For teachers
In today’s predominantly digital world, it is no longer acceptable for educators
to be technology illiterate. Before speaking of technical skills however, there is
need for a certain “professional disposition”. These include
- Patience
- Adaptability
- Imagination
- Ability to work in a team
- Risk-taking
- Constant learning
- Communication
- Mentoring
- Leadership
These dispositions are necessary because they facilitate learning and convey a
positive image of the educative profession.
Regarding the more practical technology skills, there is need for constant
updating, because as computer and associated technologies continue to evolve,
so must educators continue to strive for excellence in their work. The
suggestions below are by no means exhaustive but do provide a glimpse into the
very complex world of media and technology.
Searching the web8
In a more advanced learning environment, this may seem quite rudimentary and
elementary. It cannot be taken for granted that teachers do have a basic

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elementary. It cannot be taken for granted that teachers do have a basic
knowledge of how to search the web for useful information, using all the tools
available for doing so. It is however necessary for them to know because it is the
same skills they will need to pass on to their students.
Navigating a Website
While web navigation skills may seem like a piece of cake for many of you,
some people do not know how to make their way through a website. Every
teacher needs this basic skill, because before you know it, all classrooms will be
paperless, which means the way parents and students will get their information
will be online. Microsoft Office and Google Docs
Microsoft Office is still very much a vital tool. Knowing how to navigate
your way through Word, Excel, and Outlook may seems like a thing of the
past, but these programs are still very much used in today’s classrooms
(and in corporate offices!). PowerPoint presentations are also still used in
classrooms although in many parts of Africa it is still a luxury reserved for
private institutions because of challenges linked to power and the provision
of computer labs. Google Docs is also widely used since it is internet based.
It enables teachers and students to create, edit and share and store files with
others users. Much like Microsoft office, users can create documents,
spreadsheets, presentations and such, but with the added benefit of the
cloud so that they are store and share everything.
Blogging
For the teachers that prefer to collaborate off-camera, blogging is another
important tech skill to have. Blogging allows users to share their thoughts and
ideas in an online format without having to visually see anybody. It’s quite easy
to learn, and teachers can create a free website if they want to blog about their
lessons or connect to other teachers. Classroom websites are also becoming
increasingly popular.
Social Media
Online networking is now becoming part of the job if you want to keep up with
the times and be relevant to students and parents. Platforms like Twitter,
Instagram, Facebook, and Pinterest are widely used among students and parents.
Social media expands communication not only with your students and their
parents, but with your fellow educators and administrators. It gives you access to

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knowledge that you may have not had before.9 In an educational setting, social
media provides students with the ability to get more useful information, to
connect with learning groups and other educational systems that make education
convenient. Social network tools afford students and institutions with multiple
opportunities to improve learning methods.10
Video Conferencing and Sharing
Individuals these days seem to be more visual than in the past. This may be
because of all the new technology that is at our fingertips. With that said, video
learning is among the top skills that today’s educators need to have. Teachers
must know how to create a video and share it. Many teachers are now posting
their lessons on YouTube, while others are using video conferencing to connect
with other classrooms from across the globe. Video teaching and learning is
gaining so much momentum that all teachers must have this skill if they want to
keep up with the times.
Educators Online
Technology allows educators to collaborate with their fellow colleagues online.
Educators can use several tech tools to share and receive creative ideas that can
help them in the classroom. They can visit a teacher’s blog to connect, or
connect with educators via social media or online. Technology can make a
teacher’s job much easier when they have access to a few quick tools with which
they can collaborate with others.
Digital Citizenship
Digital citizenship is a real term that is extremely important in this new digital
world that we live in. Educators need to be prepared to serve as a model on
establishing norms in the digital age. There is no doubt that this term came out of
a world of cyberbullying, and educators need to understand, as well as teach,
their students the skills to be successful and safe in this informational age.
Cyberspace is a place where students and teachers alike participate and use
technologies. While participating in this digital world, teachers need to feel, as
well as provide, their students with a sense of comfort and ease.
Online Courses
These are also a very important. They have literally changed the way formal
education is being carried out. With current challenges facing traditional
colleges and universities, such as higher tuition, budget cuts and shortage of

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colleges and universities, such as higher tuition, budget cuts and shortage of
relevant courses, online education offer an attractive alternative. With more and
more students enrolling in various courses full time or as a partial requirement
for the degree, the initial skepticism that surrounded online courses has gradually
faded in the face of its proven effectiveness.
Different degrees of qualification can be obtained from several categories such
as Art and Design, Business and Management, Computers and Technology,
Criminal Justice and Legal, Education and Teaching, Liberal Art and
Humanities, Nursing and Healthcare, Psychology and Counselings, Science and
Engineering, Trades and Careers among others.
Apart from renowned Universities that give the opportunity to register for these
courses on their portals, there are also several popular platforms that offer
certificate courses for free or at very affordable rates. These include Udemy,
edX, Open University, Google Digital skills for Africa, etc.
Media Abuse
Unlike several years ago when the only way to access the internet was through a
laptop or desktop computer, nowadays, almost anyone with a cellphone can do
the same. Most of payments, communications, social medias, news, registrations
are online and there are thousands of social media websites that connect people
together. There are many social media sites and mobile phones that have become
even more important for handling social media communication than phone calls.
Users submit billions of photos and comments on a daily basis. As we have seen,
several good aspects of applying media to daily life, we should also be aware of
some threats that should be put into consideration and lead to a more balanced
approach.
The Internet can be misused in spreading misinformation, insulting, forgery,
fraud, threatening, leaking protected information or fraudulent email messages.
This is all grouped under "Cyber Crimes". As Pope Francis elaborated in the
52nd World communication day message,11 fake news aims at misinforming
with the aim of manipulating and deceiving the reader. Many at times, this is
done for the benefit of financial gain, political manipulation or “drawing traffic”.
Other misuse of social media can happen in the form of Menace, harassment,
cyberbullying, Child pornography, Sexual harassment and stalking, Defamation,
Copyright infringements.

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Conclusion
Wrong use of media is now considered a crime in some areas. One can be
arrested for creating fake news. Likewise, making or posting derogatory remarks
or threatening people with violence online can amount to criminal defamation
which is a criminal offence. Download or distributing pirated music and videos,
or copyright material without permission or authority of the copyright holder is
illegal, and thus amount to an offence. In fact, these days there are many
offences that come with a particular conviction. For example, a first-time
convicted of child pornography could result in 15-20 years in prison plus
extended time in supervised sex offender release programs. Being charged with
possession of child pornography will also typically require a defendant to be
registered in a sex offender database.
It is widely gesticulated that media sector needs to be strongly regulated to curb
these excesses and threats that are prone to occur with its use. Many
commentators are calling for government intervention to deal with problems like
fake news, hate speech, and even children’s apparent addiction to their
smartphones. Others have argued that the government should be curbing the
power of the global media monopolies, and working to support public, non-
profit alternatives.12
However, there is also a strong conviction that most of these threats can be
mitigated or surpassed generally through a well-adapted education to media.
This aims at basically training the user in auto-regulation and making the right
choices. In our congregation, it will be opportune to compile and make use of the
many available materials that have been developed and tested in different
regions over the years.

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Chapter 6
Educating & Evangelising
the Young in a Digital World
Pakkam Harris SDB & Joaquim Fernandes SDB
Understanding the Scenario
Digital media and social networks have brought about a new world order in
which more people are leaving their physical world and entering into the virtual
one. Billions of people log on everyday to the digital world and stay there for a
greater part of their day. The world has become digitised and this digital world is
the most powerful global workforce, re-defining our culture. Advanced web and
mobile technologies have facilitated this two-way communication and as a result
millions of people interact constantly and stay connected online. Pope Benedict,
in his message for World Communication Day in 2013, states that Social
Networks can become portals of truth and faith, and offer new spaces for
evangelization.13
For the young people of today, the digital environment is part and parcel of their
daily experience, and digital devices have become the fabric of their lives.
Incredible opportunities are open to this generation, and we are all part of it.
Pope Francis, says that the digital world can be an environment rich in humanity;
a network not of wires but of people.14 Hence it is the need of the hour to
understand the digital scenario and use it as the apt platform to share our faith
and educate young people.
The prophetic words of Paul VI, “The Church would feel guilty before the Lord
if she did not utilise these powerful means that human skill is daily rendering
more perfect” (Evangelii Nuntiandi),15 makes us realise that it is mandatory that
we use these tools and skills to evangelise and educate people in this digital
world. The increased availability of the new technologies demands greater
responsibility on the part of those called to proclaim the Word, and also requires
they become more focused, efficient and compelling in their efforts.16
Are we ready for Digital Inculturation?
According to Prensky,17 Digital natives (Younger generation) process

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information quickly, enjoy multi-tasking and gaming, while digital immigrants
(Older generation) process information slowly, working on one thing at a time
and do not appreciate less serious approaches to learning. This divide is very
much seen in the Church and in our Salesian Congregation too, and is indeed a
problem to be addressed. Prensky in fact claims that the digital native is
becoming the dominant global demographic, and the digital immigrant is in
decline. To evangelise the digital culture, where our young people are actively
present, we need to attune, form and educate our Salesians who are still to a
good extent digital immigrants, with the skills appropriate to being active digital
citizens.
This digital culture of innovation has to be embraced, and new technologies need
to be adapted. We need to prepare digital missionaries who will reach out all
over the world, use the digital tools and speak in a style that will be accessible to
a generation accustomed to “15 second commercials and 140 character texts”,
with content that allows them to respond and comment. A new mindset and great
awareness towards these vast horizons becomes indispensable for every
Salesian.
Characteristics of Digital Media
The world today is going digital and we need to perceive the advantages and
unique features that this technology provides. Digital Media, in general, are
ubiquitous, highly interactive, dynamic, informal, flexible, adaptable, egalitarian,
encyclopaedic, connective and asynchronous.18 They are also non-linear, multi-
medial, hyper-textual, portable and can be preserved, duplicated and are replete
with electronic technology. They can create relationships between people, real
relationships, even at a distance. Many young men and women today
communicate regularly with peers crossing geographical, cultural, and even
language frontiers. Digital media give universal access to information and
communication, and offer immense resources.
Necessary Attitudes
“To proclaim the Gospel through the new media means not only to insert
expressly religious content into different media platforms, but also to witness
consistently, in one’s own digital profile and in the way one communicates
choices, preferences and judgements that are fully consistent with the Gospel,
even when it is not spoken of specifically”.19 Our Salesian Identity on the World

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Wide Web speaks of who we are and all our communication should reflect that.
Hence the type of attitudes, language, style, communication that we employ on
the digital world has to reflect that.
Hence the Salesian presence, engagement and accompaniment in this digital
scenario becomes very much mandatory if we need to meet and respond to the
needs of youth. We need to adapt to new ways of communicating, with new
languages, new techniques and a new psychology to set sail on the digital sea,
with the right attitudes of a digital missionary and educator. The biggest
communication shift has to take place, wherein we need to go to them, dive right
into their territories and meeting places and communicate and share there.
Today, the evangelization mission of the Church is not about crossing
boundaries, but about reaching people and getting connected at the touch of your
finger. As Erik Qualman has affirmed, “We don’t have a choice as to whether
we do social media, the question is how well you do it”.20 Professor John Drane
in his book the McDonaldization of the Church, addresses the Church’s tendency
toward pre-packaged spirituality, stating that people look out for two things – to
be valued and to belong.21 This need to belong has spurred a hyper rise of users
on social media.
Our style of educating and evangelising is not proselyting, but of humanising the
digital scenario with the values of the gospel. To educate young people and take
Jesus and our faith online, we need to impact them with videos, images, music
and sound, the language that can have a great impact. Don Bosco’s interventions
were based on a strong belief in love, reason and faith, and he aimed at the
spiritual welfare and the salvation of the young, and their all-round well-being.22
For us Salesians, education and evangelisation go hand in hand, and in one way
to educate is to evangelise. This choice became the criterion for his work of
evangelisation for their complete liberation.23 The time is ripe now, when we
need to launch “Online Salesian missionaries” who are qualified and mature to
humanise, educate and evangelise the digital world. Passion, prudence,
smartness and creativity are also very much necessary to understand what is
needed and what sells well. Right media strategies have to be developed to
creatively, effectively and consistently strengthen our ministry online.
Educating and Evangelising in the Digital Environment?
This digital arena can make an enormously valuable contribution to human life.
It can foster prosperity and peace, intellectual and aesthetic growth, mutual

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understanding among peoples and nations on a global scale.24 The Catholic
Church, along with other religious bodies, should have a visible, active presence
on the Internet and be a partner in the public dialogue about its development.25
Ever since the internet first became available, the Church has always sought to
promote its use in the service of the encounter between persons, and of solidarity
among all.26
For the Salesians of Don Bosco, the digital world is an opportunity to be present,
to spread the values of the Salesian charism and institution, to make contact with
many people, especially the young people and the educators who populate the
social networks. Through them we can be multipliers of the message and
mission of Don Bosco. Today good ideas and personal and institutional values
can reach around the world with a click. Of course it's not automatic matter, it
must be presented with current languages, at appropriate times and appropriate
modality and technology.
Every Salesian has to become a digital missionary, plunging himself in with the
right attitudes, using these digital tools, platforms and resources creatively and
prudently to carry forward enthusiastically the command of Jesus. He needs to
share his message to the unreached and unknown, so that all can come to know
and grow in the knowledge of Christ. The real challenge is not only how we
should use the new technologies to evangelise but also how we can be an
authentic evangelising presence through our personal experience of God in the
new world that has been brought into being by these technologies.
Engaging the Young Effectively
Active Digital Presence:
We need to be actively present on Social Networks, both at the personal level
and at the institutional level, because these platforms are beneficial to the
mission of the Church and for our educational and pastoral goals. Billions of
users connect every day and the audience is large, global, and covers all
demographics. It can be an effective platform to share information, and
communicate one’s life, faith experience and personality. If a family uses the
Net to be more connected, to then meet at table and look into each other’s eyes,
then it is a resource. If a Church community coordinates its activity through the
network, and then celebrates the Eucharist together, then it is a resource. If the
Net becomes an opportunity to share stories and experiences of beauty or
suffering that are physically distant from us, in order to pray together and

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together seek out the good to rediscover what unites us, then it is a resource.
Through our digital presence our social pages can become a platform for
catechesis, building community, and encouraging Catholic identity.27
Clear Strategy & Teamwork
We need to have a strategy and establish a team that can effectively educate and
evangelise, offering assistance, promoting useful content, answering questions,
engaging in debates, discussions and dialogues that are facilitated by social
media and that invite direct, personal and timely responses of a type that are not
so easily achieved by centralised institutions. We need to have a social media
marketing plan with brand, professionalism, voice, authenticity, and
trustworthiness. When there is no follow up, we become merely a mediocre and
lukewarm presence.
Guidance & Directions
We need to offer guidance on the online resources available in the digital world.
There are so many official websites providing the Church’s teachings and news,
theological studies and spiritual reflections, pastoral care and faith activities.
Most of these websites are user-friendly, accessible through various digital
applications and followed on numerous social media, conveniently and
effectively helping the faithful to encounter the Truth of God.
Relevant content
We need to provide relevant and interesting digital content, pastoral resources
that can be a great help for the young people to live their vocations in secular
environments, because they are bombarded by a 24/7 non-stop cycle of all sorts
of information. We need to speak out and feed resources that are dynamic,
searchable and easily accessible. When young people are googling on the
internet, or getting live web feeds of faith relevant information, or opening to
comments about this topic, they can be better guided when we offer relevant
content to them.
Media-sharing Platform
We need to offer a media-sharing platform where all our content audio, video
can be uploaded and shared, along with podcasts and photos, and invite our
audience to share their resources as well. Our online content, be it in blogs,
websites or YouTube channels, allows online users to discover truth, comment,
then share it with their circle of influence.
Online Mentoring & Counselling

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Online Mentoring & Counselling
We need to provide online mentoring and counselling so that many young
people can be helped. Many young people look out for help, and they look out
for answers and support in search engines. We need to make ourselves available,
and post our content with apt hash tags so that young people may identify and
find us easily.
Video Selfies
Salesians can also offer innumerable insights and share relevant content as short
video clips that can be uploaded in the media-sharing platform. It can be on
themes concerning faith, salesian charism, values, culture, ecology, justice,
ethics etc. Even videos concerning themes of entertainment and leisure such as
art, music, dance, sports, nature, singing and culture can also be appropriate.
Live Engagement
Great good can be done when we offer live videos, engagement for our
followers online. There are so many social media pages and sites that
meaningfully and interestingly engage people online. The trend of ‘going live’,
‘live streaming’ is getting popular and can reach out to countless audiences,
breaking all barriers of time and place. This can sustain followers and solicit
good real time online participation and collaboration, which can be very easily
achieved today with simple technology.
Post Stories
we need to consistently post stories crafted with deeper content that can
potentially represent our brand. Each Social Media platform offers its own
format of story-telling. Facebook, YouTube, and Instagram have emerged as the
top platforms for visual marketing, and audiences are responding more than
ever. With the launch of long-form, vertical videos on IGTV from Instagram and
continued new options for YouTube Creators, video is evolving fast. On the
other hand savvy marketers with vested interests aggressively post their stories
to grab the attention of the users.
Discussion Forums
We need to engage in discussion forums to discuss opinions, share information,
ask questions, and search for answers. Posting to discussion forums is one way
to offer the relevant answers online. It would be a big dream if we are able to
realise a forum only for our young people wherein they can find ample space to
express themselves and find answers and solutions for all that they look for to
grow in their faith and in their life.

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grow in their faith and in their life.
Cast your Nets
Digital media is no doubt a vast ocean, and we need to cast the nets with the
right attitude, for it is sure to give a good yield. It is also a great boon for
mankind and should be viewed and used also as a great tool or human
development. Though on one hand digital media can divide and distract, it can
also unite and sustain, promote and transform and that is sufficient reason for us
to be enthusiastic in using them.
While digital media offer innumerable benefits, we need to be very attentive to
the risks involved. Though there are many benefits, its improper use can do
much harm, and it is a matter of our choice. The Church’s commitment to the
dignity of the human person and her long tradition of moral wisdom makes the
choice clear.28
We need not conclude that we need to always occupy a space in the online
media and substitute the real for the virtual. At times we see that the truths are
transmitted only partially, there is technological deception, manipulation to get
to a greater audience, truth and human dignity not respected. Evil can mislead
and becloud the young very easily in the digital world, and it is our duty and
responsibility to take care of them as online shepherds and guide them. It is the
need of the hour that we go out as digital missionaries to meet that great part of
humanity who are there online and evangelise and educate the young, keeping in
mind the realities, challenges and opportunities presented by digital media and
respond to the signs of the time.

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Chapter 7
Information:
Quality and Diversity
Mercedes Baxzos & José Luis Muñoz SDB
The information context offers us some unprecedented features: hyper-
connection, immediacy, content transference, homogeneity of signs and
virtuality as space for life. They have all resulted in a paradigmatic change both
in the quality and diversity of information, and in its form, as people
communicate and gain access to it. This has generated a true technological
revolution that blurs the boundaries between the real and the virtual, where the
web is no longer “an instrument, but an ‘environment’ in which we live.”29
The first description of the area of information in the Salesian System of Social
Communication says that “Salesian information fosters a sense of belonging and
communion, education and evangelisation of youth, creating awareness among
and mobilising people for Don Bosco’s mission; it also presents an adequate
image of the Congregation.”30
This statement could be split into several questions that challenge our ways of
managing information, whether it be to evaluate, diagnose or envision new ways
of doing things and living; the various communication spaces in which we live
and through which our messages circulate.
We refer to management, because although most of the time we are emitting,
receiving, interpreting, producing, sharing messages unconsciously, in
institutional terms we cannot allow ourselves to unintentionally develop the
messages we produce through the various media and mediations31 which spell
out their meaning.
In fact, when we think about the elaboration and production of information, we
recognise that they are part of a scenario that is profoundly altered not only by
the ways in which it is done, but also by our ways of living, experiencing things
and of producing messages.
This situation is both a challenge and an opportunity, because as communicators,
we have complained for years about certain representations of communication
associated with who writes the news, who manages the technologies, who lies

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associated with who writes the news, who manages the technologies, who lies
behind a web site. But we now we see our life profoundly changed with the
arrival of different technologies that have served to amplify our own voice, our
feelings, opinions, life.
In times past we spoke about the objectivity of information, but knowing how
we are subject to a culture we are called to inhabit, intervene in and modify, that
old claim no longer works and we see this from the emergence of subjects
(individuals) in constant redefinition from representations built up on the very
ground we tread; fake news, the lack of checking of sources given the need for
instant publication, among other things.
The experience we have as adult Salesian religious and laity in these areas is a
bit like foreigners who fear the unknown, ignoring some codes whiles while
needing to be literate in others (in general young people are in the same
situation). Therefore this presents itself as a privileged space for encounter as we
listen to them.
Since the development of social networks, we already do not have audiences
where we send out one message for many people, but many of us are involved in
circulating content. Communication has left its unidirectional approach behind
and has developed a dialogue model, the result of a greater demand for
participation and facilities for accessing technologies. Information produced in
networks is a collective construction and its result is forever unfinished. The
fluidity that blurs the boundaries between the real and the virtual, private and
public, shifts us away from the possibility of thinking in terms of rigid
communications systems through which to transmit and process information and
allows us to think of nodes of meaning that allow us to build an account through
which to share the experience of faith and what it means to live the gospel as
Don Bosco did.
These life experiences, proposals, aesthetic, communicational and axiological
models come together in a dynamic and living communicative ecosystem which
we can call “Salesian culture”.
The reality that challenges us is the one that brings us together and we need to be
attentive to the changing social dynamics and make a historical discernment to
make a journey full of searching in order to find the ways (and not the recipes)
by which the characteristics of Salesian information can accompany the signs of
the times and the unfolding of our call to be signs and bearers of the love of God

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for young people, especially those who are poor.32 The information we produce
to bring our message closer is one more message among others, but it is not just
any old message – it is the Good News.
With and for what young people?
[the young] “are doing something much more profound:
they are changing the map.
May be they have already changed it”.33
The young are our theological place, our place of encounter with God and Life.
In order to think about which Salesian religious and laity for the young, first of
all we have to have the courage to ask ourselves which young people challenge
us, which young people help to unfold our Salesian vocation. John Bosco
became Don Bosco with them, he did not become Don Bosco for them, he was
completely for them and with them, beginning with an empathetic ear that
allowed them to talk about themselves and their needs.
Juan Pablo Berra, in his book Los siete niveles de la Comunicación34 (The Seven
Levels of Communication) asks about the quality of our links and what happens
when we do not achieve good communication with our closest links. To review
the quality of our links, Berra offers seven levels of communication from which
to register the modes of connection, registration, awareness, transparency, truth
and intensity. They are information, exchange of opinion, life story accounts,
feelings and emotions, needs, experience of transcendence.
The first level is information. As an exercise at this level he proposes we
comment on what we do. The more information we have the more possibility
there is of registering the other. Currently there are multiple ways of meeting,
some of which will be more ephemeral while others will enable much deeper
levels of communication, but the human desire to meet is always latent and
Salesian educative passion never ceases to provoke it.
At times we think that young people “no nos registran”, (literally, ‘do not
register us’, a colloquial Argentine expression meaning they pay no attention to
adults), but what information are we offering personally and collectively? This
includes our way of arranging spaces, places, our gestures, the moments we are
present, how we celebrate, what we publish, among other things.
This is all about a conversion, because we are not talking about just a change of
forms or explaining what we want to say “so they will understand”. That would
be thinking from our adult point of view, from our structures and schemes; but

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be thinking from our adult point of view, from our structures and schemes; but
what about putting empathy to the test and trying to listen, read what they are
saying, ask open questions not multiple choice where the answers are already
provided, and when choosing “other” there is no chance for asking a question.
This certainly involves us in moving, changing, letting go of it was always done
this way which is the biggest excuse for why nothing changes. It is the young
people who will shape what it means to be Salesians today, and who will shape
our proposals.
What might think that this information is of lesser account than other forms of
communication but it is what facilitates encounter:
“The exchange of information can become true communication,
links ripen into friendships, and connections facilitate communion.”
When people exchange information, they share themselves,
their vision of the world, their hopes, their ideals.”35
Secondly, we can think about the link between young people and information in
the digital world. “The digital environment is not a parallel or purely virtual
world, but is part of the daily experience of many people, especially the
young”.36 They produce content and information there, share, connect, mobilise
themselves, commit themselves, express what they feel, are exposed to danger,
etc.
This breaking in of young people means we have to bracket some of our
certainties and constructs and expose ourselves to constant redefinition, so in this
sense it is difficult to generalise, and it would be much more valuable to be able
to share experiences of encounter, experiences of working with the young, so we
can dialogue about them, circulate them, and why not even write about them.
Salesian religious and laity
“we speak of what we know
and testify to what we have seen”.
Jn. 3:11
At the beginning is the encounter, the encounter gives way to the bond, and for
the bond to be maintained over time it needs presence.
As Salesians, being present is a way of educating by evangelising and
evangelising by educating. It is not just being there but an educative presence.
Beginning with the “paradigmatic encounter” with Bartholomew Garelli, the

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Beginning with the “paradigmatic encounter” with Bartholomew Garelli, the
Memoirs of the Oratory present the range of responses Don Bosco then gave to
the reality and needs of the boys.
By going deeper into them, we discover that when one had special importance
for life in the Oratory, it was reflected in a regulation or a set of regulations to
follow that took account of the experience and gave guidelines for development.
This is how we have the Regulations of the Oratory, theatre, the band, and so on.
There is always the young person at the centre, but today, in a context where
institutional mediations are in crisis, and huge amounts of information
proliferate, we are invited to take on other challenges that can somehow lead us
to updating the charism.
The processes of institutionalisation mean we do not need to be constantly
defining situations, but at the same time social dynamics are drawing our
community toward an historical discernment.
Discernment guarantees fidelity and creativity, and why not even boldness. This
takes us away from prefabricated, provided and anachronistic answers. New
wine has to be put into new wine skins. (cf. Mt. 9:17)
The family of those who follow the founding charism are men and women,
consecrated and lay, united by passion for the Kingdom.
Our time favours the experience of a mission shared between consecrated
Salesians and laity in view of evangelisation. And faced with this some
questions arise: What are we sharing? How are we sharing it? Through what
means?
We look at what Don Bosco did, but we cannot give the same answers, at least in
the same way, since life demands this and the call is historic.
Faced with these new communication processes we can remain still and inhabit
them with a feeling of being dis-empowered because our message is one among
so many others, or we can open up to educating ourselves in communicating in
contexts of hyper-mediation through circulation of messages and forms of
expression that will allow us to empower the message and multiply it, express its
true identity, build an image and a reputation that can socially and ecclesialy
establish a representation close to what it means to be Salesian and be Christian.
A Collective Construction
Institutional communication fulfils a strategic role: it supports decision-making,

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Institutional communication fulfils a strategic role: it supports decision-making,
encourages processes, motivates the life Salesians lead, coordinates initiatives
and consolidates charismatic identity in accordance with the values that underlie
it.
Properly managed information is a factor that directly favours relationships
among its members and their cooperation as well as encouraging a more decisive
participation in the projects they commit to.
Proper management of processes enhances the joint interaction of institutions
connected with the Salesian mission, the Salesian Family and its collective
socio-ecclesial influence. A concrete example of this are the coordination
meetings of Salesian Family groups where they decide together each year on the
slogan or motto that the Rector Major proposes for guiding and motivating the
collective mission.
Collective construction is important because it allows us to diagnose, know and
correct conflict and crisis situations, look for ways to overcome them and learn
from mistakes. Crises should not be looked upon as something that happens
outside of institutional life and growth; they are situations that should be valued
and integrated as a process in the institution's collective maturing.
All the above means that an important function of institutional communication is
to encourage a common interest among members of the organisation and the
willingness to participate in a collective project. This all needs to be supported
by a team of people who have an overall understanding of the institution’s
processes and provide the necessary elements of information and animation.
A network of people in the service of communication
These days, the value of networking goes without question. The information
society grows and develops in an accelerated way thanks to this model of
interaction. For many years, a the level of the Congregation, a network
communications model has been built up in which the figure of the
Communications Delegate in each region is an activity of vital importance.
Thanks to the support of the delegates, it has been possible to gain a closer and
more objective understanding of the most relevant events that have taken place
around the world, including events that the bigger media have often remained
silent about.
As an example it would be sufficient to mention news concerning the situation
of Christian communities during the war in Syria, other armed conflicts around

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of Christian communities during the war in Syria, other armed conflicts around
the world, the Church’s and the Congregation’s actions to help overcome the
health crises during epidemics in Africa, defence of minors at risk and the poor
in refugee camps, our presence in defence of the rights of immigrants on various
frontiers.
This human activity must be strengthened and improved through effective and
ongoing formation aimed at an increasingly efficient communication between
the various sectors and levels of the Congregation.
Challenges and Guidelines
Thinking about the management of information is a complex task given the
reality just described, but it is not complicated.
Communication or organisation problems?
For the public receiving information, the multiplication of existing
communication channels sometimes generates the perception of information
saturation or even disinformation. It is usually the understanding that “to be
informed” means “everyone knowing everything”, and that this would be a sign
of good communication.
On the other hand, those who draw up messages through official media could
perceive and complain about a lack of interest and little motivation. But to reach
this conclusion, have we analysed the different reception modes that open us to
the digital world?
Sometimes, the belief is that it is enough to “update” the means to improve the
circulation of information, but we need to consider the mediations that are part
of the construction of meanings.
When we talk about information, and particularly how it is reported, we may be
highlighting other problems related to the organisation, to links and relationships
in the community framework, and it may be necessary to make this explicit by
dredging up the good old euphemism: “this is a communication problem”.
Hence we need to establish guiding criteria regarding channels, the content of
messages and the mediations that intervene in their reception, for any clear
management of information.
Common and shared identity
The question of a common and shared identity is linked to communication, and
the possibilities for visibility and exchange between sectors and actors by means

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the possibilities for visibility and exchange between sectors and actors by means
of various media.
The digital presences of the Congregation, Salesian Family Groups or works are
valued because they favour identity, but they can also be a factor in dispersion
because of the multiplicity of communications spaces, making it hard to make
unity visible.
To overcome this difficulty there is a need to agree on criteria which allow for
the expression of identity, not as homogeneity but as diversity articulated
through a single project, the mission.
From dispersion to shared experience
There are often very rich experiences that remain unshared in a Province, the
Congregation, the Church and with the public in general.
The significance of the processes we carry out is condensed in a fragment,
represented today by the instant and the whole; and at the same time by
recovering the experience.37
This implies the need for an exercise of reflection, asking ourselves what, when
and how to communicate, to whom, and who communicates.
Communication exposes us, but it is of greater benefit to express ourselves than
not to do so, be it in daily life or in particular crisis situations; in view of
expressing identity in order to build up institutional communication.
Prophetic communication
It is necessary to find the opportunity to make ourselves visible and to speak up
about the commitments we are key players in, and be involved with other
institutions by encouraging networking.
In various parts of the world the life and dignity of many young people are at
risk and being violated. Our compassion for these lives leads us to get physically
involved ass signs and bearers of God’s love for so many of them, but it also
invites us to speak up. So why not think about prophetic communication in this
sense. “The prophet is one who proclaims, takes the floor, intervenes in the
public space and denounces injustices. The prophets did not speak to the
Babylonians who held the people captive, they spoke to the Jews. They turned
to and spoke to their own people.”38

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Chapter 8
Principal Elements
of Educommunication
João Carlos Ribeiro SDB
Jesús Jurado SDB & Jakeline Lira
Youth in the digital world
We are all aware that times have changed. Ours is not an era of changes, but a
change of era.
In this context a new civilisation emerges marked by a new consciousness that
manifests itself in different forms and simultaneously: as a planetary
consciousness, a social and empathetic consciousness, an ecological
consciousness, an ethical consciousness, a noological consciousness and holistic,
synergistic, systematic and complete way of thinking; and as a transcendental
consciousness that seeks harmony, profundity, meaning and beauty, bio-psycho-
social and spiritual balance.
The development of communication and information technologies has created a
new culture that affects, in the first instance, the new generations. Today’s
youngsters already articulate their knowledge in a way that is different to adults.
Ways of learning are changing and they need to happen from the perspective of
this new world consciousness.
In the so-called digital era, young people have found a vehicle of their own on
the Internet and in Social Networks for communicating and establishing
relationships with their surroundings, creating what is known as a “network
society”.
This general access to the widespread use of technology, the Internet and social
networks by adolescents means they have built up a unique universe in which
new patterns of consumption, creation and dissemination of audiovisual content
have been established. This new paradigm presumes, at the same time, a social
challenge which is of concern to parents and educators, and a challenge for the
technological industry which determines the development of the devices, and the
production and diffusion of content.

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Educommunication and Salesian mission
The interrelationship between education and communication is strengthening as
a field of study and action, a specific field of intervention. This merger between
communication and education has given rise to proposals on each continent.
In 1979 UNESCO said that Educommunication includes "all forms of studying,
learning and teaching, at every level and in all circumstances, the history,
creation, utilisation and evaluation of communication media as practical and
technical arts, as well as the role that communication media play in society, their
social repercussion, the consequences of mediatised communication, their
participation, the modification they produce in the way to perceive, the role of
the creative process and the access to communication media."
Education is a “set of actions inherent to the planning and evaluation of
processes, programs and communication products implemented for educational
purposes, aimed at creating and strengthening open and creative communication
ecosystems from the perspective of a shared and democratic management of
information resources” wrote one of the principal exponents of
Educommunication, Ismar Soares de Oliveira. Educommunication’s emphasis is
especially focused on educational intention and the active role played by
students.
In other parts of the world, this concern for the relationship between education
and communication developed what is called “Media Education”, that has a
greater relationship with the technical devices integrated within the educational
and communicative processes.
From these points of view, proposals from UNESCO (1979), Ismar Soares de
Oliveira (1995) and Media Education (2000), distinguish four areas of
intervention:
First: From education for media to education for communication
This education for communication includes programs and activities of the study
and understanding of the processes of human communication and the
phenomenon of Social Communication, and seeks to form responsible, critical
and creative social partners, promoters of access to resources of communication
and its use as a means of expression for individuals and social groups.
Second: Technological mediation for formation of the young
Information and Communication Technologies have given way to a new culture
that needs to be known and understood. These ICTs have entered the history and

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that needs to be known and understood. These ICTs have entered the history and
life of the young and they require educators to be constantly updated. Using
these technologies allows the acquisition of the necessary knowledge, skills and
attitudes for communicating, interpreting and producing messages, using
different languages and media, and developing a personal autonomy and critical
spirit. In this way people are trained for life in a just and multicultural society.
Third: education to harmony, aesthetics, expressions and the arts as a
constitutive dimension of the human person
Human beings have always needed to express their being and thinking through
art in all its manifestations. Education to harmony, beauty, aesthetics is a
constitutive dimensions of the person, society and coexistence; and reflection on,
showing the worth of and providing accompaniment for all those expressions is
proper to a new way of understanding the world, relating to self and others, and
surroundings that is inherent to adolescents and older youth. The area of
expression and art in educommunication opens up space for youthful
protagonism whereby young people can be themselves, express themselves
spontaneously, discover their own words for things.
Fourth: Communication for exercising citizenship, ethical conscience and
social commitment
This area is presented as reflection on the role of communication in the
formation of values, participation and responsibility, solidarity, democracy and
peace. It entails a responsible commitment to transforming the environment and
the place where one lives, as an exercise of citizenship. It is proposed to
educators and those being educated who are immersed in this digital world, so
that they become active, conscious, participative, critical and constructive
citizens.
Educommunication focuses its work on five main educational areas:
- Educating for uncertainty. This means questioning what happens each
day, locating, recognising, processing and using information; educating
to resolve problems
- Educating for life enjoyment. This means introducing enthusiasm for
life, feeling that one is important, seeing one’s worth.
- Educating for meaning. The media and messages give meaning to
events, produce meanings, create critical individuals.
- Educating for coexistence. An adequate education for coexistence will

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help to live life in solidarity, harmony and respect.
- Educate to value the Transcendent. This means recognising the Other, a
God who is part of people’s lives.
Practical pointers for the Salesian mission
GC27 said “that the digital world is the new areopagus of modern times, it is a
challenge for educators of the young: it is a ‘new playground’, ‘a new oratory’
that needs our presence and encourages new forms of education and
evangelisation in us. We are in the ‘of knowledge and information’ which,
however, tends to commodify human relationships and the monopolisation of
human knowledge, thus becoming a ‘source of new forms of power, often
anonymous’, which we must tackle with a new pastoral and educative effort.”
In view of the opportunities offered by educommunication and other areas of
intervention in this context, we offer some pointers for our educative and
pastoral tasks:
Supporting access for poor young people to new technological resources and
contributing to their digital literacy;
Shifting from an instrumental viewpoint to a cultural concept of communication;
Training our educative and pastoral communities, seen as communication
ecosystems, in educommunicative management;
Encouraging in our environments, groups along the lines of expressions, art,
music, all of an educational nature, and integrated within the SYM;
Dialogue with the contemporary world to contribute to the creations of a new
culture of solidarity.
As religious and lay educators, learning to inhabit the digital spaces where
young people live;
Contributing to the education of educators and young people in social networks,
virtual playgrounds, to prevent cyberbullying and to exercise personal
responsibility;
Growing in media competencies by offering a proposal for formation of
individuals so that they may be able to interpret and analyse from the perspective
of critical reflection on images, audiovisual messages, and be able to express
themselves in the communicative arena

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Chapter 9
Being in Social Networking
Santos Mendes Dos Gildásio & Filipetto Moreno SDB
Communication through social media is essentially human communication.
Digital communication is essentially human communication. An integral part of
what constitutes the human being, it is also integral to human life and
relationships today.
For this reason, it is open to dialogue with anthropology and human psychology.
The social media are, in the first instance, a form of networking, a particular
development of virtual technology. The technological basis and all the structures
of social media are also organised along the lines of other means of
communication: radio, television, news and other media.
The internet, in all its development and convergence of various technologies –
image, sound, text – allows for a new paradigm of communication, different
from the conventional39 (subject-medium-message).
The velocity and sophistication of technology make ubiquitous ways of
communication possible.40 However, it is still technology.
The technological basis of the virtual world results in a new way of
communicating. Given access, interactivity, speed, convergence, instantaneous
communication, the human being is now able to live in a kind of non-place,
cyberspace, the fluid, communicative, fast and instantaneous world of global
interaction.
On the other hand, it is always the human being who sets out to establish a
relationship, to communicate and interact according to the technological base at
his or her disposal. Technological sophistication has the human being and human
relationships as its subject, involving feelings, imagination, social relationships,
rites, artefacts, values and institutions.
Unlike mass communication devices (radio, television, news) and mass media
studies, communications in social media require a wider interpretation,
involving not only the social dimension of the functional dialects of the web but
also and especially anthropological, biological, systemic and cultural ones.

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Is the internet a medium of communication? Is it within the category of mass
media communication? Or is it just a tool of information technology and data
organisation? Are the social media tools for communication or are they
instruments of human contact?41
Technological innovation and life in the online universe
Technological innovation, the speed of access, the new apps, entertainment
platforms, shopping, research, news, the speed of WhatsApp, the ease and
transitory nature of Snapchat and numerous other innovations are still a regular
presence in the media. Smartphones, will continue as the medium for interaction
and guiding the lives of billions of people.
The concept of the virtual habitat – being in the virtual world – immersion in the
virtual world, requires a more profound view of the human being and what it
means to be in a place, any place.
The view of the social media as a non-place, another universe, a new place, is
like it were two different things, and does not correspond to the complexities of
human communication. Even if we spent the whole day connected, studying,
working, interacting in the virtual universe, it doesn’t mean we are outside the
reality of our traditional habitat.
The codes of the culture of human communication
The overlapping nature of interpretation concerning the phenomenology of the
communicator in social media is essential for a systemic and broader view of the
contemporary media phenomenon. An analysis of social media requires new
paradigms to understand the generations who live and grow up with the new
cultural codes of the virtual world and social media.
Attempts to provide a dual analysis of the person and technology can lead to a
categorical ethics of how to use the social media, how to be in or out, how to
establish limits and dichotomies between real and virtual.
Many studies of the virtual communication cultural phenomenon have been
done, based on a critical view of media such as television, radio and news. The
fact that the paradigm of how to communicate has changed does not mean that
the human being who communicates has also changed.
Access to information, interactivity and connectivity are aspects of virtual
communication, but these elements do not define the subject who communicates
virtually.

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virtually.
To communicate inside this universe of cultural codes requires rethinking and a
change of place by the communicator. Ubiquity and immediacy require a new
way to communicate, where the traditional place of the person who
communicates and the message sent have changed radically.
The place of the nature of the communication of social networks is in human
nature, in our way of elaborating, responding and being communication.
Sociological, dialectical analysis, or mass communication approaches to the
virtual universe and social networks are very limited. What is needed is to look
at the very nature of the virtual world of communicating, to gain a greater
understanding of its origins from which the great appeal of the desire to
communicate arises.
For this I propose a systematic look at the topic, seeing it in terms of a more in-
depth study of affective, cognitive and neuro-scientific psychology to arrive at a
new way of analysing social networks.
This implies a greater knowledge of the human brain associated with its
affective, cognitive, neuroscientific dimensions, bringing these three dimensions
into dialogue with anthropology and spirituality.
This dialogue means being open to a pedagogy of mind (brain), education and a
spirituality as a path of transcendence and ethics for communication in social
networks and symbiotic communication with the virtual universe.
New interpretations of social media subjects
Some more recent authors have written, expressing great concern about the
psychodynamics of virtual communication and communication in networks.
Zygmund Bauman, in his vision of liquid society, analyses very well the
fragmentation of information and relationships without points of reference. The
communicator is alone, with all possible and desired information, but without
knowing how to guide his or her life within a computerised society and culture
and networks. Communicating in a liquid society means creating fleeting
relationships, where everything sifts through the fingers, leaving the human
being before his or her own emptiness. This ephemeral, fleeting reality creates
liquid fear and love. Social networks reveal the human person in their constant
search for something insatiable, where the search for something inside the
person is a form of liquid anxiety, in a continuous cycle, that does not fill or

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person is a form of liquid anxiety, in a continuous cycle, that does not fill or
satisfy the human being.
Byung-Chul Han goes further, trying to demonstrate with his pretentious virtual
metaphysics that the human brain has its limits faced with the stimuli of the
virtual world that make people dependent on their technological imagination. He
tries to decipher the psychogenesis of tired social policy and has sought to
demonstrate that the digital world and social networks are creating a new
scenario of dependence, control, health and social problems.42 In his view, the
information society has generated an imbalance of positivity and negativity (a
form of dialectic necessary for healthy human survival). The acceleration of
communication in social networks does violence to positivity, is over-
performance of the person, who, in responding to this lack of control of
positivity and negativity, becomes the victim of the control of the positivity of
the brain, losing its immune defence.
According to the author, the performance society is regulated by the social
unconscious, where the human being exaggerates his performance to the max,
generating productivity, food for society and people are always dependent on a
stimulus to produce more, generating power and search for pleasure. But in fact,
according to Byung, human beings experience the psychological and social
exacerbation of positivity, falling into exhaustion and social burnout. The duality
of positivity and negativity is the engine of a liquid and virtualised society. And
egocentrism, selfishness, manifests itself as a syndrome of a tired and automated
society.43
Psychopolitics is the result of the social and cultural relations of this system,
where the freedom of the human being is seduced by neoliberalism that
stimulates a parody of freedom, but always stimulated by the objective of
placing the person as the protagonist in this system, striving to give his or her
utmost for production and the result of his or her work, always rewarded by
control which is negotiated and rewarded by human freedom. This way of living
generates an ethic, a society of transparency, where the imbalance of negativity
and positivity requires of the individuals a constant vigilance for the
transparency of people, habits, policy, where each person is the guardian of good
habits, against all corruption.44
This view of Bauman and Byung is being studied from various perspectives.
There are other authors who analyse the phenomenon of social networks from
other perspectives, stressing, for example, that social networks are new means of
expression of human freedom, communicative creativity, interaction between

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expression of human freedom, communicative creativity, interaction between
peoples and cultures, access to information and a new democracy.
The question that the critical approach to social networks and prosperity and new
human freedoms from the virtual world offers us, is a new interpretation, where
the systematic relationship of communication can allow us to elaborate an
anthropology of social networks , and openness to a humanisation of
relationships in the virtual world, and, consequently, greater possibilities for
education and a ministry of communication.
A student of the phenomenon of digital communication such as Don Tapscott45
presents the awakening of a new era, with no return, where the new generations,
from an early age, grow and live immersed in the digital universe, where the net
generation has such a DNA and virtual mind that social networks become a true
experiential and relational culture.
The interaction of neuroscience with affective, cognitive and cultural
psychology
The most recent studies on the virtual world suggest that a human, relational,
cultural change is taking place that generates behaviour changes and new
attitudes. According to recent studies by the Massachusetts Institute of
Technology (MIT), the internet generation, through continuous computer use
and immersion in virtual environments, may be expanding their mental
capabilities, suggesting that the brain of the internet generation processes
information differently from the generation that grew up listening to the radio
and watching television.
In fact, cyberculture presents new characteristics in the communicative process
that challenge current paradigms of communication, presents new questions that
need to be further explored and opens up new questions about how to understand
the phenomenon of communication in the era of globalisation. For example, the
use of the media and subjectivity; the search and expression of aesthetics and
cyberculture; the intersection between cultural expressions such as music, dance,
cuisine, religiosity and language of the media; the language and codes of
adolescents and young people regarding how to communicate online; the
seduction and language of children's video games.
One of the areas of greatest concentration of studies on human behaviour in
social networks is neuroscience. All the complexity of the relation of the nervous
system with the brain and other human organs are studied by neuroscience.
Other areas of neuroscientific ramifications seek to understand, for example,

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Other areas of neuroscientific ramifications seek to understand, for example,
how our intelligence is formed, what is the relationship of emotions to
intelligence, what is the relationship between language and decision-making
abilities. In the field of sciences called artificial intelligence, neuroscience has
been a reference for the understanding between the relationship of the human
being with computers and virtual reality.
Currently, the Neuroscience Society seeks to study the fundamental principles
and fundamental concepts of Neuroscience which refer to the human mind as the
most complex of organs. For example, how neurons communicate, using both
electrical and chemical signals, how the genetically determined circuits are the
basis of the formation of the nervous system for the way in which life experience
can change the nervous system; how intelligence manifests itself when the mind
rationalises, plans, and solves problems relating to human curiosity of
understanding and interpreting the world around us.
Neuroscience is a science of the present and the future. It uses the modern means
of technology and biomedicine to carry out its experiments and do its analysis. It
gives us parameters for analysis from references that are directly related to how
the human mind works.
For example, from the drawings of Leonardo da Vinci, it is possible to analyse
various aspects of his personality, his feelings, his artistic intuitions, his
intelligence. An analysis of Shakespeare's literary texts allows us to make an
analysis of how to create the characters, establish the emotional impact of the
language of their characters, or delineate the psychological space of the
characters.
The need for a humanistic and pastoral approach in dialogue with affective,
cognitive and neuroscientific psychology
Communication, in any dimension, and in any format, is humanistic. The human
being carries in his individual and relational psychodynamics the intrinsic need
to humanise. The ethics of communication needs to explore this aspect more
deeply, from the human brain itself, which has a dynamics of organising
information. Some critics like46 Byung believe that the acceleration of virtual
communication has generated anxiety and aggressive and alienating behaviors.
Some speak of digital dependence, others of dependence on stimulus, generating
irrationality in human behaviour due to the lack of an education for the
experience of the virtual world.

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There are no simple answers to the complex phenomenon of communication in
social networks. I have argued in this text that a sociological or dialectical view
of human interaction and relationship in social networks is limited and requires
greater dialogue with affective, cognitive and neurological psychology.
Historically, when we interpret communication from the point of view of
pastoral care, evangelization, we have some elements that can serve in any
dialogue with the system of virtual communication.
The Jewish and Christian traditions for hundreds of years have used the psalms
as a means of communicating, praying, expressing faith in God. The psalms
carry within them a great systematic wisdom of the movement of the human
heart, soul, and brain (mind). Psalms are texts of understanding and education of
the movement of human and spiritual interiority.
From the Middle Ages, through Gregorian chant, reciting the psalms, the monks
understood in their time that the human brain (the mind) has a rhythm, a
compass, an internal structure that must be educated from its own nature. The
prayed / sung psalms reveal an internal dynamics of the affective / cognitive and
neurological dimensions that can contribute to pastoral education and
communication today, especially in the inner dynamics of the relationship
between voice, imagination, feelings and social relations.
Saint Benedict had an intelligent understanding, interpreted the systematic
dynamics of human interiority, and organised his communicative system from
the strength of the psalms and liturgy aligned with human organisation which
was disciplined and catalogued. In his time, he was able to organise information,
real files of living expressions of the dynamics of the heart, soul and human
brain.
St. Augustine, the first to write an autobiography (Confessions), was able to
capture the internal dynamics of the affective / cognitive and neurological
relationship from the expression of his subjectivity, expressed in narrative forms
about his own life. The narrative of Augustine's own history is a true system of
images, sounds, emotions, thoughts that express a holistic understanding of the
person who believes in God.
St. John Bosco, who knew how to develop multiple intelligence, both emotional
and social, knew how to use the arts, games, prayers, education as a formative
ecosystem, understanding the inner dynamics of the human being.
Thomas Merton, a Trappist monk, from his viewpoint of spatial imagery,

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Thomas Merton, a Trappist monk, from his viewpoint of spatial imagery,
elaborated a basis for systematic communication very well through psalms,
prayers, poetry, his writings and paintings.

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Chapter 10
Our Presence
in Social Networks47
Filiberto González SDB
Introduction
Social networks48 are a new style of communication. It is primarily used to
exchange experiences and opinions, to meet friends and stay in touch with
acquaintances, in a society increasingly Internet-connected.
Their role becomes essential in the reality of many people and institutions, as
they facilitate knowing new persons and places, and learning of events
immediately, entering into dialogue and create groups with various intents and
functions.
Via Facebook, Twitter, Youtube, Instagram, MySpace, Linkedin, Whatsapp,
Snapchat, and many other social media, one can make connections with people
from so many places in the world that would have been impossible to even
imagine a few years ago. With a single click you can find out instantly what
happens thousands of kilometers away.
Thus, online platforms bring great advantages for users to become consumers
rather than producers of information, because both ways of using them are
potentially available to everyone. In social networks all users are also creators,
actors, simultaneously and permanently visible.
We need to reflect on our presence and participation on cultural and relational
changes that have been made49 on our use of social networks. The networks
bring great benefits, but also carry risks for people and for the institution if we
do not live in them, if not handled properly. Technology is not good or bad, is
part of the culture, so we have to understand and learn their languages, their
advantages and limitations.50
These directives are for all Salesians and lay collaborators in our works and
institutions that are part of the Province or Delegation of the Salesians of Don
Bosco.51

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The Salesians and social networks52
Today it is said that Web 2.0 basically means two things: "First, the user of the
network goes from being a consumer of content to a participant in the
construction and development of the same. Second, Web 2.0 is the web as a
platform, not the social network itself. "However it possible to create a space for
collaborative and participatory work that breaks with previous hierarchical and
unidirectional models of learning, production and creation of knowledge,
communication and information.
For the Salesians of Don Bosco (SDB) and his closest collaborators, Web 2.0 is
an opportunity to be present, to spread the values of the Salesian charism and
institution, to make contact with many people, especially the young people and
the educators who populate the social networks. Through them we can be
multipliers of the message and mission of Don Bosco.53 Today good ideas and
personal and institutional values can reach around the world with a click. Of
course it's not an automatic matter, it must be presented with current languages,
at appropriate times and appropriate modality and technology. Not all means or
any pattern are suitable for all content for any information or for any
communication. If this basic principle is not known, you can waste time and
trivialize the message.
Many people who see the profiles of the Salesians and their collaborators in
social networks, are at a loss to establish the boundaries between their identity,
their work and their private lives, they are seen not only as individuals, but as
representatives of Don Bosco, the Salesian Congregation. Therefore it is very
important to be aware that there is a fine line between the fundamental right of
freedom of expression and the duty of loyalty to the Salesian Congregation.
Any comment, expression or individual image can be interpreted as a sign of
what the Salesians in the world believe, what they think or do. Hence the great
responsibility when one is present in the social networks. In this situation the
value of discretion and of privacy is very different from that which we practice
in physical social relations, real time and physical spaces. It is very important to
use well the time and the digital space, because it is here that we live and
become visible to everyone, especially to those adolescents and young adults, for
whom we are an important reference point in their life.
In this new digital reality, which creates its own concepts of presence, respect,
information and work, the Salesian Congregation enters and uses these means of
communication:

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communication:
- To collaborate in the evangelizing mission54 of the Church by offering
information about the important events and messages of the Pope.
- to position the Salesians as a religious community founded by Don
Bosco dedicated to the mission of evangelizing and educating in favor
of children and young people of the working classes.55
- to report on the activities of the Province, its sectors and their works
(schools, parishes, oratories, missions, social action centers, companies
and communication products, etc).56
- to convey a positive image of our mission in a transparent, authentic,
modern way.
- to maintain an attitude of constant learning exchanging knowledge and
experiences of daily work, according to the goals and values of the
institution.
- to encourage knowing about Don Bosco, the Congregation and the
Salesian Family, to participate in their projects, spread over 130
countries.57
- to put the teenager, youth, educators and parents in touch with our
ideas, proposals and actions, giving them the opportunity to participate
and collaborate in concrete way according to their status.
- to accompany, as Don Bosco did, being "assistants" of adolescents and
youth58 in the virtual world.
- provide pastoral, spiritual, social and cultural benefits that favor the
formation of the Salesian Family and all interested persons.59
- Be a benchmark and exchange for many people interested in youth,
educational and social issues from the perspective of Don Bosco.
Some Guidelines
The following guidelines60 are intended to provide some recommendations for
the safe and conscious use of social networks to learn and know how to share
and interact ethically in the Internet.
1. Presence in social networks: Identifiability and Accountability
New technologies and social networks of the 21st century is blurring the
boundaries between professional and private communication. It certainly is a
personal decision to be identified in the user profile as a member of the Salesian
Congregation or as a worker in a work of the Salesians of Don Bosco. However

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Congregation or as a worker in a work of the Salesians of Don Bosco. However
his identity as Salesian consecrated worker or employee, must be recognized by
their friends, acquaintances and colleagues, as well as outside those circles, for
its transparency, authenticity, and individual responsibility.
Therefore the SDB, the employees, and the collaborators who are in social
networks:
- must have an identifiable profile with its functions, tasks and mission
entrusted to him in some work.
- must ask permission from authorized persons if they need to use the
logo or emblem of the institution in their profile or other publications.
- agree to be responsible for the information shared, the comments
generated, photographs and videos that are posted. The network world
does not erase any information, image or video broadcast.
- are careful with their statements and interventions so as not to
encourage rumors, half-truths or spread suspicion, among others.
- commit to correct misstatements or contradictory indications including
dates, places and sources where necessary. It is a mark of a mature
person to admit one’s faults.
2. Presence in social networks: Communication of Content
Social networks are public spaces of communication. Therefore, to published it
is potentially making it visible to everyone and involves risks such as the
inadvertent distribution of information, but also offer the possibility of direct and
rapid exchange.
Therefore Salesians, employees and partners are invited to:
- Support the work of the Salesians, sharing the content that is distributed
by official channels, making room for the viewpoints and criticism that
are objective and constructive.
- Take part in the discussions held in the official channels of the
Salesians of Don Bosco, where one can contribute his/her experience,
knowledge and opinion.
- Offer pastoral help or give advice, and be open to dialogue and
exchange of information. If the request is beyond one’s experience and
ability, he/she should indicate another more competent person, bearing
in mind that if the information provided is inadequate, it may damage

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the image and educational pastoral work of the Institution.
- Accept friendship and connections with other social institutions or
individuals who can contribute or generate a spirit of solidarity, but do
not be too quick in clicking the buttons "I like" or "I do not like" or
enter into relations with other people before observing first their profile
and viewpoints, as they may go against the beliefs or values ​of the
Institution.
- Share content (messages, pictures or videos) that are consistent with
one’s vocation and function within the institution, which are a good
example for children and young people for whom they work. They, like
their parents and colleagues can view our profile and shared contents.
For this reason avoid images that are inconsistent with one’s vocation
or function that may lend themselves to misunderstanding.
- Before you share and disseminate content in social networks, it is
important to check the sources and accuracy of the information. It is not
ethical or educational to share false content. People trust us and
consider us as reliable sources. We have a duty to be responsible.
- Preserve the author's right: to share or disclose contents other than his
own, it is necessary to mention who the author or at least the source
from which it was copied.
- Overcome the temptation to post personal discussions (especially on the
Facebook wall or similar).
- Know and proceed in accordance with the legal provisions of one’s
country when exchanging files, especially with children and
adolescents.
- Keep in mind that pornographic content is morally unacceptable in the
Congregation and may be illegal, for these reasons any publication of
this material is prohibited.
- Avoid that readers can draw the wrong conclusions, it is advisable to
avoid political statements.
3. Presence in social networks: Respectful Relationships with Others
As part of the Catholic Church, the SDB and all workers who collaborate with
the Salesians, should express personal belief in a polite, truthful and respectful
manner even though they may have different beliefs from the others. The
"Preventive Salesian style"61 must be present in the messages and in the means

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chosen to publicize them, ensuring that they contain the following features:
proactive and prudent, optimism and realism, innovation and interdisciplinary,
ethics and professionalism. For us it is important that in both the physical and
the virtual reality, while remaining clear in our position, we respect those who
think differently.
Therefore:
- Be tolerant in the face of other beliefs and open to other opinions.
- Use, in the case of controversial debates, a balanced and serene
language that expresses esteem.
- Remain calm and be objective, even if the arguments presented is not
convincing.
- Observe what is sacred for us or for other religions.
- Be aware that online platforms is not a place for defamation, violation
of human rights, intolerance, contempt of skin color or origin of birth or
anything else which might lead to misunderstandings in this sense.
- Do not provoke heated debates or get into discussions where they exist;
if you are involved in any, remain calm, be objective and open to
dialogue. Be the first to apologize when wrong.
- Stay away from ironic language and messages, which can easily ignite
passions and create controversy.
4. Presence in social networks: Problems and Confidentiality
The obligation towards confidentiality and discretion also applies to social
networks. Therefore:
- All internal information, which is part of the confidential institutional
data can not be published.
- Confidential information and personal data, should not be part of public
discussion on social networks.
- Respect the privacy of every person, so do not make public their
defects, errors or their problems in the family or work.
- If you discover or witness a crime, go to the relevant authorities.
- In case of uncertainty, before publishing anything, please contact your
supervisor, Delegate for Social Communication and, if necessary, the
Provincial.
5. Presence in social networks: Security, Rights and Obligations

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5. Presence in social networks: Security, Rights and Obligations
You should learn and be updated on the use of social networks. Do not forget
that content such as images, videos, profile information and comments are
potentially visible to everyone and that some Internet applications have access to
your data and can provide all of them to others. It is a fact that any type of
publication you make becomes an element of your virtual personality.
Therefore:
- Pay careful attention to your personal and professional network.
- Do not spread too many personal details in public.
- Check the settings of security and privacy.
- Before you set up a profile, please read the terms and conditions of their
social network. If there is any problem with the application, contact the
Delegate of Social Communication.
- Respect copyrights, always applying the following rule: use files,
images, graphics, music or videos that have permissions and always cite
the author.
- If you post pictures, you must obtain permission from the ones who
appear in the photo. If there are children and adolescents, this may also
require written authorization from their guardians. Application forms
can be obtained from the Delegate of Social Communications.
- If you want to use social networks as an employee in order to establish
networking, include the logo of the Congregation, talk first to your
superior.
- The provinces and the respective works of the SDB should follow
corporate design manuals and rules for using the logo of the Province
and of the Salesians of Don Bosco.
- People belonging to any degree to the institution, who make improper
use of the social networks and media, are morally and legally
responsible, personally, for their actions.
The activities of the Province of the Salesians of Don Bosco in the field of social
communication are directed and coordinated by the Social Communications
Delegate under the supervision of the Provincial in charge.

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Chapter 11
Video as a Medium
to Evangelise
Jacob Iruppakkaattu SDB & Lukasz Nawrat SDB
Evangelisation and Communication
In simple words, Evangelisation means bringing Jesus to all the world, which
implies sharing the Gospel truth everywhere. It can be in schools, among youth
groups, in the store, in the conference room, while sitting at dinner with your
friends or family, with your best friends or strangers or even your enemies.
New evangelisation is a term coined by Saint Pope John Paul II in his first
address to the bishops of Latin America. The document on New Evangelisation
from the Synod of Bishops held in 2012,62 speaks about the need to find the
energy and means to ground oneself solidly in the presence of the Risen Christ,
who animates us from within. It is the Church’s ability to renew her communal
experience of faith and to proclaim it within the new situations which have
arisen in cultures in recent decades.
The Church’s mission has been the same over the centuries. “In the early life of
the Church, the great Apostles and their disciples brought the Good News of
Jesus to the Greek and Roman world. Just as, at that time, a fruitful
evangelisation required that careful attention be given to understanding the
culture and customs of those pagan peoples so that the truth of the gospel would
touch their hearts and minds, so also today, the proclamation of Christ in the
world of new technologies requires a profound knowledge of this world if the
technologies are to serve our mission adequately.”63 In the context of the modern
digital reality we must use a language the people can understand and relate to,
particularly the young. It is about rediscovering a new style. We live in a
multicultural society. So we need to spell out what type of actors we need to be
on the digital stage.
Communication is not simply one dimension of evangelisation. Without
communication there can be no evangelisation. Proposition 38 from the recent
Synod on the Word of God echoes this insight: The mission to announce the
Word of God is the responsibility of all the disciples of Jesus Christ by virtue of
their baptism. The awareness must be deepened in every parish, and in every

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their baptism. The awareness must be deepened in every parish, and in every
Catholic community and organisation: They must find ways to bring the Word of
God to all, especially to those who have been baptised but who have not been
adequately evangelised.
Throughout history, the Church has been the first to use the tools available at the
time to communicate as far and as wide as possible. Saint Paul used the
technology of his time: pen and messages. The first book ever printed was the
Bible. Before the advent of film, stained glass windows, architecture, dramas
were the media that were used to evangelise and catechise. The people learned
the stories of faith with the vivid pictures or the dramas that were enacted.
Today, we have come a long way from the first printing press to encompass
technologies that were unheard of as little as 20 years ago.
Today, young people all over the world are on the virtual arena playing,
listening, reading and engaging themselves with the modern tools of
communication. Besides film or video, music is a powerful way they engage.
Some of the present day video sharing platforms include YouTube Channel,
Vimeo, Instagram, Facebook, Twitter and a host of other platforms.
As also said by Saint John Paul II, essential to new evangelisation is the use of
the media. The role of Mass Media was recognised again at the recent Synod—
in their Message, the Synod members reminded us: The voice of the divine word
must echo even through the radio, the information highway of the internet, the
24x7 channels of "online" virtual circulation, CDs, DVDs, podcasts, etc. It must
appear on all television and movie screens, in the press, and in cultural and
social events.
So as we evangelise, unpack the faith in a modern setting, we have many tools
available to do it effectively. “In particular, it falls to young people, who have an
almost spontaneous affinity for the new means of communication, to take on the
responsibility for the evangelisation of this digital continent. Be sure to
announce the Gospel to your contemporaries with enthusiasm.”64
The Communication Tools for evangelisation
Once upon a time, “media” simply meant the mass media of radio, television,
newspapers, and film. We now talk about “new media,” a term usually
associated with interactive media technology, such as the Internet and video
games. The defining aspects of the new media are that they are digital,
interactive, social, asynchronous, multimedia, and narrow casted. These

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interactive, social, asynchronous, multimedia, and narrow casted. These
particular characteristics are important for distinguishing a new, audience-
focused concept of the media from the older SMCR model, which emphasised
the one-way transmission of messages.
In the past, where we tended to see the reader, listener or watcher of media as a
passive spectator of centrally generated content, it is clear that today we must
understand the audience as more selectively and interactively engaging with a
wider range of media. The logic of communications has been radically changed
—the focus on the media has been replaced by a concentration on the audience
which is increasingly autonomous and deliberative in its consumption of media.
Stepping aside from the aspect of efficacy alone, today as Christian
communicators we also need to give much attention to our role as content
creators in order to be true educators and evangelisers of the young.
Video & Film
Videography is film cinematography’s younger brother. The cultural impact of
movies is extraordinary as it is being consumed through an increasingly variety
of media, opening new opportunities in the field. One of the biggest barriers to
aspiring filmmakers has always been the cost of producing a film. Now it has
become a breeze with the help of mobile phones. Film more than any other
medium other than perhaps printed novels, is centred around storytelling, the
creation of striking and memorable narratives that draw people in to spend fairly
high amounts of money to see them, often repeatedly.
Compared to the other communication tools, video has a special power as
moving images have a great impression on the mind even after a show. Since
there is an overflow of video content from the internet pool, it is important that
we take to heart the interests of the youngsters. Taking into account the drifting
mind of the young, it is important that the initial part of the video has an
attention grabbing power.
Episodic Video Shows
Whether you call them vidcasts, video podcasts, vlogs or something else,
episodic video shows are quickly becoming an important form of content
delivery. And while they are not quite as ubiquitous as personal websites,
individuals and small businesses have found that a vidcast can help them to
develop a dedicated community of viewers by providing specialised content.
If one has special skills, products or information that would be best delivered in
small chunks over the course of many weeks, months or even years, then maybe

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small chunks over the course of many weeks, months or even years, then maybe
a vidcast is just what is required. It is useful for an educator who would like to
share the knowledge with a wider audience in a certain span of time.
Video Blogging
A podcast, or vidcast, is audio or video that you can deliver or receive
automatically via a special kind of web-code. The code is RSS (Really Simple
Syndication) 2.0 that supports enclosures and can publish a work to multiple
people all around the world. It’s the same technology blogs use to inform readers
that new content is available. This is great for forming a community of video-
loving people and the demand for such a medium is high.
Video blogs can serve videographers in gaining valuable audiences they would
not be able to reach otherwise. Unlike a journal, blogs are live and public. By
reading the comments left by viewers, one can gauge how well the video project
engages the audience. One can share everyday stories on video blog.
Promoting social initiatives particularly care of the poor, the marginalised,
education to love, to service etc… could also be the content of the vidcast.
YouTube
YouTube started out on 23 April 2005 and grew rapidly.65 Today it has “over 1.9
Billion logged-in users visit YouTube each month, and every day, people watch
over a billion hours of video and generate billions of views.”66 It is obviously a
valuable means of income generation, which is here to stay.
With free access and posting to YouTube, you have your own channel page to
view your own videos you’ve uploaded and those you subscribe to or list as your
favourites. Aside from rating your videos online and leaving comments about
them, your followers, friends and family can subscribe to your videos and
receive a notification every time you update your collection.
As a means of evangelisation, you can create a playlist of short videos which
could serve as catechesis, instruction or education.
Electronic Displays and Overhead/Portable Projectors
Electronic displays/projectors can be a useful tool to engage the parishioners at
the church’s entryways. It can be used effectively to display the Word of God,
Hymns, Church announcements etc… There are ample resource materials on the
web. Many worship services now incorporate video elements. Besides church
premises the same technology can be used in universities, colleges, youth centres
etc...

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etc...
Photo Galleries
Considering the use of photo for evangelisation, we can say that photographs are
an effective way to add to the visual appeal of a publication or a presentation.
Good photos communicate a silent story. They can save many words of text,
project positive images, and capture reader interest. On the internet, photos are
great and quick attention grabbers and you can use the description area as an
opportunity to not only highlight the event but also highlight the program and
link out to it.
They are powerful means of catechesis and evangelisation. A still image has a
power which in certain situations can be more effective than a moving image or
video. To educate an illiterate audience, a still picture can be much more
effective than a moving image.
Other Tools
Like instagram, twitter, flicker, etc. there are many other apps with video-
sharing facilities which are easy to use. Recording a video or message within the
app is as easy as holding down a button, and then removing it to stop. You hit
publish, and your message is shared with your followers, or wherever you post.
The “feed” of the pictures and videos can be easily embedded on a website home
page.
Priests in a parish could record welcome messages and updates, volunteers and
staff could record a “tour” of your church, anything to engage your website
visitors and followers. With millions of users, you can include a hashtag with
your post, and make your video searchable. These growing social media
platforms aren’t going away any time soon.
Other Venues and Opportunities
Film Festivals
Religious film festival is an opportunity to give visibility to the faith with the
idea that art is a "weapon of evangelisation." Festivals can attract lot of youth as
viewers and educators and content creators. The theme in question can be further
discussed in an educational environment as schools, parishes and oratories.
Parish Ministry
Videos can be incorporated on a parish website. It can be a great way of
demonstrating what a parish has to offer as video is becoming a very common

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demonstrating what a parish has to offer as video is becoming a very common
way for people on the Internet to learn and explore.
Video can be used to help engage and reconnect with the parishioners especially
the youth. Video in this context can be used as an engagement or event
marketing tool. It can be a powerful way to help urge potential parishioners or
former parishioners to come to Mass. It can be an effective way of
communicating your mission. Naturally, the goal of these short videos should be
to communicate how your parish is and urge the viewers to come to Mass; to be
part of your faith community.
Video testimonials on a parish website can be extremely powerful. Recordings
of parishioners talking about their faith community, how it has affected their
family life and strengthened their relationship with God.
Video is a powerful communication tool, and it can be used to accent sermons or
Bible studies. This can take several forms. May be there’s a clip from a movie or
TV show that reinforces a main point. Alternatively, you may choose to produce
a short segment for that purpose. Humorous clips are always winners that get the
people smiling and more receptive to the message.
Image Magnification (IMAG) is the technique of displaying a close shot of your
speaker on a large screen for everyone to see. Common in large churches, this
technique offers a simple way to get up close and personal with your priest or
other ministers.
Sermon and reflection videos, advertising and other promotional pieces give
your Web audience a closer connection to the church. Members can email links
to friends offering them a peek inside. If your church Website doesn’t support
streaming video, create a YouTube channel and link to it. Everyone loves
Internet video, and the church is no exception.
The content thus generated could be an invitation to attune to the Good News as
well as being publicity about the church.
In a parish or school context, the relevance of animated videos for a faith lesson
or catechesis for the youth needs no elaboration.
Pilgrimages
Pilgrimages are a universal phenomenon. It is a journey or search of moral or
spiritual significance. Typically, it is a journey to a shrine or other location of
importance to a person's beliefs and faith often seeking a renewal experience.
Short videos that could be prepared for such an occasion could prove immensely

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Short videos that could be prepared for such an occasion could prove immensely
useful. It could be something to motivate the pilgrims to undertake a journey of
that sort or some guidelines on the pilgrimage. It could also include a catechesis
centred around the pilgrim spot.
Tourism
It is not uncommon to find video guides in places related to tourism. It could be
a kiosk that is programmed with a video documenting the story of a historical
site, catacombs, giving explanation about the important spots. Besides
generating a content that is touristically rich one could wrap the package with
some points related to catechesis and moral instruction.
University, colleges, schools, education and youth centres
Online education materials and courses could contain catechetical or moral
elements wrapped in a video and interactive format.
Virtual World
In view of the growing use and awareness of Virtual Reality, we as Salesians are
preparing to use this technology as educational and evangelisational tool.67 Not
only as a video game, but a world where we can meet many people. As Pope
Francis invites us to create the community of people through the network. He
says: “The present context calls on all of us to invest in relationships, and to
affirm the interpersonal nature of our humanity, including in and through the
network. All the more so, we Christians are called to manifest that communion
which marks our identity as believers. Faith itself, in fact, is a relationship, an
encounter; and under the impetus of God’s love, we can communicate, welcome
and understand the gift of the other and respond to it.”68
At the same time, Pope Francis underlines his concerns regarding the virtual
world. “It worries me that they communicate and live in the virtual world...
When I arrived they made a din, as young people do. I approached them to greet
them and few shook my hand. The majority were with their mobile phone taking
photos, photos, photos . . . selfies… We must make young people “land” in the
real world, touch the reality, without destroying the good things that there can be
in the virtual world, because they are useful.”
Conclusion
Electronic media is one of the most powerful communication tools created to
date. It has the potential to become a major force in evangelisation. As Bill
Moyers said, “That little screen is the largest challenge God has given us in a

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Moyers said, “That little screen is the largest challenge God has given us in a
long, long time. It can be the largest classroom and the largest Cathedral.”
Examples from the real virtual world
- www.dynamiccatholic.com
- http://www.salesiansireland.ie/sundayreflection/
- www.formed.org
- www.catholic-link.org

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Chapter 12
Communication
in Crisis Situations
Javier Valiente SDB & Carolina Triana
“So then, putting away falsehood, let all of us speak the truth to our neighbours,
for we are members of one another” (Eph 4:25). This quote from the Message of
the Holy Father Pope Francis for the 53rd World Communications Day captures
out attention by pointing to two elements in managing communication in crisis
situations. First, speaking the truth will always make us credible before the
public or those attached to the Salesian charism. And secondly, we are part of
the Church, the Salesian Congregation, a Province or local community, and
hence we are responsible for ensuring its image and reputation, both of which
are intangible assets in organisations.
Salesians and laity who hold office and have direct responsibility in different
settings, need to understand the basic principles of communication in crisis
situations, given that communication is already inherent to our educative and
pastoral activity, whenever the welfare of other people (if there are victims or
people affected in any way), or the reputation and credibility of our
Congregation and the Church are at stake.
Crisis situations
Here are some of the crisis situations that can end up affecting our educative and
pastoral activity and institutional image: work-related crises (harassment,
dismissals, conflicts due to closure of the institution, re-orientation processes,
redesigning and restructuring Provinces, unions: strikes and demonstrations);
crises among young people (bullying, violence and grooming); crises related to
accidents and death; natural disasters (earthquake, flood, avalanche, hurricane,
tsunami, epidemic, fire); crises relating to information and communication
(rumours, discrimination, accusations, allegations of sexual abuse, allegations of
mistreatment, negative exposure of name, sabotage in social networks); crises
which are criminally related (sabotage, attacks, kidnapping, vandalism, fraud,
theft); security crises (infrastructure, food, water, unsafe actions); financial and
legal crises (bankruptcy, legal action).

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When these crisis situations arise there are two fronts we have to deal with at the
same time and in a coordinated way: management of the crisis (the practical
management problem) and management of communication. In these situations,
communication cannot just become an additional problem. Hence it is necessary
to prepare, foresee how we will act in these situations.
Management of communication in crisis situations must be a strategy of our
institutional communication which helps us to unify our way of acting according
to the handbook provided within each Province. This will be done by the
multidisciplinary crisis management team, where each one will contribute from
their experience to carry out the three possible stages of the crisis: preparation -
response - recovery.
Crisis communication is one part of crisis management whose aim is to
achieve, by means of communication:
- a reduction of damage done to possible victims,
- support for repair of damage caused to the institution, and
- contribution to restoring confidence, so we can continue with the
mission the institution is carrying out in the Church and society.
Communication in these situations is of vital importance. It will always be
characterised by transparency and truth, attending to the public which is
affected, helping to minimise the negative consequences of the crisis, without
forgetting that in situations in which people are affected (e.g. abuse cases), the
most important thing is to attend to them and consider our communication from
the point of view of their needs and expectations. Equally, we must bear in mind
that crisis situations go well beyond our Provinces and it is appropriate to treat
the Congregation and other Provinces (especially the nearest ones) as a priority
public to offer information about the crisis to.
Crises do not always go straight to traditional media. It should be noted that
many communications crises involve social networks, an internal or local
network, so we also need to prepare a management and response protocol for
these situations.
General principles
If a specific communication plan is not available in crisis situations, it is
advisable to devote a section to this aspect in the local or provincial
communication plan.

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communication plan.
It is important to draw up a map of likely crisis situations. It is true that crises are
unexpected, but we can foresee what kind of crises can happen to our institution.
Some will be low level, others more significant. It is especially in these latter
cases that we need to take care of everything relating to communication.
In these situations in which the image of the centre or entire institution is
seriously compromised, we are committed to an active communication policy,
since the public of a Salesian work will ask to be informed. There is a need to
take the initiative, even more so in a context where the media will echo what is
happening (this will certainly happen) and social networks will act as speakers
for any individual or group connected with the work or who feel affected by the
crisis, etc.
Hence, at least in the communication plan, it helps to note some general
guidelines for action when faced with these situations:
- Define the Crisis Management Team. This is a group of individuals that
centralises information and analyses the scope and consequences of the
situation; it indicates the steps to take and centralises decision-making,
indicating lines of communication.
- Pay attention to different sections of the public; those affected; internal
public, communications media, institutions.
- Indicate fundamental criteria for any communication: be proactive in
communication; agile communication; see to information and data
offered; respect for individuals affected and their rights; concern for
privacy; transparency.
- After the crisis assess the situation, measures to take so it doesn’t
happen again, evaluate how it happened, how communication
functioned.
Keep ahead of the crisis
Institutional communication comes before crisis communication. To resolve a
crisis, 95% of the work is done before the crisis erupts. This work belongs to
prior institutional communication which consists of establishing quality
relationships with interested sections of the public in the particular activity
(the social context in which one is working, families, members of the institution
and the educative community, workers, communications media, among others).

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These relationships cannot be established when the crisis erupts, but need to be
there much earlier when everything is going well and constant, fluid contact is
maintained constantly.
Good relationships with communications media (personal quality dealings with
editors, directors, area chiefs, etc.) on the one hand, help with knowing what will
be published before it happens and help put prepared institutional protocols and
communication measures in place. On the other hand, when the crisis eventuates,
it allows access to the media for offering a point of view. This constant effort at
institutional communication is very important in helping to resolve the crisis
from within the communications context.
Crisis management team
This is a multidisciplinary team with absolute authority, credibility and it should
not hold back in telling members of the Provincial/local Council what it must do
to resolve the crisis. It is suggested that it be made up of a coordinator/person
responsible, a legal adviser, an official spokesperson, the delegate for
communications, and a psychologist.
Once in place, the Crisis management team should always:
- Identify additional experts (internal and external) who may be needed
to cooperate with the team in specific circumstances.
- Identify support groups needed to carry out the crisis management
team’s agreed upon actions.
- Agree to and assign responsibilities to each team member, additional
experts and agree on the mechanism to be followed.
- Pre-preparation, to know how to act in any crisis situation (carry out
drills).
When a crisis situation presents itself the team should initially respond to the
following questions: What is the situation? What are its internal and external
implications? What areas are involved? It will also follow what is laid down in
the following handbook.
Crisis Management Handbook
Each Province should prepare a document of this kind for the crisis management
team, detailing responsibilities, procedures, actions and considerations to be
taken for adequate management of a crisis in such a way that it minimises the
impact on public opinion.

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impact on public opinion.
The attention given to different sections of the public is most important. At times
it seems that the only public is the communications media. However, we need to
think, in these situations, how the crisis management team can get the facts it
needs to tell other interested public bodies what is being done and what is the
position. For example, Church institutions, public administration, support
groups, related institutions, civil authorities… who can be contacted by the
media to ask their assessment and be “allies” when it comes to talking about the
Congregation.
As a working plan to follow in a crisis situation, we propose:

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Spokesperson
It is of vital importance for any organisation to take special care in handling
communications and the information that must be provided both internally and
externally. Therefore, the Department for Social Communication calls for the
identification of an individual who will be the official local informant and who
has been given the position of official spokesperson of the Province to interact
with the Church, the media and the Congregation; under no circumstances
should the Provincial be appointed spokesperson.
The spokesman is responsible within the organisation for addressing the media,
dealing with the press on behalf of the Province, never speaking in a personal
capacity but on behalf of the Province. It is usually a person who has the
authority to represent a group or a community and speak on their behalf because
he or she has been chosen for the task. The spokesperson receives the support of
the communications office in this task specifically with a view to improving his
or her performance in dealing with journalists; in planning long and short term
strategies, that is, proactive actions involving initiatives such as planning,
persuasion, execution and realisation, and reactive actions such as responding to
requests for information and crisis situations (as mentioned above, this
individual should be part of the crisis management team).
The official spokesperson will also be the contact person for Rectors of works
(the local spokespersons for their work) in cases where this is necessary, for
statements regarding particular situations which will be addressed by the
Provincial communications office, depending on the needs or situations that
arise.

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Chapter 13
Resilience in the Digital Age:
Some Considerations
Lijo Vadakkan SDB & Fidel Orendain SDB
Introduction
If challenges and adversities are facts of life, resilience is that ineffable quality
that allows one to be knocked down by life but at the same time come back to
life at least as strong as before. Rather than letting difficulties or failure
overcome them and drain their resolve, they find a way to rise from the ashes.
Modern psychologists identify several factors like positive attitude, optimism,
self-control etc as ways to gain resilience. Resilience is not some magical
quality; it takes real mental work to transcend hardship. But even after a
misfortune, the resilient people are able to change course and move towards
achieving their goals.
Well, this presentation has been entitled as “Resilience in the digital age; some
considerations”. The word Resilience has not been chosen just by chance, but
has been put there by choice. It goes to say that the digital age, while offering
several challenges and setbacks can also become occasions for resilient people
who even after misfortune or moments of crisis, are able to change the course
and move towards achieving their goal.
Constitutions Article no.43
We begin with an article from our Constitutions. “We work in the social
communication sector. This is a significant field of activity which constitutes
one of the apostolic priorities of the Salesian mission. Our Founder had an
instinctive grasp of the value of this means of mass education, which creates
culture and spreads patterns of life; he showed great originality in the apostolic
undertakings which he initiated to defend and sustain the faith of the people.
Following his example we utilise as God's gift the great possibilities which
social communication offers us for education and evangelisation”. R 31 34, 41;
(1). cf. IM 1.
Reading closely this article, one might find a discomfort when the article views
communication merely as an instrument or technique to be UTILISED. As if to
back up this view, it is enough to look at the formation materials until a few

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back up this view, it is enough to look at the formation materials until a few
years ago which saw more precautions and warnings on media-use than real
explanations of this article’s relevance. And of course there were some who tried
to justify it by a terminology that has become an overused phrase – “a paradigm
shift” of the times. Of the many explanations of what communication is, we can
start from John Dewey, who uses communication in two different senses: The
Transmission view of Communication and the Ritual view of Communication.
The Transmission view of communication is the commonest view in most
cultures and dominates contemporary definitions. It is defined by terms such as
“imparting,” “sending,” “transmitting,” or “giving information to others.” It is
formed from a metaphor of geography or transportation. The concentration is in
the process of sending and what happens to the message.
The Ritual view of communication is considered more an “archaic” view. It is
linked to terms such as “sharing,” “participation,” “fellowship,” and “the
possession of a common belief and faith.” In contrast to the transmission view,
the ritual view of communication concentrates on the shared culture of those
who create and maintain the message, their shared beliefs, the ceremonies that
draw them together in fellowship and commonality.
Social scientists explain to us that models and views of communication are not
merely representations OF communication but representations FOR
communication. They are templates that guide, concrete processes of human
interaction. But they also establish repeated rituals for groups of people. The
discussion of communication cannot be detached from the idea of culture – seen
as a set of practices, a mode of human activity whereby reality is created,
maintained and transformed by and for a group of individuals.
However, we need to understand and agree on a meaning of communication in
order to:
- Give us a way to rebuild a model OF and FOR communication
- Reclaim or reshape our Salesian communication to effectively
continue doing ministry for the young.
The discussion of communication is deeply and disastrously deformed when we
simply consider communication as technologies and focus on the proper use of
gadgets; or how we can use modern means to communicate our teachings, our
values, our message or the Gospel. Our choice of model of communication
therefore is informed by our Salesian culture. And in the same breath, our

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Salesian culture is influenced, hopefully enriched, by the ever-evolving culture
of communication. Put differently, when we choose our media for
communication we also open the chance for technologies to influence our
behaviours and the manner we do communication. There is a form of mutuality
there, because one is cautious with haste and the other lives to hustle. Given this
relationship dynamic, the Salesians, while encouraged to be reflective, must do
so with calculated urgency.
What does this mean for us Salesians?
Understanding the cultural contexts
Without trying to be repetitive, today’s times present new situations and
challenges (Instrumentum Laboris, 2012, #42) that people have never
encountered. This requires from us new analysis, new methods and expression,
new ardour. Our common strategy has been rather simplistic. We responded by
juxtaposing New Evangelisation and New Media. It is not all bad, because there
is in fact an obvious connection. The use of new media can greatly enhance our
efforts to communicate, educate and evangelise. Unfortunately, many of us have
not progressed from such a paradigm. We remained and have become used to the
technical or instrumental level in relation to new media. Our discussions have
focused on “how can we efficiently use new gadgets to evangelise?” This
allowed us to substitute old tech with new tech; to jump from the classroom
chalkboard to digital platforms; from the church pulpit to the digital forum.
However, there were fewer discussions on:
- How radically has our religious life changed because of this new
realities?
- How conscious are we of the reachability of things that we post, publish
in the web-world?
- How has ministry been transformed due to the new technologies?
- Are the changes good or bad?
- What changes can we predict and prepare for?
Digital Revolution: more than just instrumental terms
We must realise that people are changing because of new technology. More and
more people use these technologies to communicate, learn, interact and relate.
What would be the implications of how we relate with each other; how we do
ministry together, considering that we belong to different generations have a

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ministry together, considering that we belong to different generations have a
different take on communication and technology? Pope Benedict reminds us:
The new technologies are not only changing the way we communicate, but
communication itself, so much so that it could be said that we are living through
a period of vast cultural transformation (Message, WCD, 2012).
Transformation in religious life and mission
Dr. George Kaitholil, in his book “Communion in the Community” explains
religious community life. He mentions how simple and ordinary things are very
useful for keeping the community united, and in building up participation and
fraternal spirit. His list synchronises with our Constitutions which tells us to
practice and preserve: community prayers, community meals, community
recreation, community celebrations, community apostolate, community
meetings, community projects, community evaluation, community outings,
community gathering, community recollection, community planning and
community discernment.
The question that follows now is: “Are we still able to build up communities
through these encounters?” If yes, what realities are challenging these aspects
that build our community communion? We can’t put all the blame on
technologies. But certainly they have become wedges that have divided us, 3rd
parties that have made others jealous, paramours that have stolen our hearts from
essential spiritual matters. No one wants to talk at length about the elephant in
the room. The fact is, our interpersonal relationships are being challenged by
technology. Nowadays, with members having their own smartphones, tablets,
laptops and television, we can miss out being together, or when together we can
get interrupted or separated by our technology.
The “new media” : More than a means - A “Place”.
These new “loci” (this media platform, public network, the new areopagus - a
School, Church, Playground, and Home) are no less important than the real
world. Therefore, we need to be present in this space – if not all of us, at least
those prepared to enter into this new world -- otherwise we risk neglecting, if not
abandoning, many people for whom this is where they ‘live’. Yes, we do
underline the word “those prepared.” This is because the digital world will
never be familiar to everyone, especially to digital immigrants. But it is where
the Millennial confreres go to, today’s young people go to, the forum in which
they get their news and information, form and express their opinions, ask
questions and discuss all matters: faith, family, school, society, culture. Most

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questions and discuss all matters: faith, family, school, society, culture. Most
have developed a presence in this new place, this new world. But we have not
collectively responded well to this challenge of being there together. Maybe lit is
ike establishing settings and houses -- that we fill with confreres designated to
do specific ministries, legitimately registered in the official directory as a
community – we need to appoint full-time confreres for the world of new media
or digital world, or the cyberspace, whatever name we choose to refer to it as.
The hesitation is due to a combination of these reasons:
- we do not know exactly how to go about this
- we are overly comfortable with our old paradigms
- we cannot afford to put full-time Salesians there and literally sit them
for most part of their day and night to do screen-based media ministry.
- we are still not convinced that this is a legitimate Salesian apostolate
(and not simply leisure)
A new message & approach
Even in the early life of the Church, a fruitful evangelisation required that
careful attention be given to understanding the culture and customs of the Greeks
and Romans, so that the truth of the gospel would touch their hearts and minds.
We cannot simply do what we have always done, albeit with new technologies.
- We used to preach with the overhead projector, we then moved to the
slide projector and now we are into LCDs and interactive boards. But
the same message.
- We used to play music for mood setting or song interpretation using
records, then cassette tapes, them MP4s, But the same message.
- We invested or rented films on reels, then Beta and VHS tapes, the
short-lived big Disc era… to DVDs, to hard drive collections, But the
same message.
The challenge now is producing new content for a newer presentation using new
means.
Towards a Church that is transparent
At this point we must admit that the Church, which we are a part of, has many
critics who are keen to reveal its/ her negative aspects in order to shame or
wound her. We have to learn how to talk about our mistakes and failures, our
sins of abuse, with the intention of explaining how we intend to become better

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sins of abuse, with the intention of explaining how we intend to become better
and challenging the community of believers to continue on the path of living the
faith. Speaking to journalists during the Jubilee of Redemption, Pope John Paul
II made a bold statement that we still need to fulfil: The Church tries and will try
more and more to be a ‘glasshouse’ where all may see what is happening, and
how she accomplishes her mission in fidelity to Christ and the evangelical
message.
Strengthening the Salesian mission
One might say that this has already been discussed. We have rolled out
documents and lines of actions on this issue. It may be true. But we have to say
that our reflections and actions remain insufficient. The proof is:
- we still lack serious courses on communication
- we still have older confreres mistrusting millennial confreres who are
into new media
- we still have digitally addicted confreres
- we still have confreres using social media simply as public diaries or
reality booths where they allow others to know and see their every
activity.
- we still have confreres who keep posting pictures and videos without
ever censoring the content or thinking of its implications.
A particular task that our Social Communications and Youth ministry teams
must look into is that of helping the confreres understand the new media
environment created by the technologies and the social networks. This is
especially important if we are to be faithful to our mandate to speak the language
of our recipients but also the language of those who are not Christians and those
who are now distant from the life of faith and have parted from the Church for
various reasons. By language here we do not only refer to semantics or the local
vernacular or vocabulary. We also mean other forms of communication and
discourse. We have to keep in mind that the style of discourse of the social
media forum is conversational, interactive and participative, even for serious and
solemn messages. By language here we also think of the convergence of text,
sound and images.
Non hierarchical New Media
Another feature of the new media landscape that can pose a particular challenge

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Another feature of the new media landscape that can pose a particular challenge
to the Church’s communication efforts is the fact that the new media is not
hierarchical. In this environment, authority has to be earned, it is not an
entitlement. This means that Church leaders, superiors of religious orders, like
other established political and societal leaders, are required to:
- find new forms of framing their communications
- expect feedback that will not follow the customary grapevine flow
- anticipate the demand of the lower ranks for their immediate response
- move beyond the paradigm of the pulpit and the passive congregation
(which listens out of respect for our position.)
Our new audience expect us to express ourselves in ways that engage and
convince them that meeting with us is worth sharing to their friends and
followers online.
Topics of Interest
Today’s generation would love to dialogue with us on topics we are not
comfortable listening to or discussing outside our environment:
Sexual scandals, Celibacy, Birth Control, Homosexuality, Female priests, Role
of women, Premarital sex, Euthanasia, Divorce, Church bureaucracy, Boring
liturgy, Diminishing membership, Same sex marriage. The truth is, because we
do not often talk about these topics, our young recipients have probably only
heard what popular media has opined. They have probably never heard the
church explain it attractively to an audience with a 10-minute listening span or
140 character limit.
A Change of Style
As a Church, we are more used to preaching, teaching and issuing statements.
These are important activities. But today’s popular digital discourse engage
people individually and respond to specific questions immediately. For our part,
we should realise that respectful dialogue does not mean that we will always
reach agreement. We engage in respectful discussion and debate not to score
points against each other, but in order to grow in mutual insight. Pope Benedict,
reminded us that: “The Church, in her adherence to the eternal character of truth,
is in the process of learning how to live with respect for other “truths” and for
the truth of others. Through this respect, open to dialogue, new doors can be
opened to the transmission of truth ( Lisbon May 12, 2010).” Jun Lai is a
Catholic “Life Teen Blogger” who has a good following. She recommends that

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Catholic “Life Teen Blogger” who has a good following. She recommends that
to engage young people on difficult topics, teachers and preachers should:
Use good sources
We live in a culture where everything posted online is taken as “truth.” Not
exclusively Catholic sources will help. There are academic journals and youthful
blogs that are truthful and at the same time very appealing.
Meet your audience where they are
This means knowing who you are dealing with, including their common
misconceptions when it comes to the topics you are discussing. Answering these
questions are key to addressing your audience.
Avoid “pontificating” or saying “because the Church says so”
Saying “Birth control is not just a religious issue.” will open up the conversation
and debunk the misconception that the debate is solely a Catholic problem.
Saying, “Pornography is especially damaging to women because….” will
address the people who care about women issues in the class.
Be charitable
It’s better to not speak at all than to speak uncharitably. Because we are older or
in a position of authority, we can sometimes sound condescending or belittling.
Young people will immediately close off and become defensive. We need to
learn how to acknowledge other sides and demonstrate that we get where they’re
coming from. Since 2016 we have seen how verbal attacks have escalated
among people of different opinions in politics and religion, including among
SDBs. This challenges us to acquire the skill of ‘disagreeing without being
disagreeable’.
Such a competence allows us not to hesitate to express ourselves or remain quiet
when we need to speak out or to correct error and condemn injustices. St.
Francis de Sales reminds us to speak the truth in charity without appearing to be
undesirable. As an institute, our Salesian way of dealing with the young has
given us the tradition of rapport. And we are not strangers to letting the young
speak their minds, engaging them using their lingo, asking questions and getting
feedback. But we must, at this time, also learn to listen more attentively to our
recipients, or the multiple audiences we address, and understand their concerns
and questions. Listening also means reading young people’s post or watching
their videos. Not only is this a big challenge to our resources, but to our personal
and community time which, as they stand, are already very limited.

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and community time which, as they stand, are already very limited.
Communicating with them will also mean being available when they want us to.
They expect us to be actively replying to every correspondence in social media,
commenting on their articles and posts even during moments we need for
ourselves.
Conclusion
All these things would bring about a change of mentality and mindset. This is
exactly what we have tried to develop in this topic here where the accent has not
been so much to hammer the negative aspects of the wrong use of technology or
media. But our concern in this presentation has been to develop a set of attitudes
and dispositions that will make the Salesian not scared of the technology but
able to transform it for an effective evangelisation and a credible presence in the
digital world.69

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Chapter 14
Growing to be Salesians
through the Smartphone Years
(An exploratory study of initial formation processes in a digital world)
Peter Gonsalves SDB
Communication experts acknowledge that the internet is arguably the greatest
technological revolution in human history. It has not merely created a new
technology, but has refined previous versions of the media. The internet has
created “an unprecedented and unparalleled” revolution that consists of an “open
platform for boundary-less innovation, linking diverse and diffusive players in
the quest for business success, community development, and social and political
progress.”70
At first, the platform supported static websites where people were limited to
viewing content in a passive manner. Users were simply acting as consumers of
content available on their computers screens.71 Since the coming of Web 2.0
around 2005, the internet has offered users greater possibilities for interaction
that has led to the creation of powerful social networking sites, blogs, wikis,
podcasts, video sharing and web applications. Today, these are all accessible
through a range of devices like the computer screen, the TV set, the car
dashboard, the wristwatch, the credit card and the ubiquitous and all-important,
smartphone.72
To get a realistic perspective of the scale and speed of change that has occurred,
it is worth looking at the statistics. In 1995, the year the domain name ‘sdb.org’
of the Salesian website was registered, the total number of Internet users
compared to the population of the world was just 1%.73 Today, the Global
Digital Report, published in January 2019, states that 57% of the world’s
population is connected to the Internet, which in terms of numbers is 4388
billion internet users out of a population of 7676 billion people.74 Forty-nine
percent of these are found in Asia, the next highest being Europe at a mere
16%.75 Regarding the use of Social Media, Asia tops the list again, with Eastern
Asia at 1,158 million users, Southern Asia 449 million and South East Asia 402
million, leaving Southern America (285 million) and North America (255

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million) trailing.76
Here are further details. The world’s most visited websites in hierarchical order
are Google.com, YouTube.com, Facebook.com, Baidu.com, Wikipedia.org,
Yahoo.com, Twitter, followed by others including pornographic sites.77 Based on
the content of the world’s top 10 million websites, the most common language
for web content is English (54%), followed by Russian (6.1%), German (6.0%),
Spanish (4.9%) and others.78 The daily time spent on the Internet using any
device in 2018 was 6 hours 49 minutes.79 The daily time spent on the internet via
mobile phones has increased from 1 hour 38 minutes in 2014 to 3 hours 14
minutes in January 2019.80 The highest social platforms used are Facebook
(2271 millions), YouTube (1900 m.), WhatsApp, (1500 m.), FB messenger
(1300 m.), Instagram (1000 n.), Twitter (326 m.).81 The average percentage of
internet users who believe that their data is being misused online is 42%.82
Certainly, there is no turning back. Whether we are ready or not, the footprint of
the digital age is securely upon us, and is getting larger by the minute.83 Young
people are the protagonists at the forefront of the digital revolution, thanks to the
fact that many of them have grown up using technology like computers, the
internet, and mobile devices, thereby aptly earning them the term, ‘Digital
Natives’.84
As Salesians of Don Bosco, we can neither stand back and watch the revolution
unfold, nor can we simply go-with-the-flow as naïve and uncritical participants.
Don Bosco goads us on to do much better. When speaking of his enthusiasm to
spread good literature by using the printing press (the standard mass
communication technology of his time), he exclaimed: “In the things that are of
advantage to young people in danger or which serve to win souls for God I run
ahead even to the point of temerity.”85 He proved this spirit of adaptability to the
signs of the times on various occasions. Three examples may suffice. He was
open to the new educational method of ‘preventing’ youngsters from harm and
from the age-old method of ‘controlling’ them through corporal punishments.86
He was quick to grasp the value of the decimal system of measurement and even
publicized it through an 80-page explanatory booklet.87 He took pride in owning
a “peerless” printing press that had all the processes of book production from
“pulp-to-paper-to-print” under one roof.88 His very practical approach to
spirituality coupled with his pastoral zeal, especially in the face of disapproval
and criticism, led him to say,

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Our times call for action. The world has become materialistic, and so we have to
go out of our way to make known the good we are doing. Even if we were to
work miracles by praying day and night in solitude, the world would neither
notice it nor believe it. The world has to see for itself. […] This is the only way
to make them [our good works] known and enlist support for them. Today the
world wants to see things being done; it wants to see priests working, teaching
and helping poor, destitute youths in hospices, schools, workshops and so on.
The only way to save underprivileged youngsters is to instruct them in the faith;
it is also the only way to Christianize society.89
Were he with us today, we can well imagine him “going out of his way” to use
digital technology and social networking creatively in order to attract as many
young people as possible and to accompany them on their journey towards the
Light.
Indeed, the type of Salesians for the digital age are those who get themselves
equipped with the knowledge, skills and basic digital tools to become interactive
senders and publishers of ‘messages’ of hope and happiness to the youth, and
especially to those in need. As educators and promoters of the Gospel and its
values, all young Salesians need to seize this unique opportunity to spread
goodness beyond borders of space and time, and, consequently, to facilitate the
maturing of the young wherever and whenever they are.90
The question underpinning our paper, however, is to what extent can Salesians in
the phase of initial formation be allowed to have smartphone-access? In what
follows, we will first situate the question in the context of initial formation.
Next, we will look at the resources available that may give us a clue to a possible
way forward. We will then ‘listen’ to the opinion of young religious and priests
accustomed to smartphone-use, as well as the opinion of the Councillor Generals
of Formation and Communication of the Salesian Society. The paper will
conclude by indicating areas that need attention in the formation of candidates in
the digital environment to a healthy growth in Salesian life.
The question and the challenge
The question about smartphone access in the period of initial formation is
pertinent. The smartphone is in many ways a paragon of the digital culture.
Some of its characteristics are connectivity, immediacy, global reach,
interactivity, portability and networking. The facilities it offers are chatting (via
SMS, phone and video), information fluency, online shopping (booking,
banking, entertainment), accessibility to the world of apps and much more. All
these opportunities are available at our fingertips and can be creatively used for

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these opportunities are available at our fingertips and can be creatively used for
the apostolate as Don Bosco would surely want us to. Yet these benefits come at
a heavy price.
Research studies have shown that habitual use of the smartphone undermines
face-to-face interpersonal contact and social interaction.91 Positive association
between time spent with friends and satisfaction with friends decreases – which
has a negative impact on general well-being and sociability.92 Internet addiction,
fear of missing out, and lack of self-control is a precursor to smartphone
addiction, which in turn makes phubbing behaviour the norm.93 Those persons
with high urgency or high level of difficulty controlling their impulses may be
unable to moderate their smartphone use.94 The boundaries between work and
family life become permeable resulting in a round-the-clock work-home
interference.95
Given these risks, would not the use of smartphones during the initial stages of
Salesian formation be challenging to formators and formees alike? Is there a
general orientation that we can trace in the official documents of
Communication and Formation of the Salesian Society?
Documents from the Departments of Communication and Formation
The Salesian Society has no dearth of documents on the importance of our social
communications mission,96 however, most of these predate the digital era. The
first official reference to the digital culture appears in the letter of the then
Rector Major, Fr. Pascual Chávez in 2005.97 In it, he singled out the
development of technology, the features of the internet, the innovations at
technical and structural levels and the characteristics of the digital culture. He
recognized the need for a change in strategy by translating the rich
documentation of the Society in the area of communications into a concrete plan
of action to be promoted across the entire congregation. He announced that the
Departments of Social Communication and Formation would produce such a
plan.
The document was released a year later, in the booklet, Salesian Social
Communication System, Guidelines for the formation of Salesians in social
communication.98 It focuses on formation and not on “training”, because the aim
is not merely to achieve technical competency but to transform the candidate
into a person with the right attitudes and the critical sense required for being a
‘good communicator’, essentially, within the broader framework of the Salesian

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mission to youth.99
This document has much to say on formation to social communication in the
three phases of initial formation, the prenovitiate, the novitiate and postnovitiate.
A brief chapter explains the scope of each phase by using a common pattern.
First, the phase of formation is introduced with references from the Ratio
Fundamentalis.100 Next, the communication requirements proper to each phase
are identified. This is followed by a list of themes that constitute the content to
be learned along with a list of skills to be acquired during the phase. The
outcome of the three chapters combined is to progressively form knowledgeable
and competent Salesian communicators for the future.101
Regarding the digital culture, the prenovitiate phase engages the candidate in
“learning to make good use of the computer and the internet, if [he is] not
already able to do so”102 In the novitiate, the candidate develops “appropriate
attitudes for communication [with regard to] photos, video, theatre, music, news
sheets, internet, drawing.” In the postnovitiate the candidate “achieves a certain
competence in the techniques of various kinds of social communication” which,
we presume, would include the computer and the internet as well. It also
encourages “involvement in producing information services whether they be at
local or province level.”103
In 2014, the Department of Communications at the Salesian Headquarters
published another important document on digital culture. It was titled,
Recommendations for the use of Social Media.104 It provided guidelines to use
the internet and social networks with prudence at the individual, community and
institutional levels.105 However, it did not deal explicitly with early formation
processes for Salesian consecrated life in a digital culture.
It is also worth glancing at what the book of principles and norms of the
formation of the Salesians of Don Bosco has to say. According to the 2016
edition of the Ratio Fundamentalis, the initial stages of formation that comprise
the prenovitiate, the novitiate and the post novitiate constitute a period that is
“pedagogically geared” to the process of “vocation discernment”. This is why it
“enjoys a decisive importance”106 for the candidate, as well as for the formators
who have the responsibility of judging his suitability for the Salesian way of life.
The Ratio elaborates:
The candidate must be prepared from the beginning of the process to take an
active responsibility for his discernment, whether done by himself alone or in

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conjunction with others, as a necessary component of his attitude of formation.
The candidate is the first person concerned to discover God’s plan in his regard,
and that is why he cultivates a continual openness to the voice of God and to the
action of those responsible for his formation; he directs his life within a faith-
perspective, and examines himself according to the criteria of a Salesian
vocation. He seeks to know himself in all sincerity, to make himself known and
to accept himself; he makes use of all the means and instruments that his
formation offers him, in particular, formative guidance and a fraternal exchange
of views, the friendly talk with the Rector, spiritual direction, the sacrament of
Reconciliation, the assessments, and community discernment.107
Although discernment is considered the “key point of the methodology of
formation”,108 the Ratio, nevertheless provides useful guidelines for
communication and the use of the media during the three phases of initial
formation. In what follows, we will focus our attention only on these guidelines
without prejudice to other aspects of the candidate’s formation mentioned in the
document.
In the prenovitiate, the candidate “learns to utilize his time well, makes
responsible use of the mass media and personal media, turns to account the
qualities he has received from God, and makes motivated decisions every day
that lead him towards a gratuitous gift of himself.”109 The reference to ‘personal
media’ is significant, as it could include the smartphone, if permitted, since it is
essentially a personal and private medium.
In the novitiate, “the beginning of the Salesian religious experience in following
Christ”110 there is no explicit reference to communication or the use of media.
However, with regard to ‘human formation’ the novice is expected to deepen his
self-knowledge and his self-acceptance. He has to grow in self-control and
temperance. He has to strengthen his ability to make motivated decisions and be
ready for work. He is to take an active part in community life through healthy
interpersonal relations and to put his talents at the service of the community.111
Moreover, “it is important for the director of novices and the formation team to
give some ‘space’ for the exercise of freedom and responsibility so that the
novice can assess himself, his personal autonomy and capacity for collaboration
and have the possibility of reflecting on the choices he makes.”112 On reading
these statements, one could conclude that the way of life in the novitiate, if
practised with assiduity and perseverance, is the perfect antidote to smartphone
dependency, or for that matter, any addiction. On the contrary, introducing the
smartphone in the novitiate could perhaps be a way of putting the suitability of

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the candidate to the severest test. Keeping it for later could imply: giving him
time to concentrate on his spiritual self-mastery first, in order to meet the many
challenges awaiting him, including the responsible use of the smartphone.
In the post novitiate, the humanistic and philosophical studies undertaken are
meant to lead the confrere “to progressively integrate faith, culture and life.”113
The curriculum of basic studies dedicates an entire section to the study of social
communication.114 Another section deals with artistic formation that highlights
the merits of education to music, theatre and sacred music.115 The Ratio also
places importance on the knowledge of the use of media and communication for
education,116 and the psychology of communication as interaction, group
dynamics and language.117 This phase in the life of a Salesian is indeed a kairos,
a truly favourable moment for developing one’s creative and critical
understanding of digital media and, if appropriate, for putting the fair use of the
smartphone to the test.
A mini-survey of the practice of early stages of formation and the
smartphone
Notwithstanding the documentation available, the concrete question about
smartphones in initial formation remains vague. Moreover, our attempts at
‘googling’ research studies on the use of the smartphones in early formation to
religious life or the priesthood have been in vain. Living at the international
Salesian University in Rome, however, presented a unique opportunity for a
mini-research on what students from different parts of the world thought about
the issue. We decided to limit our study on the use of the smartphone only to the
novitiate (or propaedeutic stage for diocesan seminaries), rather than include all
three phases of initial formation. Being the most ‘sacred’ and ‘crucial’ stage of
the initial formation, we considered it apt to stir up a robust debate. Our aim was
to have a sounding board to gauge the variety of opinions expressed on the issue
rather than an in-depth analytical scientific research. Students who were invited
to participate were between the ages of 25 and 35. They were priests as well as
consecrated religious, and hailed from different continents. Out of the fifty
requests sent out, thirty-two accepted the invitation. These consisted of 10
diocesan priests, 4 female religious and 18 male religious (of which 15 were
Salesians). Of the total, 13 hailed from Africa, 3 from South America, 7 from
Asia and 9 from Eastern Europe.
Two questions were put to each of them through personal interviews. The first
question was “Should smartphones be used in the novitiate or propaedeutic stage

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question was “Should smartphones be used in the novitiate or propaedeutic stage
of seminaries?” The participants had to choose from points on a scale of 1 to 6,
where point 1 meant an absolute ‘no’ to smartphones in the novitiate or minor
seminaries, and point 6 an absolute ‘yes’. The replies of the participants (p)
appear in the second row of the table below.
To simplify our presentation, we shall call those who chose point 1 the first
group, those who chose point 6 the second group, and those who chose points 2
to 5 the third group.
The rationale that was offered by the participants for their choices are as follows:
The first group comprising nine participants, sought a ban on the use of
smartphones in the novitiate. According to them, it was important to dedicate the
entire year of the novitiate to a life focused on prayer, discernment, self-
awareness and study. The smartphone, they believed, would be a “terrible
distraction” that would vitiate the very purpose for which novices had chosen to
‘leave the world behind’ and enter the novitiate. The second group consisting of
three participants chose point 6 to state their wholehearted agreement in the use
of smartphones in the novitiate. They believed that contemplatives in action (like
the Salesians), ought to discover holiness in the circumstances of daily life in the
world from which they had come, and in which some had already experienced
the use of smartphones. To restrict the use of the device would seem artificial.
One ventured to say, “Banning novices accustomed to using the smartphone is
like cutting off their hands.” The third group, consisting of 23 participants, were
those between the two extremes. They chose options 2 to 5 because they felt that
a more balanced approach was needed. They believed that novitiate life could be
organized in a way that blended both, discipline and relaxation, prayer as well as
contact with families and friends. All were in favour of a ‘regulated use’ of
smartphones, although the regulation varied from severe (points 2 and 3) to
lenient (4 and 5).
Since the majority were open to the possibility of using smartphones, the second
question put to the thirty-two participants was “If smartphones were allowed in

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question put to the thirty-two participants was “If smartphones were allowed in
the novitiate or the propaedeutic stage of seminaries, how would you suggest
they be used?” Each of the 32 participants was free to put forth multiple
suggestions, which we have categorized along with the cumulative results as
follows:
If smartphones are allowed, they should be used
- with critical awareness of who we are and who benefits from our
smartphone use - 7
- with information and education on smartphone characteristics and
etiquette -30
- with precise rules about where and when they may be used -29
- with consignment to the formator responsible when not being used -9
- with solicitation rather than imposition by the formator responsible to
either deny all smartphone use or limit its use -5
- Smartphones should not be allowed at all. -4
Regarding the implementation of disciplinary measures to limit the use of
smartphones, five participants suggested that these measures ought not to be
imposed, but rather solicited from the novices themselves. One went on to
explain how an imposition can create hypocrisy: he referred to the dismissal of a
novice who secretly used the smartphone despite the ban imposed by the
formator responsible.
Four participants insisted that smartphones should not be used at all. Novices
could revert to the community landline or cell phone whenever needed. Besides
the reasons stated by the first group above, these participants also drew attention
to the fact that not all novices had smartphones. Allowing those who had them to
use them, would introduce inequality and envy in community life. Three saw the
use of the smartphone as a violation of the vow of poverty. One observed that
even the use of different brands of smartphones could trigger discontent.
The above remarks demonstrate that cultural and economic factors played an
important part in the opinions shared. We therefore present in tabular form the
answers to the two questions along with details of the continents from which the
participants originate.118
Although nine participants voted against the use of the smartphone in their reply
to the first question, four stood​

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their ground in their replies to the second. Others conceded that it ought to be
used within certain limits and with prior educational input. On the other hand, of
the three who voted for a decisive ‘yes’ to the pro-smartphone use in the first
question, two were in favour of placing limits to smartphone use in the second.
One of the two added that the Novice Master should solicit the terms of use after
explaining the purpose of the novitiate at the beginning of the year (rather than
having them imposed on the novices).
The tables above also reveal that participants from Asia and Africa felt that not
all have the same opportunities to own smartphones before entering the
novitiate. They admitted that the choice to own or not to own a smartphone
could become a cause of dissension and affect transparency in their relations
with the Novice Master.
In general, the outcome of this study reveals that nearly all participants (30/32)
felt the need of being educated to the use of the smartphone and the concern for
introducing some limits (29/32) to its use.
Opinion of Two Salesian General Councillors

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Opinion of Two Salesian General Councillors
Independent of the mini-survey conducted, we also asked the opinion of two
members of the General Council,119 the Councillor for Communication Fr.
Filiberto Gonzalez and the Councillor for Formation Fr. Ivo Coelho. They are
responsible in their respective areas of competence for leading the Salesians of
Don Bosco spread over 132 countries.
On early formation and the digital culture, Fr. Gonzalez reminisces over the
lively discussion on the theme of the internet and smartphone at the meeting of
the World Advisory Council for Communication in 2015.
As far as I can recall, the diverse ideas that emerged at the Council reminded us
about a formation to responsible freedom and not to narrow-mindedness and to
our absence in the world of young people today. The love for one’s vocation and
mission, and fidelity to the Congregation must guide the accompaniment of the
formees and the presence of the Salesians in the use of the net and smartphones
for the development of culture and not for merely using technology. I think that
we can be enlightened so much in this because there still are strange ideas, too
closed, or too naive.120
Fr. Coelho has this to say on the present situation of the use of smartphones in
the novitiates:
Some regions did not permit the use of smartphones at all during initial
formation, while in others it was taken for granted that they could be used.
However, in some novitiates, an ‘abstinence’ of a year was proposed. At the
present moment, to the best of my knowledge, all regions permit use of
smartphones or at least of cellphones. The South Asia region has a policy
regarding this use.121
On being asked his personal opinion on the use of smartphones in the novitiate,
he says:
I do not think it is helpful to make “worldwide policies” on this matter, given the
enormous differences in context between the regions. However, I believe that
the right option is always education and not control. I do not see what we
achieve by control, which is not only temporary but also porous, leading to all
kinds of odd situations. (In regions where cellphones were not permitted, many
did have cellphones anyway – with all the implications for personal growth and
for formation.) The right way would be education, which does not mean “do
what you want.” It means talking about the issue in community moments,
groups, and with individuals. It means encouraging transparency about use. It
means creating an atmosphere in which formees take the courage to be
transparent about their use of the net and of phones. It means patience.122
He quotes Pope Francis who said that in educating a people for peace, justice
and fraternity, one of the principles is “time is greater than space”.

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and fraternity, one of the principles is “time is greater than space”.
Obsession, however, is not education. We cannot control every situation that a
child may experience. Here it remains true that ‘time is greater than space.’123
In other words, it is more important to start processes than to dominate spaces....
The real question, then, is not where our children are physically, or whom they
are with at any given time, but rather where they are existentially, where they
stand in terms of their convictions, goals, desires and dreams. The questions I
would put to parents are these: ‘Do we seek to understand where our children
really are in their journey? Where is their soul, do we really know? And above
all, do we want to know?’124
Fr. Coelho continues:
However, the situation is probably quite complex. Once one has a smartphone,
one feels the need for a credit or debit card, so as to make purchases online. Will
the community provide this? If it does not, there is the temptation to acquire it
anyhow – from family or friends. And so on. However, once again, the only way
is patient education…. Sometimes we will have to adopt guidelines. These again
can either be imposed from above, or else generated in dialogue with formees.
Which is the way? I believe it is the way of synodality: together.125
Habits to be reinforced in a digital world
Irrespective of the decisions that will be taken on the use of smartphones in the
initial years of formation in various parts of the world, it is our hope that all
formators will make attempts to preserve and cultivate in their formees the
following salutary practices126 that seem to be on the brink of extinction in a
digital culture.
Candidates to the Salesian way of life need to strengthen their capacity:
- To give all people respect by prioritising their presence over
smartphone interruptions.
- To maintain eye contact through interpersonal and group
communications.
- To exercise one’s talents and creativity rather than maintain the ‘copy,
paste and forward’ culture of social networking.
- To be educated in the discerning use of digital media and to respect
psychological, moral and legal boundaries. (more on this below)
- To be engaged in producing quality media – that edify, educate and
evangelize young people; that uplift the marginalised; that eulogize the
good wherever it is found.

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- To focus on duty first, without allowing digital distractions to interfere.
- To cultivate self-restraint in navigating the net by opting for personal
integrity.
- To enthusiastically participate in community living at the service of the
Salesian mission.
- To value sacred times and spaces (away from the ‘noise’ of real or
virtual distractions) in order to examine one’s conscience to evaluate
the quality and orientation of one’s choices.
- To consolidate one’s faith in the Risen Christ, in the sacraments of the
Eucharist and Reconciliation, in devotion to Mary Help of Christians,
Don Bosco, Mary Mazzarello and the saints.127
Educational, psychological and legal aspects linked to the use of digital
media
Taking a cue from the mini-survey and the concerns expressed by the two
General Councillors, we will conclude this paper by indicating three main areas
for educating Salesians in initial formation. They are the educational,
psychological and legal aspects of digital culture and particularly the use of the
internet and the smartphone. Ironically, the same digital culture that has risks,
also provides formators with an abundance of information with which they can
research and raise awareness on all the three aspects mentioned.
Education is an indisputable priority. The more candidates are informed, the
better they are equipped to use media rather than allow the media to use them.
Formators therefore have the onus of preparing their lessons well, by making the
best use of the many digital resources available. However, sifting through the
abundance of information on the digital world can be taxing. This is why
manuals and ready lesson plans are a boon to those who are busy or unprepared.
The good news is that, as far as educating Salesians in social communication is
concerned, an aid is already available. It is called The Boscom Project, a private
website128 that was set up by Salesian Delegates of social communication of
South Asia to enable formators who can understand English to educate young
Salesians in the content and skills of social communication from the prenovitiate
up to the third year of theology. The Councillor for Social Communications, Fr.
Gonzalez had inaugurated the website at the Salesian Headquarters, Rome in
2010. Since then, it has been sporadically updated, thanks to the collaboration of
many Salesian educators and communicators. Today the website is a

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compendium of more than 130 lesson plans and the numbers of lessons are on
the increase.129
There is one method underpinning most of the lessons of The Boscom Project
that make it attractive for those who use it. Most are based on the participatory
model of educating. Although traditional teaching methods are usually
unidirectional from teachers to students, educating to the media moves in the
opposite direction, from the students to the teachers who are facilitators and
friends. The amicable climate in the classroom has the potential of provoking
healthy curiosity and lively participation through discussion, dialogue and
debate. Young people are usually far ahead of adults in their versatility with
digital media. They also like working in groups. Interestingly, the auto-didactic
and group approach to education is extremely adapted to the digital context in
which information is available in various formats for anyone to download and
learn. Thus, students can become teachers and managers of their own
competencies and not merely recipients of chunks of data to be memorized for
an exam. The process of researching and learning in groups, combined with the
accessibility of multimedia resources can be creatively combined to prepare
enlightening presentations that can be shared and discussed in class and beyond.
Having established the sources and the method of educating, we now present the
list of topics that are pertinent to the complexities of a digital culture. The list is
by no means exhaustive. It is divided into two parts. Themes for providing
Content and ideas for developing Skills.130
Themes for Content
- History of digital media, the internet, and the smartphone.
- Statistics on digital media, how digital media work.
- Key personalities of the digital age and their stories.
- Characteristics of the digital age in general, or new platforms, or
individual media.
- Comparative studies of the characteristics of two or more digital media
- Etiquette in the use of email, Facebook, WhatsApp, Twitter, Instagram,
etc.
- Benefits and risks of different social media.
- Bibliography for further information
Ideas for Skill-development

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- Capacity building in the use of computers, programmes
- Producing and publishing material using new media.
- Creating flyers, posters and newsletters using new media.
- Participating in online debates, giving feedback to articles on the net,
writing for Wikipedia.
- Special courses for learning graphics, animations, computer
programmes from the basic to the sophisticated.
Psychology is the second area that we need to be concerned about when dealing
with digital media and social networking. Interaction between websites and users
does come at a price. People cannot stay anonymous as in the days of Web 1.0.
Today the internet can offer each of us a detailed profile of ourselves that we
may not even be aware of. This is because our net navigation is transmuted into
bytes of storable data about our location, names, birthdays, gender, sexual
orientation, friends, families, bank accounts, shopping choices, businesses,
associations, interests, intelligence, needs, concerns, beliefs, phobias, political
leanings, time spent on netsurfing, health preoccupations and much more. We
are ‘profiled’ to the hilt!
How does excessive net navigation and social media use affect our lives? In a
rather comprehensive article titled “Is social media bad for you? The evidence
and the unknowns”, the BBC brings together the effects on users. The issues it
deals with are stress, mood, anxiety, depression, sleep, addiction, self-esteem,
well-being, relationships, envy and loneliness.131
Psychologist think it better to avoid overindulging in digital media by training
people to recognise the warning signals of addiction. As early as 1996,
psychologist Kimberly Young developed a brief eight-item questionnaire, which
modified criteria for pathological gambling to provide a screening instrument for
addictive Internet use.132 We include them here as a preliminary guide that
formators can use with formees.
- Do you feel preoccupied with the Internet (think about previous on-line
activity or anticipate next on-line session)?
- Do you feel the need to use the Internet with increasing amounts of
time in order to achieve satisfaction?
- Have you repeatedly made unsuccessful efforts to control, cut back, or
stop Internet use?

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- Do you feel restless, moody, depressed, or irritable when attempting to
cut down or stop Internet use?
- Do you stay on-line longer than originally intended?
- Have you jeopardised or risked the loss of a significant relationship,
job, educational or career opportunity because of the Internet?
- Have you lied to family members, therapists, or others to conceal the
extent of involvement with the Internet?
- Do you use the Internet as a way of escaping from problems or of
relieving a dysphoric mood (e.g., feelings of helplessness, guilt, anxiety
and depression)?
Regarding symptoms of nomophobia (no-mobile) or signs of smartphone
addiction, Dr Dale Archer, in Psychology Today has this list.
- Feeling anxious whenever you do not have your phone in your physical
possession.
- Constantly checking the phone for new texts, coupled with the
compulsion to respond immediately.
- Did you feel that your phone just vibrated… Yet looking at the phone,
you realized it was a false alarm?
- You're not listening. In fact, you have no idea what the person in front
of you is talking about. Why? Because you keep checking your
WhatsApp tweets and texts.
- Failing in School. Poor grades can often be blamed on using the
smartphone in classes. There are apps that block social media, which
may help.
- Running to the store for 30 minutes and halfway there you realise you
forgot your phone and you MUST turn around to get it.133
The above are merely two samples that highlight the hazards of exaggerated net-
surfing and smartphone use. Formators interested in probing further are
encouraged to continue their research.
The web also has rules of engagement. These consist of national and
international legal implications that every digital citizen needs to be aware of,
much more so, those who belong to an international religious organization.
While moral responsibility in the use of digital media is highly recommended,
there are certain irresponsible behaviours that are punishable by law. Some of

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these crimes are: hacking, copyright infringement, unwarranted mass-
surveillance, sextortion, child pornography, and child grooming, phishing,
identify theft, software piracy, posting illegal obscene or offensive content, virus
dissemination, credit card fraud, cyber-harassment, stalking, threats and
defamation.134 It is highly unlikely that people who enter religious life have a
proclivity for cyber criminality. Nevertheless, keeping them informed will only
redound to their advantage and the good reputation of the institution. In this
regard, the document Recommendations for the use of Social Media135
mentioned above, will prove extremely valuable.
Conclusion
We hope the expository nature of this paper has thrown light on Salesians initial
formation processes in a global digital culture. We began by presenting the
problem and examining the relative documentation available in the Salesian
Society. The novitiate was singled out as a critical phase in which the idea of
conceding the possession of smartphones to novices is highly contentious. A
mini-survey conducted at the Salesian University, Rome, has demonstrated this
through the spectrum of options proposed by the participants who were priests
and religious exposed to the use of the smartphone. The majority opinion of the
participants of the survey, as well as the views of the Salesian General
Councillors of Communication and Formation seem to point to a focus on
education and the possibility of permitting the smartphone in the period of initial
formation under certain conditions. The data also reveal that a unified policy for
the whole Congregation is not feasible due to cultural and contextual differences
that need to be respected. Recommendations suggested to candidates in a digital
culture are to make a ten-point plan to preserve traditional human values and
Catholic spirituality as a personal commitment. Recommendations suggested to
formators are to place greater emphasis on the content and method of education
in a digital media; on psychological awareness and assistance to avoid
smartphone dependency; and on informing candidates about legal implications
of digital media abuse.
It is our hope that this work will contribute to the holistic growth of candidates
aspiring to become Salesians of Don Bosco that they may persevere with
confidence and integrity towards the challenging task of educating and
evangelising digital natives of the future someday.

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Chapter 15
The Inner World
within the Digital World
(Holiness for You too)
Julian Benedict Fox SDB
Introduction
1. Possibly the best way to begin the kind of discussion indicated by the title of
this paper is to begin from experience, from the concerns that this experience has
given rise to, and then to be very clear about what this paper is intended to
achieve and what it is not attempting to do. This can be done quite simply.
1.1. An experience triggering reflection
2. It was after a lengthy period of involvement with the unchurched, the
peripheral, the ‘least’ in society, but by no means the least intelligent, or the
unreflective, that I wrote to Fr Filiberto along the following lines: ‘Something
has struck me forcefully over these years of discussion and conversations with
people who belong to a world that is somewhat different from our “ecclesial”
world. These people are intelligent, have often been involved in the digital world
for good or for ill. What has struck me most is that there seems to exist an
apparently unbridgeable, or almost unbridgeable void between the interior world
and the digital world, meaning that the essential interiority of the human being
becomes even more inaccessible given the circumstances of a life swamped in
the morass of messages, devices, stimuli that are coming from outside.’
3. I hastened to add that although this is the reality, I believe in another reality
too, that all of creation has been redeemed (including the secondary creation
which results from human intelligence … the digital world etc.), and that our
task is to promote how it is that we can discover the interior world within the
digital world. Note – not discover the interior world and how it can be applied to
the digital world, but to discover the interior world within the digital world or, as
one of my intelligent but unchurched friends put it: ‘People are looking for
something within the digital world and they are immersed in it regardless of
wanting to be there or not. We have to find the encryption key which releases its
meaning for what they are seeking.’ That’s not a bad way of putting it!

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4. Of course, it is not something simple which admits of simplistic solutions. In
my opinion, it is a path we have yet to discover. We can urge our Salesians, our
‘formandi’, our lay mission partners, our students, our parishioners … to enter
the ‘digital playground’, but there is the risk that in doing so we are really
reinforcing this lack of access to the interior world! I want us to go further than
the encouragement to join the digital playground. And it is not enough to offer
certain spiritual platitudes which do not in fact respond to the situation because
they are dressed in tired old categories or even the wrong ones. So we are
talking, really, about the spiritual life, aren’t we? Indeed, we are talking about a
spiritual theology, or a theology of spirituality which hopefully can discover
fresh categories to tackle this situation or possibly even rediscover ancient
categories (I am thinking for example of the symbolic language that was so
important for the Fathers like Basil, Gregory, Augustine, et al.) that we can
freshen up for our world that includes the digital.
1.2. The concern in negative and positive terms
5. That is the fundamental concern: put negatively, the digital world, technology,
tend to make it increasingly difficult to pursue spiritual life, and this is an issue
we are not tackling adequately, be it in our own spiritual life as Christians and
consecrated ones at that, or in our formation of others to Christian or consecrated
life. In very contemporary terms, it could be the problem of an analogue God in
a digital world, or an analogue faith too, for that matter: as human beings we
have a deep longing for real, tangible connection – to see, taste, smell and touch
the world around us, to physically connect with other human beings, to look into
people’s eyes, to put our arms around a loved one or even a stranger, to feel the
warmth of a fire, to hear the autumn leaves crunch under our feet, to splash cold
water on our faces ... None of this can happen – at least in the same way – in the
virtual world. Or, put in similarly contemporary terms, it could be the problem
that we have not offered a theological course correction to the path modern
technology is taking us down. At the core of Christian faith is the Incarnation,
while the path of modern technology leads increasingly in the direction of
disembodiment. It is interesting that the two words which make up ‘technology’,
tektōn and logos, are used to describe Jesus in the Greek New Testament (cf. Mt
13:55 and Jn 1:1 respectively)!
6. Put positively, the interior life, the spiritual life for the Christian, means
finding God in all things (and that must now include the computerised device,
the internet, the digital), leading to a life of contemplation in action. There are
many models of the interior life that we can strive to imitate. The most important

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many models of the interior life that we can strive to imitate. The most important
one, of course, is the God-Man, Jesus Christ. He is a divine person and,
therefore, incomprehensible to any created intellect, such as a human or angelic
intellect. Therefore, the imitation of Christ can never be perfect. After Jesus, we
have the example of his Mother, the Blessed Virgin Mary. The interior life of
Mary is the important fact about her; in the lives of the saints of the Church, we
also encounter models of the interior life, and St John Bosco is one of those. Yet
the question remains – how? ‘Holiness for you too!’ is a fine slogan. It presents
us with the challenge I wish to take up below.
1.3. The aim of this paper and what it is not about
7. This paper is about responding to that challenge in the area I have indicated.
This paper is not about our pastoral approach. If anything, there is already
abundant material on the pastoral dimension – e.g. the internet as an instrument
of evangelisation. Nor is it about ethics and the internet. There is already a
Vatican document on that, and there is an active Italian layman constantly
plugging away at this too. I refer to Marco Fioretti, co-founder of Eleutheros,
who would like us to realise that not even Church material, documents, etc.,
should be produced or downloaded in ways that are less than ethical – his
direction of course is free, open source software. All important enough these
things, but really not touching the heart of the matter. What is lacking is
systematic, theological reflection on this all-pervasive and no longer so new
reality of the digital world.
8. What I intend to achieve is to open some pathways and explore some
theological categories. It is not so difficult to frame a few questions; it is
enormously difficult to come up with answers, and it is not ‘answers’ as such I
would want to offer, but some directions to take that might take us forward,
some more directly, others with various twists and turns, and maybe some even
leading into blind alleys. Only in prayer, reflection, discussion, more prayer, will
we be able to discern which is which.
1.4. Three helpful stimuli
9. This paper cannot be a book! It needs to quickly get to the point. I have three
stimuli in mind which I think clear the ground a little to reveal some paths we
could follow. One is a Pope, the second a well-known Jesuit who has begun to
do some of the more systematic theological thinking I have referred to. The
third is also a Jesuit, artist and theologian. Come to think of it, then, all three are
Jesuits!

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A. What are the challenges that the so-called ‘digital thought’ puts on the faith
and on theology?… Digital culture puts new tasks on our ability to speak and to
listen to a symbolic language that speaks of the transcendent … Jesus … knew
how to use elements of the culture and ambience of his time … Today we are
called to discover, in digital culture also, the symbols and metaphors that are
significant to the people and that can be helpful in speaking about the Kingdom
of God to contemporary man (Benedict XVI to Plenary Session of Pontifical
Council for Social Communications February 28 2011)
10. Just note the reference here to symbolic language and the transcendent, to
symbols and metaphors that will speak to human beings about the Kingdom of
God within digital culture.
B. Marshall McLuhan, who faced the new media with an innovative way of
looking at them both from a critical literary point of view and as a Catholic
thinker, has been a comfort and inspiration to me. The poet Gerard Manley
Hopkins helped me understand the role of technological innovation; jazz helped
me understand the role of social networks; and the theologians – from Thomas
Aquinas to Teilhard de Chardin – shed light on the forces that drive us in the
world, participating in Creation, and that lift us toward a goal that exceeds it,
well beyond any cognitive surplus … Flannery O’Connor helped me to
understand the importance of ‘the action of grace in territory largely held by the
devil’ … it is the poetry of Karol Wojtyla which tried to explain electrical
metaphors used in the Sacrament of Confirmation that draws my astonishment.
(Antonio Spadaro, Cybertheology: Thinking Christianity in the Era of the
Internet, Paperback – September 19, 2014 Maria Way (Translator) Fordham Uni
Press, pp.x,xi.)
11. Note here the range of real-life people and experiences he is drawing on to
come to grips with how technologies redefine not only the ways in which we do
things but also our being and therefore the way we perceive reality, the world,
others, and God. “Does the digital revolution affect faith in any sense?” Spadaro
asks. His answer is an emphatic Yes. But how, then, are we to live well in the
age of the Internet?
C. In recent decades, where the dominant approach was generally a socio-
psychological one, the breakthrough to faith did not happen because there
continued to be misunderstandings no less harmful than the metaphysical and
moralistic spiritualisms of the past. In fact we cannot deal in a truthful and
effective way with things of the Spirit using scientific or philosophical language

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effective way with things of the Spirit using scientific or philosophical language
and ways of thinking, given that the sciences themselves warn us that the action
of the Holy Spirit and divine-human synergy are not the object of their study. So
it is not possible to interpret the human phenomenon on the basis of the sciences,
idealism, philosophical ethics, whatever school of psychology, and then put a
spiritual-theological cover over it later (Marko Rupnik, According to the Spirit:
Spiritual theology on the move with Pope Francis’ Church, Coventry Press,
Melbourne 2019, pp. 57-58).
12. The digital world is part of the human phenomenon. Note Rupnik’s comment
that we need to avoid just putting a spiritual-theological cover over things. The
invitation is to investigate how the Holy Spirit is at work in the human
phenomenon (in our case the digital world) and to speak of that in spiritual
terms: 1 Cor 2:13 (‘interpreting spiritual things in spiritual language’).
2. Finding Paths
2.1. Path no. 1: the theological route
13. If it is the spiritual life we are talking about, we need to be clear what we
mean by ‘spiritual’. Marko Rupnik cited above, well-known for his work on
spiritual and liturgical art (many would have seen his Redemptoris Mater chapel
in Vatican City), also happens to be a fine theologian (cf. According to the Spirit
– the original Italian, Secondo lo Spirito, is published by LEV, 2017). He looks
at the history of words like ‘spiritual’, ‘spirituality’ and ‘spiritual theology’,
making the point that the Latin spiritualis entered the language to translate the
Greek pneumatikos in Paul’s Letters and that it is tied to the Pneuma of God.
You can’t talk about spiritualis without meaning the Holy Spirit. Spirituality on
the other hand is quite a late entry, very rare prior to the 13th century and only
really spread across European languages in the 17th century. And spiritual
theology is practically a 20th century discovery! But he insists that it has to be a
way of theologising which proceeds from life in the Spirit, the gift of the Spirit
which is life in Christ, sharing in Trinitarian life. Straight to the heart of
theology! He also makes the point that so much of theology today, whatever
branch we consider, whatever manual of theology we pick up, draws heavily on
sociology, anthropology, psychology, you name it – but much less on theology
itself!
14. For us, this insight means that we are looking at how new life, life in Christ,
Spirit, person, communion … can be enhanced in the digital world, and not
seeking this through the myriad of sociological, anthropological, psychological,
technological studies of the digital world, but through Trinity, the life and

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technological studies of the digital world, but through Trinity, the life and
experience of the ekklesia, sacrament, liturgy and so on.
15. Path number one is to take the theological route and not get sidetracked.
2.2. Path no. 2: ”I believe in the Holy Spirit”
16. The world is a stage, but it is not so much men and women who are the
principal actors. Theologically we would talk about the action of the Father, the
Son and the Holy Spirit in this world. The less well-known action is that of the
Holy Spirit! Back in 2013, in one of his first General Audiences (May 15, 2013),
Pope Francis said ‘Today I would like to reflect on the Holy Spirit’s action in
guiding the Church and each one of us to the Truth.’ Among other things he also
said: ‘The truth is not grasped as a thing, the truth is encountered. It is not a
possession, it is an encounter with a Person’; … Jesus describes him as the
“Paraclete”, namely, “the one who comes to our aid”, who is beside us to sustain
us on this journey of knowledge’; ‘Let us try asking ourselves: am I open to the
action of the Holy Spirit? Do I pray him to give me illumination, to make me
more sensitive to God’s things? This is a prayer we must pray every day: “Holy
Spirit, make my heart open to the word of God, make my heart open to
goodness, make my heart open to the beauty of God every day” ... And finally:
‘Let us ask ourselves at the same time what steps we are taking to ensure that
faith governs the whole of our existence. We are not Christian “part-time”, only
at certain moments, in certain circumstances, in certain decisions; no one can be
Christian in this way, we are Christian all the time.’
17. It would seem to me that we need to bring reflection on the Holy Spirit and
his action into our reflections on the digital world. When it is all said and done,
Google and Siri pale in their significance beside this Helper to the truth!
Reflection on the Holy Spirit and the digital world is a path that few theologians
have explored. In Jn 14:26 Jesus says: ‘But the Advocate [or Helper], the Holy
Spirit, whom the Father will send in my name, will teach you everything, and
remind you of all that I have said to you.’ In modern language that is kind of
search-engine like! But the function of memory is not just about the past; rather
it is the past brought into the present for the shaping of a future known only to
God. The Holy Spirit does this work personally and ‘corporately’ among us,
through Scripture, liturgy, the ‘great cloud of witnesses’ through the ages,
through life in communion, through manifestation of spiritual gifts. Here is a
huge field to explore for its possible openings to theologising about the digital
world. We could also look at the internet and the Holy Spirit in a more

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functional way: how the internet helps us to see what the Spirit of God is up to in
the world today.
18. There is little doubt in my mind that a second path to follow is the Holy
Spirit within the digital world.
2.3. Path no. 3: Theology of place
19. The biblical narratives in both the Old and New Testaments put significant
emphasis on God’s work in specific places. Abraham was called by God to leave
his home to go to a new land. His descendants lived there for only a few
generations before being enslaved in Egypt for several centuries. The Exodus
from Egypt involved a generation spent in the wilderness, a place where God
worked mightily with the people of Israel. Jesus became flesh in a particular
place; the Gospel began spreading from Jerusalem, reached Rome … as a result
of the Holy Spirit (here He is again!) coming down on a specific group of
believers in a specific place to be witnesses ‘in Jerusalem, in all Judea and
Samaria, and to the ends of the earth.’
20. One of the challenges for a theology of place today comes from the
postmodern reality that people no longer have a single location, (‘my place’, as
aboriginal or indigenous people might phrase it), but may have several places.
Identity is formed in a grid of places that might include home, work, the coffee
shop or supermarket – and online. But the important thing about place is that it is
relational, and even undifferentiated space (internet?) becomes a place for us
when we become familiar with it and it shapes our perception of reality, what we
do and think. So, can the internet be a ‘place’ in this sense? People today talk
about meeting someone ‘on’ Facebook. If someone spends time ‘on’ a site,
‘meets’ people there, develops relationships, who are we to say that God does
not include this as yet another place for his saving activity, where we can
theologise as we do about God’s presence in other human places. If the internet
is a place, then we need to spend time considering how to bring out the best
human activity, creativity there, as we would with any other place. There will be
grace and sin in that place as there is in any other human place, and God will be
at work there, redeeming it and asking us to cooperate in its redemption.
21. Place is a third path to take in exploring spiritual life in the digital world.
2.4. Path no. 4: Trinity, communion, personal relationships
22. There is a key insight that Marko Rupnik refers to in the work I have already
cited, and while it is theologically a little complex, let us not hold back from

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cited, and while it is theologically a little complex, let us not hold back from
contemplating it because of that. Essentially he turns to Orthodox theology with
its roots in the Cappodocians (Basil the Great, Gregory of Nyssa, Gregory of
Nazianzen, but others too) and quotes liberally from an Orthodox Metropolitan
today who is regarded as the greatest Orthodox theologian of our time – John
Zizioulas. The central point Zizioulas makes is that the image of God in humans
does not relate to our nature because we natural beings cannot become God.
Instead it relates to our personhood. This personhood is best understood as
mirroring the relationships between the persons of the Trinity: ‘True personhood
arises not from one’s individualistic isolation from others but from love and
relationship with others, from communion’ (J.D. Zizioulas, Communion and
Otherness, London 2006, T&T Clark, p. 168). The baptised individual who has
been introduced into this trinitarian life of intimate love and relationship has to
be able to view the digital world, then, from such a perspective, which has
nothing to do necessarily with insights from sociology or anthropology or
psychology, though it must ultimately inform them. My point here is our starting
point – theology, not human sciences, and the other point might be to ask the
question: is my activity regarding technology and the digital world something
that enhances personhood?
23. The longing for deep, loving connection was wired into human beings at
creation because we were created in the image of a ‘social’ God. We know that
sin marred that, and we reverted to the ‘natural’, not the ‘supernatural’ striving
for relationship. Our natural striving is doomed to failure, and thus, so is
connection in the digital world doomed to failure. But we have been redeemed,
brought into the life of the Trinity through baptism, so the task is to bring that
supernatural life to the digital world: holiness for it too! The longing, the
‘remembrance’ of the prelapsarian union with God and our ‘other’ (Adam and
Eve before the Fall) is still there, and the Holy Spirit (here He is back yet again!)
is the Helper who reminds us of what was there initially and which was revealed
through Jesus. This longing manifests itself in the relentless efforts to connect
personally with others who are visible in daily life, including on the internet.
24. Here is yet another, a fourth path to explore: communion and personal
relationships viewed from the perspective of the Trinity.
25. We know that the digital world, social media, really are trying to ‘connect’
but the human being according to nature will always fail in this. The human
being according to God, assisted by grace, will not fail if grace is allowed to
reign. It is then that we realise that our identity comes not from the fact that we

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are individuals, thus different, isolated from the other, but from God through our
original creation which was lost but then redeemed and re-appropriated in
baptism, and which makes us dependent on communion. The internet as a
‘natural’ tool or environment ends up turning others into objects; we ourselves
are objects in that view of things. We try to connect with others but do so as
autonomous individuals, not persons who are constituted by relationships. So in
practical terms, this fourth path means exploring a route whereby we exercise
intentional practices to nurture healthy, life-giving connections. We ‘listen’ to
what people say online, respond with loving words, pray and invite others to
pray about issues raised, worry less about ‘information’ on others and more
about their and our loving relationships with God and others.
2.5. Path no. 5: Sin and creativity
26. We can note that Spadaro found Flannery O’Connor helpful as he began to
theologise about the digital world, since she reminded him of the importance of
‘the action of grace in territory largely held by the devil.’ We have to bring
reflection on sin to any consideration of holiness, the spiritual life, the digital
world, not because we hold that the internet, a computer, or whatever other
aspect we take of this world is in itself either ‘temptation’ or ‘sinful’, but
because we know that at the Fall, human beings ruptured communion with God-
as-communion and thus with other human beings. That is sin. Loving
relationships were compromised at every level. At that point we ceased to be
free – and lack of freedom is addiction. We tend to limit the term ‘addiction’ to
very obvious situations, but the reality is that in natural terms, we all suffer lack
of freedom and therefore addiction, in the digital world and every other kind of
world we inhabit. A sobering thought!
27. It can easily start from personal experience of where we find addictive,
compulsive, destructive behaviour in ourselves or others in the context of the
digital world, but not with any view to denouncing the internet! After all it is us,
not the internet, who are the problem. As redeemed humanity, we can tackle this.
Just as we explore God’s love in face-to-face settings, so do we need to explore
God’s love in virtual, online settings. We can be clear about what sin looks like
in the digital world and we can also think creatively, as people with the new life
of grace can, about what to do in this situation. The spiritual life leads human
beings to a creative existence where all that is typically human, everything the
human being does, is experienced in freedom from ourselves, because we are
created in the breath of the Spirit, in communal freedom.

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28. So here is our fifth path: mentioning ‘sin’ and ‘Spirit-inspired creativity’ to
overcome it in the same breath! Only someone who is free creates. The true
Christian, freed from sin, is truly creative. That sort of language fits well with
the digital world.
2.6. Path no. 6: Symbol, symbolic language
29. The language of the digital world is a language we normally think of as
‘technological’, and that kind of language seems to be quite impervious to the
spiritual. But the fundamental point I have been making in this paper is that the
spiritual life is discovered when we start to talk about relationships, communion,
persons, Trinity-as-communion. So the language we need to be using in any
spiritual and theological reflection on the digital world is relational language,
and that can be spiritual language. Can it be done?
30. As Benedict XVI pointed out in his address to the Pontifical Council on
Social Communication quoted at the beginning of this paper, Jesus found
elements of his culture and ambience to talk about the Kingdom of God to his
contemporaries. And we know how he did it. It should not be impossible for us
to find symbolic language that speaks of the transcendent and the relational in
our very technological world today. The digital world will offer us abundant
symbols and metaphors.
31. But our problem is more nuanced. The moment we begin to theologise about
these things, we realise we have spent many centuries where theology largely
abandoned the language of symbol which was so prominent for the
Cappodocians, for example, and we turned instead to the language of the Summa
(L.F. Ladaria, Introduzione alla Antropologia Teologica, Piemme Casale
Monferrato, 1992, 16). We have been too influenced by the language of clear
and distinct ideas, but the spiritual life, based on Christ, Christ in us and us in
Christ, is multi-faceted, calling on all kinds of symbols, sacraments, liturgical
moments, seeing one reality through another.
32. Our sixth path is about symbolic language, but it involves asking in what
sense the digital world can be or can lead us to liturgy? Sacrament? It also
invites contemplation, a word we do not readily associate with the digital world,
but to quote Marko Rupnik one final time, ‘Contemplation is not just before a
spectacle that makes us exclaim spontaneously “How beautiful it is”. The
spiritual art of contemplation succeeds in bringing out the connection between
any human situation and Christ’ (According to the Spirit, cit., 187).
2.7. Path no. 7: Incarnation

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2.7. Path no. 7: Incarnation
33. The Incarnation, God in flesh in the person of Jesus, is our true humanity. To
grasp the mystery of our own humanity is to grasp the person of Jesus. This
means we are called to an “analogue” faith, a faith that sees, tastes, smells, hears,
and touches. By virtue of God-in-flesh, we know that God does not hover in
space over us. God is not an abstract theory. God is not merely living in the
recesses of our mind or the sentiment of our hearts. God has shown up in our
midst to touch lepers, feast with sinners, embrace his neighbours, and even write
in the dirt. Emmanuel. God is with us, dwelling among us. Putting it that way,
we can already see that the digital world maybe something of a problem for faith
in Jesus and hence for the spiritual life.
34. If the Incarnation of Christ is the essential paradigm for Christian living, then
it must also be a paradigm for the many ways throughout Christian history that
Christians have lived – and a prominent way Christians do that today is online
and with technology! So to cut through a lengthy christological discourse, I
would like to suggest that we need to look at ways that the Incarnation can be a
paradigm for online existence and communication.
35. The Incarnation tells us that God put a priority on face-to-face, bodily
communication, and hence we are easily led to say that the proximity of bodily
presence is preferable over disembodied communication via social media, for
example. But there are times when human communication partners cannot speak
in person. This was no less true in the New Testament world than it is today —
hence the ancient form of social media we know as the epistle or letter
(‘Although I have much to write to you, I would rather not use paper and ink;
instead I hope to come to you and talk with you face to face, so that our joy may
be complete’ 2 Jn 12). Perhaps this can remind us that even in online
communication, it is important for us to affirm that face-to-face is better, ‘so that
our joy may be complete’.
36. That said, the Incarnation also encourages our presence on the Internet. This
is because the Incarnation is about God, who is relationship (Trinity) reaching to
the furthest extent possible, reaching into unsuspecting places by surprising
means to establish and sustain relationships. There is no sphere — physical,
social, cosmic, or virtual — safe from the relational intrusion of the Triune God!
It follows, then, that we as Church should infiltrate the highly relational social
sphere of the Internet. ‘The greater miracle of language lies not in the fact that
the Word becomes flesh and emerges in external being, but that that which

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emerges and externalizes itself in utterance is always already a word’
(Gadamar,Truth and Method, 419). As Gadamer points out, the incarnation is
not just about bodily existence; it is an expression of divine communication.
What became incarnate is precisely the media-related concept of God’s so-called
Word, and as such, the incarnation is about divine communication. It is also
about participation, very much a patristic view (Jesus participates in our flesh
that we might participate in his divine life) and very appropriate language for
today too.
37. Pope Francis’ constant insistence on ‘personal encounter with Christ’ (‘I
invite all Christians, everywhere, at this very moment, to a renewed personal
encounter with Jesus Christ’ EG no. 3, but there are multiple other examples) is
one reminder among others of the core belief which is the Incarnation, and a way
we can keep our feet on the ground, including in the digital world. Maybe we
need to do at least two things: (1) Pick up Don Bosco’s ‘core practice’ once
more of catechism (the Congregation began with a catechism lesson) which
ensures that the Christian knows how the truths of faith hold together, and also
gains a sense of the ‘hierarchy’ of truths. This is the theological course
correction I hinted at in the beginning of this paper; (2) Ask questions like ‘do
these activities (online, social media … ) help us to flourish as the human beings
God wants us to be as revealed in Jesus?’ ‘Is this activity enabling me to be more
present to others?’ (which is what incarnation is about, really).
38. The Incarnation is an immense theological topic, obviously, but it has to be a
central path for us to take if we are to take the theological route for exploring
spiritual life in an online context.
39. Hopefully, taking one or more of these paths and exploring them for
ourselves, will benefit us, our Salesian Congregation, the Church at large. While
no one, Pope or otherwise, has as yet claimed that the digital world is a
‘theological category’, there is no harm in exploring it as if it were, in other
words, attempting to discover if the digital world can allow us to know God, see
the face of Christ and understand the Gospel message. One indirect approach to
this, suggested by Pope Francis, is to take something that is considered to be a
‘theological category’ and see how it might be explored through the digital
world: ‘Without the preferential option for the poor, “the proclamation of the
Gospel, which is itself the prime form of charity, risks being misunderstood or
submerged by the ocean of words which daily engulfs us in today’s society of
mass communications”’ (Evangelii Gaudium, no. 199, quoting Novo Millennio
Ineunte, no. 50 by JP II). That is how I began this paper, quoting from personal

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Ineunte, no. 50 by JP II). That is how I began this paper, quoting from personal
experience and from someone who might well be considered to belong to the
poor and the least.
3. Application to Gaudete et Exsultate
40. While each of the seven paths offers enough material, I believe, for extensive
reflection, perhaps a good way to conclude might be to take some key points
from Gaudete et Exsultate, which is about holiness in today’s world, and ask
how they might be applied in the light of the above. I will simply offer some
starting points:
* ‘For you too’ is the header for paragraphs 14-18 of Gaudete et Exsultate. How
might we apply, in the light of the theological reflections in this paper, the
following comments: ‘We are all called to be holy by living our lives with love
and by bearing witness in everything we do, wherever we find ourselves’ (14); ‘
Let everything be open to God; turn to him in every situation. Do not be
dismayed, for the power of the Holy Spirit enables you to do this, and holiness,
in the end, is the fruit of the Holy Spirit in your life’ (15); ‘This holiness to
which the Lord calls you will grow through small gestures’ (16)?
* Para 30: ‘The same distractions that are omnipresent in today’s world also
make us tend to absolutise our free time, so that we can give ourselves over
completely to the devices that provide us with entertainment or ephemeral
pleasures. As a result, we come to resent our mission, our commitment grows
slack, and our generous and ready spirit of service begins to flag. This denatures
our spiritual experience. Can any spiritual fervour be sound when it dwells
alongside sloth in evangelization or in service to others?’
While it is an apparently negative comment about distraction in the digital world
from our true mission, in the context of the entire Exhortation might it also be a
positive impetus to make our digital involvement one of constant evangelization
and service to others? Actually, Francis hints at this anyway in para 31: “We
need a spirit of holiness capable of filling both our solitude and our service, our
personal life and our evangelising efforts, so that every moment can be an
expression of self-sacrificing love in the Lord’s eyes"
* In some respects, Google is gnostic, and probably pelagian as well! “When
somebody has an answer for every question, it is a sign that they are not on the
right road” (41). Quoting St Bonaventure, Francis suggests: ‘“The greatest
possible wisdom is to share fruitfully what we have to give… Even as mercy is

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possible wisdom is to share fruitfully what we have to give… Even as mercy is
the companion of wisdom, avarice is its enemy.” “There are activities that,
united to contemplation, do not prevent the latter, but rather facilitate it, such as
works of mercy and devotion.”’ Google took ‘Don’t be evil’ as its motto
(inspired by 1 Thess 5:22? Probably not! But we can be inspired by it). Alphabet
rephrased that to ‘Do the right thing’ (inspired by 1 Thess 5:21? Probably not!
But we can be inspired by it). Perhaps ‘Holiness for you too’ is better than both?
* In Chapter 3 (63-109), Pope Francis begins to apply the Beatitudes, e.g. ‘…
Hungering and thirsting for righteousness: that is holiness … Keeping a heart
free of all that tarnishes love: that is holiness.’ Could we rephrase the Beatitudes
for holiness in the digital world?
* In Chapter 4, Pope Francis discusses five “great expressions of love for God
and neighbour” that he takes to be “of particular importance in the light of
certain dangers and limitations present in today’s culture.” Those “signs or
spiritual attitudes” will help us “understand the way of life to which the Lord
calls us.” Pope Francis first states these five attitudes negatively:
There we see a sense of anxiety, sometimes violent, that distracts and debilitates;
negativity and sullenness; the self-content bred by consumerism; individualism
and all those forms of ersatz spirituality – having nothing to do with God – that
dominate the current religious marketplace. (111)
Stated positively, the Christian should rather be patient and meek (112-121);
joyful (122-128); bold and passionate (129-139); communal (140-146); and
constantly prayerful (147-157). Pope Francis casts this chapter in terms of
following and becoming more like Jesus. While the negatives apply quite easily
to the digital world, so must the positives!
* Community (140-146): just to pick up one of the above, community, we can
immediately see possible applications to the digital world. ‘Growth in holiness is
a journey in community, side by side with others. We see this in some holy
communities. From time to time, the Church has canonised entire communities
that lived the Gospel heroically or offered to God the lives of all their members.’
As far as I know, there is not yet a canonisation directly connected with the
digital world! Food for thought?
* If Flannery O’Connor was able to remind Spadaro of ‘the action of grace in
territory largely held by the devil’, so might Chapter 5 of GE! ‘Spiritual
combat’ sounds a bit old-fashioned, but the Pope does mention the devil 15

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times in GE and he gets prominent mention in this chapter. Combat, Vigilance,
Discernment. These are three quite provocative terms when it comes to the
digital world. The discussion on discernment offers indirect mention of the
digital world (167) though there is one other very direct mention at 115:
‘Christians too can be caught up in networks of verbal violence through the
internet and the various forums of digital communication.’ We are in devil
territory! But it is to be met by holiness expressed through perseverance,
patience and meekness – on the internet? In social media? Quite some
challenge.

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1 https://link.springer.com/article/10.1007/s12599-018-0550-4
2 https://apiumhub.com/tech-blog-barcelona/digital-business-transformation/
3 https://apiumhub.com/tech-blog-barcelona/digital-business-transformation/
4 https://www.techsoup.global/
5 https://support.google.com/nonprofits#topic=3247288
6 https://serc.carleton.edu/sp/library/media/why.html
7 Cf. From The Global Achievement Gap: Why Even Our Best Schools Don’t Teach The New
Survival Skills Our Children Need – And What We Can Do About It (Basic Books, 2008).
8 https://www.webwise.ie/teachers/advice-teachers/digital-literacy-skills-finding-information/;
https://www.open.edu/openlearn/science-maths-technology/computing-and-ict/information-
and-communication-technologies/information-on-the-web/content-section-1.2.3;
http://www.googleguide.com/print/adv_op_ref.pdf
9 https://www.teachhub.com/10-necessary-technology-classroom-skills
10 https://www.lcibs.co.uk/the-role-of-social-media-in-education/
11 Message of His Holiness Pope Francis for World Communications Day,
http://w2.vatican.va/content/francesco/en/messages/communications/documents/papa-
francesco_20180124_messaggio-comunicazioni-sociali.html
12 https://davidbuckingham.net/2018/10/03/taking-charge-media-regulation-digital-democracy-
and-education/
13 Cf. BENEDICT XIV, Message for the 47th World Communication Day (2013)
14 Cf. FRANCIS, Message for the 48th World Communication Day (2014)
15 Cf. PAUL VI, “Apostolic Exhortation” Evangelii Nuntiandi, 8 December 1975, N.45

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16 Cf. BENEDICT XIV, Message for the 44th World Communication Day (2010)
17 Cf. Marc PRENSKY, Teaching Digital Natives: Partnering for Real Learning,
18 Cf. BENEDICT, The Church and Internet, Vatican City, Feb 22, 2002, N.7
19 Cf. BENEDICT XVI, Message for 45th World Communication Day, 2011
20 Erik QUALMAN,
https://twitter.com/equalman/status/533090727081689088?lang=en, accessed on 23rd
February, 2019.
21 Cf. John DRANE, The McDonaldization of the Church: Consumer Culture and the
Church’s Future, Paperpack, 2010, p.185.
22 Cf. Fabio ATTARD, SDB Youth Ministry Department, Salesian Youth Ministry – Frame of
Reference, Paperpack 3rd Edition, Rome, 2014, p.72.
23 Cf. Fabio ATTARD, SDB Youth Ministry Department, Salesian Youth Ministry – Frame of
Reference, Paperpack 3rd Edition, Rome, 2014, p.88.
24 Cf. BENEDICT, The Church and Internet, Vatican City, Feb 22, 2002, N.18
25 Cf. BENEDICT, The Church and Internet, Vatican City, Feb 22, 2002, N.18
26 Cf. FRANCIS, Message for 53rd World Communications Day ( 2019)
27 Cf. FRANCIS, Message for 53rd World Communication Day (2019)
28 Cf. BENEDICT, The Church and Internet, Vatican City, Feb 22, 2002, N. 2
29 SPADARO, A. Ciberteología. Pensar el cristianismo en tiempos de la red. Biblioteca
Herder, 2014, Barcelona.
30 Salesian System of Social communication (no. 54). 2011.

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31 Cf. BARBERO, J. De los medios a las mediaciones. Comunicación Cultura y Hegemonía.
Convenio Andrés Bello, Bogotá, 1987.
32 Salesian Const. 2.
33 BARICCO, A. Los bárbaros. Essay on change. Anagrama, Argentina, 2008.
34 BERRA J.P. Los siete niveles de la comunicación. El arte de aprender a escuchar y
escucharse. Agape libros. Buenos Aires.
35 BENEDICT XVI, Message for the 47th World Social Communications Day, 2013.
36 BENEDICT XVI, Message for the 47th World Social Communications Day, 2013.
37 “…contemporary man’s day almost never contains anything that can still be translated into
experience: neither the reading of a newspaper…nor the minutes spent at the wheel of a car
during a traffic jam… nor a demonstration blocking the street, nor clouds of tear gas slowly
dispersing among the buildings in the centre, not even brief shots from a revolver going off
somewhere, nor the queue lining up in front of a kiosk … Modern man returns home at night
exhausted by a grab-bag of events – amusing or tedious, unusual or common, atrocious or
pleasant - without any of them having become an experience”. Agamben, Giorgio, Infancia e
historia, Buenos Aires, 2004, p. 8.
38 Cf. Intervention of Cuda, E., at the meeting on La vida se vive en el pueblo organised by the
Centro Nueva Tierra. Argentina, 20 August 2018.
39 Dos Santos, Gildásio M. A realidade do virtual. Campo Grande, MS: UCDB, 2002.
40 Biocca, F.; Delaney, B. ‘Immersive virtual reality technology’ in: BIOCCA, F. LEVY, R. M.
(Ed.). Communication in the age of virtual reality, Hillsdale, NJ: Lawrence Erlbaum
Associates,,1995. pp. 57-124.
41 Woldon, D.. Internet, y ds pués? Una teoria critica de los nuevos medios de comunicacion.
Barcelona: Gedisa Editorial, 2000.
42 Han B Chul. Sociedade Cansada (The burnout society) Petropolis, RJ, Vozes: 2015

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43 Han B Chul . Psicopolitica. Barcelona, Herder Editorial S. L: 2014
44 Han B Chul. La sociedad de la transparencia. Barcelona, Herder Editorial S. L. 2013.
45 Tapscott, D. A Hora da Geração Digital. São Paulo: Agir, 2010.
46 Gershmehl, P. J.; Gershmehl, C. A. Spatial thinking by young children: neurology evidence
for early development and “educability”. Journal of Geography, New York, v. 106, n. 5, p.
181-91, 2007.
47 Letter of Pope Francis to Fr Angel Fernandez Artime, SDB Rector Major of the Salesians,
during the Bicentenary of the Birth of St John Bosco: Like Don Bosco, with the Young and for
the Young, June 24, 2015: “In particular, I want to point out two tasks that arise today from a
discernment of the youth reality: the first is that of educating, in accordance with a Christian
anthropology, to the language of the new means of social communication and of the social
networks, that deeply shape the cultural and value systems of the young, and therefore their
outlook on the reality of man and religion…”
48 With social networks we refer to all content and Internet platforms that allow users to
exchange information and content such as photos, videos, stories, experiences and opinions.
49 Salesian Social Communication System, Guidelines for the Salesian Congregation, SDB
Publishers, 2nd Edition, Rome, p. 9.
50 Cf General Chapter XXVI Salesians of Don Bosco, N° 99, 109; Cf. The Formation of the
Salesians of Don Bosco, Ratio Fundamentalis Institutionis Studiorum, 3rd Edition, Rome,
2000, N° 141.
51 This document, in its structure and content, is inspired by the guidelines adapted in the
Salesian Province of Germany (GER), and was revised and enriched by all the Delegates for
Social Communication and the General Council.
52 Cf. Fr. Pascual CHAVEZ VILLANUEVA, With the Courage of Don Bosco on the New
Frontiers of Social Communication, Acts of the General Council, 390.
53 Cf. General Chapter XXVII Salesians of Don Bosco, N° 25.

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54 Cf. Constitutions of the Society of Saint Francis of Sales, art. 6.
55 Ibid, art 2, 43.
56 Cf. The Formation of the Salesians of Don Bosco, Ratio Fundamentalis Institutionis
Studiorum, 3rd Edition, Rome, 2000, N° 71.
57 Cf. General Chapter XXVI Salesians of Don Bosco, N° 11.
58 Cf. Constitutions of the Society of Saint Francis of Sales, art. 39.
59 Cf. Department for Formation and Department for Social Communication, “Elements for the
Formation of Salesians in Communication”, Salesians of Don Bosco, Rome, 2015.
60 The present version are inspired from the documents of the German Bishops Conference, the
Conference of Major Superiors of Religious Orders, the rules for using social media in the
German Caritas Association, in the "Social Media Guidelines" of the city of Berlin
Commission and in the Austrian Red Cross.
61 Cf. Constitutions of the Society of Saint Francis of Sales, arts. 20, 38.
62 Cf. XIII Ordinary General Assembly of the Synod of Bishops, The New evangelisation for
the Transmission of the Christian Faith, 2012.
63 Benedict XI, Message for the 43rd World Communication Day, Vatican, 2009.
64 Ditto, Benedict XI...
65 Me at the zoo, very first video uploaded to YouTube,
https://youtu.be/jNQXAC9IVRw
66 YouTube for Press,
https://www.youtube.com/intl/en-GB/yt/about/press/?noapp=1
67 The Catholic Leader, New church a virtual reality, 2014,
http://catholicleader.com.au/news/new-church-a-virtual-reality

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68 Pope Francis, Message for the 53rd World Communication Day, Vatican, 2019,
http://m.vatican.va/content/francescomobile/en/messages/communications/documents/papa-
francesco_20190124_messaggio-comunicazioni-sociali.html
69 Carey, J. W. (1988). Communication as culture: Essays in media and society. New York,
NY: Routledge. Challenges of technology in religious community life:
http://asec-sldi.org/news/reflections/community-life/
Ferrell, T. J. & Soukup, P. A. (1993). Communication and Lonergan: Common ground for
forging the new age. Kansas City, MO: Sheed &​ Ward.
Noble, A. (2018). Disruptive witness: Speaking truth in a distracted age. Westmont, IL:
InterVarsity.
Patterson, K., Grenny, J., McMillan, R., & Switzler, A. (2012). Crucial conversations: Tools
for talking when stakes are high. New York, NY: McGraw-Hill.
Patterson, K., Grenny, J., McMillan, R., & Switzler, A. (2012). Crucial confrontations: Tools
for resolving broken promises, violated expectations, and bad behavior. New York, NY:
McGraw-Hill.
Roberto, J. (1992). Media, faith, and families: A parent's guide to family viewing. New
Rochelle, NY: Don Bosco Multimedia.
West, R. & Turner, L. H. (2014). Introducing communication theory: Analysis and application.
New York, NY: McGraw-Hill.
70 Lynn ST. AMOUR, “The Internet: An unprecedented and unparalleled platform for
innovation and change” in The Global Innovation Index 2012, 157-162.
71 Graham CORMODE - Balachander KRISHNAMURTHY, “Key differences between Web
1.0 and Web 2.0”, in First Monday, 13/2 (2008) in
https://firstmonday.org/article/view/2125/1972 (12-03-2019)
72 Darcy DINUCCI, “Fragmented Future”, in Print, 53/4 (1999) 32.
73 In 1995 the number of Internet users compared to the total population of the world was 1%.
INTERNET WORLD STATS, “Internet Usage Statistics”, Miniwatts Marketing Group, June
30, 2018, in
https://www.internetworldstats.com/stats.htm (16-02-2019)
74 Global Digital Report, January, 2019 by We are Social,
https://wearesocial.com/global-digital-report-2019 (16-02-2019)
75 INTERNET WORLD STATS, “Internet Usage Statistics”. A glimpse of the leading regions
of internet use are: Eastern Asia 1000 million, Southern Asia 803 million, Southeast Asia 415
million, Northern America 346 million, Eastern Europe 233 million, Western Europe 183

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million, Western Asia 182 million, Western Africa 158 million, Eastern Africa 140 million,
etc. Cf. Global Digital Report, January, 2019.
76 Global Digital Report, January, 2019, 65.
77 Global Digital Report, January, 2019, 52.
78 Global Digital Report, January, 2019, 54.
79 Global Digital Report, January, 2019, 41.
80 Global Digital Report, January, 2019, 43.
81 Global Digital Report, January, 2019, 81.
82 Global Digital Report, January, 2019, 57.
83 To view the ticker of Internet users increasing by about 500 points per minute see: Internet
Live Stats, by the World Wide Web Foundation, in
https://www.internetlivestats.com (18-02-2019)
84 Marc PRENSKY, “Digital Natives, Digital Immigrants”, in On the Horizon, MCB
University Press, 9/5 (2001),
https://www.marcprensky.com/writing/Prensky%20-
%20Digital%20Natives,%20Digital%20Immigrants%20-%20Part1.pdf (20-03-2019)
85 The original quotation in Italian is: “Nelle cose che tornano a vantaggio della pericolante
gioventù o servono a guadagnare anime a Dio, io corro avanti fino alla temerità.” Eugenio
CERIA (Ed.), Memorie Biografiche di Don Giovanni Bosco, XIV (1933) 662. The above
translation is more faithful to the original than the translation in the English version: “I do not
hesitate to take a risk in projects which may benefit endangered youth or help lead souls to
God” in Eugenio CERIA (Ed.), The Biographical Memoirs of Saint John Bosco, New
Rochelle, Salesiana Publishers, 14 (1983) 536.
86 John BOSCO, “The Preventive System in the Education of the Young”, in Regulations for
the Houses of the Society of St Francis of Sales, 1877.
87 John BOSCO, “Arithmetic and the metric decimal system” in Giovanni RAINERI, “Don

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15.1 Page 141

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Bosco’s communication as a paradigm” AGC 302 (1981) 32-51.
88 Natale CERRATO – Michael RIBOTTA, “Expo ’84 and Don Bosco’s peerless pulp-to-
paper-to-print presentation”, in Journal of Salesian Studies, 4/1 (1993) 87-98.
89 Eugenio CERIA (Ed.), The Biographical Memoirs of Saint John Bosco, New Rochelle,
Salesiana Publishers,13 (1983) 96.
90 The digital world has helped us transcend space and time: ‘space’, because distances are no
more a hindrance to keeping in touch; ‘time’, because the materials we post on social networks
can continue to be seen long after we have posted them. (Facebook has a special facility to
entitle someone to keep posting on your page after your death.)
91 Ryan DWYER, et al., “Smartphone use undermines enjoyment of face-to-face social
interactions”, in Dwyer, R., Journal of Experimental Social Psychology, 78 (2018) 233-239,
http://dx.doi.org/10.1016/j.jesp.2017.10.007 (14-03-2019)
92 Valentina ROTONDI, “Connecting Alone: Smartphone Use, Quality of Social Interactions
and Well-being”, in Dems Working Paper Series, University of Milan, 357 (2016) 1-21
93 Varoth CHOTPITAYASUNONDH - Karen M. DOUGLAS, “How ‘phubbing’ becomes the
norm: The antecedents and consequences of snubbing via smartphone”, Computers in Human
Behavior, 63 (2016) 9-18.
94 J. Billieux, et al., “The role of impulsivity in actual and problematic use of the mobile
phone”, in Applied Cognitive Psychology, 22/9 (2008) 1195-1210.
95 Daantje DERKS, et al. “Smartphone use and work – home interference:The moderating role
of social norms and employee work engagement, in Journal of Occupational and
Organizational Psychology, The British Psychological Society, 88 (2015) 155–177,
https://www.isonderhouden.nl/doc/pdf/arnoldbakker/articles/articles_arnold_bakker_379.pdf
(14-03-2019).
96 Some official publications on social communications and media are: Luigi RICCERI
“Family News” on the centenary of the Salesian Bulletin, AGC 287 (1977) 3-33. Egidio
VIGANÒ “The challenge of the media” AGC 302 (1981) 25-28. Giovanni RAINERI, “Don
Bosco’s communication as a paradigm” AGC 302 (1981) 32-51. Juan E. VECCHI , “To the
Directors of the Salesian Bulletin” AGC 366 (1998) 98-117, and “Communication in the
Salesian mission” AGC 370 (1999) 37-41. Antonio MARTINELLI, Book of the provincial
delegate for Social Communications, Rome, Department for Social Communications, SDB

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Publishers, 2001. Tarcisio SCARAMUSSA, Salesian Social Communication System,
Department for Social Communications, SDB Publishers, 2005. Pascual CHÁVEZ, “With the
courage of Don Bosco on the New Frontiers of Social Communication”, ACG 390 (2005) 3-46.
Tarcisio SCARAMUSSA, “Guidelines for Salesian Publishing”, ACG 390 (2005) 47-56.
97 Pascual Chávez, “With the courage of Don Bosco on the new frontiers of social
communication” in Acts of the General Council, 390 (2005) 3-46.
98 Salesian Social Communication System, Guidelines for the Salesian Congregation, Second
Edition, Direzione Generale Opere Don Bosco, Rome, 2011, 53-61. (Henceforth SSCS -
Guidelines)
99 SSCS - Guidelines, 53-61.
100 Formation of Salesians of Don Bosco, Principles and Norms, Ratio Fundamentalis
Institutionis et Studiorum, 4th Edition, Direzione Generale Opere Don Bosco, Roma, 2016.
(Henceforth Ratio Fundamentalis)
101 SSCS - Guidelines, 56-58.
102 SSCS - Guidelines, 56-58.
103 SSCS - Guidelines, 56-58.
104 Recommendations for the use of social media, ACG 423, 2016, Department of
Communications, Salesian Headquarters, Rome, (2019-02-27)
105 The Recommendations was inspired by guidelines adopted and put into force on June 2,
2014 by the Provincial of the Salesians of Germany (GER); the documents of the German
Bishops Conference the Conference of Major Superiors of Religious Orders, the rules for using
social media in the German Caritas Association; in the “Social Media Guidelines” of the city of
Berlin Commission and in the Austrian Red Cross. The document was the result of two years
of work that involved the participation of the Delegates of Social communications scattered
throughout the provinces and the World Advisory Council of 2015.
106 Ratio Fundamentalis, art. 269.
107 Ratio Fundamentalis, art. 270.

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108 Ratio Fundamentalis, art. 270.
109 La Formazione dei Salesiani di Don Bosco, Principi e Norme: Ratio Fundamentalis
Institutionis et Studiorum. (henceforth Ratio) Roma: Direzione Generale Opere Don Bosco, IV
Edition, 2016, art. 337.
110 Ratio Fundamentalis, art. 357.
111 Ratio Fundamentalis, art. 359.
112 Ratio Fundamentalis, art. 359.
113 Ratio Fundamentalis, art. 589.
114 Ratio Fundamentalis, art. 594F
115 Ratio Fundamentalis, art. 594G
116 Ratio Fundamentalis, art. 593C
117 Ratio Fundamentalis, art. 593D
118 We have intentionally withheld the names of the countries of the participants.
119 The General Council cooperates with the Rector Major in animating and governing the
Salesian Congregation consisting of 14659 members spread across 1771 institutions in 132
countries. (Statistics as of December 2017, from www.sdb.org)
120 Excerpt from a Letter of Fr. Filiberto Gonzalez to the author via email on February 15,
2019. The original follows: “Per quanto mi ricordo che richiamavano la formazione alla libertà
responsabile e non alla chiusura e assenza della realtà dei giovani odierni; l'amore per la
propria vocazione e missione, cosi come alla Congregazione deve guidare l'accompagnamento
dei formandi e la presenza dei salesiani nella rete e nell'uso degli smartphones per trattarsi di
una cultura da sviluppare e non solo di una tecnologia da usare. Penso che in questo possiamo
illuminare tanto perchè ancora ci sono idee strane, troppo chiuse, o pure troppo ingenue.”

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121 This is the reply of Fr. Ivo Coelho to questions put by the author via email on February 19,
2019.
122 Reply of Fr. Ivo Coelho continued.
123 Pope Francis, Evangelii Gaudium, November 2013, art. 222.
124 Pope Francis, Amoris Laetitia, March, 2016, art. 261.
125 Reply of Fr. Ivo Coelho continued.
126 This list is the result of reflection based on insights culled from research studies quoted
earlier, and from readings on the Salesian charism.
127 In the digital age, when the world is at one’s fingertips and individual rights take centre
stage, the sacrament of reconciliation is a secure foundation for progress in authenticity to
one’s religious consecration.
128 Those interested in accessing The Boscom Project website may contact the author
<gonsalves.p@gmail.com>.
129 The Boscom Project is a digital web-copy of the manual, Shepherds for an Information Age
(Tej-prasarini, Mumbai, 2000). Its structure was based on the objectives of Salesian Formation
put forth in the Ratio Fundamentalis, 1985. The Salesians of South Asia created the manual
primarily to equip formators with a sustained and all-embracing communication curriculum
that spanned 9 years of formation – from the pre-novitiate to the third year of theology. The
updating of the lessons is in progress.
130 The pattern of Content and Method/Skills is the same as found in the SSCS - Guidelines,
Second Edition, 2011, Direzione Generale Opere Don Bosco, Rome, 53-61.
131 Jessica BROWN, “Is social media bad for you? The evidence and the unknowns”, in BBC,
05-01-2018, in
http://www.bbc.com/future/story/20180104-is-social-media-bad-for-you-the-evidence-and-the-
unknowns (17-03-2019)
132 Kimberly. S. YOUNG, “Internet addiction: The emergence of a new clinical disorder.”
Paper presented at the 104th annual meeting of the American Psychological Association,

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August 11, Toronto, 1996,
https://www.academia.edu/11640544/Internet_Addiction_The_Emergence_of_a_New_Clinical_Disorder
AWSAccessKeyId=AKIAIWOWYYGZ2Y53UL3A&Expires=1550674458&Signature=n%2BserxYRX0fHsE
content-
disposition=inline%3B%20filename%3DInternet_Addiction_Symptoms_Evaluation_A.pdf
(17-02-2019). See also CARR Nicholas G., Is Google Making Us Stupid? in The Atlantic, July
1, 2008.
133 Archer DALE, “Smartphone Addiction” in Psychology Today in
https://www.psychologytoday.com/us/blog/reading-between-the-
headlines/201307/smartphone-addiction (19-02-2019)
134 For Cybercrime in general see:
https://en.wikipedia.org/wiki/Cybercrime, (23-02-2019).
For copyright laws see: WIPO (World intellectual property organization),
https://www.wipo.int/portal/en/index.html (23-02-2019).
Cybercrimes are “Offences that are committed against individuals or groups of individuals
with a criminal motive to intentionally harm the reputation of the victim or cause physical or
mental harm, or loss, to the victim directly or indirectly, using modern telecommunication
networks such as Internet and mobile phones.” Debarati HALDER - K. JAISHANKAR, Cyber
crime and the Victimization of Women: Laws, Rights, and Regulations, IGI Global, 2011.
135 Recommendations for the use of social media, ACG 423, 2016, Department of
Communications, Salesian Headquarters, Rome, (2019-02-27)