Ethics in Communications - IV. SOME RELEVANT ETHICAL PRINCIPLES

Besides promoting media education, the institutions, agencies, and programs of the Church have other important responsibilities in regard to social communication. First and foremost, the Church's practice of communication should be exemplary, reflecting the highest standards of truthfulness, accountability, sensitivity to human rights, and other relevant principles and norms. Beyond that, the Church's own media should be committed to communicating the fullness of the truth about the meaning of human life and history, especially as it is contained in God's revealed word and expressed by the teaching of the Magisterium. Pastors should encourage use of media to spread the Gospel (cf. Code of Canon Law, Canon 822.1). Those who represent the Church must be honest and straightforward in their relations with journalists. Even though the questions they ask are "sometimes embarrassing or disappointing, especially when they in no way correspond to the message we have to get across", one must bear in mind that "these disconcerting questions are often asked by most of our contemporaries" (Towards a Pastoral Approach to Culture, 34). For the Church to speak credibly to people today, those who speak for her have to give credible, truthful answers to these seemingly awkward questions. Catholics, like other citizens, have the right of free expression, including the right of access to the media for this purpose. The right of expression includes expressing opinions about the good of the Church, with due regard for the integrity of faith and morals, respect for the pastors, and consideration for the common good and the dignity of persons (cf. Canon 212.3; Canon 227). No one, however, has a right to speak for the Church, or imply he or she does, unless properly designated; and personal opinions should not be presented as the Church's teaching (cf. Canon 227).

The Church would be well served if more of those who hold offices and perform functions in her name received communication training. This is true not only of seminarians, persons in formation in religious communities, and young lay Catholics, but Church personnel generally. Provided the media are "neutral, open and honest", they offer well-prepared Christians "a frontline missionary role" and it is important that the latter be "well-trained and supported". Pastors also should offer their people guidance regarding media and their sometimes discordant and even destructive messages (cf. Canon 822.2, 3). Similar considerations apply to internal communication in the Church. A two-way flow of information and views between pastors and faithful, freedom of expression sensitive to the well being of the community and to the role of the Magisterium in fostering it, and responsible public opinion all are important expressions of "the fundamental right of dialogue and information within the Church" (Aetatis Novae, 10; cf. Communio et Progressio, 20). The right of expression must be exercised with deference to revealed truth and the Church's teaching, and with respect for others' ecclesial rights (cf. Canon 212.1, .2, .3, Canon 220). Like other communities and institutions, the Church sometimes needs—in fact, is sometimes obliged—to practice secrecy and confidentiality. But this should not be for the sake of manipulation and control. Within the communion of faith, "holders of office, who are invested with a sacred power, are, in fact, dedicated to promoting the interests of their brethren, so that all who belong to the People of God, and are consequently endowed with true Christian dignity, may through their free and well-ordered efforts toward a common good, attain to salvation" (Lumen Gentium, 18). Right practice in communication is one of the ways of realizing this vision.

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Ethics in Communications

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