VATICAN CITY, FEB 28, 2002 (VIS) - Today the Pontifical Council for Social Communications presented in the Holy See Press Office two documents devoted to the Internet: "Ethics in Internet" and "The Church and Internet". Archbishop John Patrick Foley and Bishop Pierfranco Pastore, respectively president and secretary of the council, presented the documents.
The documents have been published in German, Spanish, French, English, Italian, Polish and Portuguese. Archbishop Foley presented the first of the two documents, "Ethics and Internet," which opens by affirming that "internet is the latest and, in many aspects, the most powerful in a line of (communication) media ... that for many people have progressively eliminated time and space as obstacles to communication during the last century and a half."
The text continues: "In this document, we wish to set out a Catholic view of the internet, as a starting point for the Church's participation in dialogue with other sectors of society."
Archbishop Foley commented, "the basic principles for the internet are the same as those for other forms of communication: 'the human person and the human community are the end and measure of the use of the media of social communication; communication should be by persons to persons for the integral development of persons'." And he emphasized that the "internet is an opportunity and a challenge and not a threat."
He added that this document "cites a most interesting passage from our pastoral instruction 'Communio et Progressio,' published more than thirty years ago: 'Media have the ability to make every person everywhere a partner in the business of the human race' and internet can certainly do that."
The text, in referring to problems raised by the new communications media, speaks about the "digital divide - a form of discrimination dividing the rich from the poor ... on the basis of access, or lack of access, to the new information technology." It further affirms that "ways need to be found to make the internet accessible to less advantaged groups." The president of the pontifical council also cited the ethical questions of "privacy, the security and confidentiality of data, copyright and intellectual property law, pornography, hate sites, the dissemination of rumor and character assassination under the guise of news, and much else."
Archbishop Foley noted however, "We do not view the internet only as a source of problems; we see it as a source of benefits to the human race. But the benefits can be fully realized only if the problems are solved."
With reference to this, the document emphasizes that "internet can ... broaden education and cultural horizons, break down divisions, promote human development in a multitude of ways."
"Ethics in Internet" concludes with some recommendations for the use of internet, recognizing in the first place that "the virtue of solidarity is the measure of the internet's service of the common good." The document goes on to suggest that in internet "prior censorship by government should be avoided" and new laws are necessary in order to deal with the crimes unique to this medium (spread of viruses, theft of data). "Regulation of the internet is desirable, and in principle industry self-regulation is best ... Industry codes of ethics can play a useful role."
Bishop Pastore then presented the document "the Church and Internet." He began by affirming that the Church "is called courageously to remind all men and women of good will that internet is a 'gift of God' and, as such, can and must be used for good, it can be an instrument of good."
Commenting on the opportunities and challenges presented by this means of communication, the document states: "the internet is relevant to many activities and programmes of the Church - evangelization, including both re-evangelization and new evangelization and the traditional missionary work 'ad gentes,' catechesis and other kinds of education, news and information, apologetics, governance and administration, and some forms of pastoral counseling and spiritual direction."
The secretary of the dicastery also quoted section six of the document where it is indicated that "the Church also needs to understand and use the internet as a tool of internal communications. This requires keeping clearly in view its special character as a direct, immediate, interactive and participatory medium."
"Internet," the document continues, "also presents some special problems for the Church," such as "the presence of hate sites devoted to defaming and attacking religious and ethnic groups. Some of these target the Catholic Church." Moreover, the "proliferation of web sites calling themselves Catholic creates a problem of a different sort. Church-related groups should be creatively present on the internet, and well-motivated, well-informed individuals and unofficial groups acting on their own initiative are entitled to be there as well. But it is confusing, to say the least, not to distinguish eccentric doctrinal interpretations, idiosyncratic devotional practices and ideological advocacy bearing a 'Catholic' label from the authentic positions of the Church."
The third and last chapter of the document contains a series of suggestions to different groups; Church leaders are told of the "need to understand the media, (and to) apply this understanding in formulating pastoral plans for social communications." Pastoral workers are encouraged to learn to use the internet and to undergo appropriate doctrinal and spiritual formation "in order to witness to Christ." Educators and catechists are urged to offer, in schools and universities, courses and "more advanced training" to individuals preparing for professional media work.
Parents are requested to guide and supervise their children in the use of internet. This includes "making sure that filtering technology is used ... in order to protect them as much as possible from pornography, sexual predators and other threats." Finally, people of good will are cautioned to prudence in order to be able to see internet's capacity for good and evil, they are encouraged to be strong and brave in "standing up for truth in the face of religious and moral relativism," and to "temperance and self-discipline" in order to use this technology "wisely and only for good."
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