(With Practical ways of enhancing communications in parish communities)
A Paper delivered on the occasion of the 100th Anniversary of Bigard Memorial Major Seminary, Enugu, on November 15, 2024
By Very Rev. Fr. Dr. Michael Nsikak Umoh
A. Introduction
I am deeply grateful to the Seminary Rector and the Organising Committee for Bigard Centenary Anniversary for inviting me to present this paper. It is a tremendous honour. I also salute Bigard Memorial Major Seminary (BMMS), Enugu, on its 100th anniversary. May God rest the founding agents in peace and grant fulfillment and joy to all who have contributed to the institution’s growth in the past century.
Undoubtedly, there are more qualified experts in media and communications who could have been approached for this task. However, as National Director of Social Communications at the Catholic Secretariat of Nigeria, Abuja, I believe the organisers desired a pastoral communication approach. This paper has adopted that approach.
Pastoral Communication is the practical application of communication science through theological principles, in support of the Church’s evangelisation efforts. It is characteristically theological and practical, seeking to provide communication solutions for evangelisation and pastoral initiatives.
B. On the Topic
The rapid advancement in media technology, particularly the internet, social media and meta digital media like artificial intelligence, necessitates this discussion. The Church recognises the need to adapt to the shifting media landscape from traditional to modern means of communication.
Traditional media encompasses face-to-face oral tradition, prints, radio, television, landline phones, and written letters. In contrast, modern media includes digital media (social media, online news, blogs), mobile devices (smartphones, tablets), email, instant messaging, video conferencing, online meetings, and podcasts.
Key differences between traditional and modern media are, from: One-way to two-way and multi-way communication; Static to dynamic and interactive content; Limited to global reach and accessibility; Scheduled to real-time and on-demand information; Formal to informal and conversational tone.
Digital media, specifically, refers to internet-based media forms which are created, distributed, and consumed through digital devices such as computers, Smartphones, and screens. This entails a vast range of possibilities which includes social media platforms like Meta (Facebook), X (Twitter), Instagram; or online audiovisual like YouTube and Vimeo. They could also be the creation and deployment of Websites, mobile Applications, digitally-generated images and graphics, Online newspapers and magazines, E-books and digital publications, cartoons, Video games, and many more.
Owing to their peculiar characteristics discussed later in this piece, the digital media have been revolutionary, transforming how humans communicate, access information, and entertain. This shift has enabled new forms of creative expression, social interaction, science, commerce, education, and religion.
If the Church must remain true to Christ and the mission entrusted to it, it cannot ignore this growing and evolving revolution, stirred by digital media, in the way it carries out its task of evangelisation in the present age. Hence Pope Francis emphasised the Church’s need to engage with digital culture: “The Church needs you, dear digital influencers, to be the leaven of hope in these new spaces of social construction that are social networks and digital networks… The question is no longer whether or not we will interact with digital culture, this is now an irreversible fact, but the reflection imposed on us is to know how to do it” (Pope Francis, 2022. Towards Full Presence.)
C. Contextualisation
This discussion is situated within the context of the Catholic Church in Nigeria. The primary audience targeted for this work includes directors of communications in dioceses and religious bodies, the clergy working in parishes and ecclesial institutions, as well as religious personnel serving in parishes, schools, and hospitals. Additionally, this work aims at engaging seminarians, catechists, youth ministers, pastoral agents, and lay leaders within the Church.
D. Process of ‘Sublation’
Before advancing further, it’s instructive to note that the engagement of digital media in the Church is not intended to displace or replace traditional media. Rather, through the process of ‘sublation’ (Aufhebung), new media forms integrate their unique elements with existing ones, creating a more enriched and dynamic whole.
This harmonious blend ensures that print media and all old forms remain relevant in the Church, even as social media and smartphones gain prominence. For example, while iPads may enhance sermons during the celebration of public Holy Mass, traditional Lectionary and Sacramentary books must retain their importance. By application, we cannot discuss the engagement with the digital media in isolation, but in conjunction with all other previous media forms. What is needed in the end for a fruitful evangelisation, is a creative integration of all forms of media in the Church.
E. Evangelisation and the Church
Evangelisation is an intrinsic and defining element of the Church, akin to light being related to the sun or heat to fire. Jesus’ Great Commission (Mt 28:19) established the Church’s mission: to make disciples of all nations. As the Mystical Body of Christ, the Church continues its work through its members, proclaiming and spreading the Kingdom of Christ and God (LG. 5).
Evangelisation is the Church’s primary mission, and all activities directed towards this goal are considered apostolate (Apostolicam Actuositatem, 2). Every member of the Church, not only the clergy, is called to participate in this mission as a supreme duty to proclaim Christ to all peoples (Redemptoris Missio, 3). This underscores the Church’s apostolic and unique mission for each individual, united in faith and purpose (Lumen Gentium §10; Rev 1:6).
Any communication program developed must recognise the apostolate of the laity as an essential element in the Church’s evangelising mission. Furthermore, evangelisation occurs both within (missio ad intra) and outside (missio ad extra) the Church community, fulfilling Christ’s command to share the Gospel and participate in the Church’s mission to bring salvation and transformation to all people.
Therefore, employing digital media for evangelisation must focus on fostering faith within the Church community, as well as reaching out to those outside the Church.
F. New Evangelisation and Tools of Communication in Nigeria
The Church emphasises the need for ‘New Evangelisation,’ as an initiative for revitalising its missionary spirit to make the Gospel message relevant and accessible to contemporary audiences (John Paul II. (1990). Redemptoris Missio; Benedict XVI. (2012). Homily at the Opening Mass of the Synod of Bishops; Francis. (2013). Evangelii Gaudium). New Evangelisation involves renewed strategies to spread the Gospel and re-propose the Christian faith to modern society, especially to those who have drifted away from the Church or never encountered Christ. The ultimate aim is to ensure a more authentic, dynamic, and evangelising Church in every age.
It is worthy of note that in the recent age of the Church, Evangelii Nuntiandi remains a significant document in Catholic teaching on New Evangelisation, influencing subsequent papal documents, including Pope Francis’s Evangelii Gaudium (2013). New Evangelisation entails: Nourishing and consolidating faith within the Church community; Reaching out to inactive or disconnected Catholics; Engaging modern culture and society with the Gospel message; Utilising new methods and means of communication; Fostering personal encounters with Jesus Christ; and Emphasising witness, testimony, and community.
In the Nigerian context today, New Evangelisation should focus especially on Youth Apostolate; Address secularisation and the gradual loss of the sense of the sacred; Combat neo-paganism, particularly among youth who are returning to the shrines in droves; Create easy channels for lapse Catholics to return to the Church; Promote deeper understanding of Catholic teachings and traditions; And encourage a vibrant, missionary-oriented Church. As Pope Francis advocates, this will give birth to a new generation of Catholics embodying the spirit of missionary discipleship.
While the Gospel message remains constant, the Church must adapt its transmission to suit each age and context (EN. 22). The Church has a duty to harness the full potential of available communication tools, including modern media, to spread the Gospel to vast audiences (EN 45).
G. Impact of Emerging Media on the Catholic Church
The profound influence of digital media on every aspect of life is undeniable. Added to this is the revolutionary potential artificial intelligence technology brings, and its far-reaching consequences on humanity and the environment which cannot be ignored.
To effectively leverage digital media, it is crucial to examine how their unique characteristics intersect with the nature of the Church. Understanding this relationship is vital to properly harnessing the opportunities and navigating the challenges presented by these wonderful communication tools.
Opportunities: Digital media qualities that foster evangelisation
Convergence and interconnectivity
The process of sublation enables digital media to build on the strengths of past media forms (oral, print, audio, radio, and television). The convergent and interconnective nature of digital media make all media texts fluid and convertible into various digital forms, facilitating easy production of collages from diverse texts.
This characteristic has led to the emergence of e-libraries, where information previously mainly archived in print are now stored electronically. The Church has benefited significantly from this shift, with numerous liturgical, academic, and spiritual resources now available electronically, including Lectionary, Sacramentary, Bible, Divine Office and Church hymns. The beauty of digital media lies in its ability to seamlessly transit among formats, from e-print to audio, images, and videos, thanks to artificial intelligence.
By embracing digital media, the Church reduces its dependence on paper, addressing deforestation concerns and aligning with the vision of Laudato Si’. Beyond archiving print information, the Church must engage with Apps, Websites, E-bulletins and Podcasts. A critical question for the Church in Nigeria is: How much of our print records (Baptismal and marriage registers, certificates, etc) have been converted to e-storage? How many of our histories, stories, and lives of our Church leaders and their teachings have been digitally preserved? Ultimately, how digitally compliant are we? That is a real and urgent challenge before us today.
Another significant implication of the digital media is that unlike most past media forms which were characteristically linear, they are intersubjective and interactive. They therefore facilitate dialogue and communion in the Church. Unfortunately, the inability of some Church personnel to advance beyond the linear or hierarchical model often causes friction in the Church community. There are still many clerics, today, who prefer remaining analogue, while leading a digital congregation. Fortunately, the digital model aligns with the Church’s emphasis on synodality, promoting collaborative and participatory communication.
Easier production of contents
In addition to the convergence and interconnective elements noted above, the portable and ubiquitous nature of digital media devices, enable easier and faster ways of creating, multiplying, and sharing content, such as texts, audio, images, and videos. The power of the Smartphone deserves special mention at this point. The opportunity this characteristic provides is that the Church can easily produce contents on faith like sermons, catechesis, lectures, meditations, and prayers through electronic prints, graphics, video, podcasts, etc. These can be reproduced with ease into many several formats and languages to suit different audiences. A particular mention must be made concerning cartoons for children catechism and online formation of young adults and pre-marriage course programmes in the Church.
Documentation and archiving
It is said that ‘the internet never forgets’. This underscores the permanent and archiving nature of digital media. Digital media create a permanent record of online interactions which can be accessed in ‘its original form all over the world; thus, with their limitless storage facility, they will help the Church to archive and preserve its vast rich resources without fear of destruction by water, fire, natural disaster or insects which threaten papers. They also help to guarantee uniformity of information, which is a key character of the Catholic Church. Because they are in digital form, they can be easily mass reproduced and stored in different formats, and shared on many channels. Nevertheless, the Church needs to be mindful of its digital footprint and the danger of virus and cyber hacking.
Currently, the Catholic Bishops of Nigeria have approved the development of Nigerian Catholic Digital Directory (NCDD); this is a follow up to the Nigeria Catholic Network (NCN) App which is already very active. Dioceses and all Church institutions are expected to latch onto this network, but that has been slow even for most Diocesan Directors of communications. The NCDD is a stepping stone towards developing an Artificial Intelligence engine for the Catholic Church in Nigeria. We need to assemble all documents and records of the Church in Nigeria, the numerous research-works in all the libraries of our seminaries and other formation houses. We need to e-document the life of missionaries and various pastoral agents among us. The digital media make all these easily possible today than ever before.
Instant global outreach
Digital media significantly enhance outreach and accessibility to information, connecting with a global audience and transcending geographical boundaries. This expansion enables meetings and transactions with a vast number of people in far and distant places, overcoming the limitations of physical encounter. Thus, for a Church with a mandate to make disciples of the whole world, these tools are great gifts which must be fully explored for its mission. Social platforms enable networked communities to form around shared interests, redefining traditional notions of parish and community. In effect, many tasks no longer require physical visits to parish offices or institutions.
For instance, while a priest in an urban parish in Nigeria may reach approximately 2,000 or little more worshippers at a time during Holy Mass, effective use of the e-pulpit can reach tens of thousands to millions of persons across borders. The Covid 19 Pandemic has shown the power of digital media. We recall how many people were able to connect with Archbishop Alfred Martins of Lagos Archdiocese during the 2020 Lent and Holy Week through Lumen Christi satellite TV. The viral success of short video clips on some of Francis Cardinal Arinze’s teachings also exemplifies the power of digital media. Priests, catechists and formators in the Church are therefore encouraged to establish e-pulpits or e-classrooms in order to extend their teachings and sermons to a broader audience across boundaries. Thus, Digital media also facilitate online meetings, novenas, formation programs, webinars, devotions, counseling and tutorials.
Easy access to resources
The internet’s global reach enables unparalleled access to materials worldwide. By harnessing digital media, the Church can ensure its message reaches a broader audience, transcending physical limitations. For Catholics, this means easy access to religious texts, teachings, devotional materials, and real-time connection with the Pope and the Vatican, resources like Magisterium AI and other Catholic aggregator sites. They facilitate connection between the lay faithful and their Bishops. In Nigeria, the Nigeria Catholic Network (NCN) App has significantly increased access to information about the Church particularly in Nigeria.
Digital media apps, such as Facebook, facilitate connections and information sharing across boundaries. By leveraging this technology, the Church can make its teachings, resources, and services more accessible to a wider audience; reach people with disabilities or in remote communities. As a matter of fact, more people should have access to the services provided by the Church through digital media than those who do so physically. They enable new forms of ministry, including online pastoral care, digital evangelisation and social media apostolate.
Enhanced engagement and community building
Social media platforms facilitate interaction, dialogue, and community building. Since one of the essences of communication in the mind of the Church is to build community, the digital media by nature help to create, build and sustain communities in the Church, and maintain communities with other faiths and institutions. Notably, Facebook and WhatsApp have emerged as exceptional tools in parish administration and community building.
Characteristics of digital media that challenges evangelisation
Authenticity and Authority
The ease of content production in digital media which foster citizen journalism and democratisation of the media, also increases the volume of messages from diverse sources, including the unverified ones. This however creates challenges for the Church’s authentic teachings and reliable traditional institutions. Unlike the past, when establishing media outlets required significant resources and rigorous training guided by professional ethics, amateurs are now easily creating and disseminating false information and opinions globally.
Moreover, some Catholics, Church leaders, and even priests promote esoteric doctrines, unwholesome worship styles, and private ministries on social media. This underscores the need for Media formation, Guidelines on media use for Church personnel and for all Catholics.
Furthermore, unlike in the Catholic Church where authority is constituted and largely reserved in the hierarchy, digital media enable decentralised communication, allowing individuals to share information and connect directly, potentially bypassing traditional hierarchical structures. This challenges traditional authority, as individuals access information and connect independently.
Church communication officers face difficulties in verifying information, determining dissemination timing and channels, and in balancing authority and autonomy. Given the Church’s hierarchical structure, with authority reserved in the hierarchy, digital media’s decentralisation requires adaptive strategies for effective communication.
Information overload and misinformation
The ease of producing and distributing digital content has led to an overwhelming flood of information, misinformation, and disinformation on the internet. This has resulted in the spread of inaccurate or misleading information about Catholic teachings and practices, which are consumed by many undiscerning individuals lacking media literacy. ¹ The consequences are severe, with fake news on social media and deep fakes on artificial intelligence affecting the Church and its personnel.
With information overload, the authentic voice of the Church risks being lost amidst the noise of misinformation. Many individuals are unable to discern accurate information from false or misleading content due to lack of media literacy training. Educating Catholics to critically evaluate online information is therefore imperative. It is also essential to formulate a media use policy tailored to Nigeria’s unique cultural and pastoral context.
The Catholic Bishops Conference of Nigeria (CBCN) has a national media plan that has been driven by a visionary goal in the past 4 years: to establish a robust and integrated media apparatus for the Church. To achieve this, the plan focuses on two key objectives: establishing a strong digital presence for the Church and providing aggressive media education for all Catholics in Nigeria.
This vision has given birth to two flagship initiatives. The Nigeria Catholic Network (NCN) App which has emerged as Nigeria’s leading Catholic site, reaching an impressive 2.7 million people monthly with prompt and authentic news. Additionally, the Communications Week (ComWEEK) initiative is a groundbreaking grassroots media literacy program scheduled to run in over 4,700 parishes across 60 dioceses.
While ComWEEK has significantly improved awareness and participation in World Communication Day celebrations in Nigeria, greater participation from Church leaders is crucial. Unfortunately, many still fail to recognise that communication is not just another apostolate, but the very lifeblood of the Church. As the Church is communication by its very nature, it cannot exist without it.
To address this, the national communications office has implemented various media education programs targeting communications directors, seminarians, pastoral agents, and schools. However, more initiatives are necessary to enhance media literacy and communication within the Church. By prioritising communication and media education, the CBCN aims to foster a more informed, connected, and vibrant Catholic community in Nigeria.
Changing attention spans and commitment
The fast-paced and sensational nature of emerging media can challenge the Church’s traditional, reflective approach. This contrast may hinder engagement in deeper faith practices among Catholics. Two key concerns arise from here:
Multitasking and Distraction: The technology’s multitasking nature can erode the ability of long-term commitment in relationships and loyalty to the Church.
Immediacy vs. Reflection: Digital media thrives on instantaneity and “breaking news,” whereas the Church’s reflective nature often necessitates slower responses and actions. This disparity can impact the effectiveness and efficiency of Church communication office.
The Church must adapt its communication strategies to address these challenges, balancing the benefits of digital media with the need for thoughtful, meaningful engagement.
Privacy and Security Concerns
Online platforms pose significant risks to data protection and cybersecurity, threatening sensitive Church documents, including classified information. This vulnerability has already compromised various Nigerian institutions, dioceses, and bishops, making them victims of cyber-attacks. To mitigate these risks, the Church must prioritise cybersecurity measures, including: Introducing white-hat hacking skills training for priests, seminarians, youth in dioceses and parishes and students in Catholic schools (beginning at the secondary level). There is also the need to develop comprehensive cybersecurity protocols to safeguard sensitive information. By proactively addressing these concerns, the Church can protect its digital assets and maintain the trust of its community.
Alienation and disconnection
Studies indicate a correlation between over-reliance on digital media and reduced face-to-face interactions (Turkle, 2015), highlighting the need for balanced digital media use and community engagement strategies. Excessive digital media engagement can lead to addictive behaviours, characterised by compulsive screen use, neglect of personal relationships, and negative impacts on mental health and daily functioning. (Kuss & Griffiths, 2011. – “Online social networking and addiction). This phenomenon is evident in family dynamics, where quality time is compromised, and at social gatherings, where friends are more engaged with their devices than with one another
For the Church, this trend poses significant concerns, eroding family life and community bonds, increased preference for online worship (e-Church) over physical assembly and decreased physical encounters and communal experiences. There are indeed some persons who are yet to find their way back to the church since after the COVID-19 lockdown. That is one of the backlashes of COVID-19 on worship.
To mitigate these risks, the Church must strike a balance between embracing digital media and promoting authentic human connections. This will help to preserve its core values, teachings, and traditions and foster a more connected, informed, and engaged Catholic community. This reinforces the need for aggressive media literacy programmes in and by our Church.
H. Recommendations of improving communications apostolate for the Church in Nigeria
National Level:
There is the need to strengthen the national communication office at the Catholic Secretariat of Nigeria and make it function fully as a directorate, according to the mind of the Catholic Bishops Conference. Funds for the Communication Day collections should be fully dedicated and invested for media development. Funds must be judiciously committed to developing media and communications in and for the Church.
The National media plan should be faithfully implemented, while the propositions of the 2022 National Pastoral Congress on social communications should be carefully executed.
There is the need to restructure the national media apparatus of the Church to ensure synergy and efficiency among the various Catholic media bodies like CAMPAN and CAEAN, while more relevant bodies are established; like bodies for ICT practitioners, Social Media Influencers and Catholic Communications/Media Lecturers.
The national office should facilitate open and collaborative communications with all diocesan directors of social communications in the country.
There is the need to produce media use guideline for the Catholic Church in Nigeria.
The Communications Week program as a grassroot media literacy initiative should be given all the support it deserves so as to develop media culture in the Catholic Church in Nigeria.
The media syllabus already formulated by the national communication office needs to be adopted by all major seminaries and formation houses.
There is need to consciously upgrade our approach to youth apostolate in the Church. Thus, the national youth office in conjunction with the national communication office should come up with a programme that is more responsive to their needs and languages. Such a programme should necessarily include media skill acquisition.
The National Communication office should make the NCN App available to all dioceses and Church institutions.
Diocesan Level:
More dioceses, as well as religious congregations, should train priests, religious and lay persons in Pastoral Communications as offered by the Centre for the Study of African Culture & Communication (CESACC) in CIWA; not just a study in Mass Communication. It is very important that the persons sent for such training already have a flair for communications, since, as it is said, ‘grace builds on nature’.
Only someone trained in Pastoral Communications should be put in charge of the diocesan communications office. Where such is not readily available, any one appointed should be made to seek some basic pastoral communications training.
The Diocesan Communications office should organise periodic media education programmes for priests, seminarians, lay leaders and youths of the diocese.
All dioceses should key into the annual Communications Week programme.
The diocesan media office should create and manage websites and social media handles for the diocese and help parishes do the same.
The diocesan media office should establish and supervise the various Catholic media bodies in the diocese; like CAEAN and CAMPAN.
The diocesan media office should provide guidance for establishing Parish Communication Committee (PCC) in all parishes in the diocese.
The diocesan media office should set up a Diocesan Communication Commission.
Parish:
The parish is a very critical structure in the life of the Church. Canon 515 # 1 says that “A parish is a certain community of the Christian faithful stably constituted in a particular church whose pastoral care is entrusted to a pastor under the authority of the diocesan bishop. The parish is the fundamental unit of the Catholic Church, representing the visible Church in local communities (Sacrosanctum Concilium, 42). It is “the Church living in the midst of the homes of her sons and daughters” (Pope St. John Paul II). It is a community of faith, action, and hope. It is centered on sacraments and Liturgy. It is where souls are nourished with the eucharist and other sacraments. The parish is the primary institution of the Church for evangelisation and it exists to bring salvation to the local area. It must encourage and train members to be evangelisers (The Joy of the Gospel, 28). Poor communication is a major obstacle to success in a parish, hindering its ability to fulfill the Church’s mission. Therefore, it is essential to develop practical steps to improve parish communication. Here are some steps towards building a wholistic communication structure in a parish community:
Effective Signage
Signboards, notice boards, and banners are vital communication tools in parish communities. They provide essential information about events, schedules for Mass and other programmes, and society meetings. To maximize their impact, consider the following: strategically position signboards and notice boards; replace old or damaged ones; ensure accurate spellings and grammar; keep notice boards up-to-date and active; similarly, design and place banners thoughtfully, removing them after events; and create a welcoming atmosphere with well-chosen colours and designs.
Sound System
A functional and effective sound system is very crucial in parish communication. It should be integrated into the Church’s architectural design and budget. A good sound system is essential for conveying the Word of God, which builds and sustains the community. No cost may be too high to ensure that the sound system performs optimally at all times. In truth, a functional sound system must be prioritised over Church aesthetics, as it is vital for building up the faith and spiritual life of the people.
Parish Phone Line
In today’s digital age, a dedicated parish phone line is essential for every parish and every Church institution. It enables parishioners to access information and connect with the parish without relying on the priests’ personal phone numbers. Parish staff should be trained to handle calls effectively and courteously, providing timely and accurate responses to enquiries about Mass times, events, and Parish services/activities. Parish priest should hold periodic meetings with the parish staff to constantly remind them of the vision of the Church and update them on parish information to ensure they can assist callers efficiently.
Parish Bulletin/Magazine
To maximise the use of parish bulletins, it is better to follow the inverted pyramid theory by prioritising most important information. Digital formats for parish bulletins can now be considered, whereby the designs are clear and consistent. For bulletins, it is advisable to place announcements on the front page, use readable fonts, and group similar information together. Consider transitioning to online bulletins to reduce costs and increase engagement, while also maintaining few copies of the print.
For magazines and brochures, focus on substance over greetings by including basic Church teachings (catechesis). Appreciate page sponsors discreetly and reduce emphasis on felicitations. This approach will turn our church event brochures into lasting resources that people will keep and refer to, serving as an extension of the parish’s ministry and evangelisation mission.
By treating these publications as a ministry, they will become powerful tools for spreading the Gospel and building a stronger parish community. This approach will also help welcome back lapsed Catholics and attract new members. By critically considering content and design, parishes can maximise the impact of their communication materials.
Church Icons
Church icons are silent preachers that mediate meaning and aid recollection and meditation. They should be beautiful, uncomplicated, and culture-sensitive. Icons should reflect the people’s level of understanding and cultural background. They should enhance worship, not hinder it. By being mindful of these factors, we can create an inclusive and welcoming worshipping environment for all.
Projector
Where it can be afforded, using a projector in a parish, enhances communication and encourages active participation in the liturgy. It displays hymns, announcements, reference for the readings, sermon points, and Church teachings, making the Mass more engaging. It also facilitates teaching and increases understanding and participation.
Trained Ushers
Ushers are important communication elements in the parish. Besides the people at the gate, they are often the first point of contact for visitors inside the Church, making them prime parish ambassadors. They should project the parish positively, and be persons with good hearts, welcoming spirit, humble disposition, and have sense of mission. In view of this important role, ushers must be trained to be patient, kind, and faithful, with a humble and simple demeanor. Ushering is a ministry, not a society for everyone. Like for other liturgical ministers, there should be regular training and re-evaluation for the Ushers.
Trained Lectors
Trained lectors play a vital role in parish communication, proclaiming the Word of God with dignity and respect. Proper training is essential to ensure they dress appropriately, use the microphone correctly, and read clearly with reverence. Effective lectors possess excellent reading skills, a strong love for God, and a desire to share His Word. Regular training and evaluation can enhance the quality of lectors, ensuring the Word of God is proclaimed with excellence.
Trained Choir
Music is an essential element of the liturgy, and choirs should be regarded as a serious ministry in the Church. A properly trained choir plays a vital role in parish communication, setting the mood for liturgical celebrations and stimulating active participation. Choristers must be made to understand that their primary role in the liturgy is to lead the congregation in singing during liturgical celebrations and not to entertain them. Thus, they require a basic knowledge of theology in liturgy. Choir leaders should understand liturgical moments and moods in order to choose and sing appropriate hymns. The use of the organ and trained organists is crucial, and parishes who can afford it should invest in music directors and train interested youths in music. Effective communication between priests and choirs is necessary to ensure a well-planned and celebrated liturgy. Music has the great power make or mar the liturgical celebration, and parishes should pay serious attention to this aspect of their live.
Parish office staff
The staff in the parish office, including ‘mission boys’ and domestics play a crucial role in parish communication economy, yet their attitude and behaviour often fall short, mostly because many priests do not seem to pay attention to this. They can be unapproachable, proud, and unconcerned, thereby poorly representing the parish. To enhance parish communication, office staff must undergo regular training, focusing on relational skills and understanding the office as an extension of the parish’s pastoral and spiritual life; an evangelical responsibility. Staff should be disciplined and trained to respect and show concern for all call to the office, physically or virtually. They must be sufficiently equipped to provide adequate information about the parish. By improving office staff communication, parishes can create a welcoming environment, reflecting the Church’s values and enhancing overall ministry of Christ in the parish.
Parish Announcer
The Parish announcer is responsible for giving information about activities in the parish. He/she is a key player in the parish’s communication business, considering the fact that information is power. Announcing is a skill and should be cultivated. The parish announcer should be a specially chosen and trained person for the duty because announcement is more demanding than reading which is undertaken by the lectors. The announcer must thus understand the art of not just talking, but of communicating effectively. Communicating effectively requires training, so announcers should undergo training so as to be able to discharge the duty effectively.
Parish Communication Committee
The Church emphasises the importance of communication in pastoral planning. However, publicity committees are often overlooked in spiritual programs. A Parish Communication Committee is necessary for effective communication in parishes. Every parish should establish a Communication Committee, following guidelines and receiving appropriate training from the Diocesan Communication Commission. Communication elements need to be included in all apostolates, as stated in Aetatis Novae. This ensures that communication is integrated into every aspect of parish life, not just harvest celebrations. By putting this body in place, parishes can enhance their mission and outreach.
Parish group communication
Parish groups are vital to community building and spiritual growth. However, poor communication skills among group leaders often lead to conflicts and misunderstandings. Training in group communication and leadership dynamics is essential for effective leadership. This enables leaders to foster participation, manage meetings, and promote harmony. As Howard Hendricks said, “A leader is a person with a magnet in his heart and a compass in his head.” Training parish group leaders and priests can enhance their ability to relate with members, make informed decisions, and promote a sense of belonging, ultimately improving the general good and growth of the parish community.
Social media platforms
The Church must leverage social media to advance its mission and reach a wider audience. Facebook, YouTube, Zoom and WhatsApp offer opportunities for connection, growth, and comfort. Parishes can effectively communicate by recording Masses, maintaining a web presence, designating a social media ambassador, creating a website, and producing podcasts. This helps build relationships, provide topical content, and create a sense of community for those who cannot physically attend church.
Building parish data
Building parish data is crucial for effective communication. It involves collecting demographic information about parishioners, such as age, gender, area of residence, status, income, and profession. This data can be collected through paper-based or electronic forms, or a combination of both. Having accurate parish data enables strategic planning, targeted programming, segmented communication, and clearer messaging. It allows parishes to understand their audience and tailor their apostolates, much like Jesus did when speaking in parables and explaining them to His disciples. By building parish data, parishes can enhance their communication and ministry, making their programs better targeted, more effective and impactful.
Cleanliness
Cleanliness, it is said, is next to godliness. This is vital element of communication in the parish, encompassing both physical and moral aspects. A clean environment, including the church building and surroundings, communicates God’s sanctity and fosters conducive worship. Physical cleanliness also involves caring for the common home, as emphasised by Pope Francis. Moral cleanliness is equally important, requiring honest communication, sincere living, and edifying behaviour among priests, religious, and lay faithful. By maintaining cleanliness, parishes effectively communicate God’s message, reflect His character, and create a welcoming space for worship and community.
Timeliness
Effective time management is crucial in parish communication. Justice and order must be maintained in managing time for liturgical celebrations, meetings, and appointments. Masses should start and end on time, with a balanced allocation of time for each part. Habitual lateness or undue prolonging of Masses beyond the scheduled time is unacceptable and may lead to parishioners leaving or disruption of the parish life. Priests must be humble and respectful of parishioners’ time, acknowledging that both are essential to the parish’s existence. Punctuality and time management are key to enhancing communication. Weekday Masses should be sensitive to parishioners’ needs and culture, avoiding lengthy sermons that may interfere with their work schedules. Overloading programs within the Mass can also lead to disengagement. Priests must be mindful of time to maintain a positive and respectful communication environment.
Altar and sanctuary decoration
Altar and sanctuary decoration is another aspect of parish communication. It should be creatively simple, beautiful, and unobstructive, and reflect the liturgical season. Avoid cluttering the altar and sanctuary, ensuring the central focus remains clear. Priests should oversee decoration, not just leaving it to others. Simple and modest decoration enhances communication and worship.
I. Conclusion
From the foregoing, it is evident that the need for the Church to revamp its media apparatus and be strategic in its engagement with digital media for evangelization is no longer optional, but imperative. As we enter a new era of human history, the digital revolution presents unparalleled opportunities for spreading the Gospel. With billions online, the digital space has become a modern-day Areopagus, crying out for Christian witness.
Therefore, this paper strongly advocates for the Church to harness this powerful tool in order to amplify the Gospel’s reach, foster global community, empower discipleship, contextualize the Christian message, counter misinformation and false narratives, engage younger generations, provide pastoral care and support and facilitate collaborative mission.
While delaying the response to this digital transformation is capable of jeopardising the Church’s relevance and effectiveness in mission, embracing digital media enables the Church will be very beneficial to reach the unchurched and marginalized, revitalize traditional ministries, enhance catechesis and faith formation, and promote social justice and advocacy
As we celebrate the 100th anniversary of the great Bigard Major Seminary, I once again congratulate the Church in Nigeria while urging us to embrace the opportunities provided by the digital technology. We urge Catholic leaders, all those in consecrated life, seminarians, catechists, and all other pastoral agents to leverage these platforms, ensuring that the message of Christ reaches every nook and cranny of Nigeria and beyond. The urgency is clear. The Church in Nigeria must adapt, innovate, and boldly proclaim the Good News in the digital arena, reclaiming this space for God’s glory, transforming lives, and contribute to shaping the future of humanity.