Franciscan Formation – Inspirations (Part 23).  

The friars are to be formed in the good use of social communication. It contributes to human development, to the acquisition of knowledge, to the sharing of information, to wider relationships, and, not least, to the work of evangelization. The friars are to use media maturely, responsibly, and moderately, taking care that its use not impoverish relationships with friars in the same Friary nor cause damage to one’s own consecrated life.[1]

One of the friars involved in online evangelization shared a reflection he heard from a senior surgeon. The surgeon said that the new generation of surgeons is extremely skilled manually and specialized in modern surgeries that are performed with the help of a surgical robot. In their youth, they played a lot on the computer and acquired a natural ability that is difficult for older people to achieve. He thought perhaps today’s candidates for the Order would be better equipped to serve people and evangelize them using modern means of communication.

What is the so-called mass media? It consists of tools used for social communications, which we call social media outlets. These can include television, print, radio, books, cinema, posters and the Internet. They allow us to influence individuals and societies in a broad way. They shape culture, customs, fashions, beliefs and opinions and influence decision-making. They provide information and clarify situations. They are used for work, for managing one’s business, for maintaining contact and relationships with others and for satisfying various needs, including play and recreation. Mass media is increasingly being used as an active and engaging communication tool. This means that a recipient can interact with a sender; he can become a communicator himself, express his own opinions and influence the choices of others. He is no longer a passive recipient of a message, but enters into dialogue. Modern communication tools are breaking down the barriers of national borders and languages. They are becoming a digital world in which life happens. They exert a powerful influence and thus are called the “fourth estate.”[2]

Let me point out that one remarkable tool in this area is the cell phone. It gives us quick access to almost everything we need, right at our fingertips. We can easily network, stay updated on the latest regarding our loved ones, and maintain connections with people around the world. Smartphones let us search for information, use instructional programs, read the Liturgy of the Hours, Scripture, books, and listen to audiobooks, and music. This small, pocket-sized device even includes a camera, language translators, maps, databases, electronic currency, travel tickets, access to games, and gives us the ability to shop online. Basically, it offers a multitude of useful and engaging applications.

For over sixty years, the Church has been reminding Christians about the need to use mass media to proclaim the Good News.[3] In pastoral ministry, we are increasingly using these tools to communicate with the faithful, promote vocations, conduct liturgies, facilitate reflections, and deliver lectures and classes. The Church’s activities in this area are on the rise.[4] However, we increasingly feel the call to take a step forward: not only to use these tools, but to use them to carry out our mission of evangelization within this online world.[5] It is our important task to infuse the new digital landscape with the spirit of the Gospel.

However, there are times when we feel hindered by a sense of doubt about taking on this new mission. The digital landscape, often referred to as the “eighth continent,” can be fearsome. As we enter this world as consumers, we may feel as though we are at the “Areopagus,” where we find no one willing to listen to us (Acts 17:22, 34). We are afraid of haters, misunderstandings and perhaps lack of professionalism. This raises entirely justified questions within us: why enter into such new territories? Isn’t it enough just to adequately take care of church activities—such as catechesis, daily homilies, celebrations, and meetings with groups? Furthermore, we see that social media can be dangerous. For many, it becomes a trap; they become absorbed by their phones, computer screens, tablets, and so on. They escape from real-life interactions, lock themselves in their rooms and their virtual worlds, and lead their lives as digital recluses. Sometimes, this results in their human and spiritual downfall. This new continent can be enticing but also addictive.[6]

We Christians are called to inculturate this place. This should not be seen as merely a new form of mission. Over thirty years ago, we heard:
The first Areopagus of the modern age is the world of communications, which is unifying humanity and turning it into what is known as a “global village.” The means of social communication have become so important as to be for many the chief means of information and education, of guidance and inspiration in their behavior as individuals, families and within society at large. In particular, the younger generation is growing up in a world conditioned by the mass media. To some degree perhaps this Areopagus has been neglected. Generally, preference has been given to other means of preaching the Gospel and of Christian education, while the mass media are left to the initiative of individuals or small groups and enter into pastoral planning only in a secondary way. Involvement in the mass media, however, is not meant merely to strengthen the preaching of the Gospel. There is a deeper reality involved here: since the very evangelization of modern culture depends to a great extent on the influence of the media, it is not enough to use the media simply to spread the Christian message and the Church’s authentic teaching. It is also necessary to integrate that message into the “new culture” created by modern communications. This is a complex issue, since the “new culture” originates not just from whatever content is eventually expressed, but from the very fact that there exist new ways of communicating, with new languages, new techniques and a new psychology. Pope Paul VI said that “the split between the Gospel and culture is undoubtedly the tragedy of our time,” and the field of communications fully confirms this judgment.[7]

As Franciscans, what do we think about this? If we look at the life of St. Francis of Assisi, we can see that after his conversion, he was drawn to the contemplative life. This is what St. Clare undertook and it was the life some of her followers led in hermitages. Francis wanted to do the Lord’s will, even if it went against his personal preferences. He sent Brother Mattia to ask Brother Silvester, who lived in solitude, and Sister Clare for their discernment on this matter. Interestingly, he chose those who led contemplative lives as instruments of discernment. They gave him an unbiased response: The Lord wanted him to preach, because Francis was not called for himself, but that he might bring the fruit of souls to Him. Moreover, through Francis, many might be won over to Him.[8] Although we see that Francis often stays in hermitages, his life is characterized by constant travel to preach the Gospel. When he cannot travel due to illness and disease, he writes letters. He sends his friars to various parts of the world to preach the Word where he himself cannot reach.

I wonder what St. Francis would do in the Internet Age. It is likely no coincidence that among the patron saints of social communications, we find those associated with Franciscan spirituality: St. Clare, the patron saint of television, and, more recently, St. Maximilian. They remind us of the need to use mass media for evangelization. Moreover, we Conventual Franciscans have always been sensitive to the needs of the Church. We are invited to take a step forward—not only reaching out to mass media, but embarking on new missions in the digital environment.[9]

How do we do it? In the past, many friaries had a gatehouse at the entrance where visitors could meet a friar who served as the first point of contact for those who sought various forms of assistance or who needed to reach another friar. I wonder if it is possible in our communities to open such a gatehouse for the “eighth continent”? Can we rethink how to engage with the people we encounter on the streets, as well as those we may never meet in person? St. Francis sends us, like his first friars, to preach in various parts of the world. Our Franciscan spirituality is well-suited for this type of work. It would certainly be beneficial to support our younger friars in this area, not dissuade them. Like modern-day surgeons, they are much more familiar with the terrain of this digital continent, which is their homeland.[10]

Friar Piotr STANISŁAWCZYK
General Delegate for Formation


[1] Friars Minor Conventual, Constitutions Rome 2019, art. 66, §3.
[2] Cf. Fourth Estate, Wikipedia, https://en.wikipedia.org/wiki/Fourth Estate (Nov. 26, 2024).
[3] Cf. Światowy Dzień Środków Społecznego Przekazu. Historia i idea,
  https://mediadlaewangelii.pl/content.php?ContentId=55. (Nov. 26, 2024).
[4] Cf. Father Janusz Chyła, Ewangelizacja cyfrowego kontynentu, in: Kultura – Media – Teologia 23 (2015), pp. 67-79), https://cejsh.icm.edu.pl/cejsh/element/bwmeta1.element.desklight-336b7d4f-6031-4ff8-bf72-7152f7925520/c/kmt_2015_22_chyla_t5PyB2X.pdf. (Nov. 26, 2024).
[5] Cf. Father Maciej Flader, Inkulturacja wiary w “cyfrowy kontynent”, in: Teologia i człowiek, 47 (2019) 3, pp. 129-144, https://apcz.umk.pl/TiCz/article/download/TiCz.2019.033/18519/52437, (Nov. 26, 2024).
[6] Cf. Pope Francis, Post-Synodal Apostolic Exhortation Christus vivit, Loreto Mar. 25, 2019. https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20190325_christus-vivit.html. No. 90. (Nov. 26, 2024).
[7] John Paul II, Encyclical Redemptoris missio: On the Permanent Validity of the Church’s Missionary Mandate, Rome Dec. 7, 1990, no. 37c.
https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_07121990_redemptoris-missio.html. (Nov. 26, 2024).
[8] Cf. Major Legend XII (FF 1204, 1205); The Little Flowers of St. Francis XVI (FF 1845).
[9] Cf. Mission in the Digital Environment in: A Synodal Church in Mission, Synthesis Report XVI Ordinary General Assembly of the Synod of Bishops (Oct. 4-29, 2023), First Session, no 17,
https://www.synod.va/content/dam/synod/assembly/synthesis/english/2023.10.28-ENG-Synthesis-Report.pdf. (Nov. 26, 2024).
[10] Cf. Benedict XVI, “New Technologies, New Relationships. Promoting a Culture of Respect, Dialogue and Friendship”, Message for the 43rd World Communications Day, Vatican, January 24, 2009.
https://www.vatican.va/content/benedict-xvi/en/messages/communications/documents/hf_ben-xvi_mes_20090124_43rd-world-communications-day.html. (Nov. 26, 2024).