ARC Journal 125

Religion in Development Communication:

An Inexorable Concept

Stanislaus Irudayaselvam

Abstract

In spite of the pervasiveness and importance of religion in communication

and development, the mainstream development communication
research, policy, and practice has seemingly neglected it. The dominant
paradigm of modernization focused mainly on economic development
and ignored religion, spirituality, and non-material aspects, particularly
their influence on and contribution towards development. The shift in
understanding and definition of development communication as human
development and as a process of unfolding the human potential changed
this dominant view and put religion at the forefront. Communication,
development, and religion are integrally related. Furthermore, religion
cannot be omitted in holistic human development process. This article
is a pioneering effort to articulate the inherent relationship of religion
to communication and development. It also discusses how the Asian
Catholic Church contributes to development communication.

Introduction

“There is more to progress than economic growth. Genuine progress

must be complete. No one can be left out. No part of anyone can be left out.”
(Populorum Progressio, 14) The words of Pope Paul VI express a holistic
view of human development. In addition, the Pope’s encyclical Populorum
Progressio1 calls for faith-based integral development. In contrast, development
scholars and practitioners consider spirituality and religion as source of
Stanislaus Irudayaselvam, MEP, MA belongs to the Paris Foreign Mission Society
(Missions Etrangères de Paris, MEP) since 2008. He was ordained priest in India for the
diocese of Dharmapuri in 2004. In 2010, he finished his master’s degree in Religious Sciences
from the Catholic University of Paris and was assigned as a missionary to Taiwan. At present,
he is a candidate for PhD in Development Communication at the University of the Philippines
Los Baños.
126 Religion and Social Communication

conflict, division, and oppression rather than development and liberation.

Further, H. Leslie Steeves asserts categorically that religion, spirituality, and
other nonmaterial factors are seldom central in the scholarship or practice
of Western development--except as obstacles to change under the dominant
paradigm of modernization. Historically, only a few communication scholars
viewed religious or spiritual practice as a form of communication while
most of them focused on practical communication functions (Steeves, 2001).
Classifying the field of communication theory into seven traditions, Craig
suggests that spiritual tradition is the neglected area which can be further
developed into an eighth tradition (Craig, 1999)2.

The neglect of spirituality and perception of religion as obstacle for

change evolved primarily under the modernization paradigm of the ‘West’.
The narrow focus of modernization on the economic development failed to
recognize the pervading importance of religion in humanity’s march towards
progress. Western scholars overlooked the positive role and power of religious
communication in transforming individuals and communities. Such oversight
leads to an opportunity to study how nonmaterial and spiritual realities can
enhance the theory and practice of development communication.

This article examines how religion relates to communication and also

to development. It reviews the concept of development communication and
brings human development to the core. It seeks to analyze how communication,
development, and religion interrelate with one another by surfacing their
common features. By studying the nature of their interrelatedness, the
role and relevance of religion in human development and in development
communication practice become clearly defined. The article caters Asian
Catholic Christian church in particular and studies the inherent relationship
of Christianity with the theory and practice of development communication.

Communication Perspective

Communication is one of the difficult concepts to define. The

number of definitions available tells us how communication scholars toil
to conceptualize it. In the words of Littlejohn and Foss (2008), “Scholars
have made many attempts to define communication but establishing a single
definition has proven impossible and may not be very fruitful.” Littlejohn
and Foss (2005) further emphasized the intention in communication when
 Stanislaus Irudayaselvam 127

they defined it as a process in which the sender transmits a message to the

receiver with conscious intent to affect the receiver’s behavior. Jamias (1988)
describes communication as a process of mutual understanding through the
purposive use of verbal and non-verbal symbols. Usually communication is
limited to transformation of information but Theodorson notes that not only
information but also ideas, attitudes and emotions are transmitted from one
person or group to another primarily through symbols (Kotten, 2009). Wood
describes communication as a systematic process in which people interact
with and through symbols to create and interpret meanings (Kotten, 2009).

Initially, communication practitioners and scholars relied on Berlo’s

SMCR model which depicted a linear mode of information transmission to
change knowledge, attitudes and behavior. Later on, communication scholars
like Schram and Roberts included feedback to the linear model and made the
communication process complete and two-way. The communication process
involves elements such as source, message, channel, receiver, effect, and
feedback. Communication has different levels: intrapersonal, interpersonal,
group and mass communication. Communication evolved into a field in the
last century with important contributions from the social sciences, biology,
mathematics, and electrical engineering (Rogers, 1997).

1.1. Religion and Communication

The Federation of Asian Bishops Conference (FABC) rightly

acknowledges the relation between religion and communication. FABC also
affirms on one hand that religion is practiced in society, and on the other
hand that communication is imbedded in religious practices of society. So, it
becomes a challenge to study the ways and means of communication in and
with the religious communities (Tirol, 2009). Udeani, Frühbauer, and Capurro
(2008) claim that religions are not only the communities of faith but also
of communication. Religious communication takes place vertically between
human beings and the transcendent God, and horizontally among individuals
and groups. Given this situation, it can be deduced that communication
permeates most of the religions and that religions experience the challenge of
using communication technologies for religious communication.

Tirol (2009) enumerates the reasons for exploring the relation between
communication technology and religion. Firstly, communication and religion
128 Religion and Social Communication

share a common goal as both aim to improve society and transcend the human
facility. Secondly, there is a growing interest on how communication technologies
influence the expression of religion within the society. Thirdly, there is a question
whether technology is changing the religiosity of the world by making people more
or less religious. And lastly, the ways in which the communication technology can
help religions to attain their goal and mission still remain to be explored. Very few
studies are found to portray the adoption of information technology in religion as
the communities and groups select the apt communication tools depending on the
needs and availability in the given situation (Religion and Technology, 2009).

The Catholic Church, as an established religious institution, does not close

her doors to recent developments and communication technologies. The known
ecclesiologist, Avery Dulles (1971), explains that “the church cannot wall itself
up in a cultural ghetto at a time when humanity as a whole is passing into the
electronic age” (p. 13). The church has very well started reading ‘the signs of
the times3 and incorporated the means of communication in her mission. For
the Church, communication is social communication (Eilers, 2009, 223, 323)4
and different church documents5 detail the work of communication, the church’s
function and mission (Eilers, 2014). For Eilers (2009), religious communication
through interreligious dialogue and through sharing of values and experience can
promote human dignity and quality of life.

For human beings, it is essential to communicate. Communication is basic

to humans. This reality is Christianity-grounded and reflected theologically in
a communicating and personal God. God the Father and the Son communicate
in the Holy Spirit. Humans are able to communicate because they are created in
His “image and likeness.” As Eilers (2009b) points out, the theological reality of
communication is reflected and shown in God’s communication to His chosen
people in the Old Testament and in the incarnation of God Himself, in Jesus Christ
in the New Testament (p.32). Thus, communication in Christianity is not just the
use of any technical means, but rather lies at the center of Christianity and the
Christian understanding of a communicating God. Christian God as a Trinitarian
communicating God is the basis for all social communication.

1.2. Church as Communication

Communication is as much a part of people’s daily life just like breathing.

Robert Granfield, as cited by Wimal Dissanayake asserts that “communication is
 Stanislaus Irudayaselvam 129

so basic to being human that one cannot not communicate.” Every word, action,
gesture, and even silence is an act of communication. It conveys information to
those around us. Communication touches upon all that we are and all that we do.
Communication constitutes our inter-subjectivity. Through communication, one
becomes a full human and cultural being. No community can be established or
continue to exist without communication” (Dissanayake, 1983). A community will
cease to exist when it stops communicating. Wilbur Schramm said that when we
communicate we are trying to establish commonness. Without this commonness
there is no community. It is through communication that a community begins,
persists, and proceeds to exist (Quebral, 1988, 41). The interdependencies and
tradeoffs in the relationships contribute much to the reflection on communication
for human development.

Church, as the community of believers, is communication (Dulles, 1971).

Plude (1994) proposes two models of communication in the church (p.7)6. The first
model is the church as participatory communio7which views communication as a
fellowship animated by Spirit with shared responsibility (Schillebeeckx, 1990).
The second is an ‘open system’ view of the church that stresses the interaction
and interdependence of the members in a church organization. Church as an open
system emanates from a study of ecclesial cybernetics by Granfiend (Granfield,
1973) and Murdick’s analysis of shared responsibility in the education system of
the Church (Plude, 1994). Church communication is multidirectional and uses
both the formal and informal styles. The appropriate channel or media is used to
unite church members effectively to achieve communion among its members and
with God.

1.3. Communication Theology

Communication theology looks at the whole of theology under the perspective

of communication. A growing number of theologians see communication as a
basic principle and essential dimension of any theology (Palakeel, 2003). The key
concept in communication theology is self-communication of God, delineated by
Karl Rahner, a German theologian (Eilers, 2012). Rhaner’s term of God’s self-
communication indicates how God communicates Himself to Human beings
as He is. Gilbert Greshake maintains that “communication is from its origin a
decisive theological idea which grounds in the revelation, and which addresses the
center of the Christian perception of God and of the world” (2002). He states
that the origin of Christian communication lies in the event of Jesus Christ
130 Religion and Social Communication

becoming man because Jesus is the self-communication of God. For Greshake, a

Christian theological concept of communication has its roos in the Trinitarian and
Christological realities (Eilers, 2002).

Communication becomes a theological principle by which the Trinitarian

God communicates in himself. Every human person is able to communicate
because each person is created in His Image and Likeness. As Eilers (2014)
notes: “The Bible is the first book on and of communication.” The Old Testament
contains various books and documents of this communication with God’s chosen
people (Eilers, 2014, 19-24). Conversely, it is also their way of communicating
or non-communicating with their creator. Despite the fact that human beings
refuse to respond to God’s call, God continues to communicate to them and offers
a new chance to reenter into communion with Him (Ta & Eilers, 2015). God’s
communication happens in words and deeds with humankind and thorough the
use of social forms, cultural aspects and human languages to deliver His message
so that people come to know God in their lives and history. Thus, communication
theology does not start with the media or technical means but rather with the center
of theology, with God Himself (Soukup, 2003). Here the communication does
become the eye through which the whole theology is seen because the Christian
God is a communicating God.

In the New Testament, the most important element of divine self-

communication is the eternal word of God. The Son becomes flesh for the sake
of human persons. The self-communication of God becomes very personal in
Jesus. Jesus’ communication opens eyes of the people of his time to another reality
existing in human world: the kingdom of God. It invites people to enter into this
reality. All communicative activities of Jesus (preaching, healing, admonishing,
eating with sinners, living with the disciples and with the Father, praying, suffering
and dying on the cross) embrace the whole life of human person and lead to a life
with other and with the Father. He is the absolute sign of god-man-communication
(Ciudadano, Virgilio, 2015). In this perspective, a Christian communicator is the
one who is individually called by Jesus to imitate his life and who is also able to
live in fellowship with the Father and other people through the Holy Spirit.

1.4. Holy Trinity and Communication

The innermost being of the Trinitarian God’s communication is a deep

personal activity of each divine person. It is self-communication between the
 Stanislaus Irudayaselvam 131

Father, the Son and the Holy Spirit. The Trinitarian God communicates with His
people in Revelation especially through His Son when the Word became flesh
and lived like one of us. The Trinitarian communion lives by interpersonal self-
communication by which each divine person communicates the most precious
and unique of its own to the other (Eilers, 2009b, 26). Thus, the process of
communication is not a passing of information from one another, but it is a mutual
enriching process that leads to a full communion of love. The Trinitarian life
is a life of reciprocal communication in communion and a communion of love
through self-communication (Eilers, 2009a). From the fullness of divine self-
communication, God reaches out to human beings. Out of love He creates humans
in His own image and likeness. With this act of creation God gives human person
the possibility and life condition for communicating with each other. Thus, the
human person becomes communicative and interdependent.

1.5. Communication and Catholic Church

The Church’s ministry and mission is to communicate the Good news of

salvation and God’s love to its creatures. She continues God’s communication, not
only with the use of media or communication for her mission but is communication
as Cardinal Avery Dulles points out. Communication becomes the essence and
‘raison d’etre’ of the church (Eilers, 2009a, 43-62; Eilers, 2009b, 19-33; Ta
& Eilers, 2015). Through her existence and ministry, the Church continues the
communication of the Trinitarian by revealing, and incarnating God into the here
and now of every time and place. She sets the communicating Trinitarian God
and His son present in the lives of people. She also considers the communication
dimension of a participatory and dialoguing, prophetic and witnessing Church
(Eilers, 2008).

The Catholic Church, as an institution founded by Christ, has a long history

of more than two thousand years. The church is the community of the faithful
who follow the call of Jesus and live in His Spirit. She is a communicative reality
as she reflects the life of Trinitarian God in different dimensions. Church, as a
communicating body, instructed her children especially with the writings of
Saints Peter, Paul and John in the beginning, through the church Fathers like Saint
Augustine and Pope Gregory the Great later. In the 19th century, a more positive
approach to social communication developed and the Church started appreciating
new means of communication. She coined and introduced the term ‘social
communication’ in 1962 with the publication of the Vatican II document, Inter
132 Religion and Social Communication

Mirifica which sees communication as communication of and in human society

(Eilers, 2009a, 223, 323). The decree of the Vatican II covers the whole field of
communication from traditional and interpersonal communication to media
and communication in cyberspace (Eilers, 2014, 85-108).

1.6. Church Documents on Communication

The Catholic Church as mother teaches her children in various ways
through different documents8. The teaching authority of the church is called
magisterium. The history of the church documents on social communication
begins in the early days of Jewish-Christian religion with the Bible (Eilers,
2014). A Jesuit priest Enrico Baragli, one of the pioneers involved in formu-
lation of church documents on communication, published the collection of
church documents on communication.

Following his publication, Franz-Josef Eilers SVD published a com-

pilation of all the documents from Vatican that can serve as a guidebook for
the formation of future priests (Eilers, 2002b; Eilers, 2014). Eilers lists more
than 42 official documents in his book apart from the teaching in the early and
middle ages (Eilers, 2014). The church documents encourage church leaders
to be effective communicators to make the church to be really communitive.
Most of the documents repeatedly demand proper training and formation in
social communication (cf. Inter Mirifica nos. 13, 15; Communio et Progres-
sio 107, 111; Aetatis Noveae 18, Guide to the Training of Future Priests 11)
(Ciudadano, 2015).
1.7. Communication in the Asian Catholic Church

Understanding the needs of the time and responding to the call

for a vision of ‘a new way of being church’9, which is to consider the
communication dimension of the communion of communities, the Federation
of Asian Bishops Conference (FABC) came up with radical decisions to
promote, form the communicators, and establish a communicating Asian
church. FABC is convinced that a participatory, witnessing, dialoging and
prophetic church cannot be built without proper communication dispositions
(Eilers, 2009b). Since 1996 the Office of Social Communication (OSC) of the
FABC organizes the FABC-OSC Meet – the annual meeting of Bishops and
secretaries responsible for social communication. Franz-Josef Eilers SVD10
in his book lists all FABC-OSC documents on various themes pertaining to
communication that increase the awareness and to develop visions, action
 Stanislaus Irudayaselvam 133

plans that promote greater cooperation in communication in the continental

level (2008).

1.7.1. Graduate Program in UST

The FABC-OSC took up the challenge to contribute to communication

formation in Asia and initiated an M.A Theology course specializing in social/
pastoral communication in the University of Santo Tomas (UST) (MAT-SPC)
(Eilers, 2008, 217-220). MAT-SPC is designed such that it offers students
insights into communication theology, communication spirituality, and the
communication dimensions of different pastoral ministries. Based on the
theology of communication, MAT-SPC provides insights, poses challenges
and develops dispositions. It aims to form professionals who are deeply
spiritual servants for Church ministry. Offering courses on different media
of social communication, it is more concerned about proper dispositions
needed for the specialization. In 12 years, until 2014, the UST MAT-SPC
has produced 36 graduates (“Social/Pastoral Communication - A Masteral
(MA) and Licentiate (STL) Program,” 2014). In connection to MAT-SPC, the
FABC has also founded the Asian Research Center for Religion and Social
Communication (ARC) in Bangkok, Thailand. Two book series on the topic
of religion and social communication and Communicatio Socialis Prints were
published in cooperation with the UST11.

1.7.2. A Christian Communication Model

Apart from its research and publications, the Department of Social/

Pastoral Communication in the University of Santo Tomas developed a
communication model. According to this communication model neither the
sender nor the ritual is essential but rather the message which is God’s Word
is the most important one (Eilers, 2009). Here the communicator is just the
messenger or a channel through which God’s message flows to the individual
recipient or group of recipients who in turn become ‘messengers’ to the
each other about their experience of God’s Word, the message. This model
recognizes God as THE source of all communication and the communicator is
just a channel, an instrument through which God works. The communication
is determined more by the experience of the message than with the technical
means. This Christian communication model is based on Scripture and is
concerned that the Message of God reaches people.
134 Religion and Social Communication

MESSAGE messenger Receiver

-Physical disposition

-Psychological/mental/
spiritual disposition

1.7.3. Radio Veritas Asia

Radio Veritas Asia, the voice of Asian Christianity and the only
continent-wide radio station for the church in Asia, is at service for almost
60 years of evangelization through broadcasting. FABC-OSC takes care of
the administration, operation, and financing of RVA with the guidance of the
board of five Asian bishops. Founded in 1960, the RVA follows the effective
ways of sustaining and informing the faith of those who already believe in
Christ and of proclaiming Him to those who do not yet know Him. In the last
10 years, the RVA has received more than one million letters from listeners
which praise the commendable service (Eilers, 2008). There are also listeners
group created in different countries which act as the catalysts of change.
The programs are recorded and used for further evangelization and social
awareness programs. Today, it broadcasts in 18 languages with digitalized
production and 24/7 going online. The development ushered the possibility
of producing more programs in the native areas and broadcasted from RVA
(“Radio Veritas Asia,” 2018).

1.7.4. Communication in the Local Levels

Every catholic diocese has a commission for communication and

evangelization. There is a pastoral center in every diocese that uses and
promotes the use of communication technology. The celebration of the
World Communication Sunday12 yearly shows the importance of media and
communication in spreading the Good News. Every parish community adapts
itself to the appropriate and available means of communication like PowerPoint,
social media and digital boards for their liturgy and communication (Tirol,
2009). There are many local catholic television and radio channels functioning
in different parts of Asia in different countries. Many online videos of liturgical
 Stanislaus Irudayaselvam 135

celebrations and sermons are more and more prevalent. Protestant churches in
general adapt themselves faster and easier to the growing the media as they are
more local and open to the needs.

2. Development Perspective

Just like communication, development is also difficult to define with a

single definition and it is broad enough to encompass anything that makes a person
to improve. Development is always considered as a movement towards a better
state. For a long time, development has been a secular business depending on the
history and context in which it emerged. Development was seen fundamentally as
a matter of material progress and economic growth and presumed that if the living
conditions of people improve, the rest will follow (Groeneweg, 2012). Though
development was primarily looked as the alleviation of poverty, the aspect changes
as the understanding of poverty is redefined. Poverty is traditionally looked as low
level of income or lack of material resources13. The consideration of subjective
dimensions of income and wealth was a major shift in conceptualization of
poverty. A welfare based multidimensional concepts and causes of poverty
received major attention and led to a more general definition of wellbeing or
even happiness that included non-income components like education, health, and
access to markets. Thus, poverty is synonymous to ‘vulnerability’ that is caused
not only by the low income but issues like illness, death, loss of work, fire or theft
(Ruben, 2011).

2.1 Religion and Development

The Indian Nobel laurate for economics, Amartya Sen, states that religion
and development have been intimately interwoven14 (Sen, 1999) but in mainstream
development thinking, policy and practice, religion has been neglected in the
academic field, despite its pervasiveness and importance (Rakodi, 2007; Deneulin
& Rakodi, 2011; Jones & Juul Petersen, 2011; Rakodi, 2012b)

Many of the development study and practice see religion as an obstacle

or a panacea (Adogame, 2016). This view has been influential and predominant
in mainstream Western development studies and policies in the past and today
among religious skeptics, while many others believe that it should be kept out
of the public sphere. The critics of religion consider the religious belief in the
transcendent to be incompatible with the modern scientific knowledge, regard
136 Religion and Social Communication

religion as oppressive structure, judge that religious beliefs and practice hinder
social change and improvement, and believe that, throughout history, the
desire for religious hegemony has resulted in conflict, competition, violence
and division (Rakodi, 2007).
The neglect of religion and spirituality in development has to be further
elucidated. In 1980, World Development published a special issue entitled,
“Religions and Development”, at the time when development was defined in
terms of economic growth and religion was neglected in the academic field
and practice of development studies (Deneulin & Rakodi, 2011). But this is-
sue did not translate into sustained attention to the topic15. This special issue
argued that this discrepancy between the reality of previously colonized coun-
tries on the one hand and aspirations of a development project modeled on the
process that had occurred in the colonizing countries on the other called for a
re-evaluation of the relationship between development and religion (Wilber
& Jameson 1980). However the plea fell on deaf ears and there was rare refer-
ence to the role of religion in development (Beek, 2000)16.

The most common reason for the neglect is the fear of imposing or
appearing to impose an outsider’s perspective. In many developing countries
where the conversions take place, like India, many consider that religious or-
ganizations have used the ‘development’ programs to manipulate and impose
their perspectives on their beneficiaries. Social science literature and philoso-
phers referred to spirituality and religion as myths, whose overall negative ef-
fect on society will be replaced by scientific thinking. Karl Marx, in 1844, ar-
gued that religion was ‘the opium of the people’ and Sigmund Freud believed
that religion is nothing more than ‘infantile’ response and ‘the adult’s reaction
to his own sense of helplessness’ (Rakodi, 2012a). So many contemporary de-
velopment theorists and practitioners continue to hold the scientific/material-
istic bias and evade spirituality and religion considering them as unscientific.
The next reason for the failure to engage the issue of spirituality and the
negative attitude toward religion is the result of a mostly northern perspective
that dichotomizes the sacred and secular. The long history of religious
competition for dominance and state control in Europe led to the separation of
church-state and religion became more problematic than helpful (Melkote &
Steeves, 2001). This dichotomizing of the sacred and secular in the European
society contributed to the avoidance of religion and spirituality and the
preference of the secular society. There is a fear of conflict that manipulation
of spiritual and religious themes and symbols can kindle distrust and hatred17.
 Stanislaus Irudayaselvam 137

The lack of precedent models and theories for addressing spirituality is the
other reasons for the ignorance of religion and spirituality in the development
literature and practice (Ver Beek, 2000).

2.2 The Changing Context

Concentrating more on economic policies that could deliver economic
stability, growth and prosperity, religion was perceived as irrelevant to modern
societies because the visions of development from faith perspective differ
significantly from economic perspective. As Goulet mentioned to religious
groups, development experts may seem like ‘one-eyed giants’ who “analyze,
prescribe and act as if man could live by bread alone, as if human destiny
could be stripped to material dimensions alone” (Goulet, 1980). In 1980,
he lamented the neglect of religion by development scholars, even though
“most persons in developing countries still find in religious beliefs, symbols,
practices and mysteries their primary source of meaning (Goulet, 1980, 482).
Despite the “growing chorus of voices, in rich and poor countries alike, who
proclaim that full human development is not possible without regard for
essential religious values” that he detected (p. 488), little more attention was
given to religion in the development debate in the subsequent twenty years
than in the preceding two decades.

Given the apparently integral link between spirituality and issues cen-
tral to development, it would seem reasonable that spirituality would occupy
a relatively prominent place in development theory and practice (Tomalin,
2007). However, the subject is conspicuously under-represented in develop-
ment literature, in the policies and programs of development organizations,
forbidding the mutual contribution and strengthening of religion and develop-
ment. Lebret considers development as cultural and spiritual as well as eco-
nomic and political (Goulet, 1980). Gandhi, the Father of the nation of India,
favored ‘production by masses’ over ‘mass production’ in which people are
not respected and development aspect is diminished to mere production.

Until 1980 the concern was to create feasible conditions for economic
growth and the mainstream development theory had been dominated by mod-
ernization theories for three decades. Religion was considered to be an aspect
of culture of ‘traditional’ societies that hinder modernization (Nkurunziza,
2007). In 1970s there was a growing discontent with equating development
with economic growth because in vast majority of developing countries the
138 Religion and Social Communication

rapid growth of the 1950s and 1960s did not eradicate poverty and modern-
ists thoughts failed to deliver. Then dependency theory and related perspec-
tives became influential in development studies which were followed by the
neo-liberalism and structural adjustment programs (Nkurunziza, 2007). Later
in 1990s development agencies started to pay attention to their relationships
with religions and spirituality and in 2004 the human development was incor-
porated into neo-liberal approach (Rakodi, 2007).

James Rick (2010) argues that religion provides an alternative to the

secular theory of development and it broadens the understanding of develop-
ment bringing focus on human development not merely on income, GDP and
economy. Religion brings in the questions of values and meanings linking hu-
man wellbeing. As faith is a key aspect of cultural identity and wellbeing, the
paradigm shift has enabled faith issues to be incorporated easily into develop-
ment. The teachings and practices of the Protestant and Catholic Churches,
the Church documents and liberation theology promote this holistic human
development. Khan and Bashar (2010) learned that it is impossible to separate
religion from development since the religion derives people’s behavior and
actions in a more productive direction.

2.3 Human Development

Human development is a process of enlarging people’s choice and hav-

ing access to the resources needed to enjoy a decent standard living. In the
words of Amartya Sen, “human development as an approach deals with what
I consider the basic development idea; namely, increasing the richness of hu-
man life rather than the wealth of economy in which human beings live, which
is only a part of human life itself” (1999). It is the human wellbeing and it
had its first mention in 1990 UN Human Development Report which consid-
ered the primary objective of development is to benefit people (UNDP, 1990).
The UN report gives the clear and fundamental articulation of the concept of
human development and distances itself from the importance of economic
aspects. Later the 2010 UN report (UNDP, 2010) further develops the evolv-
ing and dynamic idea of human development, enlarging people’s choices and
putting people at the center of the development process (Alkire, 2004). The
complexity of human reality and its integral growth cannot be limited to a
single agency like UNDP or a single aspect of economy. It includes matters of
livelihood, relationship, peaceful life, spiritual activities, active engagement
in politics, community activities, self-respect and emotional wellbeing.
 Stanislaus Irudayaselvam 139

2.4 Religious Institutions in Development

The origins of development assistance trace back to missionary works and

religiously inspired initiatives during colonial era and it continued further under
religious motivations. Today the religious organizations, NGOs, medical and
educational institutions, religious self-help groups, relief and rehabilitation
programs, religious charitable institutions such as Faith-Based Organizations
(FBOs)18 have a commendable role in development (Carbonnier, 2013). The
FBOs remain highly prominent actors in the development practice and prove
that faith can be better engaged in divers development actions (Rick, 2010),
and precisely put religion into practice (Wel, 2010). Emma Tomalin observes
not much difference between NGOs and FBOs and the donors and funding
agents adapt development approaches, and seek to reach all in need (Tomalin,
2007).

Wilber and Jameson caution if development processes failed to take

religion adequately into consideration, there was a real risk of backlash and
of developing countries rejecting the development project altogether. They
argued that “religion is more than a mere instrument for development. A
broad definition of development as meeting basic human needs would include
religious values as one of those needs that are end in themselves”(Wilber
& Jameson, 1980). Religion constitutes a framework that provides a set
of norms with which to assess the legitimacy and validity of development
process, a moral framework that in their view should not be ignored. Various
trends have brought religion back into development studies: the rise of so-
called ‘political Islam’19, continuing importance of religion in people’s lives
and identities in developing countries (Jenkins, 2007) and reassessment and
recognition of contribution and importance of religious organizations like
faith based organizations (Deneulin & Rakodi, 2011).

3. Development Communication Perspective

From the beginning, it was not easy to define development

communication and to develop it as a profession or as a field of study
(Quebral, 2016). It is the interaction of two social processes - development
and communication in any given environment. Dr. Nora C. Quebral, a real
prophetess20of development communication, coined the term ‘development
communication’ and she herself defined it more than once. The concept was
140 Religion and Social Communication

articulated on December 10, 1971 in the agricultural context. Dr. Quebral

sharpened the definition later and redefined later development communication
as, “the art and science of human communication linked to a society’s planned
transformation from a state of poverty to one of dynamic socio-economic
growth that makes for greater equity and the larger unfolding of individual
potential” (Quebral, 2011). This revised definition has a shift from previous
definition of ‘speedy transformation of a country and mass of its people from
poverty to a dynamic state of economic growth’(Quebral, 1973).

3.1 Development Communication and the Catholic Church

Manyozo (2006, 2012) argues that Latin America must be the first to
speak of Development Communication in the form of Liberation Theology
with the contribution of the Catholic Church21. In 1962, Pope John XXIII held
a meeting with Church officials known as Vatican II, during which He wanted
that the Church has to be more inclusive like a community. He believed that
working with impoverished communities was vital and that work with poor
people would be more effective. The bishops from Latin America present in
the meeting were inspired by the Pope’s ideas. Few years later, in August
1968, the Second General Conference of Latin American Bishops was held in
Medellin, Colombia. The prevalence of poverty and injustice was the major
theme. The participants were convinced that the poorer countries of Latin
America could not develop unless the oppression that was widespread in their
government was corrected. The idea of the Christian-based community as
one response was formally sanctioned by the bishops.

Liberation theology is more a movement that attempts to unite

theology and sociopolitical concerns than a new school of theological
theory. It is more apt to speak of liberation theology in the plural because
these theologies of liberation find its expression among downtrodden, blacks,
Dalits, untouchables, feminists, Native Americans, aborigines etc. The most
significant and articulate expression in the beginning has taken place in Latin
American context and has served as the model for other theologies of liberation.
The leading proponents are responsive to social perspectives of Kant, Hegel
and Marx. Liberation theology was also influenced by European political
theology in J.B.Metz, Jurgen Moltmann, and Harvey Cox who criticized the
ahistorical and individualistic nature of existential theology (Hillar, 1993).
 Stanislaus Irudayaselvam 141

Liberation theology not only covers the spiritual realm but also calls
for social action on behalf of the poor, necessitates political involvement,
and to collaborate to challenge the oppressive structures. Based on liberation
theology, the goals of individual spiritual growth and empowerment are as
important as alleviating material needs and the two areas are dialectically
linked. It insists on the process of community discussion and decision
making, consistent with community’s cultural and religious values. The
process necessarily includes an important role of its leaders and their practice.
It involves people from varied economic classes and other social strata,
assuming that all need spiritual awakening in a manner that can contribute to
address broad social problems.

There are the two concrete and ideal examples of Latin American
Liberation theology. One is Paulo Freire who strongly criticized the traditional
‘banking educational’ system that discouraged creativity and critical
thought, and developed a new method of teaching literacy to the masses of
peasants through the process of ‘consceientização’22, (conscientization) or
consciousness raising. Another is the liberation theology in Latin American
which is largely manifest in the emergence of the Base Ecclesial Community,
Communidades de base, (CEB) or small Christian communities in Brazil. The
dialogic process of liberation frees people and communities to determine their
own future. They describe how the fundamental beliefs shape development
communication practice.

3.2 Approaches to Development Communication

There are two saliently tenuous approaches towards studying, teaching

and practicing development communication: the development theory approach
and the communication theory approach, since “we are talking about the
processes that go hand in hand” (Quebral, 1988; Okunnu, 2014)

The development theory approach involved researchers and practitioners

locating the origins, definitions as practices within the dominant development
paradigms as they formulated the springboard for the emergence of development
communication. Quebral asserts that development is the stronger principle in
the tandem as it prescribes the goal, content and methods of communication.
She argues that development communication is ‘colored’ by how we define
development and as “the definition of development changes, the definition of
142 Religion and Social Communication

development communication also changes” (Okunnu, 2014). The development

theory approach offers parallel comparisons between the evolution of
development communication in relation to development theory.

The communication theory approach, on the other hand, involves scholars

and practitioners who examine how media and communication experiments
impact governance, democracy and livelihood. This approach is built on
media effects research, social theory, political economy and liberal democratic
political theory. The models of training programs that are being promoted by
communication for social change consortium reflect this approach. In a particular
way, Latin American universities adopt this social change training model whose
origins are attributed to media of social communication, declared by the Second
Vatican Council. The Catholic Church uses this approach and encourages her
followers to be better communicators and to use the all communication means
for development.

Analyzing communication in the service of development both in religious

and secular approaches, the scholars propose transformation of individuals and
the society, from poor state to a better state, from a lack of certain conditions,
or from oppression, to a dynamic state that allows living the plenitude of life,
that answers all the demands of human and society. In obtaining this dynamism
and sustainability, communication employs available strategies, means and
approaches. In particular for attaining better human development goals, Pitor
Gracz proposes transformational communicational model23 espoused by Flor
and Smith (2015). It is assumed that human development can occur if only
the right message can become the right norm or values of societies. Human
development, as upheld by the Church, is humanity’s transition from less human
to truly and fully human conditions; integral human development promotes the
good of every person and the whole person in all aspects (without exclusion); it
is cultural, economic, political, social and spiritual with self-development and
sustainability (Bendict XVI, 2009).

4. Interrelationship among Communication,

Religion, and Development

Communication, religion and development are interrelated concepts

in development communication theory and practice. We cannot keep away
religion when we speak of the integral human development and growth of the
 Stanislaus Irudayaselvam 143

society. The internal relationship between these three entities can be seen from
different lenses because development, religion and communication involve
processes that are dynamic, interactive, continuing and never ending (Tirol,
2009). The following exhibit explains the integral relationship between
the components and the continuing movement between the components to
achieve holistic human development:

The above presentation displays the complex processes and relationships

between development, communication and religion. Development as a non-
static and moving concept has dynamic relationship with communication which
of same nature. The vibrant relationship of development with communication
leads to human transformation and facilitates development. They both in turn
are related to religion that accompanies them in their unending interactions and
processes. The consequence is this complex evolution is human development
that unfolds every human potential.

5. Development Communication – a Human Development Process

Spirituality and religion are central to many of the daily decisions

that people in the ‘South’ as well as in the ‘North’ make concerning their
community’s development. Despite their pervasiveness and importance, the
mainstream development communication literature, policy and practice have
systematically avoided the topic of religion and spirituality. This avoidance has
resulted in inferior research and less effective programs and failed to provide
the opportunities to reflect on how development and spirituality should shape
each other (Kim, 2007). Religion and spirituality cannot be tidily isolated
from other factors at work within and among people and communities. If
development is truly about strengthening people’s capacity to determine their
144 Religion and Social Communication

own values and priorities and to organize themselves to act on these, the
researchers and practitioners of development communication must recognize
the importance of spirituality and religion and give people the opportunity
and power to decide how both, their religion and their development will and
should shape each other.

Not only the poor countries but all need development. The goals are
inherent in the meaning given to development. Some of the more qualitative
ones are enhancement of quality of life, wellbeing of oneself, the unfolding
of the human personality and the humanization of the individual. They are
variants of the view that development does not end with high GNP nor even
with high per capita income. The transformation of man/woman as the real
goal of human development finds staunchest support in Latin America where
Freire’s concept of concientization, or self-knowledge leading to heightened
aspiration on the part of the peasant, appears to be making great impact. This
is because development communication is centered on the total human being
and covers all aspects of life (Quebral, 1988).

The reappraised definition of development communication of Quebral

focuses on human beings and that the media and technologies are just
instruments for advancing the communication agenda (Lennie & Tacchi,
2011). As a theory, practice and field of study, development communication
has begun to focus on social challenges and human development that entails
economic, social, political and cultural independence (Quebral, 1988). The
concept of development communication would stay vigorous as long as
human development as a goal challenges our thinkers and doers. There may
be change in concepts as the growth in understanding of development and
the interactive process, communication that is most basic to our society. This
human development demands commitment from the researchers and scholars
of development communication. They have to work strenuously towards the
humanistic goals, as well as the multi-faceted nature of human development
that refers to the economic, social, political, cultural aspects, as well as the
theological and spiritual concerns, and predict a wider scope for the study and
practice of development than is ascribed to it as present (Quebral, 1988, 161).
 Stanislaus Irudayaselvam 145

Conclusion

Development communication as an evolving field of study, as theory

and practice, has reoriented itself to focus more on social changes and
holistic human development. At the beginning, it had the view of dominant
paradigm and modernization for which only economic development is the
core importance. Later, since development became the guiding principle
in development communication, the concept of development changed as
development was redefined and put the human individual at the heart of
development process.

Today, the growth in the use of communication technologies in

promoting and developing communicated communities that aim at the
development of human person as individual as well as the community
as a whole, is the primary goal of any religion. The redefined concept of
development is relevant, and its practice caters to the wellbeing of every
person and promotes holistic human development. Religion and spirituality
are unavoidable in the process of human development as they are interrelated
to communication and development.

The subject matter remains a challenge for further innovative research

at the interface of development communication and religion. To advance the
conceptualization of multidimensional poverty and its alleviation, the mutual
interaction between religion and development communication has to be
further explored. For strengthening the understanding of the role of religion
in the development communication processes, though religion is not the only
area relevant to development, heterogeneity in religious beliefs and practices
of various religions have to be analyzed. As appropriate the communication
technologies used for human development in local religious communities, the
future study has to focus its analysis on the mutual contribution of religion
and development communication at the grassroot level. The more open
engagements of religion and spirituality from the part of the development
world will open up new angles of interaction which will contribute to
enrichment of both religion and development communication. Faith based
organizations remain highly prominent actors in the aid industry and their
paramount role played in the daily lives of individuals and communities
to improve the lives of deserves ones need further research. Religions and
development communication agenda are open and still to be explored.
146 Religion and Social Communication

Endnotes

1
The encyclical of Pope Paul VI, Populorum Progressio deals extensively with
human development. It claims development as a new name for peace. In the
encyclical, the Pope turns his attention to the progress of the peoples of the world
because of the widespread hunger, poverty, endemic disease, and ignorance present
in the underdeveloped nations.

2
Craig (1999) in his article, divides the field of communication theory into
seven traditions according to underlying conceptions of communication practice:
Cybernetic, semiotic, phenomenological, rhetorical, sociopsychological, critical and
sociocultural. Craig suggests the spiritual tradition as a neglected area that might be
further developed and become eighth tradition.
3
The expression, ‘Signs of the time’ was first used by the Pope Pius XII. In the
encyclical Mater et Magistra, the Pope John Paul II adapts it and calls the church
for the renewal in its own life and in its involvement in the world by ‘reading the
signs of the times’. In most of his writings, the Pope urges the Christians to reading
the hopeful and concerning signs of the time.

4
The term social communication was introduced by the Second Vatican Council in
the document Inter Mirifica (1962). This was a great change in Church’s approach
to communication and Eilers calls it “Modern Positive Approach’.
5
Eilers lists 42 documents of the Church until 2014, in a special way during Second
Vatican Council (1963-1965), pertaining to communication and how the concept of
communication is developed over time and promoted the mission of the Church.
6
Considering church as communication there were different models proposed
specially by ecclesiologists. Though no one metaphor can contain the totality
of Church’s nature and each contributes to our understanding, each proposed
model has different image of the Church and has its own style of communication.
Particularly after Vatican II the view of the church changed, the church became very
participatory and promoted shared responsibility. Here F.F. Plude brings out the
already existing three models and adds her own fourth model, church as an ‘Open
System’.
7
A corresponding communication/communio model was offered by Pottmeyer
and spoke about of communio as a leitmotif a norm or criterion-for the church,
her structures and relations. This communio has a theological and anthropological
meaning Cf. (Plude, 1994).
 Stanislaus Irudayaselvam 147

8
Official documents of the Catholic Church have evolved and differentiated over
time, but commonly come from four basic sources: 1) Papal documents, issued
directly by the Pope under his own name; (Papal documents include Decretal
letter, Apostolic constitution, Encyclical letter, Apostolic letter, Declaration and
Motu proprio.) 2) Church Council documents, issued by ecumenical councils of
the Church and now promulgated under the Pope’s name, taking the same form as
common types of papal documents; 3) Curial documents, issued by offices of the
Holy See but authorized by the Pope; and 4) Bishops documents, issued either by
individual bishops or by national conferences of bishops.

9
Under the guidance of Vatican II, the Federation of Asian Bishops Conference
(FABC) has come up with its Teachings and its Journey towards Creating a Partici-
patory Church in Asia through Basic Ecclesial communities. FABC encourages to
create the Basic Christian Communities to as the miniature of the church and make
the church to be more participatory reflecting the ancient Christian communities.

10
Franz-Josef Eilers, SVD played an important role as FABC and OSC secretory
in establishing the graduate program in UST and development of RVA to serve the
Asian Church. He authored many books on Social communication which serve as
the text books for the graduate program in UST and elsewhere.
11
Until now three books have been published in this series: Two of them edited
by Binod C. Agrawal and the last one by Franz-Josef Eilers and Anh Vu Ta. (Cf.
Agrawal, 2015). The series of Communicatio Socialis Prints has goes to publish
four books to its account authored by different Asian Communication Scholars
(Ciudadano, 2015).
12
Every Year the Church fixes the World Communication Day with a special theme
and the Pope gives a special message to the faithful and the bishops organize
different meaningful activities in their diocesan level. For example, this year,
2018, the Pope stressed on the ‘fake news and journalism for peace’ and urged
the Catholics to protect the communication which is the real means of promoting
goodness, generating truest and opening the way to communion and peace.
13
This concept is strongly influenced by modernization theorists. The World Bank
approach to poverty measurement based on ‘one dollar a day’ standard is illustrative
for this way of thinking.
14
Amaetya Sen, an Indian writer and Nobel Prize winner, points out that Ashoka,
a convert to Buddhism in the third century B.C., openly championed religious
tolerance. Great Fathers of the nations like Gandhi intended to draw upon and
incorporate spiritual insights rather than sidelining them (Sen 1999, 236).
148 Religion and Social Communication

15
The known journals for development make only rare reference to the role of
spirituality and religion in development. Between 1982 and 1996, there was only
one article on the role of magic and witchcraft in development was published in
World Development. Though the 1980 entire issue of World Development was
dedicated to the topic of religion and development, it was not translated into
sustained attention to the topic.
16
Ver Beek conducted a search of papers published in three of the most prominent
development study journals during 1982 – 1998 and found only rare references
the role of religion and development. He found that World Development had only
five articles focused on religion, while 83 dealt with the environment and 85 with
gender.
17
Specially in the Middle East, in the places of religious fanatics and rightwing
governments people are afraid to talk about spiritual themes and symbols. There is
no clear understanding and openness among the followers of religions. The lack of
open dialogue is also one of the causes for the fear of conflict.
18
FBO, as defined by Clark, is “any organization that derives inspiration and
guidance for its activities from the teachings and principles of the faith or form a
particular interpretation or school of thought within faith” (2008, 6).
19
In the late 1970s the Iranian revolution and election of Ayatollah Khomeini posed
puzzles for international development community’s attitude towards religion. The
success of political parties that have allegiances to religious principles coming to
power alarmed Western countries. The international political dimensions of Islam
have contributed to broader changes in the global geo-political context and made the
topic of religion unavoidable in the study of international relations.
20
Dr. Quebral assumes the prophet Isaiah’s role and claims that she is the voice of
the wilderness crying for the new branch of communication.
21
Manyozo in his book on Media, Communication and Development, traces the
different models of communication emerged in different cultural, geographical and
ideological contexts. He suggested that development communication can be divided
into six schools (Manyozo, 2006). He argues that Latin American School must be
the first that introduced earliest experiments of development communication.
22
Consceientização – a Portuguese word to mean “learning to perceive social,
political, and economic contradictions and to take action against the oppressive
elements of reality” (Freire, 1970, 17).
23
The Transformational communication Model focuses on the institutional network
 Stanislaus Irudayaselvam 149

development and capacity building to achieve sustainability. It manifests sending

and receiving messages in different levels of the society.

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