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Faith can give people the power to forgive, and the love to overcome even generations of hatred, resentment and violence. See Events and Photos. The Ambassadors for Peace Awards. Recommend someone or apply Go to Appication Form. Living Dignity. Ambassadors for Peace. Bridge of Peace. Poverty Eradication.

Carolyn Handschin. Czech Republic. In the same way, Christians oppose the modern sorcerers that sow misery and death everywhere in Africa with their arms and criminal policies. Through Baptism and the Celebration of the Eucharist, Christians receive life from God and pledge to make it grow in not only them but others. This acceptance of Christ's life in us should lead us to resist any message and authority contrary to life. The massacre of the Innocents in Jesus' time, when the Three Kings resolutely protected him, was the result of Herod's bloody decision.

And since then, how many martyrs, men and women, in the history of Christianity, have paid with their lives for this resistance out of fidelity to the Gospel and the Person of Christ? Oftentimes, Christians have a very active role in organising the political and economic destiny of their peoples. Sometimes, however, they are the source of division, inter-ethnic wars, corruption and other evils which trouble the continent. In doing so, they betray not only the Gospel of Christ, but even more, they shame their ancestral tradition which would require everyone to provide for the growth of the life of the individual and the entire community.

What can be done to achieve a heightened awareness that the nature of the mission of the Church requires her unity and fidelity to the teaching of the Master? The third temptation cf. Lk reveals the causes of economic and political illusions: to use divine power for ends that contradict God's will and activity, to construct a divinity according to man's desire. Contrary to this, the Christian logic is to ask oneself about the goal of faith in this world: the Kingdom is present and must be seen and experienced at the present moment.

For this reason the Apostolic Exhortation clearly proclaims: "In evangelisation one could or should not ignore the importance of the problems so much discussed today, concerning justice, liberation, development and peace in the world". The Second Special Assembly is an opportunity to reflect and find, in the light of the Spirit, the ways and means for a fruitful, effective Christian witness in the world of politics and economy in Africa.

The good functioning of these two areas depends to a great extent on the ability of Africans to be reconciled and reestablish peace and justice. This work is particularly urgent, because, at present, the situation concerning reconciliation, justice and peace in the countries of Africa can be described as worrying in some, and disastrous in others.

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The Church's mission is to proclaim the good news of salvation, a salvation that frees man, every man, in every way: spiritually, morally, culturally, economically and socially. This is the mission of the Church-Family of God in Africa. All members of the Church are called to this task, whatever their place and circumstances of life. Since the bishop is the first Pastor of the local Church, this responsibility falls primarily on him. He must be watchful in seeking appropriate methods and adapting certain attitudes in teaching and implementing this doctrinal and pastoral message.

This requires him to show great solidarity towards others and to exercise extreme sensitivity to problems affecting the life of the People of God entrusted to him. He is to be ready always to take a stand, when fundamental human rights are violated. Inspired by the Church's social doctrine, he is to seek respect for the principles of good governance on the part of those in the political life. Consequently, he is to be attentive to forming Christians who are capable of overcoming the dichotomy of individual conscience and belonging to a group.

The bishop is to be a reconciler without any preconceptions. In the conflicts which tear Africa apart, the Church must be an arbitrator with an impartiality beyond question. The positions taken by the bishop have to be impartial with regard to the powers and ideologies of the various associations of a political or tribal character. This kind of impartiality should enable him to be in a favourable position to denounce the abuses of the powers-that-be as well as the manipulation of people by some politicians, and vigourously to defend the "little people" who watch helplessly as their rights are trampled underfoot.

The bishop's action will be effective in collegiality and solidarity with his confreres in the episcopacy. Unity within the bishops' conference is of the great importance, especially in social and political crisis. This unity will give the Church's action more credibility and give promise to her message for a better future.

This kind of unity is not limited to one country only; it should also characterise the relations with the bishops' conferences at the regional and continental levels. This requires each bishop to have a deep, authentic ecclesial sense and an unswerving fidelity to the Gospel in his search for solutions to common problems. Bishops' conferences should re-establish and make truly operational the various Justice and Peace Commissions. Furthermore, they should support them and endow them with everything necessary to exercise their role effectively. These Commissions should be places of study for problems facing African societies and subsequently contribute to finding suitable solutions to them.

Therefore, it is necessary for bishops and bishops' conferences to raise awareness and teach people to discuss society's problems with the assistance of the Word of God, the Church's social doctrine and papal messages, for example, the Messages for the World Day of Peace.

This requires that pastoral workers receive a suitable formation for this task. From this vantage point, each bishops' conference will have to exercise particular pastoral care in responding to the needs of the various segments of society: the armed forces, the armed movements and the militia, politicians, intellectuals and public officials, refugees abroad and displaced persons within the country.

Given the role which each segment of society is to exercise, at present or in the future, in bringing about peace and justice in Africa, it is absolutely essential that the Pastors of the Church give them greater attention. Each bishops' conference ought to consider forming groups of experts to draw up sound pastoral programs which respond to the needs of each of these segments of society. It will also be necessary for these groups of experts to have sufficient ways and means to work well. The Justice and Peace Episcopal Commissions Each bishops' conference, and, if necessary, each diocese ought to have a Justice and Peace Episcopal Commission.

It should be the watchful eye of the local Church within society for all the burning issues which affect it, particularly those related to social justice, equality, human rights, promotion of the common good, democratic coexistence, reconciliation and development. It ought to be a body of study and reflection among the general pastoral as given by the bishops' conference, and be in contact with the Pontifical Council for Justice and Peace. As such, this commission should be viewed as an ecclesial body thinking in and for the Church.

It is meant to be a commission for the promotion of justice and peace according to the spirit of the Gospel and the Church's teaching on these values. It is an essential instrument in a pastoral program on behalf of reconciliation, justice and peace. The specific mission of priests in the Church, as the Second Vatican Council reminds us, is not political, economic or social in nature, but religious. In fact, the word of the Gospel which priests proclaim in the name of Christ and his Church, the efficacious grace of the sacraments they administer and the witness of their charity, must contribute to freeing man from his personal and social selfishness and promote the conditions of justice among men, which are signs of the charity of Christ present in our midst.

In the same way, consecrated persons are called to work for the advent of reconciliation, justice and peace in Africa by living their charisms and fully embracing the evangelical counsels in their own communities and the world. In fact, through the witness of a life of service, the acceptance of diversity, forgiveness and reconciliation, they will be a "sign" and "instrument" in the world of the Kingdom to come. Through their simple chaste life - a visible sign of their total self-giving to Christ and his Church -, their evangelical spirit of detachment and honesty in the use of the goods of this world and their obedience to their superiors, they will give witness to "the marvels wrought by God in the frail humanity of those who are called to follow in a uniquely special manner".

As a matter of fact, consecrated persons ought to be in some way the living memory of the conviction that every Christian does not have "a stable, definitive city" on earth cf. Heb , or better, that he does not belong to any tribe, race or people on earth. As a result, consecrated persons are simply citizens who seek the definitive realisation of the Kingdom of God, for which they pray constantly, "Thy Kingdom Come".

Proper preparation is extremely important for not only those who will have future involvement in the Church's pastoral programs but also those who are formed in the Church's Institutions Catholic Universities and Higher Institutes, etc. Consequently, courses and teaching seminars on peace and justice need to be introduced into formation programs for pastoral workers and consecrated persons, as well as those in Church educational institutions.

This means providing them with useful tools in analysing the socio-political realities of the places where they will be working. Catholic educational institutions are called to make a valuable contribution to formation by promoting a fruitful encounter between the Gospel and the different branches of knowledge. A second aspect is formation of a political conscience to prepare lay Christians to exercise political power.

The time has come for lay Christians in Africa to make a large-scale, resolute commitment to Church and the State. The mission of the laity pertains to the very nature of the Church. This is particularly important and needed in Africa today. The meaning and need of the laity's presence is not to be found so much in the growing conviction of the their responsibility and participation in the Church's activity in the world, as in an awareness of the real nature of the Church's mission in the world.

To understand better the current meaning and need for the laity's mission in the single mission of the Church, we have to return to the idea of the Church as a family, a place "where help is given and received, and at the same time, a place where people are also prepared to serve those who are in need of help". The Church is comprised of many members, but she is united; she is the Body of Christ, the People of God. On the basis of this reference to Christ and God, whom Christ reveals as love, everything is understood and justified. Everyone is at his service; each in his own way contributes to building up his Body.

At his service are the gifts received from God cf. Eph Through them, each member takes part in his own way in the power and mission of Christ. In union with all her members, she must carry out her mission. If we wish to speak of the layperson's service to the world, it must be said that his being in the world makes him a specialist in this mission.

The laity's secular character determines the specificity of their mission. Certainly, clerics and consecrated persons are also in the world, but their Christian mission does not directly affect the building up of earthly realities. The laity, on the other hand, have earthly life as their specific mission. The role of the laity, therefore, is to bring about the Kingdom of God in the administration and organisation of earthly realities according to the divine plan.

Guided by the spirit of the Gospel, they must be in the world like leaven in the dough, [66] salt and light cf.

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Mt , On the basis of this concept of the laity in the Church, we can conceive of the Church-world relation on two levels: the place of the laity in the Church, and the laity as messengers of the Good News in the world. They are called to be witnesses in married life and the family, at work and in the various professions, in science and the economy and in culture and politics. They are called, precisely on the basis of their lay character, [67] to sanctify the world and imbue it with the spirit of the Gospel. Because the laity have a major role in the Church's mission to the world, their contribution to the work towards reconciliation, peace and justice is essential.

If they are to be successful, they must commit themselves wholeheartedly: to fight all forms of discrimination; to build society on the principle of equality and equity; to give the ethnic group its proper significance; to keep alive the memory of everything in African traditions that contributes, from the past and present, to promoting peace, justice and reconciliation; to get involved in the dynamics of reconciliation; and to take the way of non-violence. This mission of the laity in the world requires them to have a good intellectual, doctrinal and spiritual preparation.

The Importance of Formation of the Laity The history of the evangelisation of Africa illustrates an important missionary commitment to education. Schools were among the more important institutions - very often the most important - in missionary pastoral activity. The case of the Belgian Congo is very illuminating. The Belgian government entrusted the entire task of education to the Catholic Mission.

This produced many positive effects. It should be acknowledged that the rapid development of many countries of Africa is due to the work of those missionaries. At the same time, however, it must be recognized that the post-colonial period has allowed the good foundations which they laid gradually to deteriorate. Even in periods of crisis, education in many African countries was only able to function, to a great extent, through ecclesial institutions. A humble recognition of achievement should not excuse us from taking a hard look at ways and means to reestablish the educational system in these countries.

The particular Churches in Africa have to ask themselves what efforts can be made to ensure that the laity are more aware of their responsibility in economic and political life. They also have the duty to set up the instruments of formation which the laity need so that their temporal commitments will be inspired by the Gospel and the Church's social doctrine. It is regrettable that in some places the Church has long neglected the formation and education of the laity to equip them to exercise their civic, political and social rights in the case of oppression or contestation of these same rights.

While, on the one hand, it is true that today, in some countries, after the initial impulse given by the Second Vatican Council, we find the Church giving greater attention to the formation of the laity and the creation of professional schools and Catholic universities, on the other hand, it must be acknowledged that very little attention is given to the formation of competent Catholics, that is, people faithful to Christ and highly committed to society.

To contribute effectively to an authentic, dynamic rebirth of Africa, the Church needs to evaluate her programs to see how to improve them, manage them and maintain them and thus strengthen her effectiveness and capability in forming a group of Catholics capable of exerting a strong influence in the transformation of Africa for the better. This must be done with the firm conviction that it will contribute something new in the formation of the laity. It is not enough to form people; it is also necessary to devise and, if possible, create jobs. In fact, the Church "wishes to help form consciences in political life and to stimulate greater insight into the authentic requirements of justice as well as greater readiness to act accordingly".

This kind of formation cannot neglect some fundamental elements such as: mutual respect and acceptance, the need to incarnate the realities of faith in the cultures of the African peoples, the link between poverty and violence, the need for a good administration of African resources, the recognition of minorities and the subjective and psychological sources of wars.

Undoubtedly, one remedy against the deadly "virus" of discrimination is a strong conviction and adherence to the culture of mutual respect and acceptance. The laity are primarily called in this area to be messengers and committed witnesses in the search for ways and means to convince every African that the ethnic group, region and ideology are not absolute values, and, therefore, should not be the principal reference points for their conduct and activity. Every African Christian is invited to support any initiative aimed at favouring mutual acceptance and peaceful coexistence in mutual respect.

This view of Christianity requires a break from negative forms of solidarity: that is, those which originate precisely in the overemphasis on the ethnic group. This means to have solidarity with those from one's own ethnic group in what is good, but not to have solidarity with them in evil. These positive forms of solidarity among members of a same ethnic group and those who belong to different ethnic groups are grounds for optimism in breaking the mechanism of hatred and self-destruction of peoples. The testimonies made in times of crisis, when people from one tribe saved others from an enemy tribe, ought to inspire optimism for the present and the future.

Reinforcing these positive kinds of solidarity will restore social values, particularly justice, equity, mutual respect and peaceful living to their proper place. Cultural roots, when lived in a positive way, can enrich the work of reconciliation, justice and peace. The term 'reconciliation' can mean many things. In South Africa, for example, a dual connotation of the term can be found: on the one hand, the term tends to simply mean an agreement, a consensus or the resolution of a problem or dispute; on the other hand, it refers to the elimination of animosity or an end to violence.

The term, however, does not necessarily include the reestablishment of peace in hearts. What is important is to reestablish a normal relationship, resume communication and go beyond the dispute. From this vantage point, reconciliation has a pragmatic character; it is a language of learning to live with others, in pluralistic society, and to manage conflicts peacefully.

In this regard, His Holiness, Pope Benedict XVI's statement is particularly appropriate for reconciliation in Africa: "Bloodshed does not cry out for revenge but begs for respect for life, for peace! Forgiveness refers more to the work within a person to regain peace and to heal the wound. In each case, it is a matter of memory. In forgiveness the possibility is offered for a real purification of memory and solid peace. In this way our memory is purified, our hearts are made serene, and our gaze is clearly fixed on what the truth demands if we are to cultivate thoughts of peace.

Here I would recall the illuminating words of John Paul II: 'There can be no peace without justice, no justice without forgiveness. The Church must also help the victims generously to offer their forgiveness, even in the cases where the ones responsible for the crimes are rightly punished by the competent courts. Therefore, to accept to follow the path of reconciliation does not mean to renounce honouring the collective memory of innocent victims. But such recollection does not necessarily oblige us to constantly stir up rancour.

In fact, this would be a harmful use of memory. Instead, it is necessary to free oneself from the hurt and forget, following the example of the Master of Life who freely forgave his executioners from the Cross: "Father, forgive them; they do not know what they are doing" Lk If Jesus Christ is the Fullness of Life, he unites ethnic groups and peoples and reconciles them in his Blood. He made them into a single family which lives in testimony to his final word: "Love one another; just as I have loved you" Jn ; cf.

It is his Blood poured out into our hearts which can reconcile us with one another. To take away the grief caused by so much hostility means reconciliation. This is an arduous task, and it will not be easy. After the horrific and dramatic events which Africa has recently experienced, it is necessary for Africa to rediscover the profound meaning of the "Our Father". Naturally, forgiveness in today's Africa, which is dominated by so much violence, is not easy. But, God asks us to forgive. He does not ask us simply to forget the offense but to be reconciled with those who do us violence.

Only the victim can take the first step; only the victim can forgive. Forgiveness is something divine; therefore, a person perhaps resembles God most, when he forgives. Associated with reconciliation is healing, a subject which has great importance in Black Africa. In Africa, illness is thought to be related to a lack of harmony in a person's relationships with others. More work needs to be done in this regard, if health is to be restored. Much depends on the quality of relationships within the community. Today, we observe the great attraction of all kinds of new religious movements and independent African Churches, due in part to the fact that people feel they are given more attention in these Churches and new religious movements, especially in the area of healing.

The Gospels attest to Jesus' ministry as a "Healer". He healed the sick and, through these healings, manifested the coming of the Kingdom of God. Moreover, the mission he entrusted to his disciples, according to Saint Luke, is to "proclaim the kingdom of God and to heal" Lk Throughout the ages, the Church has always taken the pastoral care of the sick as one of her fundamental concerns.

The Second Vatican Council highlighted the holistic aspect of salvation in Jesus Christ and provided the basis for the close connection between eschatological salvation and physical healing: "For the human person deserves to be preserved; human society deserves to be renewed. Hence, the focal point of our total presentation will be man himself, whole and entire, body and soul, heart and conscience, mind and will".

In Africa, the Church wants to be fundamentally a family. The salvation she proclaims encompasses man in his totality and cannot be reduced to the salvation of the soul alone. From a human and relational vantage point, it must be said that the Church's degree of holiness depends on the quality of the interpersonal relations within her family. In a community lacking understanding, where everyone is fighting, people become sick and look to sorcerers. Hence, the importance of rediscovering Christ the Healer, as the Life-Giving Word who calls for reconciliation and intervenes with effective medicines, notably the sacraments, which create family unity.

Speaking about the sacraments does not only refer to the Sacrament of Penance; all the sacraments are involved in the process of healing. Christ intervenes everywhere as a healer not only for spiritual health, but bodily health as well. The sacraments, specifically the Eucharist, are signs and instruments which free us from the evils that test the members of the community and make the Church an Ambassador of Reconciliation cf. Christ heals and sends us, in turn, to save and heal others cf. Lk ; Mk , not to transmit spiritual goods only, but to save the body along with the soul.

The mission of Christ and Christians, as we have already said, is to save the whole person cf. Lk ff. Precisely in today's Africa, each person must be saved through not only liberation of the spirit but liberation from war - internal and external -, economic exploitation, hunger, sickness, tribalism, injustices, dictatorship and corruption of all kinds. The problems of healing are not limited to the religious sphere alone; they also include and presuppose the political, economic and cultural spheres.

There are various kinds of healing. In a political commitment, as in any commitment to improve living conditions, health and peoples' culture, we bring about a kind of healing. In fact, Christ cannot be seen as a Healer unless Christians commit themselves to liberate modern Africa from all the evils which are suffocating the continent, particularly the evil of war. Violence oftentimes is caused by poverty as a reaction to growing social isolation and an increasingly unjust, discriminating society. If this is untrue, how can we explain the drama of child soldiers or child sorcerers?

Violence will not be eradicated, until we change the social structures which cause the growing impoverishment of people, the scandalous enrichment of others, the rural exodus and unemployment. Obviously, the real solution to violence is not found in social justice alone. Violence is also a cultural element.

Efforts must be made to recreate a culture of peace. In fact, violence and war are a bi-product of culture which originates in the everyday life of society from a model of hostility which educates people to violence. The non-violent resolution of conflicts is not a utopian ideal nor a fiction.

It does not mean submission, passivity or resignation. Dynamics of this kind presuppose the ability to forgive and an ethical-moral vision of forgiveness as a choice of the heart, a personal choice before a social fact. Pope John Paul II stressed that no development of peoples is possible without peace, and that real peace is not possible except through forgiveness. Far from lessening a person, forgiveness adds to his stature. For the Church-Family of God in Africa, the call for peace means demanding a stop to the arms trade in areas of conflict.

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Everyone knows how the parties in conflict are supplied with arms. This is a great injustice and thievery: the resources of poor countries are systematically plundered to fuel the arms trade. The material force of arms needs to be replaced by the moral force of law. Giving laws a chance implies that they have first to be created. In fact, while laws in many of African States have been set down, the independent institutions capable of making them justly respected are often lacking.

The institution of laws implies recognition of the right to dissent: that is, the theoretical and practical faculty of conscientious objection of a civil kind and practising civil disobedience to some laws or totalitarian ideologies, by invoking the principle, "It is better to obey God than men" Acts , by the having a right to hold a particular view on the world and to enjoy the freedom to pursue an education. The call for peace also means requiring that the right of minorities be recognized.

Wars often arise from a lack of respect for minorities, or the assumption of power by some minorities who believe they are superior to others.

The universal obligation to understand and respect the variety and riches of other peoples, societies, cultures and religions is based on two fundamental principles. The first is the inalienable dignity of every person, regardless of national, cultural, ethnic or racial origin or religious belief. This dignity means that when people are united in groups, they have the right to a collective identity. Minorities then have the right to exist within a country with their own language, culture and traditions, and the State is morally obliged to make a place for these particular identities and expressions.

The second principle is the basic unity of the human race which finds its origin in God, the Creator of all things. This unity implies that no group can feel superior to another. At the same time, it follows that integration can be built on an effective solidarity without any kind of discrimination. Consequently, the State has the duty to respect and defend the differences which exist among its citizens, and to allow their diversity to serve the common good.

In fact, experience proves that peace and security can only be guaranteed in respecting the rights of all those for whom the State is responsible. From this vantage point, the freedom of individuals and communities to profess and practice their religion is an essential element for living in peace. Freedom of conscience and freedom to seek truth and act in accordance with one's personal religious belief are so fundamental for a human being that any effort to restrict them leads inevitably to unrelenting conflicts.

When relations have broken off between groups in a nation, dialogue and reconciliation are the obligatory paths to peace. Only a sincere dialogue, open to the legitimate claims of all parties involved, can create an environment of real justice, where everyone is able to work for the true good of the homeland and their people.

Daniel Helminiak-- Spirituality for Our Global Community

Reconciliation, based on justice, and respect for the legitimate aspirations of all segments of society, must be the rule. The guarantee of minorities to participate in political life is a sign of a morally adult society and brings honour to the countries in which all citizens are free to take part, in a climate of justice and peace, in the life of a nation. Without ceasing to treat the objective causes of conflicts and general dissatisfaction, it seems necessary to discover the subjective and psychological sources of war.

We mention, among others, the traditional conflicts between tribes, the absence of great causes to bring people together, projecting personal dissatisfaction and resentment on others and distrust taken to an extreme. Frustration is also at the origin of social upheaval: inequality in access to education, a lack of rightful participation in economic or political power, a lack of identity and consideration by society and the thirst for human warmth, love and fellowship.

The solution to this situation requires a spiritual transformation. To be a peacemaker, one must possess peace interiorly. Peace in the world passes through personal conversion. The Lord calls his disciples to be the salt of the earth and the light of the world. He explains the mission of his disciples in the world: they are the salt of the earth and the light of the world. To do this requires the indwelling of the real presence of the living God, who gives himself in the Body and Blood of the One who is the Word of Life. Since the Word of God is faithful and efficient, a disciple finds there not only savour and light, but also a pledge of salvation.

When speaking about light, Jesus uses an ancient image: Sion, the city on the mountain cf. Is ff. Attracted by the light, the people flock there from all sides. From the land of the shadow of death and wars cf. Is ff , they come streaming towards Sion to obtain the life and peace set forth by the Lord. In the presence of a disciple, others are to feel at ease, that is, being able to find in their world, Light, salvation, wisdom and liberation from darkness, liberation from all forms of isolation and comfort and consolation for wounded hearts.

The evangelist places an emphasis on "all" disciples: "In the same way your light must shine in the sight of men, so that, seeing your good works, they may give the praise to your Father in heaven" Mt This is the fundamental vocation of every Christian in the world: to make the Light of Christ inside shine forth into the world. Light leads to action; it produces works, good works. With a commitment of this kind, Christian enthusiasm and the Light of Christ can be given to the world of Africa.

Such action calls for a full spirituality of Christian involvement in politics, the world of work and professional life. Such a spirituality has its basis in the priestly ministry of all the faithful.

Daniel Helminiak-- Spirituality for Our Global Community | Charis Books & More and Charis Circle

The Church's purpose for being in the world is to make visible the real presence of God's saving action in time and space. It is to open the world to God's action, to God's life in us.

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Precisely speaking, the Eucharistic presence teaches and actualises the fact that the departure point of salvation is the gratuitous acceptance, in a full act of love, of every man and every reality, as a gift of God. His Holiness, Pope Benedict XVI reminds us of this: "The new worship was based on the fact that, in the first place, God makes a gift to us, and, filled with this gift, we become his: creation returns to the Creator".

From faith in solely one God in the Trinity of Persons, a Christian draws the conviction that all are brothers and sisters, without distinction of race or sex, social class or culture, and that the mystery of every human being's identity lies in relation to this.

This conviction is confirmed and explained ultimately in the Eucharistic Mystery, which is primarily acceptance of God's life in us, the gift of his very Being, given us in Jesus Christ. Jesus, who was sent as the supreme presence of the Father's love for the whole of humanity, expresses and totally realizes in the Eucharist this logic of self-giving, acceptance and listening. Consequently, all Christian action and thought can only be understood on the basis of this mystery of accepting God's gift.

In adoration, a Christian expresses most clearly his total dependence on God whose absolute sovereignty is proclaimed as the source of all good and all life. Religious education for youth is on-going and spiritual seminars for adults are frequent. The Chapel features music concerts and art openings regularly. Personal connections are made daily. It also functions with various permanent and temporary committees and teams. The Chapel ministers to a broad community of residents, second homeowners, and visitors throughout Aspen and the Roaring Fork Valley. Many of our constituents understand themselves as people of faith, but have moved beyond traditional religious institutionalism and exclusivity.

The Chapel community welcomes all seeking and following a divinely oriented spiritual path. The Chapel also fosters a core group of people regularly involved in worship, education, service and community. They see the Chapel Community to which they belong as an expression of that global community into which we are all born as members of the human race, and chose to see a spiritual dimension to all of life.

Here is the Church into which the Cosmic Christ bids us to be born again.

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