Negro Communily .25
is to preach hope to men in this life. Thus far we have¡ not evangelized as well as we might have, hP.C~n~e we have tied ourselves to structures. There is as much need for adaptation in American cities as there is in Africa. Our danger lies in clinging to outmoded structures, making them more important than people. 2. The Christian community is a people who hear the Word of God in the liturgy. If the Word does not reach those to whom we speak, we cannot succeed. We must, therefore, make the Word of God pertinent to the liturgy, if it is to be a living, communicating liturgy. 3. The Christian community must be seen as an emerging community, and it must be permitted to develop in its own way. Since the Church emerges out of non-Christian situations, tlie cultural forms of others must be allowed to come into Christianity. Genuine christianization touches all institutions, not just individuals. 4. Christianity is a community sharing Christ's own mission of overcoming evil. There is no theoretical answer to evil, and Christ never proposed one. The only answer is the Risen Christ who passed through death; and thus the only Christian response to evil is practical. The Gospels of set purpose show Christ meeting every kind of evil and overcoming it. 5. A Christian community is a real union of people based on identification with Christ and with one another. This is the most profound principle with which we must work. The real question is how we find identity with all who are in Christ. Christ finds identification by becoming one of us and deepens it by¡making us one with him. The priests taking part in the discussions of the last two days were divided into three groups concerned with social action, liturgy and catechetics, and the organization of the parish. Their conclusions and recommendations were voted on by the entire assembly at the last session. LITURGY AND CA.TECHETICS
It was the consensus of the group that identification with the Negro people, their aspirations, problems, and hopes is