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- spiritual assistance to seekers, i.e., those searching for direction (Christians disoriented by religious pluralism, non-Christians interested in Christianity, members of religious movements or lay groups moving closer to the Church);

- material assistance to facilitate socio-cultural integration;

- accompaniment during intercultural training;

- promotion of new liturgical expression, adopting symbols and rites ‘open’ to and moving toward intercultural integration (symbols that speak to/are enhanced by other cultures);

- spiritual accompaniment on meaningful occasions (marriages, funerals, intercultural festivities, prayer in interreligious environments, etc.).

The Church responds to the challenges posed by globalization in a constructive way through the ‘globalization of solidarity’ (Ecclesia in Europa, 112) and through the “diaconate of thought”, committing itself to educating “its most precious resource: the Europeans of tomorrow” (Ibid., 96). Is not the ‘Catholicity’ of Christianity, authentically lived, the very thing that guarantees an education open to future interculturality?

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