Languages | Education | Training | Ministry History | Questions

LANGUAGES

Slovak, English

EDUCATION

School

Degree

End (mm/yy)

Matej Bel University

MA Theology

2002

Matej Bel University

PhD Theology

2015

TRAINING

Course

End (mm/yy)

Mediation and Conflict Resolution

November 2019

CERTIFICATIONS

Certification

End (mm/yy)

Mediator

November 2019

MINISTRY HISTORY

Church/Organization

Position

Begin (mm/yy)

Banska Bystrica UMC

Pastor

Nov 2000

Bratislava UMC

Pastor

2002

Bratislava UMC

Pastor

2009

Elim UMC

Pastor

2014

MINISTRY HIGHLIGHTS

I consider it a great privilege to be able to lead the Methodist Church of our country through the process of establishing the Global Methodist Church of Slovakia. I was entrusted by the TLC with leadership in early 2023 and it made me the first (and only) female denominational leader in our country.

I am honored to serve in various capacities in the GMC – in the General Conference Commission (2023- 2024) co-leading the Prayer Team at GC in Costa Rica, leading a devotional time at the General Conference, member of the Prayer Network Steering Committee (until recently), Commission on Doctrine, Discipline, Discipleship, and Just Ministries (2024-2026). Currently, I am also member of the Strategic Planning Task Force created by the Connectional Council.

QUESTIONS

1. Gospel: What is the gospel?

The gospel is the good news about the victory of God over sin and the fulfillment of God’s plan to provide a way for mankind to return to God. It is the good news that God loved the world so much that he sent his beloved Son, who never sinned, to atone on behalf of all men and thus provide justice for our sins. God demonstrated His love for us in this sacrifice because Christ died for us while we were still sinners. No one can be declared righteous before God, regenerated, nor reconciled to God without uniting with Christ through faith in His death and resurrection. God made a way for humans to become a new creation and bear His name to the world. This new man in Christ is saved by grace and sanctified by the Holy Spirit.

2. Trinity: How would you articulate the doctrine of the Trinity and why it matters?

I affirm this classic Trinitarian confession from our doctrinal standards, Scripture and the early creeds. We believe in one holy, living God, maker of all that is seen and unseen. He is infinite in wisdom, power, justice, and love. Our God discloses His true essence as three Persons eternally one in being and power—Father, Son, and Holy Spirit—distinct yet indivisibly united in essence and authority.

This doctrine matters profoundly because it grounds our salvation and new life in God's own triune life—Father the redeemer, Son atoning for our sin, Spirit the sanctifier and enabler. This represents prevenient grace, justification, and entire sanctification as the communal work of God. It also shapes Wesleyan holiness: we are called into the same dynamic fellowship, loving God and neighbor as the Three-in-One love as God builds us up to be on His mission in unity, and holy living to God's glory.

3. Jesus: In what sense did Jesus die for our sins, and how does it impact your understanding of the Church’s mission?

We could never be saved or made righteous by our own good works or personal merit, but only by the grace of God through faith in Jesus Christ. God sent His Son—without sin, fully divine and fully human—to bear the full price for the sin of all humanity. Christ’s sacrifice, though He never sinned, became the ultimate payment for our righteousness before God. His blood washed away the stain of our sins, renewing and regenerating us by the power of the Holy Spirit. As a result, we become new creations in Christ, reconciled to God and enabled to continue His mission on earth. As His children, we are part of His “called ones” – the Church – called to show the world His love and mercy and to proclaim the good news of salvation in Christ Jesus. We do so in His name, empowered by His Spirit.

4. Holy Spirit: How does the ministry of the Holy Spirit relate to your understanding of the Church?

Holy Spirit is our connection with God and His body, the Church. The same Spirit which resurrected Christ lives in me and in all those who put their faith in Christ. The Spirit is the source of unity, love, and wisdom connecting each believer into one body representing Christ in this world. He is also the giver of all gifts necessary for the Church to fulfill its mission – to call all people to repentance and reconciliation to God.

Holy Spirit is also the manifestation of the God with us – Immanuel. In contrast to the Old Testament times, the Spirit lives in us, building us up and using us to build up one another with the gifts and fruits of the Spirit. It all serves the body, as well as God’s overall mission.

5. Sanctification: Do you affirm the doctrine of entire sanctification, and how would you explain it to someone who has not encountered it before?

Being sanctified is the Holy Spirit’s work in our life – the lifelong process of becoming like Christ, representing God in this world. When God called Israel into a covenant, they were to show the world what it means to live with Yahweh. He separated them from the rest of the nations to be holy as he is holy. He gave them the Torah to teach them His ways, and their obedience would make them represent Him in the world.

Very similarly, after we surrender our lives to God believing in the atoning sacrifice and resurrection of Jesus, he gives us a new life and His Holy Spirit who empowers, leads, and teaches us to be salt and light, His disciples, and to call all people to reconcile with God. Holiness is to reflect Christ in all we say and do increasingly each day, bringing glory to God.

6. Holiness: How do you understand holiness as it relates to human flourishing?

Yahweh’s covenant with Israel called the nation into a special relationship with God and gave them a purpose to represent Him. The Law was prescribing to them how to live to represent Him well, but it was not only about keeping the scores to be saved. God invited them to participate in His character and mission, to bring light to the nations.

Under the new covenant, all who are in Christ are a new creation. This new man in Christ, empowered by the Holy Spirit is not obedient in order to gain salvation, rather because he is saved by God’s grace. Holiness is also being perfected in love. Loving God and neighbors changes the way we live our lives on every level and relationship, as we put ourselves into situations where we can bring His light and love. This leads to a happy and fulfilled life, bringing God glory.

7. Sacraments: What is your understanding of the Sacraments and their role in the life of the Church?

Sacraments are the visible representation of God’s invisible grace, signs of God’s love toward us. They are not only symbols but means of grace by which God works in believers, strengthening and confirming their faith in him. Two Sacraments are ordained by the Lord: Baptism and the Lord’s Supper.

Baptism marks entrance into the church and the new covenant in Christ. In baptism, God initiates us into the household of faith in union with Christ’s death and resurrection. Baptism signifies repentance and inner cleansing from sin and represents new birth in the power of the Holy Spirit. The Lord’s Supper is the physical reminder; some would say repeated confirmation of our covenant with Christ. The bread we eat is his body broken for us and the vine is his blood shed for us on the cross, so we might live in Him and through Him.

8. Scripture: What is your understanding of scripture’s inspiration, authority, truthfulness, and sufficiency?

I believe in the divine inspiration and authority of the Word of God, the Old and New Testaments in their entirety. They are both essential for our faith, understanding God and His will. God’s word is eternal truth and contains all things necessary to salvation. Whatever is not revealed in or established by the Holy Scriptures is not to be taught as essential to salvation. It is essential to proclaim the whole counsel of God, as the Word in its entirety was given by God to teach, admonish, correct, and train us in righteousness, so all who read it may be competent, equipped for every good work. (2Tim 3:16-17)

For me personally, the Word is a bottomless fountain of God’s presence and His voice: words coming alive and shaping lives around me each day, bringing hope and new life even into the driest deserts.

9. Human Sexuality: What is your understanding of human sexuality expressed in terms of human flourishing?

God created humans male and female in his image (Gen 1:26–27), mandating them to rule creation, be fruitful, multiply, and fill the earth (Gen 1:28). Biblically, sexuality is a gift through which we discover our identity in a faithful, complementary union with one person of the opposite sex, mirroring the Trinitarian perichoresis and Christ’s covenant love for the church (Eph 5:25–32). This reflects Jesus’ and Paul’s teaching on lifelong, monogamous marriage, using language of “becoming one body” and comparing human marriage to Christ’s sacrificial relationship with the church.

Genesis presents healthy sexuality as fostering an exclusive, interpersonal bond between one man and one woman, open to procreation, mutual pleasure, and faithful commitment. In this way, human sexuality is a means of holistic human flourishing in relational holiness.

10. Human Beings: How does the biblical vision of human beings made in the image of God form your attitude toward the dignity of human life at every stage from conception to death?

The biblical vision of human beings made in the image of God provides the basis for the dignity of every human life, from conception to natural death. In Wesleyan theology, the imago Dei is a God-given foundational status that grounds equal worth and sacredness in every person, including the unborn, the disabled, the elderly, and the dying. This belief calls the church to protect vulnerable life, oppose practices that devalue or destroy it, and work for justice, compassion, and healing in families and society. As we grow in holiness, we learn to see others as God sees them: fellow image-bearers, loved, and worthy of care. From this perspective, human dignity is inseparable from the gospel itself, and the church’s task is to embody reverence for life at every stage as a witness to God’s love and the coming kingdom of righteousness and peace.

11. Wesleyan/Methodist Contribution: What is the Wesleyan/Methodist contribution to the Church universal?

The Wesleyan/Methodist tradition enriches the universal Church by emphasizing God’s grace at work in everyday life—prevenient, justifying, and sanctifying grace—with the emphasis on our shared journey toward holiness. It models discipleship as a covenantal walk in community (class meetings, bands), where believers confess, encourage, and correct one another, learning to cooperate with God and with their neighbors on the road to sanctification. In this context, Scripture, prayer, sacraments, and mutual accountability become means of grace through which the Holy Spirit shapes character, deepens love, and strengthens obedience. By intentionally putting ourselves into situations where God can show His grace to the lost through acts of mercy, we also can be used by God in advancing His Kingdom. Rather than a private achievement, sanctification is understood as a relational process in which the congregation grows together into Christlikeness, embodying both personal holiness and practical care for others.

12. Global Methodist Church: What is your vision for the GMC?

The Global Methodist Church exists to make disciples and spread biblical holiness across the globe. I see a growing movement of Christ followers who imitate Jesus more deeply each day, with a conviction and faith so contagious it sweeps through countries like wildfire, turning nominal Christians into disciple makers on fire for Jesus, meeting in homes, coffee shops, village markets, or sport fields. I see a movement defining the guardrails while allowing enough freedom for organic contextual growth. I see a movement equipping laity to reach the lost wherever they live and work, connecting them to discipleship communities, and training them to do the same in their own networks. I see a movement of disciples who take their surrender to Christ seriously, holding one another accountable for how they represent and imitate Christ in their everyday life.

13. Evangelism: What is evangelism and how have you practiced it effectively in your ministry?

Evangelism is the proclamation of the good news of Jesus Christ – in His death he paid the price for our justification, in His resurrection we gained new and eternal life with God.

The way it is proclaimed is different in various contexts. For instance, in post-communist Central Europe, people know facts about faith but lack personal experience. Materialism and individualism prevail, so they see no need for it. I try to overcome this by inviting them to a form of informal Bible reading—letting them personally encounter truth in God's own words. As they meet Christ, we invite them to repent and believe, launching their new life in Him.

The key challenge I see is that believers rarely build meaningful relationships with non-believers or use evangelism tools confidently. We need strategic ways to help local churches be fruitful and multiplying.

14. Discipleship: What is a disciple, and how have you effectively made disciples in your ministry?

A disciple is a follower and imitator of Christ, reflecting His character and continuing His mission to advance the Kingdom of God.

In my view, discipleship begins with prayer, because the Holy Spirit is the one who changes the hearts of men. Next comes an invitation to take one step closer to God—what that step looks like depends on where the person is spiritually. If they are already baptized, we teach them to hear God and to obey the commands of Christ. As they grow in abiding and obedience, we equip them to lead others to Christ and holiness in the same way: inviting them closer, teaching them to hear and obey, and modelling, assisting, and coaching in making disciples. This is how disciples multiply.

This is part of our Methodist heritage that we need to rediscover and relearn.

15. Local Engagement: How have you led congregations to engage their local contexts with the gospel?

There are various ways local churches can engage their communities with the gospel. Since the question is framed in a personal way, let me share a context specific answer. I serve in the most religious country of post communist Europe, where people view religion as very formal and private. Many attend church out of tradition but are not open to talking about spiritual matters and generally hold a materialistic worldview. Engaging this context with the gospel is very challenging. The ways I keep encouraging our churches to respond are to engage in fervent prayer for the lost and to prayer walk their neighborhoods systematically and strategically. I equip believers to engage the unchurched and learn how to guide conversations toward spiritual topics, helping them share their own stories and invite others to experience God’s power and love for themselves.

16. Unreached People Groups: How do you understand the mission of the GMC in relation to unreached and unengaged people groups?

The Global Methodist Church is part of the universal body of Christ, mandated to proclaim the good news to all nations—including among unreached and unengaged people groups. The GMC carries a responsibility to ensure that its global witness extends beyond familiar contexts into places where the gospel has not yet taken root. I believe God calls some of us to leave our home countries and serve as missionaries. In addition, the denomination needs to help local churches shape the gospel in culturally meaningful ways while remaining grounded in Scripture and Wesleyan holiness. Being a global church, we are able to create opportunities for global cooperation, as churches from different regions share resources, wisdom, and prayers for unreached peoples. Under the leadership of bishops, the GMC has the potential to become a networked missionary body that both sends and receives, embodying the Great Commission across cultures and continents.

17. Global Missions: What is the local church’s role in global missions? How will you equip local churches for that role?

Jesus’ final command before His ascension was to go and make disciples and gradually reach the whole world. It begins with our own neighbors, communities, and cities, then our countries and beyond, until every person has heard the good news of salvation in Jesus Christ. In this sense, the local church is involved in global mission every time it reaches out to its immediate community.

At the same time, the gift of being a global church opens opportunities to reach the lost and the least in distant places through intentional cooperation with missional partners. I would encourage churches to connect with congregations in different regions of the world, learning from one another how to contextualize the gospel while remaining faithful to its truth. They can intercede for each other, share best practices and resources, and, above all, build meaningful relationships rooted in care and love as we serve God together.

18. Christian Unity: What is your understanding of Christian unity? How will you lead the Church toward greater unity in Christ and the Spirit both within the GMC and in relation to other ecclesial bodies?

We were created in the image of God, saved by the same grace, and indwelt by the same Holy Spirit, living as children of God in the community of the redeemed—the Church. This is the biblical basis of Christian unity: saved by the same God, for the same purposes, in one Spirit. Regardless of origin, language, or culture, we are incorporated into one body representing Christ in the world. The GMC is part of the universal body of Christ, bringing a distinct emphasis on growing in holiness through community.

Bishops are called to be faces of this unity and oneness. The general superintendency in the GMC is a powerful way to foster it: bishops connect churches across continents, share what God is doing in other parts of the connection, and offer a prophetic reminder—God is still at work and more than able to bring revival even in this place.

19. Bishop's Work: What is your understanding of the work of a bishop?

In the Global Methodist Church, the work of the bishop is to oversee the Church’s life and mission, ensuring faithful witness and effective ministry across its regions. The bishop connects the body of Christ, fostering relationships between conferences, districts, and local churches so that the whole communion functions as a unified, mission‑focused family. As a guardian of the faith, the bishop upholds Wesleyan doctrine, protects the integrity of Scripture and tradition, and promotes spiritual, doctrinal, and missional alignment. The bishop also functions as a chief teacher, equipping leaders and congregations to grow in holiness and obedience. In guiding alignment, the bishop helps local churches interpret the Book of Doctrines and Discipline, implement its standards, and closely cooperating with the Conference Superintendents order the conferences’ ministries in ways that reflect the Church’s global mission and Wesleyan identity.

20. Your Qualifications: What qualifies you for the office of bishop?

I am an ordained elder with a deep love for the global Church, and I would be honored to serve as a bishop in the Global Methodist Church. I am drawn to this calling because I long to encourage God’s people, guard the teaching, and give a clear global voice to our Wesleyan‑Methodist identity. I am passionate about connecting the global body of Christ, building relationships across continents, and helping churches learn from one another while remaining faithful to Scripture and tradition. I was nominated by conferences from different parts of the connection who see God’s graces and gifts in me—gifts of leadership, discernment, and pastoral care that I believe God intends to use for the sake of unity, holiness, and mission in the Global Methodist Church.

21. Assembly of Bishops: What do you see as the role of the Assembly of Bishops?

The Assembly of bishops in the Global Methodist Church is first and foremost a closely knit community of Christ followers, called by God to lead the Church with unity and wisdom. The bishops work together for the good of the whole global connection, guarding its teaching, ensuring doctrinal integrity, and guiding its mission and ministry. I see the Assembly as an apostolic team, jointly discerning God’s voice for the Church, interpreting Scripture and the Book of Doctrines and Discipline, and steering the denomination in faithfulness to the gospel. The bishops also model healthy leadership, mutual accountability, and humility, setting a pattern for both clergy and laity. By praying together, making collective decisions, and supporting one another across regions, the Assembly strengthens the Church’s global unity and alignment, so that the Global Methodist Church remains both orthodox and mission driven while holding together in shared doctrine and common mission.

22. Fellow Bishops: How do you envision working together with fellow bishops?

Working together with other bishops would be a profound honor and privilege for me. I see the Assembly as a body of called and gifted servant leaders, each anointed with different gifts and backgrounds, bringing a distinctive “color” to the larger mosaic of the GMC. I believe the General Connection will elect those who carry the gifts and graces needed for the challenges and opportunities of the coming years of ministry.

The Assembly also models a prayerfully cooperative body of leaders—each with defined regions and areas of responsibility, yet united in a common mission and mutual accountability. I envision serving alongside fellow bishops in a spirit of humility, mutual support, and shared discernment: listening together to the voice of God, bearing one another’s burdens, and watching over each other in love, leading the Church forward in holiness, unity, and mission.

23. Conference Superintendents: How do you envision working together with and supervising conference superintendents?

The bishop I have served under in the last few years, while working as a conference superintendent, modeled the superintendent–bishop relationship masterfully. As the BDD clearly states, both the bishop and the conference superintendent exercise temporal as well as spiritual leadership. There are no rigid boundaries; it is a shared ministry. If elected, I would pour into the conference superintendents in my episcopal area in a similar way, creating a learning and accountable community of leaders who grow together, encourage and support one another. I would also seek to add a distinctive flavor to this dynamic—building meaningful connection and cooperation among the conferences under my leadership, for instance through shared mission projects, pooled resources, joint intercessory teams, and similar initiatives. In this way, I would aim to connect not only the leaders but also to foster relationships on multiple levels, intentionally involving the laity in the process.

24. Handling Concerns: If laity or clergy bring concerns directly to you bypassing their presiding elders and/or conference superintendent, would you include the applicable conference superintendent and/or presiding elder in the conversation? If so, how would you empower your conference superintendents and/or presiding elders in the discussion?

Scripture offers clear principles for handling conflict—speaking the truth in love is biblical yet often difficult amid a crisis. As a trained mediator, I seek to bring disagreeing parties into the same room so each can hear the other directly, with empathy and humility. This is standard mediation practice and deeply biblical; it often shifts dynamics, brings clarity, and opens space to acknowledge miscommunication or “deeds of the flesh.”

When someone attempts to bypass their leaders, there is always a need behind it—whether a power struggle, a hidden motive, or simply confusion and unclear processes. Such issues cannot be resolved sustainably without those in leadership in the room, and always with the health of the church and its mission in view. I aim to treat concerns cooperatively, as an opportunity to build one another up, strengthen our ministry, and grow in Christ like love and accountability.

25. Laity Leadership: How do you envision incorporating laity into the leadership of the church and into your leadership team?

In my understanding, Paul clearly states in his letter to the Ephesians that those called to church leadership have a duty to equip the saints for ministry. That means ministry is carried out primarily by ordinary believers in all the places they live, work, and play.

The first and foremost place I envision working closely with laity is the mobilization of prayer warriors. I know the GMC Prayer Network is already working very closely with the Assembly of Bishops, covering the ministry and areas under their leadership. I also see the need to empower laity to live a missional lifestyle and advance the kingdom of God. We need to continue prioritizing disciple‑making and the intentional reaching of new areas, near and far. Bishops play a key part in keeping this focus at the forefront globally.

26. GMC Challenges: What do you see as the top three challenges facing the GMC today? How would you address them?

If I need to point out those that stand out to me the most at the moment, I would start with the complexity of being a global body yet providing enough room to be flexible and contextualize. We need to work on this intentionally and constantly, as we are welcoming churches from all corners of the world in different stages of development. Secondly, I sense a great need to rediscover our movemental roots–by what I don’t mean to copy everything Wesley did in the 18th century, but to agree on simple traits what we want to be known and recognized as Global Methodists. Not to look alike, but to be missionally aligned - including a strong charge for missional lifestyle (out), a clear focus on growing in holiness (in), and doctrinal clarity. The third would be to listen and learn from each other instead of forcing our own cultural image.

27. Devotional Life: How would you characterize your devotional life?

I love the Word of God deeply. I love to read it slowly, chewing on every word, soaking in the same book for a prolonged time. I love to go down rabbit holes leading to surprising findings and connections between the Old and New Testament. I love the way God speaks to me through this time, how he challenges me, uncovers long forgotten memories, correcting me, encouraging, reminding me of His promises and the hope He gives. The Holy Spirit then reminds me of these findings in different situations or conversations with people. It is clearly not only a time of preparation for preaching, nor a simple religious duty. That is my time with Father, where we discuss how His mind, will, and words relate to everything in me and around me.

28. Theological Resources: What are the top five authors or theological resources to which you turn for research and learning and why?

I must admit I don’t have five favorites in this field. I spend most of my study time in the Word in the original languages, supported by a variety of commentaries and background materials through my Logos. The more we understand the language, the more we understand the pictures they use and the thoughts behind it.

Whenever I prepare materials for the church, especially in the realm of Methodism, I reach for historical materials (journals) to learn directly from e.g. Wesley or Asbury, recently I especially enjoyed Snyder’s book The Radical Wesley, which expanded my knowledge about the theological background of Methodism and challenged me to look differently at the current realities of my Conference.

The third interest of mine is disciple-making and church planting movements – the theory, as well as the practical side of building organic movements instead of institutions.

29. Failures: Describe one time you failed; what did you learn from that failure?

I don’t remember a time when I was not a fighter for justice and fairness, often at personal cost. If there is a recurring failure in my life, it is that I can become so passionate about a “just fight” that I fail to notice the collateral damage I leave behind.

In our former denomination, our leader treated pastors unfairly, moved away talented ministers, and handled finances without transparency. No one else was willing to speak up, so I did—even under threat of refused ordination or losing my job. Eventually, the leader was removed and many suspicions were confirmed, yet some never fully understood why I acted. I learned that being right is not always enough.

Now I look to Jesus’ example, seeking to grow into one who is both firm and compassionate. Speaking the truth in love is the lesson I must learn and practice every day.

30. Leadership Style: How would you describe your leadership style?

I consider myself a visionary leader, more focused on the big picture than on small details. I naturally ask, “What could be?” rather than simply accepting the way things are. I am also deeply people oriented, seeking ways to help those around me discover and grow into their God given potential. I value understanding the “why” behind decisions and positions, because I believe clarity of purpose leads to healthier teams and more faithful ministry.

I love clarity, transparency, and honesty, and I am trying to model it both in my personal and professional life.

31. Decision Making: Give an example of a time when you had to make a difficult decision as a leader and how you made that decision.

I was offered a position in the academia with the possibility of becoming permanent faculty member after I finished my doctoral studies. I love teaching and research, especially the field of Biblical Studies. It would have been a dream come true and a logical next step after earning my PhD. I prayed over it a lot, both alone and with my husband. I also sought out advice of trustworthy mentors, but I patiently waited to discern what God’s will was for the next stage of my life. Eventually I sensed great peace and a strengthened call to continue my pastoral ministry. With a sad heart but also with trusting the Lord, I declined. The next few years, all the changes that happened leading to our disaffiliation, made it clear that I was right where I needed to be.

32. Confrontation: Give an example of a time when you had to confront an employee or colleague over behavior or beliefs contrary to those agreed upon and how you handled it.

A clergy member under my leadership was clearly avoiding accountability and had a tendency toward dishonest scheming. At a council meeting, he publicly shared information about a fellow clergy that could call that colleague’s loyalty into question.

I asked the council to put this item on hold, and I reached out to the person accused, confronting him without blame, in line with Jesus’ teaching to go privately to a brother who sins. I then invited both men to a meeting to discuss and clarify the matter. Each shared his side, and we sought to discern what had gone wrong. The accuser admitted he had hastily shared unverified information and had not acted in good faith. The episode also revealed unhealthy communication patterns across our wider leadership, so I introduced new processes, feedback loops, and conflict‑resolution training for our clergy. We continue to learn to imitate Christ more each day.

33. Teaching: What experience do you have in a teaching role? How has your teaching style evolved during your ministry?

From feedback and decades of ministry, I strongly believe I have a gift of teaching. I love to help people from different backgrounds and at various stages of life understand and internalize God’s Word, grasp His plan and will, and take practical steps to live them out. I have had the privilege of living in many different cultures and speaking different languages, and through this God has taught me to listen well and communicate His truth at the level and in the language of the people in front of me.

Whether it is an uneducated elderly woman in an underdeveloped region, a teen in a multicultural, well-off city, or an audience at a theological conference, I sense a deep conviction to let all these people know that God loves them and has provided a way for them to return to Him and be reconciled.