Welcome to the May Day

Welcome to the May Day on Saturday 6th May starting at 10.30am finishing with Mass at 5.00pm. We look forward to seeing you, your family and friends. Please come and join us. There will be a Café, Children’s Programme, Workshops and we will conclude with Holy Mass at 5.00pm


Year of Mercy – Seeing ourselves as we really are

Receiving God’s mercy also gives us a clearer picture of ourselves. It guides us to seeing ourselves in a more accurate and truthful light. Too often, we almost run away from our true selves and we don’t take seriously enough our own limitations and our own helplessness. Weaknesses and limitations are often hidden or suppressed, or perhaps even categorically denied. Sometimes, we go around wearing a kind of invisible “mask” that changes, depending on who we are with or in what situation we find ourselves. This “personality mask” hides our true face and who we truly are. Sometimes when God intervenes in a hard way in our lives, it is because he has the aim to remove these masks once and for all and to help us move on from any kind of denial about ourselves. Receiving God’s mercy means that we feel the courage to see ourselves as we really are, and we no longer have the need or the intention of projecting an image of ourselves before God or before others that it is simply untrue. Unfortunately, when we do not acknowledge our own guilt and our own responsibilities, and how our words and actions have an effect on the people around us, then we run the serious risk of living a spiritually unhealthy life. If we keep saying to ourselves, for example: “Don’t worry, it’s not serious, there are worst things in the world, or this or that is not really a sin, or I’m not such a bad person after all, etc”, then we actually not only deceive ourselves, but we slowly close the door to receiving God’s mercy. Let’s face it, the person who is not willing to acknowledge any personal guilt or sinfulness, is not in need of salvation. And when that person feels he or she is not in need of salvation, then having a “saviour” becomes very quickly superfluous to requirements. The courage to see ourselves as we really are is one of the gifts of God’s mercy. When we deal properly with our own limitations, we actually walk the good path to discovering our own true identity. At the end of the day, our human nature desires truth and justice to remain whole and healthy. Truth and justice consists in the acknowledgement of our weaknesses and our sinfulness. For this reason, the sacrament of confession is so important and life-giving, because it gives us the opportunity to bring our sinfulness and our guilt to God and leave them with God. From the perspective of human nature, the confession of our sins strengthens us, sets us free, and enables us to reconcile with the people around us in a much quicker and better way than before. When we go to confession we actually acknowledge who we really are, and we accept the responsibility for who we are. Through the sacrament, we also open ourselves to God and open ourselves to the community of the Church, so that a new beginning and a better future is possible. The sacrament of confession, for this reason, is a source of joy and renewal in people’s lives. In the sacrament, everyone can experience God and receive his blessing and healing from the “ocean of his mercy”. God wants to inwardly touch each one of us, so that confession becomes the place where we all experience the merciful love of God, our Father. Confession is not just a source of grace or mercy, it is also a means of formation and growth in the spiritual life.


Year of Mercy – Discovering God’s Mercy for ourselves

Receiving mercy and giving mercy are the two essential sides of the same coin. Let’s look at the first of four aspects of receiving God’s mercy: Discovering God’s Mercy for ourselves. What is it mean to receive God’s mercy? First of all, we need to acknowledge that we need mercy and that we want God’s mercy in our lives.  The first and only step required to experience mercy, Pope Francis says, is to acknowledge that we are in need of mercy. “Jesus comes for us, when we recognize that we are sinners.” Then we can open our hearts to receive his mercy. Not unlike the prodigal son, we too must have a change of heart, and must get up and make our way back home to the Father. This requires a change of heart, making a decision, and then acting on that decision. It is so important for our own personal faith, that we really believe and live out of the conviction that God loves us – we want to experience that love and even feel that love. This encounter with God’s mercy cannot be taken for granted. We need to work at it and use our time and energy to discover the love of God in everything that is going on in our lives. Faith and a healthy spiritual life builds on the foundation, that we believe that we are loved and this conviction gives us an awareness and confidence of value and personal worth. We need to strengthen this feeling in ourselves in such a way that it offers healing and support in the many questions and problems of daily life. If we live from that knowledge that God loves us, then we don’t need the many distractions, sensations, and stimulations from outside or even constant attention. We live from the awareness and the experience: “God loves me as I am, and he accepts me as I am – with all my limitations, foibles and even wretchedness – God loves me and that will never ever change.” This conviction of being loved needs to be worked at often during our day. For example, we need to plan times in our day where we just stop for a moment and remind ourselves again how God is present in our lives, and how everything that happens to us has a purpose and is motivated by his love. Our real life will take on a new character and have a new feel about it, if we allow this reality to enter into our spiritual lives fully. Prayer starts to become a true “school of love”, where we consider and remember the many gifts of God that we receive during our day. Saint Ignatius of Loyola once wrote: “We want to search for God, discover God and then love God in everyone and in everything”. The people of Israel understood how to search for God and discover God in their journey and history, and for this reason, were able to celebrate God’s guidance and presence. This conviction grew stronger in them and they simply knew that God loved them passionately and that he had chosen them to be his special people.  Prayer in the evening, for instance, is a wonderful opportunity to stop for a moment and consider the day that we have shared – asking ourselves, where have we experienced the mercy and love of God. The Church’s tradition calls this the “examination of conscience”. It is an opportunity to look back at the day with everything that went on during that day, remembering the people that we met and also taking seriously how the day went, including our strengths and weaknesses, our fears and anxieties, our prejudices and our generosity. On the one hand, we need to celebrate what was good and give thanks; and on the other hand, we also need to acknowledge our guilt and our sinfulness in an honest and upright way. Let us use this Year of Mercy to discover again God’s mercy for ourselves.


Year of Mercy – Becoming “Mediators” of God’s Mercy

The Year of Mercy is an opportunity to translate our faith in the mercy and love of God into our daily lives. God’s mercy, and the teaching about God’s mercy, should motivate us to live well and to master daily life. Every Christian is called to receive the merciful love of God; i.e. to have an open heart for the workings of God’s mercy in his or her own life. And at the same time, every Christian is called to be a “mediator” of God’s mercy to others; i.e. to share God’s merciful and forgiving love with the people around them. When we speak about becoming “channels” or “mediators” of God’s love for others, then we are speaking, at the end of the day, about love for our neighbour. Love of neighbour should always be nourished and inspired by our love of God. We are called to look out for each other, and put the welfare of others before our own welfare. We are called to have a generous and open heart for each other and love each other mutually – and this love for each other also brings about a positive acceptance and esteem for each other. Love of neighbour, at the end of the day, is an act of service towards them: Everything that I am, and everything I have, is at the disposal of the people around me. In other words, following Christ means we give our hearts to each other – and the heart that we want to give to each other, is a heart which is full of mercy, and full of tenderness. The heart, has always been the symbol of the innermost core of someone’s personality. Whoever has our hearts, will have our entire self and everything that is important to us. To have a heart full of mercy means that we put each other first, and that we have a constant desire to look out for each other’s needs, and shows this by concrete acts of love. We look at each other in a personal way and we esteem each other, because we are all created “in the image and likeness of God”. Becoming “mediators” of God’s mercy, especially in this Year of Mercy, means that we also strive every day to let our love grow and mature – our natural love for each other and our supernatural love for God. If we want to grow in supernatural love, and take another step into the world of love, then we must pray and hope that the Holy Spirit – who is the “uncreated love” will take possession of our souls and be present in us. We have to feel more than more dependent on the power of the Holy Spirit in our lives, otherwise it is impossible to grow in supernatural love. How do we grow natural love – the love for the people around us? We grow in natural love when we are willing to “swim” in the “ocean of God’s mercy” and also when we acknowledge our own personal misery and wretchedness. This Year of Mercy, can give us the gift to realise that we grow in our love of God through our own experience and acknowledgement of sinfulness and weakness. This is the great “masterpiece” of the spiritual life – something we know so little about. We have to learn again to accept our limitations and to use our sins and limitations as a “ladder” to reach God. They should never be an obstacle, but a means to “jump not the heart of God”, our Merciful Father.


Year of Mercy – “I will never forget you” Part V

Without doubt, one of the most powerful images of God’s mercy is the parable of the Lost Son – sometimes called, the parable of the Merciful Father. We see here how God’s love and mercy is something that you cannot earn or deserve. And even if we haven’t merited mercy, God still pours out his love in our lives anyway. We see this in how the merciful Father deals with his son. He doesn’t turn him away, he doesn’t even scold him. He waits for him, he hopes for him and when his son finally returns, he celebrates with his son. We have here the most tremendous example of God’s amazing and endless mercy. We have here the faithful love of a father for his lost son. The son did not only leave his father’s house, he also left his father’s heart. However, the father never gives up. In the parable of the merciful Father, we see–in such a powerful way–the essential attribute of God–mercy. This parable is like a “pearl” amongst all the various parables that Jesus taught. It is often called the “gospel within the gospel”, because it is the most beautiful parable of the love of Jesus to the sinner. The love of God and the mercy of God, which is already proclaimed in the Old Testament – for example in the Prophet Hosea – becomes real and concrete again in this parable of Jesus. The parable of the merciful Father is preceded by two other stories, which express the joy of finding what was lost: we can read about the parable of the lost sheep and also the parable of the lost coin (Luke 15:1-10). God rejoices when the lost are found. This theme, and this important message, goes through all these parables. The two sons, that are presented to us in the parable, represent two different types of people. The youngest son runs away from the house of his father, and he goes to a strange land – without the father. The older son remains at home, outwardly with the father, but his heart is not with his father –  his heart has another agenda, namely, how can you get the most out of his father for his own life and his own enjoyment. Jesus directs our gaze firstly towards the younger son. He asked his father for his inheritance. It is interesting, that the younger son excepts the inheritance as something self-understood, and at least in the telling of the parable, the younger son never expresses any gratitude towards his father.  He takes the generosity of his father for granted. The father, at the beginning of the story, says absolutely nothing. He remains silent and offers no comment. The son finds refuge with the pagans, and after a time of pleasure and plenty, he is forced to look after the impure animals, the pigs, in order to survive. These two details of the younger son’s predicament represent symptoms of his distancing from faith, and the religion of his ancestors. However, his misery brings him to a new realization, that he discovers in a kind of conversation with himself. In verse 17, it says that the younger son “came to himself” and realized that even the servants of his father were having a much better life than he was. It is interesting that the son does not complain or point the finger at his friends, or the owner of the pigs, or even his own father; he points the finger at himself and he gives himself the blame. Behind the outward sign of misery and need lies hidden the drama of the lost dignity of the younger son, and how he has allowed his relationship to his father to wither away, because of his own search for independence and pleasure. The lost son experiences in himself remorse for what he has done, however, the remorse is not because of the boundless and forgiving love of his father. It is much more remorse based on his own advantage, and how he can get out of this terrible predicament – in other words, it is a means to survive. However, at the same time this “conversion” is a healing one because one word is said that makes all the difference. This word is “father”. In the short conversation with himself, the son expresses how he wants to declare before his father and before heaven that he has sinned. He makes a distinction here between God – in heaven – and his earthly father. In other words, the lost son wants to make it right with his earthly father, but also wants to make it right with God, and renounce his sin. Continue reading “Year of Mercy – “I will never forget you” Part V”


A Good Question: “How credible are you?”

[A Comment from Father Duncan McVicar SI] Father Kentenich felt called by God to lead the Church, with a prophetic voice, “to the new shore”. He once commented: “The Church should always be what it was at its beginning – the soul of the world’s culture. Don’t separate the Church from culture, and don’t separate the Church from the world! However, the Church should always be the soul of the world’s culture – even this confused and utterly secularised culture.” (8th December 1965)

Many were taken aback by the atmosphere created by some German bishops – including Cardinal Caspar and Cardinal Marx – regarding the burning issues within marriage and family doctrine and pastoral care in the lead-up to the Family Synod in Rome in October this year – amongst others. Pope Francis addressed the present-day crisis of marriage family in his challenging and passionate address to the international Schoenstatt Movement in Rome, after we celebrated the wonderful days of the Jubilee Year 2014. He spoke about the impact of a “throwaway culture” that reduces the covenant of marriage – which is the icon of Christ’s relationship to his Church –  to a mere “association” within society, that should conform to modern-day expectations.

He encouraged the audience of Schoenstatt members from all over the world: “That the family is hit, that the family is knocked and that the family is debased as [how can this be] a way of association … Can everything be called a family? How many families are divided, how many marriages are broken, how much relativism there is in the concept of the Sacrament of Marriage. At present, from a sociological point of view and from the point of view of human values, as well as, in fact, of the Catholic Sacrament, of the Christian Sacrament, there is a crisis of the family, a crisis because it is hit from all sides and left very wounded!.. We are witnessing”, he notes, the “reduction of the Sacrament to a rite… the Sacrament is made a social event… [but] the social [dimension] covers the fundamental thing, which is union with God… What they are proposing is not marriage, it is an association, but it is not marriage! It is necessary to say things very clearly and we must say this!”

Continue reading “A Good Question: “How credible are you?””


Three questions… about Schoenstatt…

[With sincere thanks to Schoenstatt.org] Hi, my name is Father Duncan McVicar, I’m from Scotland UK, fifty-eight years of age, a Schoenstatt Father, ordained in the “100th Jubilee of our Father and Founder” in 1985. I studied at the University of Muenster and Tuebingen, and also at Loyola University in Chicago, US. I’ve enjoyed working and living in different countries, including Poland, India, South Africa and Argentina. I was part of the team that prepared the 100th Birthday Celebration of our Father and Founder in 1985, and also co-ordinated with Sister Johanna-Maria the Youth Festival in 2005 in Schoenstatt before the World Youth Day in Cologne. I have been a Parish Priest in England for seventeen years, and presently, I am Parish Priest at St Ethelbert’s in Greater Manchester and Governor of two Catholic Primary Schools and one Catholic High School. The Schoenstatt Fathers at the Schoenstatt Shrine take an active part in the marriage and family pastoral care within the Diocese. One of the really interesting things that I could do last year, was to be the Chaplain to the Mayor of Bolton, which was really an exciting time, allowing me to catch a glimpse of local politics in action. •

What is my dream for Schoenstatt in who we are and where we find ourselves in the Church, in the world, and in our mission?

My dream for Schoenstatt is that we become a much more dynamic Movement than up till now. My dream is that Schoenstatt doesn’t just talk and pray about being the “heart of the Church” but really is and really wants to be. Our Founder called this “mission awareness”. To use the words from Father Esteban Uriburu, an Argentinean Schoenstatt Father who has already been called home to the Lord: Imagine that we are an international football team, Continue reading “Three questions… about Schoenstatt…”