This document discusses the time of the absent God characterized by de-divinization, demoralization, and lack of love. It outlines several signs of God's absence in people including arrogance, violence, estrangement from family, and prioritizing worldly pleasures over faith. God's absence is also seen culturally in relativism, individualism over community, and attacks on life, marriage, and family. Economically, the dominance of homo oeconomicus and pursuit of wealth and pleasure above all else has led to crisis. The document calls for reorienting society and individuals around God once more.

1. “FROM THE TIME OF THE ABSENT GOD TO THE TIME OF THE PRESENT GOD”
TIME OF THE ABSENT GOD, time without LOVE.
In the context of this subject, it is important to find God in time. This means reflecting on
the man, his thoughts, his wishes and his acts. Only the man has time and history. Our
time is affected by a great loss of faith and morals, for the loss of a sense of God Father
and as a consequence the loss of being and feeling like children before God (PK).
Father Kentenich characterizes it as “a time of de-divinization, depersonalization and
demoralization, internally soul-less and inhumane”
“We all feel that we are facing a great world catastrophe and a great change of time.. He
compares this time with the flood described in the book of Genesis, and accordingly, the
image of the “Arc” comes to mind. His work connects these times with the flood, which
devastates everything. Is this the time for which the Divine Providence has made the “Arc”
of our family? Or does the flood need to become bigger and even more devastating?
(Second Foundation Act 1939)
Contemplating these current times, we perceive clear signals, the signs of times, which indicate
that we are living in the times of the absent God, Gosse main feature is the lack of love.
I. THE MATTER OF GOD TODAY.
We should never get tired of proposing again the question of “re-beginning from God” to return all
of his dimensions to men, his full dignity.
Actually, a mental concept that has been expanding in our time, giving up on all reference to the
transcendental, has shown its incapability to understand and preserve the human aspect of
things. The expansion of this concept has generated the crisis we are living today, which is a
crisis of the meaning of values.
The man, who seeks only to live in a positivistic way, only in terms of what can be calculated and
measured, ends up suffocated. In this frame, the matter of God is in a certain way, the “matter of
matters”. It takes us to the fundamental questions of man, the aspirations of truth, happiness and
freedom recorded in his heart, which tent to be realized.
Sometimes, we have tried to make the presence of Christians in the social aspect, in politics or
economy, be more incisive, and maybe we have not cared more for the solidity of their faith, as if it
was data acquired once and forever . (Benedicto XVI, Speech to the Plenary Assemble of the
Pontifical Counsel for Laymen, 25/11/11).
II. SIGNALS OF THE ABSENT GOD:
In men:
• The absence of God in the World today, is caused by the sin of arrogance, of envy, of
thinking of one-self as superior and not needing to depend on God.
The first sin, the original sin, root of all evil that ever took place in the history of man kind was:
 Página 1 de 10

2. intending to be like God. It was the Devil who opened Adam’s eyes so that he would eat the
forbidden fruit, intending to be equal to God.
• The violence in the life of men, like in the crime of Cain against his brother Abel, caused by
envy and selfishness, the disagreement, the divorcement. Like in the construction of the
Tower of Babel attempting to achieve a task impossible for men, where the confusion comes
from.
• The estrangement of the son of the house of his father, to seek his own happiness “in what he
wants to do and what gives him pleasure”, until he discovers his misery, his depriving, until he
realizes the great need of returning to his Father. (Parable of the Prodigal Son)
• Es el alejamiento del hijo de la casa del padre, para buscar su felicidad “en lo que quiere
hacer y le da placer”, hasta que descubre su miseria, sus despojos, hasta darse cuenta de
su gran necesidad de regresar junto a su Padre. (Parábola del Hijo Pródigo).
“It is not necessary to have extraordinary knowledge of the world and men to realize that our time,
with all its progress and its multiple experiments does not succeed in releasing men from their
internal void. This is because all the attention and all the activity have the macro-cosmos as the
object, the big world around us. And really, we enthusiastically tribute our admiration to the human
genius which has dominated the mighty forces of nature and put them at its service. Man has
joined the distances of the orb, explored the abysms of the sea, drilled the mountains and flown
through the heights of space. The instinct of discovery does not cease pushing forward. We got to
the North Pole and penetrated continents unknown up to now; with new beams, we have gone
through the human body; the microscope and the telescope are constantly revealing new worlds
to us.
But in spite of all this, there is a world, always old and always new, the micro-cosmos, the little
world, our own inner world, which remains unknown and forgotten”. (José Kentenich. October 27,
1912, Pre-foundation Act)
In culture:
• In this sense, the intention of being like God has lead man to develop a culture of death, which
is expressed in behaviors that go against life since its beginning (abortion) until its end
(euthanasia).
• A relativistic culture which leads inexorably to nothing, to the void of sense, of convictions, of
principles and values. This dominating culture, gives up on and disdains the seeking of truth,
which is the highest aspiration of the human spirit. “The relativism that has expressed, and for
which everything is the same, and there is no real truth, or absolute point of reference, does
not grant real freedom, but instability, disconcernment and conformism with the
current trends” (Benedicto XVI, World Youth Journey, 2012)
• An individualistic culture, which denies the “common good”. The value of solidarity has been
replaced by selfishness. The war, fruit of unmeasured ambition, of having more, owning,
being stronger. It is the opposite of sharing, balance, give to the one that needs most, get
involved.
In marriage and family, the absence of love: is shown in:
• Fathers/mothers without authority, who do not assume their role
• Children, who, without being orphans, grow up without parents
• “Delivery” children (genetic manipulation)
• Sex without procreation, and procreation without sex
 Página 2

3. • The abortion as a woman’s right to do what she wishes with her body.
• Mothers without maternity: Wombs for rent
• Loss of value of the natural family and marriage.
• Joining of people of the same gender
• Young people who do not assume responsible love (friends with benefits, moving in together
without marrying, etc.)
In many of these points, we still lack specific answers as the Families Federation and sometimes
we are also victims of the disorientation, the relativity that surrounds us without noticing with the
pretext of the realization of the human being, true happiness.
i.e.: the divorce, premarital sexual relations, both of which are almost an accepted rule. On the
other hand, the “homosexuality” phenomenon is a theological, anthropological and social reality
that the Families Federation has not studied nor discussed as a personal, ontological,
anthropological and scientific reality. We, as the Families Federation should have a serious way of
getting in to this huge problem of family” (Doc. Situation of the family in the world today. Our
identity as the Federation of Families, Jorge Morales, Chile.)
In the Economy:
You can see the symptoms of the absence of God, our estrangement from Him. This divergence is
the cause of our confusion, again, it is the action of the devil which tempts us (as he tempted
Jesus) with the eagerness for Power, having, feigning.
“The fact that the homo oeconmicus- also called homo faber- not only dominates the European
world, but also the extra-European world, is universally known and acknowledged. Everywhere,
the economical point of view is the decisive one, the fundamental one, the dominating one.
Talented men dedicate most of their energies to economy. Economy determines politics, fills out
the press, decides on peace and war, it is the main subject of the international deliberations, it is
the barometer that marks the value and the dignity of a person and a nation.
The homo oeconmicus is not happy only with satisfying its needs. It is also devoted to
awakening new needs, in order to gather more wealth as soon as possible and be able to
seek his own pleasure more easily. All is oriented towards the directive of “Make some money,
my son!”
The consequence of all of this is welfare as the human kind had never experienced before. And,
nevertheless, everybody is talking today about an economical crisis without precedents,
about like in every aspect, it also leads to disintegration. The economy, which wanted to take
independent roads and took them relentlessly, which separated from the natural order and turned
its back to God, ended up destroying itself. With eloquent words it talks already of its
marching to the void and the fruitlessness of its absolute autonomy.
The Dogmas of the homo oeconomicus, which throughout time were considered untouchable, are
proving more and more to be heresy. “Bigger production generates more welfare”: stated the
fundamental dogma. The current developments show that, eventually, the opposite can happen
as well. Nowadays, bigger production, in numerous cases, has proven to be the source of
 Página 3

4. pauperism, impoverishment and even hunger. The public opinion is outraged because the
remaining wheat is left to rotten in storage facilities or thrown to the sea to maintain its high price,
while in other continents millions and millions of people are starving to death. The seed that was
planted four centuries ago has grown and every time it seems more and more like the seed of a
dragon. The movement originated at the time, which at the beginning was slowly tracing circles, is
long overdue its culminating point and is urgently claiming for a change. (Father José Kentenich,
Challenges of our times, Nueva Patris Edition, 2008)
In politics,
“The catholic have adapted to a system by which they may contribute to choosing the Caesar on
duty, but with the particularity of forgetting that aside from “render unto Caesar the things which
are Caesar's”, in them, “rendering unto God the things which are God’s” must prevail. And
rendering unto God the things which are God’s in a democracy implies voting for a “Caesar” who
is not a declared enema of God. For the time being, no power can change any of this. Everybody
feels that the events are running with an irresistible strength towards catastrophe.
“Despite being catholic, many put the fidelity to political groups or the idol of “politically
correct” above their faith, thus betraying their commitment to obey God before men,
becoming an instrument more of the enemies of Christ, the truth is that we must seek the
people responsible of the absence of the divine among us who claim to believe in the Lord. If we
do not carry God in the Public aspect of our lives, let’s not believe that those who do not believe in
Him, will (Luis Fernando Perez, The Absence of God in Society, 27/07/2010)
In human relationships:
As never before in the history of humanity, the technology of communication has shortened
distances and connected humanity in a world network, but paradoxically the interpersonal bonds
have become more and more fragile, shallow and fleeting. The need of vital contact is so deep
and painful that people fill that enormous void with things, vices, which eventually just increase the
pain and the angst. This can be seen in the culture of hedonism which promotes an insatiable
search of pleasure in all its forms, turning the body into a mere object for satisfaction.
III. CONCLUSION:
“The World without God is turned into a “Hell” where selfishness, divisions in familias,
hatred among the people and the towns, lack of love, joy and hope prevail”. (Benedicto XVI,
World Journey of Youth, 2012)
The absence of God is absence of Love, which is why in our world there are so many
aggressions to the human life, nature, which is destroying us, as if the earth were drifting from the
Sun, slowly cooling the matter and the hearts, until our death.
The absence of love can be felt in the absence of bond, in the total estrangement from God
which characterizes our time.
But Father Kentenich has not stopped with a unilateral negative reading of time or a
reading unilaterally religious-moral. In all times, the religious-moral reading, leads to very
accentuated negative judgments. In this sense Father Kentenich encourages to
conversion, like John the Baptist, Jesus himself and the preachers of all times and places.
Already since 1912, with growing clarity he sees that in the book of history a new page is
coming; that a new image of humanity, man and woman, God, community, nature and
history is coming and that we are living in a very noticeable time of transition. He interprets
this as a “transit of God”. The God of history and life becomes very palpable and speaks.
 Página 4

5. In a time of transition, the dealing with time and the pursuit of that which God is trying to
say becomes mandatory. “In the horizon, the big structural lines of a new world order are
becoming more and more clearly recognizable” “We have never understood time only as
crumbling, but also as takeoff, never only as catastrophe and end, but also as transition to
a new world, with its own laws for growing as the sun rising towards a new and luminous
day, towards a new time, towards new victories of the Wife of Christ, the Churh.” (Letter
dated December 31, 1941 from the Coblenza prision).
So, Father Kentenich, tells us that “Watching the growing dynamic of time, often demands,
that now and from no won, we react even more quickly that in the past before the signs of
time” (Understanding the signs of time. Father Heriberto King).
As strategic pieces and as the Federation of Families for the time of the absent God, the
federated must not contempt with “Only what is vital is important”. In front of the cultural
problems, we must have clarity of principles. If we do not, we are not in the condition of
facing the currents of other times as a Federation of Families” (The reality of family, our
identity and mission as Federation of Families, Jorge Morales, Chile), or the heresies of our
time.
“In this circumstance it is always good and easy, to grasp the concept of organism. The
person is together with being an individual, one of God’s creatures, unique and
irreplaceable, but along with that we say that we are individual, we are marriage, we are
family, we are working reality, we are cultural reality, and we are political reality. To have a
family spirituality it is indispensable to have“organism spirituality”. Without organic
spirituality, without life experience as an organism, a family spirituality inserted in the
reality of time is not possible. All the realities starting from ourselves end up in the cultural,
political peak, either nationally or internationally with the globalization” (Doc. Jorge
Morales, Chile).
“The luminous strength of the “new man in the new community” has never left us. His
luminous strength has never left us and neither has it ceased to amaze us everything that
was born from us and is caused by that ideal” (F.K. Letter of December 31, 1941).
With this orientation we begin to live this “new man”, which is only possible if the man
within the organism of bonds becomes a “being at the image and likeness of God”. That is,
if the man takes up on his original and main mission. In order for this to be possible, the
man must “fall in love with LOVE”. Feel loved by our Father and that way feeling like a child
anda n instrument in our Father’s loving hands. He must want to BE love. He must yearn
with all his strength love from all its pores. (Father Alberto Eronti; Yearning of Love, Patris
Editorial, 2008).
FROM ABSENT GOD TO PRESENT GOD
The problems of the time, as we saw, represent deluges originated from the absent God. Our
Schoenstatt families are called to respond through a profound living of Home-Shrine, impressive
center of life and faith, becoming thus a starting point for the renewal of the world, making God present
in him.
 Página 5

6. The time of absent God can also be defined, as our Father stated so often, as the time of the complete
disruption of binding to God and therefore the dissolution of all other ties inherent in human nature. We
know that this dissolution has as the most serious and overwhelming consequence the separation
between faith and life, ie, the absence of God in all spheres of life, particularly in families.
In many ways and on many occasions the Father and Founder said that God has called Schoenstatt to
life just to help healing this great scourge of the modern era, that the Church faces as the greatest
challenge of the New Evangelization.
In the Letter from Santa Maria writes in 1948 that "the time today (...), which drives everywhere at a
total uprooting of all spheres of life, exerts its devastating effects especially in the sanctuary of the
family." He predicts that the world and the Church go against "terrible catastrophes".
But the prophet, who has “the hand on the pulse of time and the ear on the heart of God”, does not
merely analyze the problems arising from the absence of God. It also announces the answer that God
wants to give through the mission entrusted him: "If the Mother of God wants to build and configure
from Schoenstatt, a new human society and a new personality type, must necessarily concentrate all
power of his grace in the creation and proliferation of solid schoenstatians families." And for this to
happen, he calls on:
"Take the image of the Mother of God and give him a place of honor in their homes. Thus, they will
turn into small Shrines, where the image of graces unfolds through their graced actions, creates a holy
land of saints and family members of families."
This letter, that our Father himself has defined as the Founding Document of the Society of Families,
contains, so to speak, the "program" which defines the mission of Schoenstatt families, as instruments
of the Mother of God, in the way of the absent God to the present God. The core of this mission is
clear to our Father: to take the image of the Mother of God to the homes and give it a place of honor
there - not only outwardly but in the center of family life in order to transform it into the renovating cell
of society and radiating center of Christian culture, a culture of alliance.
According to the prophetic vision of our Father, as well the image of the MTA carries graces through
all places where it is worshiped with faith, she acts in particular in families, called to be sanctuaries of
Christ's presence by sacramental grace of marriage, to turn them into islands of sanctity amidst the
world of the absent God.
Among the many proofs of our Father's view, we can cite his words who spoke on 1 April 1951, at the
Oratory of the MTA in Palma Nova, Brazil:
"We want to take the Sanctuary, as it is, to our families. So they do in Europe. Countless families have
a little corner of Schoenstatt, where is located the throne of the Blessed Mother Thrice Admirable of
Schoenstatt, a place of honor. She has the task of caring for our home becomes a sanctuary."
In 1952, in Santa Maria, he speaks of "circles of guard of the Shrine" mentioning among them the
families that have in their homes a "corner of Schoenstatt."
 Página 6

7. In many ways and on many occasions, our Father repeats the invitation of the Letter of Santa Maria:
"Take the image of the Mother of God and give him a place of honor in their homes ..." And he points
out the fruits of her graced actions in families who receive her in faith: they become places of God's
presence.
However, 15 years later, our Father goes much further, asserting on November 18, 1963 in
Milwaukee: "Listen up, now. What I mean is of fundamental importance for the future: what is true for
the Original Shrine, to the affiliated Shrines , also applies to the the home Shrine . (...) The six
promises and the six requirements of Founding Document also apply to my home Shrine."
The seed sown in the Letter of St. Mary grew up. The chain of living shrines and home shrines that
flows vigorously from 1962/63 among the families of Milwaukee represents a new growth ring - a
"qualitative leap": the "take the image" and give it "a place of honor" is deepened by "inviting the
Mother of God" to establish her in the house to act exactly as in the Original Shrine, and affiliated
Shrines, according to the promises and demands of the Founding Document.
The turning point for this event, which represents a new initiative of God in the history of Schoenstatt,
was the question that Mrs. Kubicek - not yet a schoenstatian – made to herself reading the Founding
Document and then repeated it to our Father, in 9 October 1962: we could not invite, in the same way,
our MTA to come to us and to "establish in a particular way her throne" even in our homes?" He
replied: "Please do it." Then he added:" I`ve been waiting a long time for this moment. I'm glad it has
come."1
After receiving this signal that confirmed his intuition, our Father did not hesitate to meet the request of
families and go to their homes to invite the Mother of God to establish there her home, as in the
Original Shrine and affiliated Shrines. In November 1965, he said in Rome, referring to the arise of the
Home Shrine: "Shrine under construction! We work continuously in this construction, in this work and
we continue to build it in its totality, as indicated by God."
After the aforementioned lecture in November 18, 1963, later designated as " Founding Document of
the Home Shrine", our Father met with Sister M. Petra who had listened his words and said:
" Today the Father said something important."
Referring to how the Father had presented the Home Shrine as a link in the chain of Shrines, she
asked:
"The Father really meant it? "
"Yes."
"But if so, the Shrine can be infinitely multiplied."
1
cf. Die Entstehung des Hausheiligtums p. 84.
 Página 7

8. "Yes, it's true. And furthermore the Shrine cannot be destroyed. Collectivism can close the churches or
destroy them, it can close or destroy all our shrines. But no one can destroy the Home Shrines."2
In other words, the Home Shrines represent a multiplication of places of God's presence in the world
of the absent God. In 1966 our Father says: "... we now have, as a result of the second exile 3, the
Home Shrines. What does it mean? If it is true that the renewal of the world starts and should start
from the family as the germ cell of the shaken social order is evident that everything depends on that
family, so also our family, fully takes root in the supernatural world. And to become this easier, we
have not only the Shrines (Original and Affiliates), but also the Home Shrines."4
And again: "Home Shrine! A room of our house wants to be seen as a Shrine per eminentiam. The
deepest reason is this: we need a sacred atmosphere, specially us who need to constantly go into the
profane atmosphere, which has lost all the sacred character.”5
The fundamental content of his prayers in the Home institutions of Shrines is always the same:
"Our house should become a real Shrine in which everyone has the two feet on the ground of the
present life, but are also uniquely rooted in the Eternal, the Divine, the world beyond."
Following this line of thinking and as an example, here are a few statements in his establishment of a
Home Shrine in a family in 1966:
“The Mother of God goes along the world looking for homes and places that accept her and welcome
her. We can say that was so, when we had the inspiration to create the 'Home Shrine'. But it is better
to say that the Mother of God wanted this Home Shrine, wanted our home, our home for her. And what
does she want to do there? Where she finds open hearts and families willing to put your home
available to her, as Home Shrine, she wants to accomplish in a special way her task for the whole
world, for the world to come.
(...) She wants to educate the whole family, father and mother she wants to educate, she wants to
inspire both father and mother to become deeply religious ... She takes care that the children grow up
in an atmosphere markedly religious and Marian and takes responsibility for the whole family pass
successfully, under his protection and by his hand, through the secular world of today.“
How primitive Christianity first entered the houses and beamed from the houses to the public space,
we should imagine in the same way "the renewal of the world starts ... If she renews families, if she
hosts families, it is expected that, sooner or later, around these families consecrated to the Mother of
God, arise circles that the atmosphere radiated by Shrine put under the same influence ...
(...)In Schoenstatt, and through it, the Mother of God wants to build a whole new world. We feel that
the renewal of our family, especially if we take seriously the Home Shrine, seems to be an excellent
way to build this new world."
She wants to build this new world with families renewed by Home Shrine. It is the world of present
God. Hence the assertion of our father: "If she should again give birth to Christ to each generation and
for future generations, it is clear that she will not do it without instruments and without the collaboration
of them.
2
Cf. ibid. p. 95 s.
3
O primeiro exílio foi o de Dachau, entre os frutos do qual temos os Santuários filiais.
4
Unser Gründer spricht zu uns, p. 30 s.
5
ibid.
 Página 8

9. Therefore, we are called, in the Home Shrine-to work as instruments of the Mother of God in his
mission to make God present in the world of absent God.
To make clear the mission of the Mother of God, the Father and Founder uses several images. Thus,
he presents images to couples of Milwaukee of the ark, the spacecraft and the room of the Cenacle6.
Let's emphasize here the first. He states that "the family must be an ark for the flood of modern times".
It refers first to the Schoenstatt Family, but it applies equally to each family.
The ark, to our Father, according to the plans and intentions of God, like Noah's ark, must "save us
from flood, educate ourselves to the ideal of holiness inside the world and prepare ourselves so that
we can make us, in a sense, fathers and mothers of a new society". Today we might add, fathers and
mothers of a new culture, a culture of alliance in the world of the of absent God.
The Mother of God present in the ark of the family, ie, in the Home Shrine "creates a holy land of
families and saints members of families", where God is present and remains present in the family and
in the life of each of its members wherever they are and act, whether in society, at school, at work or in
other areas. Within the family, the mother educates and shapes personalities able to renew society
and culture.
We see that our Father assigns to Home Shrines a dual mission to link families to God, rooting them in
the supernatural world, and prepare them to become carriers and witnesses of God's presence in the
world of the of absent God.
For this to happen, according to own words of our Father, in every Home Shrine is renewed the
October 18, 1914, renews the irruption of graces which transformed the old Chapel of St. Michael in
Shrine.
Intertwining Original Shrine with the network formed by the Affiliated Shrines around the Original
Shrine, the Home Shrines thicken it by multiplying the points of eruption of divine grace. Through
them, by the action of Mary, God wants to intensify or become more tangible and visible his presence
in the world today. Out of respect for our freedom, however, he does not want to do it without us.
Therefore, our Father said in November 18th, 1963: "We know that the Mother of God makes six
promises and six requirements because of the covenant of love sealed in 1914. (...) The six promises
and the six requirements of Founding Document also apply to my _ Home Shrine."
Referring to the historical moment of preparation for the golden jubilee of the founding of Schoenstatt,,
in 1964, he adds, in the same lecture: "What we intend to do now, the fact that each Schoenstatt
family have their Home Shrine, shows us the way to take our covenant of love even more faithfully
than in the past 50 years ... The key is to be faithful to the covenant of love, as the root of our being
and take it seriously."
What the meaning of these words for us today, in preparation for the centenary jubilee of the covenant
of love - Jubilee of the divine eruption in Schoenstatt on October 18, 1914, Jubilee of the Original
Shrine, from which developed the network of Shrines, as places of presence of God in our world?
Being faithful to the covenant of love as "the root of our being" mean, no doubt, take seriously the
promises and requirements of October 18, 1914.
6
Às Segundas-Feiras ao anoitecer, vol.21, p.125.
 Página 9

10. On November 18, 1963, applying them to the Home Shrine, our Father reaffirms that the Mother of
God establishes herself in the place of her choice to make a home, attracting to herself the hearts and
form family members as instruments able in their hands. The Mother of God wants to accomplish
through the family her task as the Educator of the people, to form a new world.
In exchange, she requires married couples to raise most of their yearning for holiness, for the faithful
fulfillment of duty and the cultivation of the life of prayer, so that home becomes increasingly a
reflection of divine order.
In view of this reflection of our theme - From the time of the absent God to the time of the present God
- we can therefore conclude:
By establishing herself at the Home Shrines, the Mother of God wants to form holy families, able to
build a new world, as instruments in her hands. A new world in which the presence of God becomes
visible through a culture generated by the covenant of love: a culture of harmonious and organic links
with God, the next person and the world around us.
Thus, through the action of the Mother of God as as the Educator of the family, our homes will become
progressively reflection of divine order - the visible signs of God in present world of absent God.
-----------------------------------------------------------------------------------
Questions:
1. How do we find ourselves and how do we handle these realities of the world today which reflect the
absence of God, in our lives as marriages of the Federation of Families?
2. Our Father said to married couples in Milwaukee: “In Schoenstatt, and through it, the Mother of God
wants to build a whole new world. We feel that the renewal of our family, especially if we take seriously
the Home Shrine, seems to be an excellent way to build this new world."
How can we make our Home Shrine a center of apostolic radiation to other people and families? What
experiences do we have in this line?
3. From the Home Shrines, MTA wants to generate a culture of alliance in the world where God is
absent. This requires that we meet the six requirements of the covenant of love, because, as our
father taught, “the six promises and the six requirements of Foundation Document also apply to my
home shrine”.
Are our families of Union fully conscious to be called, from their Home Shrines, to generate a covenant
culture under that conditions? What else should we do with respect to formation and apostolate?
 Página 10