100 Years Journey Presentation
Upon thinking about the one hundred years' history of the Covenant of Love, the fundamental question emerges: How is Schoenstatt founded anew when we complete a century of history?
First reflection: a look at our Father and Founder

• Schoenstatt cannot be understood without Father Kentenich
• How and when did his wound begin to heal? The consecration to Mary of a nine-year old child is the key point.
• At this time in which we celebrate and are grateful, I believe Schoenstatt invites us to be capable of living off-center (decentralized).
• The truth is that on thinking of our Founder, I think of the luck we have. We have a wounded Founder
• Father Kentenich's loneliness, which in itself is something terrible, becomes the key to understand how Schoenstatt emerged.
• Father Kentenich arrives at this Covenant of Love in 1914 with great depth.
• His paternity and his maternity.

Second reflection: a look at the way prepared by the hand of God

• Schoenstatt is a work of God.
• To found Schoenstatt anew has to do with seeking the God of life.
• The Covenant of Love was a bursting forth from God, a divine initiative.
• The Covenant of Love is always first, it is the beginning, it is what is important. Without the Covenant of Love, there is no Schoenstatt. The structure, the general statutes, the organization chart with which we explain Schoenstatt, the different communities and vocations, are more irrelevant.
• First came forth life, water, fire and then, as Father Kentenich would say, it is only about plunging into the source, digging, and later, when water comes forth from the depths, we make channels
• We are a Marian Movement.
• In Schoenstatt, there are many spheres of power. We can all have some control, some decision.

Third reflection: a look at our way of sanctity

• Our life is a constant aspiration for sanctity. But, how is our way of sanctity? What is our originality? Is it original?
• Our way of sanctity seeks our life to be a home in which Mary can dwell and in which many others may rest and travel.
• Aspiring for sanctity in Schoenstatt does not have many norms
• Aspiring for sanctity is deepened in the Blank Check and Inscriptio. Schoenstatt leads us to grow inwardly.
• We need to learn to trust. To not be suspicious of God nor of men.
• The originality and the ideals. Schoenstatt emerges respecting the originality, in the first place, of that group of boys.
• Another danger that exists in respecting the originality is that upon stressing so much what is, what is different, unity is in danger.
• The pedagogy of freedom is something central in Schoenstatt. Therefore it is so important to be free in our spirituality.
• Father Kentenich knew how to always educate from the perspective of freedom and for freedom.
• Schoenstatt comes forth from the attachment to a place, a small chapel, and the attachment to a Father, to a man in love with Mary.
• Father Kentenich became a master of attachments. Undoubtedly, this is Mary's greatest miracle. A wounded man in his attachments who is healed by Mary.

Upon thinking about the one hundred years' history of the Covenant of Love, the fundamental question emerges: How is Schoenstatt founded anew when we complete a century of history? We want to found Schoenstatt anew following the motto that accompanied the celebration for the first fifty years of history: "Faithful to the origin, found anew." We want to do it going back to the origin, to the beginning of our Covenant history, to the roots, to what is fundamental, to the simplest and purest form that was germinating from the beginning. To found anew, respecting the principles, the bases, which were the bases of the first covenant. Faithful to Father Kentenich, to what God did in him. Through it, without wanting to take it all in, I am going to mention some perceptions, routes for reflection, open questions, a look at the life which permits us to think on what it means for each one of us that Schoenstatt completes its one hundred years of history. Pope Francis, when he was Cardinal Bergoglio, said to the Movements: "How sad when a movement or an institution becomes ill and instead of being shepherds for the community, they become 'hairdressers for sheep' and they spend all their time in conferences 'dressing up their soul!' Be careful! Be careful with the elite groups. The elites close themselves up in the bubble, lose their missionary horizon, lose the motivation, and lose the courage. Institutions and Movements have to provide the legacy. You will ask me: 'Father, where?' In the street, in the street. There where the life of this city is taking place. As bishop, I ask you: Please, do not keep the legacy in the china cabinet to show it off to visitors. Take it to the street, seek missionary horizons, 'risk it' daily, may this legacy – which we have received so gratuitously – be the leaven for this city." These words of Pope Francis, then Cardinal Bergoglio, pronounced sometime ago, have a special power today. Yes, we want to take our charism out of the china cabinet, we do not want to live being hairdressers to sheep, that is not our mission. We want to form ourselves so that we may go out and share what we have received. We want to open the doors and offer to the Church, to the world, that legacy we have received so gratuitously. We are profoundly grateful for our history, for all the life that has come forth from the source of the Shrine. We are awed always anew. God is faithful; Mary is always loyal. We have received many gifts and blessings and we are happy. To reach one hundred years is an occasion for each one of us to ask ourselves how is the Schoenstatt we are living. Perhaps the passing of the years has filled the old dreams and desires with dust. Is the Schoenstatt we are living young, youthful? Is it a joyful Schoenstatt that permeates all the spheres of our life? Do we live the radicalism of the Covenant even to its ultimate consequences? Are we faithful children to all that Father Kentenich left us as his legacy? This reflection has helped me return to the origin, to renew myself in my love for Schoenstatt, to not let me remain in the structure and in forms. Father Kentenich did not want to found an International Movement. He simply said 'yes' to God and Mary, and the rest came in addition; that is how life in God usually is, when we give Him everything and hold back nothing, God gives us the unexpected.

Father Carlos Padilla Esteban is a priest who belongs to the Secular Institute of Schoenstatt Fathers. He was born on May 2, 1966 in Madrid, Spain. He was ordained as a priest on April 17, 1999 beneath Mary's gaze in the Schoenstatt Shrine of Pozuelo. He graduated in Law from the Autonomous University of Madrid and he obtained the degree of Bachelor of Theology from the Catholic University of Chile. Presently he is living his priesthood in the Schoenstatt Shrine of Serrano 97 in Madrid. From there Mary welcomes everyone who comes with her motherly embrace and she brings them close ot Jesus, She changes their heart bringing out the best of everyone and she uses them as an instrument of love for others. Father Carlos was the adviser for the Boys' Youth of the Schoenstatt Movement in Madrid and in Barcelona for 7 years. He was also assistant of the Family Federation in Spain for 3 years. Currently, he works with families in the different activities of the Schoenstatt Movement in Cataluña and in Madrid and he is National Director of the Movement. In 2009 he published his first book: "Schoenstatt Road to Holiness". It is a reflection about the beginnings of Schoenstatt. In the year 2011 he published a book about homilies: "Drink from the Source of Life". He centered on the homilies which correspond to Cycle B.