• Evangelization: helping people to encounter Christ and his saving message in a personal way. “Evangelizing means to bring the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new” (Pope Paul VI, Evangelii Nuntiandi 18). MGs utilize various means such as personal relationships, supporting family life, ministry to youth, pilgrimages, the theatre, music, poetry, indeed in all ways that humanity creates culture. This proclamation of the Gospel involves helping others to not only see God for who He is, but also to discover their own dignity and vocation (Redemptor Hominis 12). This addresses both the current crisis in faith (spiritual poverty) and the blindness to the value of the human person that is so pervasive nowadays.
  • Formation. This involves helping others not only learn about their dignity and their faith, but to also put it into practice (i.e. personal development at every level of the person- intellectual, interpersonal, affective, spiritual and physical). Providing courses and talks that effectively communicate the good news (e.g. Scripture, Philosophical Anthropology, Spiritual Theology, Theology of the Body, Marriage Preparation), and enable people to live the faith they are attracted to. Other types of work that would support this process include prayer groups, retreats, chaplaincy, spiritual direction and counseling. This element of our apostolate addresses the disconnect that many experience between their desire to be close to God (even their knowledge of the faith) and the everyday problems they struggle with.
  • Building Community[1] in a time when it is common to be both more connected and less intimate. We strive to help others imitate and experience the profound interpersonal reality of the Blessed Trinity. We cannot realize our potential in isolation from others.[2]


MGs seek to provide a witness of this in the way they live community life,[3] and help other people to experience this communion in concrete ways in their relationships. Whether a person is a mother at home with her children, or a worker in an isolated location, or a person in prison etc. we seek to help them learn how to enter more fully into communion with God and others. We are called to help create spaces where people will feel supported/accepted and able to be themselves as they strive to realize their dignity and live the Gospel. “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Heb 10:24-25). Ultimately this is the process of building the Church, uniting all men and women under the one Kingship (Jn 17:21). It also means helping to build families who are the domestic church, and other groups (e.g. for prayer, study, healing) that can help facilitate formation of the person at every level.


[1] ‘We find ourselves now very close to St Thomas, but the path passes not so much through being and existence as through people and their meeting each other, through the ‘I’ and the ‘Thou’. This is a fundamental dimension of man’s existence, which is always a co-existence’ (CTTOH p36). This includes what JPII referred to as a participation in the humanity of the other in all their personal subjectivity, where we reveal, accept and affirm each other’s ‘I’ (Person and Community). In relation to the formation of priests, JPII says, “of special importance is the capacity to relate to others. This is truly fundamental for a person who is called to be responsible for a community and to be a “man of communion”…People today are often trapped in situations of standardization and loneliness, especially in large urban centers, and they become ever more appreciative of the value of communion. Today this is one of the most eloquent signs and one of the most effective ways of transmitting the Gospel message” Pastores Dabo Vobis, 25 March 1992, para. 43.

[2] God did not create man as a solitary, for from the beginning “male and female he created them” (Gen. 1:27). Their companionship produces the primary form of interpersonal communion. For by his innermost nature man is a social being, and unless he relates himself to others he can neither live nor develop his potential’ GS 12. Pope Benedict XVI confirms this in Caritas in Veritate: “As a spiritual being, the human creature is defined through interpersonal relations. The more authentically he or she lives these relations, the more his or her own personal identity matures. It is not by isolation that man establishes his worth, but by placing himself in relation with others and with God” (53).

[3] ‘What does most reveal God’s presence, however, is the brotherly charity of the faithful who are united in spirit as they work together for the faith of the Gospel (18) and who prove themselves a sign of unity’ GS 21.