all copillage will be pursued before the courts
00036468
OFFICIAL NOTIFICATION
Don Gino Conti, the collaborator and the successor of the work of the father Enrico Zoffoli in what milked in the Path Néocatéchuménal, following the decree of the approval of the Statute of the Path Néocatéchuménal, issued by the Council Pontifical for the Laymen June 29, 2002, declare what follows :
-I-
It is necessary to keep to the mind that the aforementioned Decree doesn't constitute the definitive approval of the Path Néocatéchuménal, but only an approval " ad experimentum" for one for a length of five years, the rules contained in the Statute " constituent a firm and sure rule for the life of the Path and are an important support to the Pastors in their paternal and heedful accompaniment of the Community Néocatéchuménaleses " ;
-II-
I express my satisfaction for the affirmation repeated in the Statute about the existence in the Path Néocatéchuménal of a Directoire" constituted of the texts of the volumes : " Chemin Néocatéchuménal. Orientations to the teams of catechists" (art. 8,1.2.3; 9,1).
With this affirmation we deny definitely, publicly and solemnly the accusation that the leaders of the Path Néocatéchuménal addressed to the P. Zoffoli and to the undersigned when in their works they related to the secret texts of the " Orientationses ", of which the leaders of the Path denied the existence while affirming that their catechists, in the meetings with the Communities, didn't follow any texts, but only the inspiration of the mind Saint. While recognizing, today, the existence of these texts confirms the truth of the quotes, drawn of the texts that are known us, even though the néocatéchumènes hid them voluntarily from the Bishops and to the disciples of the Path and re-establishes with clarity that we were in the truth, whereas the brothers néocatéchumènes lied, while knowing how to lie.
-III-
Always having present, as result of our explicit declarations contained in our texts, that the goal of our work on the Path néocatéchuménal was to offer to the brothers of the Movement the possibility to correct their mistakes and imprecisions that, to our opinion, pullulaintt in their catéchèses, " de manner to help them to grow in a sincere faith and an authentic and universal charity, in order to become what they affirm to be already, and that we wish that they were, a grant of the mind Holy for the church of our time ". (cf. " Segreto svelato ", p. 276).
We keep that on some essential points this objective has been reached.
The Statute, indeed, contrary to the content of the catéchèses of the Path about the nature of the Catholic church that according to their leaders " n'est not a legal thing but only sacramental" (However pag. 160), without a hierarchy and a ministerial ministration (First Scrut. pag. 54), recognizes the existence of a Hierarchy in the church, in fact and right, to the point that the leaders of the Path have way repeated asked and solicited of several manners, the legal recognition and the approval of a Statute, ineluctable condition in order to be recognized like ecclesiastic movement.
The recognition of the church as legal reality, also include the recognition of his/her/its origin and his/her/its foundation (C.C.C. 758 and 759); of his/her/its mystery (C.C.C. 7770, 75); of his/her/its nature (C.C.C. 781, 801), and therefore of his/her/its characteristic note (C.C.C. 811, 865): "one, holy, Catholic, apostolic"; things that are either forgotten deformed in the catéchèses of the path.
The Statute recalls the right and the duty of the Bishops expressly to sanctify, to teach, to govern the herd of the supporters that is confided to their care. (C.D.C. can. 375), with to can plain, clean and immediate (ivi 369,1), with all rights and duties that drift from it (ivi 385, 387, 391 and 394).
Whereas until now the leaders of the Path limited themselves to " le to present" to the Bishops (However pag. 8-9) without giving them the texts of Orientations ever, the Statute hardly approved affirms that :
At the same time as the recognition of the authority of the Bishops in the new Statute has the one of the vicars also that, according to the norm of the C.D.C. can. 519, are " les pastors of the Parish that they confided their Bishop, and that exercises the pastoral care of this Community under the authority of the diocesan bishop, to accomplish to the service of this Community the functions to teach, to sanctify and to govern, with also the collaboration of the other priests or, deacons and with the contribution of the laic supporters, according to the rule of the right ".
After this preamble the Statute specifies that :
1. The Néocatéchuménat is implanted according to the rules of the Parish, usual place in which he is born and grows in the faith, privileged place in which the church, mother and mistress, driven to the birth in baptismal fonts the sons of God and the portes" to the new life (art. 6,1)
2. The Vicar is together in the center of the implantation of the Path Néocatéchuménal, exercising, with the collaboration of the other priests, the pastoral care of those that undertakes it (art. 6,2; C.D.C 519)
3. The Néocatéchuménat is directed, in communion with the Vicar and under his/her/its pastoral responsibility, by a team of catechists (art. 8,4)
4. The Community néocatéchuménale is confided to the pastoral care of the vicar and the priest named by it, while " la Community elects, by means of a vote, a person responsible laic and some persons responsible, who are confirmed by the vicar and the team of the catechists" (art. 10,3);
5. " The Vicar and the priests exercise the pastoral care of those that undertakes the Path néocatéchuménal.et filling in " personna christi capitis" their ministerial ministry, announcing God's Speech, managing the Sacraments etc. (art. 27,1)
It is why we are fully conscious of what the Card said. Stafford to the leaders of the Path, June 30, 2002 to the Door S. Giorgio : " Les first catechists of the church are the Bishops, successors of the Apostles, dedicated by God and assisted of the Saint mind: to be of good pastors of their herd, and head of the various local, loaded Churches therefore of the delicate and pressing responsibility of announced the Christ's gospel, to be the dispensateurs of the divine mysteries, to teach the truth of the faith and the sure doctrine and to preside on all supporters, unite in the unit of the charity. To the Bishops therefore, unite to the Holy Father in the apostolic College, you must always refer with respect and obedient. Nothing without the bishop!
He/it is true that the approval of the By-laws on behalf of the Holy Seat is like an invitation and a guarantee so that the experience of the Path continues to develop itself/themselves in a lot of new dioceses, being sensible that, as the By-laws say it, it comes back to every Bishop " d'autoriser the realization of the Path néocatéchuménal in the dioceses" so that it proceeds in the parish where it has been invited expressly. The Statute therefore enclosed the Bishops of a big responsibility. " Soyez submitted the some to the other in the fear of the Christ " : this principle governs the reports between the Bishops and all those that belong at the path ".
After the precise and clear speech of the Card. Stafford, he/it won't be more possible than repeats itself everything that happened to the gathering of the Bishops of Europe organized in Vienna in April 1993 by the Path Néocatéchuménal, to which participated 130 Bishops, when Miss Carmen prevented more of a Bishop that wanted to intervene to speak, parce affirmed that could make it only the one that had made the experience of the Path personally.
Even though the Bishops have obeyed in this circumstance to Carmen's injunction, henceforth, such an opprobrium won't be more possible, because these will be the Bishops and, in the Parish the Vicars, who will decide if they accept or no the Path Néocatéchuménal, without there are pressures or interference limiting their authority.
The Statute, in the art. 11,4 recall that by the deepening of the writing the néocatéchumènes will benefit " de especially in particular the reading of the writings of the Fathers, of the documents of the Magistery, of the Catechism of the Catholic church" that the Pope Jean Paul II, in his/her/its presentation the 11/10/2002, affirmed " être a sure rule for the teaching of the faith" and that must be used " comme a text of sure and authentic reference for the teaching of the Catholic doctrine for this reason ". It is why the Statute to the said expressly article 14,4 that " les néocatéchumènes will be instructed gradually to the cult eucharistique outside of the Mass, to the nocturnal worship, to the recitation of the Holy Rosary, and to the other practices of piety of the Catholic tradition" that one asks that are eliminated of the future Board of directors of the Path Néocatéchuménal the affirmations made by Kiko concerning the devotion in Jesus' Sacred C.ur, so much advisable by the Popes and the present Pontiff. (cfr. However. Pag. 15, 119,; First Vote page 119; Second Vote page 64).
-IV-
He/it is desirable that in the Board of directors catéchétique of the Path Néocatéchuménal, currently in phase of exam (and of correction) at the Communities of the Doctrine of the Faith, the Rituals and Sacraments, one puts well in evidence the nature and the value of the Sacraments in what milked to the sacrament of the Penitence in the pages of the catéchèses of the path, dedicated to this topic (However. Page 161 to 205), where one never speaks of his/her/its institution on behalf of Jesus Christ, nor of the priest, minister of this sacrament, who acts in him in " Personna Christi "; whereas he/it puts in relief, as essential component of the sacrament, the presence of the Community (However page 184)
One affirms besides that the private confession doesn't have any value because it is one natural religiosity act (However page 184); that " la daily confession" can change in a calm passage that doesn't lead to an authentic conversion (However page 184-185) ; that the strength of the penitential celebration made entirely in the Path (However page 195) has for goal to call to the conversion, (even though in this ceremony one doesn't confess anybody then in particular); that the ritual of the Penitence is a ceremony in which the President, that is to say the priest, must be brief, and must not make any sermons (However page 204), and one even establishes the mode with which the priests must manage the sacrement : standing up, in the center of the assembly, at the sight of all",; it is also worth for the penitents.
He/it is already affirmed clearly in the Statute that :
We hope that after the approval of the Statute will be observed the article 28,4 in which one says that " durant the votes that they drive, (the NC) they must maintain the biggest respect for the aspects moral of life deprived of the néocatéchumènes that belongs to the person's heart of hearts ".
The Statut" indeed to the article 15 affirms that " dans the convivence. does one show the possible difficulties (?), in the respect of the liberty of the "person's conscience; and to the article 19 that " les votes help the néocatéchumènes in their path of conversion, in the respect of the conscience and the heart of hearts, according to the canonical rule ".
The rule of the Statute, annulling a big part of the content of the long catéchèse therefore on the sacrament of the Penitence given during more of thirty years to the candidates néocatéchumènes and annulling some scrutinses" in which one destroyed the personality of the topic completely forever and raped his/her/its private life, because the catechists obliged the members of the Community, of several manners and with a hammering insistence, to reveal the secrets, even most intimate of their life, imposing to some (guilty of particular sins) of the special penitences, as absurd on the psychological plan that state of mind because they revealed, to all those that came to know the facts, the existence in this person of a non-standard situation to the evangelical law, but that the church didn't want that it is public knowledge.
-V-
About the sacrament of the Eucharist, of which the development of the texts of the Path goes from the page 287 to the page 335, the Statute speaks of it to the article 13,2,3,4, whereas other indications are to the articles 8,2; 9,3; 10,4; 12,1,2,3 and 14,4.
In particular the article 14,4 dit : " Les catéchumènes is instructed gradually to the cult eucharistique outside of the Mass, to the nocturnal worship, to the recitation of the Holy Rosary and to the other practices of piety of the Catholic tradition ".
With this article the néocatéchumènes accepts the doctrine of the church on Jesus' real presence in the dedicated host, even when the celebration of the Mass is finished, is contained like that explicitly in the CCC to the numbers 1378, 1379, 1380, 2096, 2097 and 2628,.
It is a very important fact, because they finally accept this teaching of the church that during more of thirty years they denied in the catéchèses néocatéchuménales : the text contained in the catéchèse on the Eucharist clearly testifies to some, makes by Carmen, and added on in text Orientations to the pages 330-331. To avoid the constant accusation of extrapolation, we return the incriminating page.
" Bread and wine are not made to be exposed, because it doesn't go to them. Bread and wine are made to be eaten and bus. I always tell the sacramentins, that constructed a tabernacle immense : so Jesus had wanted the eucharistie to be held there, he would have made himself/itself present in a stone that doesn't fit him badly. Bread is for the banquet to drive us at the Easter.
The real presence was always a means to drive us at the end, that are the Easter. It is not an absolute. Jesus Christ is present according to the paschal mystery. All securities of worship and contemplation, that are not foreign to the celebration of the banquet, have been pulled out of the celebration, as marginal things. The worship of the Holy Sacrament, for example. The famous devotions eucharistiques begins like a thing separated of the célébration : the worship, the genuflexions during the Mass to every moment, the elevation so that all adore ".
The worship and the contemplation are specific of the Easter, but inside the celebration and not as detached things.." (However. Pages 330-331).
Other negation of the néocatéchumènes is the one of the Mass as " vrai expiatory sacrifice ".
The Mass, for the néocatéchumènes is " le sacrament of the passage of Jesus Christ of the death to the resurrection" (page 305), " L'Eucharistie is a proclamation, a Kérigme of the Resurrection of Jesus Christ of the death" (page 308); and the Mass is " seulement a sacrifice of praise, a complete praise of communication with God through the Easter of the Lord" (page 322).
For Carmen the idea of Sacrifice in the Mass has been introduced in the pagan Mass that entered in the church between the IV and the VIIIe century. " Now, these people who enter in the church return to what the people of Israel had already passed and they begin to see in the Christian liturgy the pagan religious rituals! (page 320)
" When the mass of pagan people comes to the church (IV-VIII century), this mass sees at the bottom the Christian liturgy with his/her/its eyes religieux : the idea of sacrifice. It is a backward complete return to the former Will that already Israel himself had passed.. It is why when, later to the Middle Ages, one started debating the sacrifice, in the bottom one debated things that didn't exist in the primitive Eucharist. (page 322) ".
" To this time of the idea of the sacrifice is consisted in a pagan manner. What one sees some Mass that is that someone sacrifices itself, that means the Christ. In the Eucharist, one only sees the sacrifice of the cross of Jesus Christ. And if today you ask for something people to this topic, they will tell you that in the Mass they see the martyrdom" (page 322)
But while accepting Jesus' real presence in the Eucharist, once the celebration of the Mass finished, one must also accept the idea of sacrifice because Jesus' real presence is the one of His/her/its Sacrifice. Following the Statute Carmen must change some affirmations even on the nature of the sacraments of which she/it doesn't seem to really know the doctrine taught by the church.
Indeed Carmen says that " Un sacrament is formed of two éléments : one is the sign, explanation of the mystery, and the other is the efficiency of the sign, that achieves that that the sign means" (page 326), for the " le néocatéchumènes instituted authentic sacrament and inaugurated by Jesus Christ as his/her/its memorial is the paschal wedding and as the extension and the involvement of this noce : Sunday" (page 317).
" One makes an individual ritual of it in no way.. Because the sacrament is not only bread and wine but also the assembly; The whole church that proclaims the eucharistie. He/it cannot have an eucharistie there without the assembly. And it is of this assembly that emerged the Eucharist ". (page 317).
The néocatéchumènes doesn't accept the " transsubstantiation word ", whereas the one being kept in the CCC to the number 1376 is the expression the most appropriate and suitable to express the conversion of the whole substance of bread and wine in the Body and the Christ's Blood. (page 325)
For the néocatéchumènes the fall of the pieces must not preoccupy them parce que : it is not a question of crumbs or things of this kind" (page 329).
One could return other texts, but we stop here. Does the article 14,4 of the Statute admit "gradual l'éducation henceforth (?) to the cult eucharistique ", while recognizing this real presence thus, even after the celebration, that as we saw it higher, was denied until now.
We are confident that in the Board of directors the added on expressions higher (evidently contrary to the Doctrine of the church) are not repeated.
As because, as confirmed in the future in the article 11,4 in their catéchèses they should use the Catechism of the Catholic church that until were ignored now completely.
He/it remains the problem of the withdrawal of so many mistakes, taught during so many years to millions people, who received this teaching, authorized by the church.
At the end of these notes, we agree to express some doubts.
" L'esprit of the Holy Father, while recognizing the Path Néocatéchuménal like a valid itinerary of Catholic formation, is not to give coercive indications to the Plain of the place, but only to encourage to consider with attention the Community Néocatéchuménaleses, letting however to the judgment of these Plain to act according to the pastoral requirements of every diocese ".
But the general rule of the Canonical Board of directors recalls that the quote of a text is only valid when one returns the content of the A.A. at the time of his/her/its exhibition. It is why he/it is astonishing that the Council Pontifical for the Laymen, while putting back the Decree of approval of the Statute of the Path, didn't return the whole text of the papal document of 1990; of which he/it appears, with clarity, what is now established in the Statut ,: that means that the Pope let the Bishops free to decide with regard to the Path Néocatéchuménal according to their judgment and the pastoral requirement of the individual dioceses.
The incomplete quote of the papal text, made emerge of the doubts on the validity of this approval.
What emergency, and what common good, could make forget the necessity of the completion of such an exam? Because the approval is never given, to the Calvinist manner, " ante praevisa deserved? "
To conclude my observations about the Decree of the approval of the Statute of the Path Néocatéchuménal, I unite to the joy of the members of the Path for the arrival of the recognition of their Statute.
I believe that it is just to feast " parce that your brother returned home of the Father, here it is that the one that had died came back to life, he was lost and he is recovered" (Luc 15,31)
I take the liberty to suggest to these brothers to imitate the attitude of the character of the parabola, that once returned home of the Father, submitted to Him while collaborating with the other brother remained in the house, disposed to consider itself/themselves as the last of the mercenaries, and non l'élu ", " appelé to found "God's Holy Church again (However. First Vote, page 49), but trying to collaborate silently and humbly to the extension of his/her/its Reign on the Earth.
With this wish I fix my continuous attention so that the statuary rule hardly approved stays a firm and sure guide for the life of the path and for the good of all the church.
June 29 2002 Don Gino Conti