(IF HIM PLEASES YOU TO NOTE: This Web version of the Report has several mistakes again and is not finished to be treated, but it is an attempt interim d' to bring information to more of people. He/it is published to the birthday of the Publication the Report and the on line version improved are hoped for this winter.)
DIOCESE OF CLIFTON
Report of the presence and the activities of the Neo-Catéchuménat in the diocese of Clifton.
November 1996
Clifton
November first, 1996
Bishop Alexander
Canon 212: St Nicolas of
Tolentino; St Peter and Sacred Hearts
THE PATH NÉOCATÉCHUMÉNAL: PRELIMINARY INVESTIGATION
Subject to your consideration is our long report concerning the presence of the Path Néocatéchuménal in three Parishes of the Diocese Clifton: St Nicolas of Tolentino in Bristol board, St, Peter in Gloucesters and Sacred Hearts in Chariton Kings in Cheltenham.
Designated for Investigation in the beginning of the year, every, member of the Committee didn't know anything or very little about the Path Néocatéchuménal. He/it seemed us that cettte outgoing situation was very advantageous for all "participants", merely because the Committee didn't have of preconceived ideas. In this optics, we would be more comfortably capable of to distribute all representations (written and oral) with an open mind without the attitude full of prejudices so that Investigation is discerned by all as rightly, open and reasonable. We hope for more that it has been proven to be the case; we believe that he/it is some thus.
From our starting position, the Committee has expériment a 'curve of training' about the Path Néocatéchuménal. It necessarily took of the time but could not be avoided: we have felt that it was necessary in order to understand the expressed views. As you know it, two members of the Committee are little familiar with a process of investigating of this kind; it was another curve of training. The time will say if the experience was beneficial.
Comme Président, my role was necessarily to the front but it doesn't mean that Valerie and Fr. Barnaby have been added merely to the Committee in appearance. Their help was inestimable, not only to push but to provide words of prudencel; I appreciated it. I am very thankful for their generous help and their sense of l '' humor thimble shown to the good moment. The experience of the investigating for Fr. Barnaby has not been made easier because the priests mates of the Diocese is part of the Investigation process. I would Investigate that one himself recall it.
We met and had travaillés regularly in team, more regularly during the period of the formulation of the report. In the beginning and at the end of our meetings, we have prayed to be guided knowing that others in the parishes had prayed and prayed again for the Committee. We are very thankful for that necessary support and the co-operation of people is in writing or to the meetings. We wish to thank every priest: O'Brien canon, Canon English and Fr. Trafford for their help.
Finally, the Committee wishes to thank you for your co-operation while answering our questions, some of enter they having stink to be difficult.
Valerie
James Tom Millington Fr. Barnaby Dowling
Almighty father and God always living,
we make well always and everywhere to return you grace
by Jesus Christ our Lord.
By the Christ you drive us to the knowledge of
your truth,
so that we are united by only one faith and only one baptism
to become his/her/its body.
By the Christ you gave the Holy spirit to
all peoples.
How marvelous are the works of the mind,
reveal in so many grants!
Yet how much marvelous is the unit that
the mind creates their diversity,
whereas he/it lives in the hearts of your children,
filling the whole church of his/her/its presence
and guiding it with his/her/its wisdom.
[Christian unit preface]
NC INVESTIGATION - REPORT
FIRST PART
1 THE ENQUÈTE
2 PAPAL SUPPORT FOR THE NC; EVALUATION OF THE COMMITTEE
3 THE PATH NC; EVALUATION OF THE COMMITTEE
SECOND PART 2 SUMMARY OF THE RESULTS AND FINDINGS:
A. INVESTIGATION; SEEN AND WAITINGS
B. PERCEPTION OF THE POINT OF PAPAL VIEW TOWARDS THE NC PATH
C. INITIAL INTRODUCTION OF THE PATH NÉOCATÉCHUMÉNAL TO THE CITY OF BRISTOL BOARD
D. INTRODUCTION NC SUBSÉQUENTE TO THE PARISHES AND INTERRUPTION
E. PAROISSES WITH THE PATH NÉOCATÉCHUMÉNAL:
i. ST NICOLAS OF TOLENTINO
ii. ST PETER
iii. SACRED HEARTS
F. THE CLERGY OF THE PAROISSE AND POINTS OF SEEN TOWARDS THE NC
G. BISHOP ALEXANDER AND THE NC
H. DAWNED OF VIEW OF THE PRIESTS GÉNÉRAUX TOWARDS THE NC
I. THE CATÉCHÈSE NC AND COMMUNITY NC IN THE PARISHES
3. PERCEPTIONS OF THE PERSONAL ADVANTAGES OF THE NC PATH
K. THE LITURGY OF THE NEO-CATECHUMENAT
L. VULNÉRABILITÉ AND PERSONAL EFFECTS OPPOSITE OF THE NC
M. OPPOSITE REACTIONS TO THE PATH NÉOCATÉCHUMÉNAL
N. THE JUST SITUATION BEFORE AND AFTER MARCH 1994
0. DECLINE OF THE AID TO THE MASS
P. ADULT CONVERSION; ROLES OF THE RCIA AND THE NC PATH
Q. PROGRAMS OF THE SACRAMENTAL PREPARATION
R. ÉDUCATION AND PILGRIMAGES OF THE YOUNG
S. SECRET AND EXCLUSIVE RIGHTS
T. NC 'AUTHORITY' AND 'CONTROL'
U. POSSIBLE FUTURE SOLUTIONS
V. FINDINGS; CANON 212 AND RECOMMENDATIONS
FIRST PART
1 INVESTIGATION
1.1 in the beginning of January 1996, the Reverend Right, Mervyn Alexander, Bishop of
Clifton, established the Comité Of investigation of to consider the Investigation made by some parishioners
in at least three parishes in the Diocese that their parishes endured wrongs and carelessness
because of the presence and des activities of the Neo-Catéchuménat. One made know these views Bishop Alexander in agreement
with the Canon 212.
--1.2 canon 212 statute:
i. The Christ's supporters, conscious of their, own responsibility, are held to show
the obedience Christian to that that the Pastors sacred, that represent the Christ, declare like teachers of the faith and
prescribe like leaders of the church.
- ii. The Christ's supporters is free to make to know their needs, especially their
spiritual needs, and their v.ux to the Pastors of the church.
iii. They have the right, indeed when the duty require it, in accordance with their,
knowledge, expertise and position, of to demonstrate to the sacred Pastors,
their opinions on the matters that interest the a lot of church. They have
the right also to make the know their ideas faithful autres of the Christ, but
while making it they must always respect the integrity of the faith and ethics,
while showing the respect due to the Pastors, and some taking in consideration the public interests and the dignity of the individuals.
1.3 investigate looked for information of ceux that is members of the Path Néocatéchuménal,
of parishioners of the three parishes who are not the members and people
outside of the parishes or outside of the Diocese of Clifton that wished offr.ir their guideline.
1.4 the Committee named for Investigation is: M. Tom Millington (president) a Member of the Committee of the chancellor of the Lord
of the Inspectors Indépendants attended by Mrs Valerie James, a Member,
of the Administrators Diocésains and the old President National of the union of the Catholic Mothers
and by Fr. Barnaby Dowling, Priest of Parish of Wells.
1.5 after having considered different methods of investigations, he/it has been decided by the Committee to invite the writing of different
representations in answer to the question :
"that is what the Neo-Catechumenat made for you and your Parish? "
1.6 according to the consideration by the Committee of the answers received écrites during one period
- of month of the parishes, of the public assemblies, have been held on a basis separated for the members
of the Path Néocatéchuménal for the non members. These meetings took place :
1. The Parish of St Nicolas of Tolentino in Bristol board: for members NC the 27
April in the Center Dunstan and for the non NC the 28 April to the apostle's Room, Cathedral Clifton, ;
ii. The Parish of St Peter in Gloucester: for members NC June 8 to the
- 1
'High Room' of the buildings of the church and for non NC le13 June to the Social Center of the Parish;
iii. The Parish of the Sacred Coeurs s in Charlton Kings in Cheltenham: for members NC June 22 to the Room of Parish and for non NC June 29 also to the Room of Parish.
1.7 besides, the Committee met the Priests of Parish on an individual basis to look for enlightenments of the represented topics or to the public assemblies, also in order to understand more clearly their involvement and their engagement in the Path Néocatéchuménal. These meetings took place with the Very Reverend Canon Jeremiah T O'Brien (PP of St Nicolas of Tolentino) July 24, with the Very Reverend ChanoineMichael, English (PP of St Peter) le1 August and with Fr. Anthony D Trafford BA (PP of the Sacred C.urses) July 26. The Committee also met the Priest Général : Rt Rev Mgr the Canon Joseph C Buckley Prot Ap, JCD August 15 and Rt Rev Mgr the Canon William Mitchell MY JCL August 22 to get some enlightenments sur their added on involvement without two the Parishes result from the NC. September 9, the Committee met the team National of Catechists (Fr. Jose' Guzman, Mr & Mrs Lee, Mr & Mrs Hayward) in Bristol in order to get of the enlightenments about the Path Néocatéchuménal and his/her/its objectives some particular. Of people, on a basis, individual have been interviewed also by the Committee.
1.8 before formulating this report, the Committee met bishop Mervyn Alexander in order to look for the enlightenment on matters raised in writing or orally about the Neo Catéchumenat or Path Néocatéchuménal in the Diocèse of Clifton since the automne 1979.
1.9 this presence dates of a few 17 years and during this period, the individual memorials cannot be so sharp or commemorated. Inevitably, the events and their dates are not always explained on a regular basis; there are some contradictions. Although the writings and the oral information proposed were not fully tested in the antagonistic or judicial sense, the Committee tried to validate of information as far as possible. All representations of the parishes and of the outside have been considered by the Committee in la formulation of the commentaries, of the, findings and the recommendations.
1.10 as indicated in the beginning of every assembly public in the parishes, The Committee estimates that
the main goal of Investigation is to value if the presence and the activities of the Path Néocatéchuménal
caused the wrong in every Parish and to until what point.
1.11 the Committee is thankful for the writings and oral answers, for the cordial welcomes when that he/it visited les Parishes and the clergy; and are not not in rests the numerous prayers inviting the Holy spirit to provide the necessary powers of discernment, wisdom, patience, compassion and charity for the Committee and all what it implied during the necessary et long investigatings. The Committee has a lot appreciates the aid to the typing provided by Mrs Barbara Jones; his/her/its generous application to the task to create this long report is laudable.
2 have
2 PAPAL SUPPORT FOR THE NC; EVALUATION OF THE COMMITTEE
- GENERALLY:
2.1 in answers to the Committee, the members of the NC, orient to and lean on two papacies (by
- Pope Paul VI and Pope Jean Paul II) for the validity and credibility of the Path Néocatéchuménal along the years. Some answering several points of enlightenment by the Committee, bishop Mervyn, Alexander explained: "On several occasions one gave me the literature putting the pomposity on the strong supportt of the Holy Father towards the Néocatéchuménal path.. " Therefore this report begins while identifying the more importing numerous declarations brought to the attention of the Committee in the representations or in texts submitted with or without commentary, that carries directly on the task of the Committee to distribute the effect of the Path NC on the parishes.
2.2 some of the main adversaries laymen the Path Néocatéchuménals discern this Papal support is acquired of after incomplete information or pain directiveées: for example, one asked the Committee of 'to discover' the documentation about the NC that makes reference to the papal letter of general approval for the Path NC August 30, 1990. Then that a telle 'discovery' is to the outside of the extent of the Investigation, the interest is noted by the Committee being given them 'official information' limited about the Path Anticipated Néocatéchuménal the Investigation by the NC himself.
2.3 fortunately, of the instructive documents and apparently of authority are provided for the Committee by others. There is one warning to this reserve to know, that the specific source of that the documents about the Path NC are gotten remains anonymous. The Committee
- respect the Investigation of anonymity and, as much possible que , includes excerpts of the subject representations so that they are not assigned easily to one no one particular en
PAPAL LETTERS:
2.4 two letters of His/her/its Holiness the Pope Jean Paul II the 30 août1990 and le12 April April 1993 about the Path Néocatéchuménal are submitted by members NC who indicate the confirmation given by the Holy Father. These letters are reproduced under. Others and complementary papal views are given in the book: "The Path Néocatéchuménal according to Paul VI and Jean Paul II, a copy has been distributed to every member of the Committee by it 'the team Roving of Catechists NC in the evening previous the first meeting with the members NC to St Nicolas of Tolentino. The reactions of the Committee to this visit are given later.
2.5 an editorial note explains it: "the present compilation doesn't contain all speeches and words of Paul VI and Jean Paul II.... Here we return the texts of about forty meetings held with the Community NC (general audiences, particular audiences,, visits to the parishes) on more of sixty having had place already in Vatican and the only Rome Diocese.... Most words have been established ad lib.... and they keep the whole strength and fr.aîcheur of this spontaneity."
3
To Our Fr.ère Vénérable
Eminence PAUL JOSEF ROPES
Vice-president of the Papal Guideline for the Laïcat
Named
" ad personam"
For the apostolate of the Communities Néocatéchuménales
Every time the Holy spirit germinates in the impulses of the church for a bigger fidelity to
The gospel, develop himself there of new charismas that manifestene these realities, and of new institutions who
Put them in practice. He/it was some thus therefore after the Guideline of Trent and after the Guideline Vatican II
Among the realities produced by the mind of our days represent the Community Néocatéchuménaleses, initiated by M. K Argüello and Miss C Hernández (Madrid, Spain), the efficiency, which for the renewal of the Christian life has been cheered by my predecessor, Paul, VI, like a fr.uit of the Guideline,: "How much joy and how much hope you gave us by your presence and by your activity... . To live and to encourage this re-new is what you call a 'post baptême' path that will be capable to renew in today's Christian communities of the maturity effects and of approfondissement that, in the church primitive, achieved themselves in the period of preparation for the Baptism" (Paul VI in the Community Néocatéchuménaleses, Audience Générale May 8, 1974 in Notitiae 96-96, 1974, 230).
I also have, as Bishop of Rome, summer capable to verify the fr.uits abounds of personal conversion and impulse missionary fr.uctueuse in the numerous meetings that I had in the Roman parishes with the Community Néocatéchuménaleses and their Pastors, and in my journeys apostolic in a lot of nations.
These communities make visible in the parishes the sign of the missionary church and 'they endeavor to open one path for the evangelism of those that nearly abandoned life Christian, in their offr.ant the itinerary of type catéchuménal that crosses all stages that the catéchumènes crossed in the primitive church before receiving the sacrament of the Baptism:
that brings back them to the church and to the Christ' (cf 'Postbaptismal Catéchuménat in Notitiae 96-96, 1974, 229). The announcement of the gospel, the testimony in small communities and the Eucharistique celebration some groups (Déclaration cf on the celebration of groups of the "Path Néocatéchuménal" in THE osservatore ROMANO, December 24, 1988) is what allows the members to get to the service of the renewal of the church.
A lot of Fr.èreses in the episcopate recognized the fr.uits of this Path. I want to recall Mons only. Casimiro Morcillo, to the time Bishop of Madrid, that in his/her/its diocese and under the government of the Community Néocatéchuménales. that he/it welcomed with so much love. are born in the year 1964.
4
After twenty years of the life of these communities, widespread everywhere on the five continents:
- taking in consideration the new vitality who enlivens the parishes, the missionary impulse and the fr.uits of conversion who decorate with flowers the devotion of the roving and, lately, of the work of the families who evangelize in regions déchristianisées of Europe and from all over the world;
- considering the vocations to the religious life and to the priesthood that emerged of this Path, and of the birth of colleges diocesan of formation to the priesthood for the new evangelism, as to SUBDUE it REDEMPTORIS of Rome,,;
- having examined the presented documentation by you: welcoming the request that I am addressed, I recognize the Path Néocatéchuménal like a Catholic formation itinerary, validate for our society and for our time.
It is therefore my wish that the Fr.èreses in the episcopate - with their presbytres - value and help this work for the new evangelism so that she/it can be used according to the lines proposed by his/her/its initiators, in the mind of service to the the plain local and in communion with him in the context of the unit of the local church and the universal church.
As pledge of my wish, I transmit you, and to all those that belong to the Community Néocatéchuménaleses, my Blessing, Apostolic.
Of Vatican, 30 August 1990, 12 year of the, Pontificate.
Signed: JOANNES PAULUS ppII
- 5
Venerable Fr.èreses in the episcopate, Very Dear, Fr.èreses and Sisters!
It is a reason of big consolation for me, only some years since my call for the new evangelism of Europe, to know that you are gathered in Vienna to think together on the fr.uits of the missionary activity that the priests, roving and families of the Path Néocatéchuménal carry with a generous impulse and one big goodwill for the gospel.
On the occasion of the opening of the shop of the Special assembly for Europe, June 5, 1990, I noted with regret that in our continent a lot of people got used to consider the reality "as if God didn't exist." In such a perspective, I have added, the man "becomes the source of the moral law, and only these laws that the man gives himself/itself to himself constitute the measure of his/her/its conscience and of his/her/its behavior" (Insegnamenti, flight XIII, 1, 1990, pp. 1517f). Some revenge, he/it cannot be denied that the Holy spirit, by means of the Guideline of Vatican, made emerge of the valid instruments with which to answer the questions of the contemporary man, and among these the Path Néocatéchuménal is one of it also. After several years, taken into consideration the results that were, accomplished, I decided to encourage this experience in writing, in view of the, new evangelism, wishing that this experience is helped and has estimated by my fr.ères in the episcopate (letter of the cf of 30 August 1990).
A lot of between you are direct witnesses of such results and as protagonists by help you gave to of to spread this new reality of ecclesiastic; therefore your reflection today is especially important, as was the one of the bishops of the American continent during the meeting last year in Santo Domingo.
The Path Néocatéchuménal in which the roving and family's missionaries ripens, is capable to answer to the challenge of laicism, the diffusion of sects and the shortage of the vocations. The reflection on God's Speech and in the involvement to the Eucharist possible rend the gradual initiation in the sacred mysteries, to form living cells of the church and to renew the vitality of the parish by means of mature Christian capable of porter testimony to the truth through the faith lived radically.
This Path appears especially qualified for to contribute in the régions déchristianisées in the necessary reimplantatio ecclesia," Driving the man in his/her/its moral behavior toward the obedience to the revealed truth and even to to rebuild la even structures of society that fell in decadence due to the lack of knowledge of God and of His/her/its love. Already, the cores of missionary families are formed in some regions, and can be the light of the Christ and an example of life.
But such a mission would not be possible without priests prepared to accompany and to sustain with their neat ministry this work of the new evangelism. I am thankful to the Lord wanted qui to cause numerous vocations and therefore the setting up of diocesan seminaries and missionary in several countries of Europe, named by the Virgin's soft name Marie, "Redemtoris Mater ".
6
I also place your meeting under his/her/its protection kindergarten and his/her/its powerful inspiration, that he/it can give you impetus supplementary and courage in your apostolic engagement toward man contemporary that has need of the Guideline of pastors and witnesses sent by them in order to know God, to invoke His/her/its name and to receive the salute of Him.
The light of the Increased Lord that we have celebrated solemnly in Vigil Pascale continues to shine in you, some, you supportive in your mission in the service of the church and the totality of humanity.
- Of the Vatican 12 April 1993.
Joannes Paulus II
7
2.6 then the general importance of the letter of the approval of the 30 août 1990 is constantly carried to the thought by the Committee, there are several particular indicators in the text who paraissent in relation with to our task being given the neutral question for potentials participants of Investigation:
"that is what the NC made for you and your Parish? "
2.7 the first 'indicatory' some letter is:
"These communities (NC) return visible in the parishes the sign of the missionary church and they endeavor to open the path for the evangelism of those that nearly abandoned the Christian life their offr.ant an itinerary of type catéchuménal that crosses all these stages that the catéchumènes crossed in the primitive church before receiving the sacrament of the Baptism : him the ramène to the church and to the Christ."
2.8 in the light of the representations made to the Committee (written and oral) a part of our task is to value if the experience returned 1980, when the first NC community formed itself in the Diocese Clifton to St Nicolas of Tolentino and St Patrick in Bristol board, "if the sign of the missionary church made visible in the three parishes. " Another part of the task is to value if these communities NC brings back to the church and the Christ those in Bristol board or Cheltenham or Gloucester "that nearly abandoned life Christian.
2.9 the second main 'indicatory' some letter is:
"The announcement of the gospel, the testimony, in small communities and the Eucharistique celebration in groups is that who allows the members to put them to the service of the renewal of the church."
2.10 the subject information and the meetings show that there are small two or three
communities (generally roughly 20 to 25 in each) to the three parishes where each
community celebrates the Liturgy of the Speech during the week and Saturday evening.
The last situation comes from the edict du15 March March 1994 by Bishop Mervyn Alexander
that the Eucharist won't be celebrated by the NC communities Saturdays or
Sundays although it is permitted during the week. These celebrations by the NC
with the questions of 'service' and 'renewal' are considered separately for every
parish with results and findings in the summarized in the Part II of this report.
2.11 while forming some findings, the respect is given by the Committee to him 'fundamental indications' of the Pope Jean Paul II to the conclusion of the letter to know:
"It is therefore my wish that the Fr.ères in the episcopate - with their priests - value and help this work for the new evangelism so that she/it can be used according to the lines proposed by his/her/its initiators, in the mind of service to the plain, local and in a communion with him in the context of the unit of the church local and of the Universal church."
2.12 to leave representations (written and oral), he/it is obvious for the Committee (and to the other) that
8 have
bishop Alexander discerned initially (some 1979/80) the value 'potentiel' and help that this (NC) work for the new evangelism could have in the City of Bristol board. However, the proof points strongly that this initial perception of the NC objectives and methods were not on the d basis "knowledgeable" being or "well set informed ou guided" by those who tried to encourage the evangelical role importing for the Path Néocatéchuménal in this city. The section 4 considers underneath the introduction of the Path NC Path in the City with more of detail.
2.13 he/it must be declared that the perception of the Committee of the objectives of the NC and his/her/its methods appropriate of it. uvre "developed" itself through un gradual process and to some moments assisted laborieux gracefully by the submissiveness of information documented mainly about the NC of those that are not of the members but that ont more that one fleeting interest. The Committee is knowledgeable that some of the motives behind these submissiveness could be in question but he/it takes note that this co-operation is well-intentioned in the hope that it tries of the Committee is illuminated alleviated et .
2.14 it contrasts a marked way with the approach rather kept by the NC himself as for the submissiveness of information documented, apparently a limited resource being often given the demand repeated that the NC is of 'oral tradition.' Whereas their book:
"The Path Néocatéchuménal. ... "is instructive in general terms, with the meaningful sum of his/her/its space given, to the papal declarations or to the homilies about the NC, from where the title of the book, this book is available to all via the bookstore; it is not one 'document restricts' with a detailed and instructive instruction as well that accredited about the NC objectives and methods catéchétiques.
2.15 didn't have an enlightenment particularly open for the Committee on behalf of the NC himself (locally and to the national level) about the objectives for the Path NC in his/her/its role some Parish. Potentially, to the last minute, following the meeting of the Comité in September equips it National NC, came one formal explanation submitted to the Investigation; it is considered in Section 3 under. The circumstances of this Investigation are not comparable to the more general situation discerned by some main adversaries laymen of the NC path when they asked the Committee: "how informed well or how counseled well was the Holy Father, the Pope Jean Paul II about the NC activities in the parishes before giving his/her/its approval for the Path Néocatéchuménal in the letter of August 30, 1990? " It comes of their perceptions of the NC 'modus operandi ' to the parishes in Bristol board, Cheltenham and Gloucester.
2.16 insofar as the Committee is capable of to mention, this general approval for the Path NC in August 1990, seems have been influenced by the factors gleaned or seen directly everywhere by the Holy Father during one period of 20 years through five continents and described in these terms:
has. it brings a new vitality that enlivens the parish;
b. it brings some vocations to the religious life and the priesthood with les 'Colleges of Diocesan formation' consequent to the presbytérat for the news evangelism.
- Another facet will be all 'documentation' considered about the NC path; the Committee is not informed of this..
9
2.17 this Investigation essentially looks for to to verify if 'the new vitality' has been created for 'to enliven' the three Parishes since the introduction of the Path NC and of course in this context, to identify, all fr.uit defined vocationels directly to the NC. The fr.uits of evangelism, all new vitality and all animation is considered for every parish with the results and gathered findings in the summary - Left II of the Report.
2.18 as for: 'the implementation of the new evangelism according to Instructions proposed by the initiators', the Committee understands this to mean the method of the evangelism of the Path NC in a Parish according to the Guideline of the initiators: to know Kiko Arguello and Carmen Hernández. Such Instructions are controled and supervised by the the team National NC of the Catechists of outside of the Diocese Clifton.
2.19 as much that possible, the Committee put the questions to the meetings and interviews concerning the papal Guideline about the stake of it. uvre of the NC: ".... in the mind of service to 'Bishop Mervyn Alexander' and in communion with him in the context of the unit of the church local.... " This Guideline is interpreted by the Committee for to mean that the Path Néocatéchuménal should function as and where bishop Alexander allows it so that it is not or that it doesn't have the possibility to become the reason of dissension in the parish. The expressions: "in the mind of service to... " and "... in communion with... " are the essence of this Guideline, as is the most important word: 'unit' kept to the esprit expresses the seen of the Pope Paul VI and Pope Jean Paul II about the importance fundamental of her 'Parish' and of the 'Parochial Community' (considered later).
2.20 the Committee is informed that bishop Mervyn Alexander looked initially at the NC as ayant something to offr.ir in the goal to renew the faith and to go circa those alienated of the church. The bishop indicated this in his/her/its answer official to the questions by the Committee:
"In the beginning my hopes were that the NC could become a group of parish in the harmony with the other organizations of parish. He/it appeared that he/it was able to offr.ir one deeper understanding of the holy Writings and a stronger engagement to the church. I had heard spoken of the numerous vocations to the priesthood and to the religious life came besides of members NC. As there were some accounts returned of paroisses invigorated by the NC. I always realized the importance of small communities in the parish and therefore it attracted to me initially. The adversaries say that indeed the NC tries to take the control on the parish and to direct the programs to the preparation sacramental."
2.21 the following section of the report considers 'The Néocatéchuménal path' in more of detail but he/it is appropriated to mention ici delivers to them published (to the page 163):
"He/it doesn't appear possible to prove the hypothesis of those that says that in the parishes with Communities Néocatéchuménales all others movements disappear and that the priests neglectful these other movements."
And:
"The Path Néocatéchuménal is not one movement, an apostolic group or an association."
10
2.22 in a critique published about the Path Néocatéchuménal, Mgr J Buckley (VG) puts the consequent question: "If him a movement nor an association are not, that is? "The Committee didn't try to answer this question but it explores, consider and arrive to findings to know if: "the NC operated or operated in the three parishes in the mind of service to bishop Mervyn Alexander and in the communion with him in the context of the unit of the local church... " The main results and findings about the parishes are in the summary à the Part II of the report.
2.23 in a letter of April 12, 1993 to the Bishops, priests, roving and families of the Path Néocatéchuménal collected to Vienna, the Pope Jean Paul II rents their missionary activity. After having recognized that the Path NC is capable to answer the challenges of the laicism, the, diffusion of the sects and the shortage of the vocations he/it has declared:
"The reflection on the Speech of God and the involvement to the Eucharist makes possible the gradual initiation in the sacred mysteries to form living cells of the church and to renew the vitality of the parish by means of mature Christian capable to carry the testimony to the truth through the faith radically lived."
"This Path appears especially qualified to contribute in the regions of the déchristianisées to the necessary 'reimplantio ecclesiae' driving the man in his/her/its moral behavior toward the obedience to the revealed truth and even contributing to the social structure who fell in decadence due to the lack of knowledge of God and Sound love."
Again the concept to renew the vitality of the parish is underlined: "by means of Christian mature etc. capable... " which fact reference of course to most those presented - to the members NC in their carried missionary activity with: "an impulse generous and a big goodwill for the gospel."
- 2.24 while it and of other affirmations papal promulgated for the Path NC must be considered, these letters carry in particular on one point often underlined by those that are not in favor or that are opposed in NC that Catechists NC and indeed their Priest of Parish, defend and encourage the Path NC as: "the only one path to salute." The Committee is satisfied completely that of such proclamations have been made in the Parishes, yet we are not able to to be certain of the precise context of such a declaration. However, it is necessary to record here the coherent answer given individually to the Committee by every Priest of Parish when interrogated directly on this:
"Such a position is not and cannot be correct; it would be heretical to make such a déclarationt."
2.25 in the letter of April 12, 1993, Pope Jean, Paul II declared: "On the other hand, he/it cannot be denied that the Holy spirit, by means of the Guideline of Vatican, made emerge of the instruments valid with which to answer the questions of the contemporary man, and among these are also the Path Néocatéchuménal." The established Holy Father clearly that the Path NC is but an instrument among other instruments of Catholic evangelism. It Investigation not more of supplementary commentary by the Committee.
11
2.26 in the context of this Investigation Diocesan, it is not to the Committee to think on all declarations added on by two papacies about the Path Néocatéchuménal, but it is considerable that the general affirmation for the NC by the Pope Jean Paul II is not not without qualification. In the general context of critiques made by the parishioners about the NC activities in their Parish, the Comité believes very useful to keep present to the mind the more specific Guideline given by the papacy about the Way Néocatéchuménale that himself trouve in the 'Book NC.'
Private audience for 2,000 Priests of the NC community (9 décembre1985 )
2.27 the Committee identifies excerpts of this Papal guideline that appears to be very applicable when of the future considerations will be made about the role of the Parish Priests and their involvement with the Path Néocatéchuménal.
i. The Pope Jean Paul II invites this audience to meditate on the decree "Presbytorium Ordinis " of which the second Guideline of Vatican paid its attention and sound worries to the ministry and life of priests;
ii. His/her/its exhortation of the waitings of the church to the topic of the pastors and priests is thought by it in function of "one positive and beneficial influence on your communities and on the individuals; "
iii. He/it recognizes that "the goals that are proposés by your NC communities corresponds to one the questions most agonizing for the pastors of souls of today, especially those in the big urban agglomerations; "
iv. Recognizing the goal to reach the mass of baptized adults with little of instruction in the faith, the Holy Father also recognizes the need by consequent for position as chiefs of the communities to be very clear: "so that your actions can be in the harmony with the true Investigations of the pastoral situation; "
v. He/it continues: "The first Investigation who is addressed you is to know how to keep the faith, in the community, with your ministerial identity. According to the Sacred Orders you avez been marked with a special character who confirm you to the Christ Prêtre, so that you can act en His/her/its name. The sacred minister, therefore, must be welcomed, not only as the fr.ère that shares the Path in the Community, but over it all as the one that, acting "persona Christi " door in himself Professor's irreplaceable responsibility, Sanctifier and Guide of souls, a responsibility to which he/it is not able to some no case to renounce. Les laymen must to be capable to recognize this reality of the responsible behavior than you maintain. It would be an illusion to believe that you can serve the gospel while diluting your charisma in a false sense of the humility or in demonstration pain comprise of fr.aternité.... you let deceived not! The church wants that you are priests and the laymen you meet want you like priests and nothing another one that priests."
12
vi. He/it continues: "Another délicate responsibility to which one is not able to to renounce and that I hope
I hope that you undertake develop the ecclesiastic communion, not only in
your group, but with all members of the communities diocesan and parochial. Whatever is the service that was you confided, you are
still the representatives and them 'providi cooperatoresi' with the bishop to the authority of which you should feel particularly united. In the church it is Indeed, the right and must of the bishop to give instructions for the pastoral activities (c f Canon 381) and everybody has the obligation to conform to these. To make this is such a path that your communities, losing their originality and wealth, can be inserted
harmoniously and fr.uctueusement in the family of the parish and the diocese."
vii. There apparently follows a Guideline without ambiguous of the Holy Father; in first: "It is the task of the pastors of to make the effort to see to what the parishes benefit from the securities positive that these communities can bring and consequently to be open to the communities. However it must be very clear that the communities cannot get on the same foot that the community of parish herself, as a possible alternative. On the contrary, they have the duty to serve the parish and the local church. It is precisely this given service together with the parish and the diocès, that the validity of these experiences in the Movements and Associations can be seen."
and secondly:
"Here me offr.e another point of reflection: To exercise your ministry for
the Guideline of the Communities Néocatéchuménales, you you not to feel you messenger only to a group particular mais to serve the church whole".... "The spiritual gift that the priests received in the ordination, the second Directive Vatican reminds us, don't prepare them merely for a limited mission and circumscribed, but for the fullness, some, makes the Universal mission of salute.... "
- 2.28 while it is known by the Committee, as a fact that the three Priests of Parish attended the NC events outside of UNITED KINGDOM when the Pope Jean Paul II was present, them don't indicate to the Committee that they were yet part of this strong audience of 2000 in 1985 although each, to this date, was adhesive to the Path Néocatéchuménal. They don't indicate either to the Committee that they were informed of this papal guideline given in 1985 but he/it is supposed that it must be so in particular as he/it is included in him 'Book NC.' (pp191 - 196)
2.29 these parts accentuated in the excerpts quoted appear to be the most appropriate for our enquête, having a level authorized by which some reasonably objective evaluations can be made about their NC involvements. Besides, as bishop Mervyn Alexander thought initially (in 1979/80) that the NC could become 'the group of parish some harmony with the another one organizations of parish', the Holy Father in 1985 appears to have felt in the same way but exhorted the priests to insure that 'your communities are inserted
13
harmoniously and fr.uctueusement in the family of the parish... ' The Committee believes that at it could be looked as a 'signal of disagreement' known by the Holy Father to exist some
consequence of the NC involvement to the parishes; it is of course the main goal of - Investigation.
2.30 him 'signal of disagreement' appears to be one reasonable proposition because the circumstances -
implying the Pope Jean Paul I and the successor of the Holy-Père is described in him 'NC book.' It explain (to page 16) that the initiators met Jean Paul I when he/it was the
The patriarch of Venice and that allowed the NC path in his/her/its diocese: "He/it permitted that the
Paschal vigil is celebrated all night long confirming our praxis in very front
some priests of parish who had raised some difficulties." He/it also explains (to the page 14) that them
have met in first the Holy Father in 1979 that, whereas he/it was Cardinal of Cracow had welcomed the
NC path his/her/its diocese and had defended the Eucharist of Saturday evening in the
communities owing some priests of parish.
2.31 as for the accentuated excerpt in (vi) above - 'the communities cannot get
the same foot that the parochial community herself as a possible alternative', it is the
the substantial point raised in the representations by those worried of the NC to light -
of their direct experience, or maybe previous involvement, during the years inside their
parishes. The same thing applies to this gone of the accentuated excerpt in (vi) above by the way of
"to exercise your ministry so that you you didn't only feel messenger to a particular group but than you
served the whole church"; has a strong perception by those that are not NC, including
those that oppose themselves strongly of it, that the Priests of Parish appear to satisfy
a lot more 'their communities.' It is considered elsewhere with more of detail with
results and findings for every Parish in the summary in the Part II of the report.
2.32 finally in the context of this papal guideline, there is the point pushed about the priest who is "the representing and the "providi cooperatores" with the bishop to the authority of that you should feel especially united." In spite of the sense often expressed of obedience to bishop Alexander by the three Priests of the Parish, and by the chief of the priest responsible for the team National NC, he/it is obvious for the Committee that the attachment to "the unit" with the plain Local has not only been tested but has been found as not making the business, in particular during the period that leading to and after the meeting of July 21, 1993. The minutes of this meeting were returned available to the Committee.
2.33 recipients of aid by the Priest Général and the three Priests of Parish, the goal of the meeting was "to try and to reach a thought and a common understanding and about the Path Néocatéchuménal."The hope was that it 'to live and to let live' the situation could be accomplished to St Nicolas of Tolentino in Bristol board, to St Peter in Gloucester and in the Sacred C.urses in Cheltenham. Unfortunately the hope of a solution of compromise, by which the Path NC would modify its activities in these parishes, was not for a close future. The hope of one friendly solution to the problems discerned not having materialized. By consequent not a long time after, bishop Alexander published a decree in order to to limit et to reduce the NC activities because of the divisions and dissensions in these parishes. This decree and his/her/its effects are considered in part for every parish with the results and the conclusion in the II part of the report.
14
To rebuild the Parish on the basis of the experience NC.
2.34 determined the different starting points in the representations about the role projected from the Path Néocatéchuménale in the "Parish" and/or on the "Territory of the Parishes", considered elsewhere in the, report, the Committee sees the need enhancing the applicable directive Papal about the "Parish" and the NC, also coming from him 'Book NC.'
2.35 to the general audience of January 12, 1977 , the Pope Paul VI declared, among other things:
"The person who has been baptized has need to understand, to think, to appreciate, to give his/her/its consent to the treasure, inestimable of the Sacrament that he/it received."
"We are happy to see that that need of today is consisted by the structures of the church institutional: the parishes, the dioceses in particular, and by all other religious families. In this region of structures, as I have says, the Parish is fundamental."
"Here we see a catéchèse that takes shape, that is subsequent to the one that the baptism didn't have. Le«Travail pastoral for adultes ", as he/it is said today, takes shape, create of new methods and new programs, and also of new ministries. What big need has so that people come in help. And therefore we also see the catechists, of the s.urs, et families, who become teachers in their evangelism, who takes place after baptism.... "
2.36 to the Committee in the context of the Path NC, one, clear guideline has been provided by Pope Paul
VI about the: "structure of the church institutional - the Parish." It is worth to repeat it and of himself some
to remember because it is to the c.ur of the task of the Committee - "The Parish is fundamental" in the "structure of the institutional church." Therefore all future reference to her 'Reconstruction of the Parish' or of her 'Transformation of the Parish' should be in the context of 'the structure of church institutional.' The assessment of the Committee and his/her/its findings are on that principle.
2.37 a few 5 years later, during the visit to the Parish of the immaculate Conception in Cervellatta (Rome, March 1982,), one returned that the Pope Jean Paul II declared that the Priest of Parish must: to "be in love with all groups" - "but maybe a few more with your group. It could lead to favoritism but him is not appeared me to me that he/it fell in love with the totality of his/her/its Parish. And the Parish is bigger than your community but it is Jesus' path to arrange the things" He/it continues a few puses far: "Her (community NC) grows at the same time with the Priest of Parish and with the parish." - "ten or fifteen years ago, he/it saw the difficulties of this parish, what there was and what missed.... "
2.38 again the Committee discerns way reasonably clear here the direction about the "Parish", some, particular que : "The parish is bigger than your community", the point has been accentuated a few 3 years again more late to the audience deprived with 2,000 priests of the Community Néocatéchuménaleses to which he/it is made reference previously. In the message of March 1982, him there has the recognition that: The "NC community grows in balance with the Parish" and an applicable reference to the:
- "difficulties of the Parish" peut to want to say these desirable attributes missed.
- 2.39 during one visit to the Parish of St Maria Goretti in Rome (January 31, 1988) the Pope Jean Paul II he/it is rapporté to have declared: "I hope that you can receive all these fr.uits in this
15
Parish that me appears to be rooted as the Néocatéchuménale experience."
"I think that there is a way of to rebuild the Parish according to the Néocatéchuménale experience. Of course this method cannot be imposed to everybody... It is authentic and consists with the very nature of the Parish, because as well as each of us Christians grow from the baptism, thus made the Christian community, growing naturally of baptism." And then: "The Parish is the community of basis in the church."
2.40 quite appreciably, the Pope Jean Paul II explains that the Parish is it 'community of basis' but the experience Néocatéchuménale cannot be imposed to everybody." This Guideline follows the one given a few three years ago; the NC communities should be inserted harmoniously and fr.uctueusement in the family of the Parish and of the Diocese", also "it must be very clear that the communities cannot get therefore on the same foot that the parochial Community herself" therefore words and the descriptions as 'Parish', 'Community of Parish', 'the Parish is the community of basis in the church' let little or not of space to the interpretation of the objective: to rebuild the Parish through the experience NC" and this in particular where the Parish feels the difficulties."The Committee is satisfied that where there is reference to the"Parish" in the papal guideline, him devrait to mean it 'parochial Community of the church' known local territory inside.
16
3 THE PATH NÉOCATÉCHUMÉNAL; ASSESSMENT OF THE COMMITTEE
Discovered; Affirmation after Contradiction
3.1 March 7, 1982, the Pope Jean Paul II has visited the parish of the the immaculate Conception to
'Cervelletta' Tor Sapinza, Rome and spoke to the Community Néocatéchuménales s that were
there. Among other things he/it declared: "One fundamental word that always comes back to the surface
when we are to monitoring in the path Néocatéchuménal DISCOVERED est . The discovered is
still something big."and: "This discovered is what of deeper has she/it comes,
as an affirmation, after a situation of contradiction, of negation".
- 3.2 a contradictory proof has been submitted to the Investigation about the Path Néocatéchuménal.
Whereas every member of the Committee had a very small or no knowledge about the
NC to the beginning of this investigation, therefore warning all preconceived ideas or
perceptions, there was a process of Discovery and of Discernment for the Committee in
while trying to understand the in particular objectives or goals of the NC towards the Parish
and from there so possible, to solve the contradictions.
The Path Néocatéchuménal according to Paul VI and Jean Paul II
3.3 this 'NC book' includes the letter of Pope Jean Paul II (August 30, 1990) approving the
Néocatéchuménal path; it is immediately suivi by the: "Brief commentary for the
Press office of Vatican by Kiko Arguello concerning the letter of the Holy Father on the
Path néocatéchuménal; "
What is the Path Néocatéchuménal?
In the primitive church, in the middle of the, heathenism, the person who wanted to become a Christian had to follow the itinerary of formation in the Christianity that was called the 'Catéchuménat' of the word 'catecheo' that wants to say 'echo', 'to listen.'
The process of secularization brought a lot of people to abandon the faith and the church. Because of it a new itinerary of Christian formation has need to be open. The Path Néocatéchuménal doesn't pretend to form a movement in himself but to help the parishes to open a path of Christian initiation to the Baptism to discover what to tell to be Christian wants. It is an instrument, in the parishes, to the, services of the Bishops, to bring back to the faith a lot of people who have it, abandoned. Today in the west a lot of dioceses try to bring the catéchèses to the adults. The Path Néocatéchuménal is the synthesis théologico-catéchétique, a catechism, a catéchuménat for adults, one, itinerary of Christian formation for the modern man.
In the primitive church, the catéchuménat was formed of the synthesis between Speech (Kérygme), Liturgy and Morality. The church primitive had a whole Kérygme that is an above 'announcement of the salute.' This announcement of the gospel that has been made by apostles as Paul and Silas, provoked a moral change at those that heard it. They have changed of life helped by the Holy spirit that came with the apostles. That moral change has been sealed and has been encouraged through the sacraments. Concretely the Baptism was given by stages. In this path the
17
primitive catéchèse was it 'gestation' to the divine life.
when the catéchuménat disappeared during the following centuries, this synthesis of the Kérygme - Change of life - the Liturgy got lost. The Kérygme like a call to the faith implying a moral decision stopped existing; he/it has been transformed in a 'scholastic doctrine, the, Morality became it 'internal forum '. a simple contract. The liturgy is become the same for all.
The Path Néocatéchuménal recovers this 'period of gestation', this synthesis between the Kérygme, Change of life and Liturgy.
Reason is what it is called Néocatéchuménat?
Because the Path Néocatéchuménal is offered essentially to those that have already been baptized, but that don't have of adequate Christian formation. Catéchèses Tradendae affirms that the situation of a lot of Christian in the parishes is the one of 'almost catechumens.'
what is so worthy of intérêt in this Letter of the Holy Father is that him recognizes in the Néocatéchuménat the Christian initiation for adults of the nature of the catéchuménat, offr.ant so to the dioceses a complete instrument for evangelism without making a religious order of it, a special association or a movement. Several times in the history of the church the saints tried to make life come back the mind of the Évangile in God's people without containing it necessarily in one religious order. The times were not mature. Today after the second Council of Vatican, the reality current of atheism and secularization puts the church in a position where the renewal of the catéchuménat is absolutely necessary.
With this Letter, the Pope rend validates 25 years of an experience that have begun dans one of the outskirts the more poor people of Madrid, and that spreads now to 600 dioceses, 3000 parishes and 87 countries totaling 10,000 communities and recognizes the fr.uits of conversion personal and his/her/its missionary impetus. The renewal that took place in these parishes thanks to the Néocatéchuménat caused an extraordinary impulse for the mission, to one point as a lot of catechists and even of the families whole were prêtes to go where him there has a need of evangelism.
Another important fr.uit in the local church is again the bursting of numerous vocations (in the first half of 1990 only, more that 1500 young men of the Community Néocatéchuménaleses have felt the call to become priests) and he/it generated the birth of missionary diocesan seminaries that can come to help the numerous dioceses that are nowadays in difficulty because of the lack of vocations. The originality of these seminaries is that they imply an initiation serious Christian - the Néocatéchuménat - in the formation of priests. Therefore in one very short time, a lot of bishops decided to open these seminaries in their dioceses: in Rome, Madrid, Warsaw, Medellin, Bangalore, Callao, (Lima) Newark (New Jersey USA), Takamatsu (Japan) and a lot of other countries where they began to function.
With this Letter, the Holy Father, having, true his/her/its fr.uits all over the world, recognizes the Path positively Néocatéchuménal as him " Catholic formation itinerary, validate for our society and our temps " and hope that all
18
The bishops with the priests value and help this Path their dioceses. Rome September 24, 1990
3.4 in the appendix 1 of them 'NC book' (of the page 127 to 135), the brief synthesis about the Path Néocatéchuménal by Kiko Arguello and Carmen Hernandez is given. The footnote (to the page 127) says: " These notes by Kiko Arguello and Carmen Hernandez are taken of a brief document giving information on the Path Néocatéchuménal that has been prepared for the Pope Paul VI in 1974 and which has been presented also, with light variations, to the plenary meeting of the Gathering for the evangelism of the Peoples in 1983." In light of the explanation of the footnote, the Committee Investigates himself if " these notes" (the synthesis) form the basis of the documentation subject for the approval by the Pope Jean Paul II.
3.5 however that may be, he/it is appropriated to include ici of the excerpts of this synthesis returned that appears to be the just and that, with other material documented about the NC, is carried in mind by the Committee when will be considered the representations for each of the parishes.
3.6 follow the subtitle: "A concrete way to evangelize those that are far" the synthesis explains that the Path Néocatéchuménal is lived inside the existing structure of the parish, and in communion with the bishop, in small communities each composed of people who are different in age, social statute, horizon and culture. The synthesis explains that the NC is not spontaneously a formed group, not more that he/it is an association, nor a spiritual movement, nor an elite in the parish. Rather, it is a group of people that wishes to rediscover and to lead the Christian life in fullness; to live the essential consequences of their Baptism by means of a Néocatéchuménat divided in different stages, as the one of the primitive church, but adapted to their condition of people baptized.
3.7 however, the followed subject proof by questions of enlightenment or validity to the meetings or to the interviews have raised of strong doubts in the minds of the Committee about the veracity of some explanations mentioned in the previous paragraph her 'synthesis.' The last mentioned expression for example: "adapted to their condition of "baptized people is very deceiver because the reality of the process NC, as explained to the Committee by members NC and the non members, suppose one 'immature faith' in all parishioners that what decides to follow the Path Néocatéchuménal 'begun in the beginning' without consideration of their individual level of faith or of his/her/its understanding.
3.8 in other words, One requires all new members NC to participate in the first step of the process - the Kérygme and their progress beyond this initial stage toward the to the other stages are strictly controlled by Catechists NC; the discovery of the surprise for the Committee is that this strict control is exercised by three 'Catechists of the extérieur above the Priest of Parish. It is a topic of concern expressed by the way in the representations of the NC control in the Parishes investigated on and it is a theme - ' 'Authority NC' Contrôle et considered dans under the Section 4.
3.9 the Committee recognizes that 'the group' is not formed spontaneously because the subject proof shows that it 'community' evolves to adapt to the particular situation in the Parish. Our understanding was originally that, in theory, a new community is created following the yearly general invitation to join the Path Néocatéchuménal, the reality is
19
different. For example, the well stocked details à Investigates indicate that while it has can have as much there as four communities to St Nicolas of Tolentino in Bristol board, there are now three of them. Of the same way, the details submitted indicate that a few 10 to 15 people joined the NC in Sacred C.urses in Cheltenham every year during the period de1988 to 1991, there are only two communities there, the second of which makes part the young members.
3.10 no explanation is not provided to the Committee to to know why the Path Néocatéchuménal is neither an association nor one spiritual movement, the last being probably quite a description, just. There is an assertion of authority to the Committee that them 'dissociation' relieve the Path NC of Chanoineiales obligations in particular as for the official registers and to the financial controls.
3.11 while the Committee notes the explanation in this synthesis that "the NC is lived in the existing structure of the parish" and the other explanation that the NC communities doesn't impose themselves; they consider the duty not to destroy anything, but to respect all", there is one considerable proof of opposite representatives to the NC or those that take one more neutral position (to "live and to let live") that such a conduct of the initiators is not followed in their parishes; it is considered elsewhere with more of detail in the results and the findings in the summarized of the Part II of the report.
3.12 under the subtitle: "The Process Néocatéchuménal" this synthesis explains that the fundamental objective is the formation of community, these last being in the beginning very imperfect. The synthesis explains from there that these " naissent communities in the Parish" because it seems the most appropriate place for the local church of to appear as him 'sacrament of the salute', without creating a parallel Church, without to destroy whatever but to take the reality of the church progressively of today and the period of transition that she/it crosses. Some adversaries of heads of the NC in the diosèse questions the theological validity of the Path Néocatéchuménal and while que the Committee is not called directly to treat this point, there appears one contradiction in terms by which the NC process follows the one of the church primitive but looks for to 'to take the reality of the church of today.' The reality of the three Parishes, before and after the NC introduction, is considered and the findings have stretch toward it.
3.13 has some demands in the representations that the Path Néocatéchuménal is a 'Church in the church', that he/it creates a parallel Church even though it is denied by members NC. The Committee makes some remarks about this perception of the NC after having considered the details for the Parishes but notes here the explanation in the synthesis that: "the whole parish is called to the conversion 'parce that ' most Christian traditional live their faith to a puerile level is shown like that clearly by the divorce in them between religion and the life. From where the absolute necessity of one serious process serious of conversion that has taken place in our experience daily." While each of the Priests of the Parish explains to the Committee why they discern the need for the Path Néocatéchuménal to be introduces in their Parishes (considered farther), the proof submitted to the Committee shows that the considerable number of people in every parish (100 to 250) answered initially to the NC invitation of renewal.
3.14 it is appropriated therefore to accentuate now that indicate to the Committee this clearly of such answers conscience by the parishioners during the 1980 to St Nicolas of
20
Tolentino in Bristol board, in Sacred C.urses in Cheltenham and to St Peter in Gloucester, of the need to deepen their faith. The given then strong signal is that the considerable number of parishioners has welcomed the opportunity for "the adult catéchèse" but only a limited number among them found it 'Process NC' acceptable; several reasons are given for it. Even though this investigation doesn't carry other fr.uit, the Committee, wish to accentuate and to re to accentuate the signal given about the need for a "Catéchèse Adulte."
Texts of the initiation
3.15 copies of the "Texts of the initiation" were subject of way agreeable à Investigates with strips of 'convivences' to which attended the communities of St Nicolas of Tolentino as well as photographs of the baptism by immersion in the years 80 à the St school Thomas More in the Parish of St Nicolas of Tolentino.
3.16 an exam of these 'Texts of the phase of conversion " (second day: The Sign of faith) provides less explanations coherent about the NC process; there are some incoherences to compared to the 'Book NC' but it is possible to identify some objectives. In an important way, the Parish is identified like center of a 'Pastorale of evangelism parce that: "The world lets the church" and "The Priest progressively of Parish that today fails in its attempt to begin un pastoral work for tomorrow, will be let with an empty church.... or with a group of people without adult faith." The Committee doesn't know if such an assertion is made according to an extended research or on the experience or on a hypothesis.
3.17 the second initiation questions: "that is that what we want to make in the Parish? " and in the answers has the declaration of intention: "We tell the Priest of Parish: This pastorale is missionary for those that are far These communities that us let's form are not for those that are in the parish but for those that ever come." and: "This community (Christian) will finish some changing the pastoral work and the structure of the parish."Of one meaningful manner, Kiko says then: "Therefore we arrive to a type new of parish, a parish of atomic composed of small communities Christians all on a path of conversion, on the Path Catéchuménal,, reliving the Baptism in the Christian community." This 'new type of parish' is illustrated (by Kiko) to be in the shape of cells (c. - to. - d. the communities) with ties to a bigger main unit that, as explained to the Committee by the Catechists NC National, is l '' Local Church.'
3.18 as he/it is explained in the Texts of the phase of conversion, this concept of the "atomic Parish" who imply a change to the structure of Parish, contradicted the explanations, of him 'Book NC' that says that these existing structures of the Parish would not be not injured or changed. This in the opinion of the Committee, give the credence to the perception by some representatives of the three Parishes for which the NC looks to "To take control the Parish" and for several reasons, them himself of it oppose.
3.19 the second day of the "Texts of the phase of conversion" (by Kiko) has an explanation that, in the process of conversion on the Path Catéchuménal, the catechist leads the community in the catéchuménat as "the fr.ère of the one that knows." The proof to the Committee with the resulting enlightenment of members NC and non members confirm that the process catéchétique is undertaken by people of the outside of the community and for the first
- 21
community at least, they are from the outside of the Parish or outside of the Diocese.
3.20 the role of the Parish Priest in the extent the catechized community doesn't appear to be the one of a chief, but as someone of the community topic to the instructions et to the subsequent meticulous exams before succeeding in the next stage of the NC process. As noted before, this progression is depend on the evaluation by the "NC catechists of the outside" and will be as governed by the rate of progress by the community like a group who includes the one of him 'fr.ère and the slower s.ur.' This subordinate role by the Priest of Parish is not maybe so surprising considering the declaration in him 'text for the phase of conversion' (by Kiko) this: "The distinguished are not worth anything here; nor priests, nor monks, nor religious, nor Bishops." Taken literally, the traditional hierarchical arrangement in the Diocese is therefore to watch by the NC as unimportant; the Committee discerns this being seriously in disagreement with Directive la of the Holy Father in the NC about the Episcopal authority and of the obedience.
3.21 toward the end of the second day of her 'phase of conversion', the community is described (1,y Kikos) as: "the sign efficient the sacrament.... that you are God's Son." The veracity theological of such an assertion is beyond the mandate for the Committee. There follows (', there Carmen) that that what it is necessary to make in first of all is to evangelize those that are in the church, re to evangelize the church herself and it is what the Pope and all Bishops say." If it is one declaration of fact it is not clear but the Committee is attentive to the anticipation of bishop Alexander in 1979/80 to the fact that the Path NC had something to offr.ir in his/her/its goal to renew the faith and to reach those who had parted with the church.
3.22 of this evaluation of the "Texts for the phase of conversion " he/it appears to the Committee that the NC objectives is: to evangelize those that are in the church; re to evangelize the church; to form the communities in the Parish and therefore to transform the Parish 'of one pastoral work concentrated on the sacraments to the one of evangelism" (reference: Book NC page 129).
Presentation of the Path (1993)
3.23 from afar the document the more instructif submitted to the Committee about the NC objectives, the reasoning behind the objectives and the process NC sur the starting up, is the transcription of fifty-nine pages of the conversation given by Kiko Arguello titled: "Presentation of the Path." We have been informed that this presentation has been given to the Bishops at the time of a meeting in Denver in 1993. Just the half of this presentation covers the origin of Kiko himself and how the NC is born.
3.24 while he/it is not considered necessary to reproduce this paper of presentation, some excerpts are given necessarily (below) because it has the tendency to clarify the objectives and the 'reason to be' of the NC; it helps to explain the noted incoherences by report to other material submitted about the NC. At he/it is looked by the Committee as authorized because he/it emanates one of the initiators and it is probably the more to jour, sketching the NC experience on one period of a few 30 years until 1993.
3.25 these quoted excerpts are taken sequentially of the paper; the first is to the page 10:
22
i. The Path ends by the receipt of one White tunic
ii. Me (Kiko) had a meeting with the Virgin Mary that me ,a says "it is necessary to make small communities as the Holy Family of Nazareth who lived in the humility, the, simplicity and the praise.
iii. All first catéchèses was created by the poor. It is what Jean XXIII said, that the renewal of the church would pass by the poor, at least this is how it occurred in the Path. These catéchèses that we give in the parishes of which all is born, were créés by the poor.
iv. The other people don't have any experience, they have a learned faith; they need an intervention experience of God in their history.
v. Me (Kiko) had to die to myself
vi. We went in a parish bourgeois in Assert, but the rich people of the parish that we had united for the catéchèses about The Eucharist were not arranged to to listen to someone to catechize them, either to let itself/themselves call to the conversion by that that it is. This business to call to conversion is of to make a moral judgment.
vii. We realized that people were very hermetic and that a path of coming down, to go toward the source of waters, of baptism, was necessary. It was necessary in order to eradicate people of false ideas. People have not been catechized, they thought that they were of the Christian, that their Mass of Sunday were sufficient for them. Them retorted to every point; the bourgeois parishes don't have us accepted; the pastor wanted us but people were opposed Us have discovered little by little, step by step, the necessity of gestation un path in the faith.
viii. We have the basis that is the tripod; the second Directive of Vatican speaks fifty-four times about this. He/it says that the Christian life is based as the tripod: WORD, LITURGY and COMMUNITY that We also discovered that the path of origin was necessary to disassemble false ideas far, until the cadaver of the old man, is been left in the waters of our baptism so that the new man who is the new creation can come above these waters.... There is the news creation, and it is the divine nature that appears.
ix. The Neo Catéchuménal Path is the time of formation: A long time.
x. the foot is not the problem of length; the important thing is if the fr.uits is given, if the conversion is given indeed, if the new creation is given indeed with the signs and the indicators.
xi. The Path Néocatéchuménal inaugurates the serious change in pastoral work of evangelism without quitting sacramentalization; that
- 23
means to continue the pastoral work to the inside of the church and also to reach the man who is outside
xii. It is necessary that the faith is preceded by des signs that open and predispose the man to la faith, to l' listen.
xiii. The parish is one conglomerate énorme ; I only go to la Mass Sunday and me ne knows people. But The Christ speaks of to like itself/themselves visibly one the other
xiv. We believed this: than so in this parish there appears a small community that has the adult faith, in this, dimension where the faith is made visible, our love and our unit will create one such big question mark for this man that he/it will come infallibly and will inquire about our faith.
xv. The parish has need that we gave to him an instrument of evangelism; therefore we tell the pastor, we go you to give this instrument.
xvi. So that people of the parish understand what it means to say to call to the faith someone that has no faith, we begin to give the catéchèses without presupposing the faith at no person. Not with those that are far, but rather with those of the parish.
xvii. We don't come to form a movement. We open a path of adult Christian initiation in the parish. Is that that did we open the path? Is what the core has been constituted here, is that what it became a community of communities? Is what the parish has been transformed? Then we finished our mission and we can leave. There you have the communities for your parish and for your Bishop; now you can follow the bishop's pastoral plan, not the one of Kiko.
xviii. The priests say: And these movements who have their own pastoral program? that is what arrives on a pastoral level of the bishop? But we don't have a formed Christian again. When he/it is formed there you have it! See as he/it obeys you.... Is what you have need of vocations? 1,200 vocations; for you, not for moi;je doesn't direct aucun priest.
xix. We are before two sorts of ecclésiologies. We met the priests who have an ecclésiologie clerical. He/it is the priest. He/it is the one that evangelizes. Him, not me, not the people laymen. He/it doesn't know how to collaborate with us, because he/it has all the charismas. It was ainisi before the Council, the clergy of a side and the laymen of the other.
xx. The word 'layman' has been used never in the Path Néocatéchuménal. The clergy, a ministerial class, doesn't exist among us. We are the body and there are the head and some members. Since that this man has the clerical mentality, if he has a charisma that God caused in him to help it, he/it knows how to make only with me; he/it sees me like one adversary; he/it is jealous.
24
xxi. The charismas had all been assumed by the priest, but he/it needs help.
They form this clerical mentality and them change or die, their groups disappear. The next priest makes his/her/its own pastoral work; there are always formation and an extortion, making ever nothing efficient for people, all is to the priest's service.
xxii. There is the "ecclésiologie then layman"; the priest who never dresses like a priest... All is democratic; all is made democratically. These priests say that the dialogue is necessary. The obedience that you (Kiko) Investigate is an assault on human liberty. These priests have their own ideas. They question the bishop.... and the Pope.
xxiii. God is thanked that a lot of these priests have good intentions and they convert; they convert and have terrifying sexual messes in their lives that make them souffr.ir many. In the Path they are healed of these things and begin to be chaste; and they begin to be thankful toward what saved their priesthood
xxiv. Is what the new ecclésiologie is possible? Is it indeed possible to help the church in this Path? Yes. God provided the solution while founding of seminaries Redemptoris Mater where a new kind of priesthood, capable to direct a process of initiation, Christian, appears.
xxv. To open this evangelism in the parish we give the catéchèses to form the first community. Us let's invite those that are close to the parish. We tell the pastor: us let's make anything in the parish if you are not in the center of the first community. Mais the pasteur protests that it cannot direct all groups (Legion Marie de , Focolaries).
xxvi. You (ie the pastor) must discern. It is an initiation Christian. The one that has the catéchèses in his/her/its hands has the church of the future. You dedicate yourselves to say the Mass. You must manage this. If you manage this you must know it Us have a language; you must to know this language.
xxvii. We have the Néocatéchuménale language. If you have a speech to say in the church, you create a new language, a new theology, a new terminology. If we didn't say anything of another one that what the old had said, we would not add anything. The pastor must know this how to manage it.
xxviii. Therefore the first community is formed as a team come from the outside. If the priest is changed the community is not destroyed because she/it is not bound to the priest but to the team. That who means that when all pastors changed, the n community' is not dead.
25
xxix. After three years we will tell the community to elect some catechists and they come with their catechists for to see how I preach. Because they are formed in the oral tradition, him is not given them a booklet to learn.
xxx. A second catéchèse is given and the second community is formed, then the third, the fourth and so of continuation. Finally, the parish is formed in a community of communities; we reached the structure of the parish.
xxxi. The priest needs the community because she/it helps it comme Christian. And his/her/its sermon wins; he/it becomes more fr.ais, we give joy to his/her/its priesthood. And he/it confesses better. His/her/its faith is sustained by the fr.ères of his/her/its community that helps it.
xxxii. As the communities grow in the faith, comes a time in the Path where the whole community must work in the parish. In the parishes we take care of the catéchèse for children, of the preparation to the marriage, of the visit two by two door to door. Every community, to a certain stage in the Path, must travailler the in parish, all the, world in what we call the pastoral work of mediation. It is parce that he/it says dans the adult catéchèses that in his/her/its formation the Christian must learn that he is a builder de the church. After the Reditio the community whole himself offr.e herself; then the pastor presents the group that will visit the sick, the group of Caritas, the group of preparation of the liturgy of the, Sunday. The votes are taken in the community and the more the capable fr.ères for each of these missions is proclaimed. In all parishes where the Path was present for some years everybody works in the work pastoral of the parish
3.26 has more to come of this paper of the presentation" by Kiko", but he/it is well to make one pause et to give the reflections of the Committee on the topics higher keeping in mind the proofs written and oral of the three parishes (including the Papal letters) and the information provided by the NC book.
3.27 That paper explains that the Path Néocatéchuménal implies a long formation (ix of the article) at the end of which the fr.ère or the s.ur will receive it 'white tunic' (i article) after renewal of his/her/its baptism promises. A proof impose himself to the Committee. No member NC in the Diocese Clifton, or makes to some where to United Kingdom, reached the end of the Path NC; no one received her 'white tunic' even though the first community to St Nicolas of Tolentino in Bristol board exists since roughly 16 years. The expression - 'a long time' could be measured therefore like 20 years or more.
3.28 as representatives le signal, this long length of time of the NC path is not explained to the potential or the new members; the questions are not answered (item vii). Although a NC won't be informed in the beginning, and maybe for years that his/her/its 'conversion' individual to foi adulte/mature (item xiv) or his/her/its path of gestation in the faith (item vii) will stretch for several years to to come. On the other hand, Kiko looks at the length as unimportant; the fullness of her 'conversion' is important (x article).
26
3.29 has an enlightenment (Kiko ie) that makes authority that the NC method of catéchisation in the Parish is not depend on the booklet but is an oral tradition (items iii, xxix,), wanted to correspond (by the observation) with the shape of catéchèses used by Kiko and that has been created initialement by the poor for the poor of Madrid. The Committee is of course attentive of the bishop Alexander concern and the one of others in the Diocese, that one didn't submit him the details of the NC catéchèses for exam and approval even though for it has been asked. There is a defect therefore demonstrable, on behalf of the NC, in the relation with bishop Alexander being, given the papal guideline of August 1990 by which the Path NC must function in the mind of service and communion with the plain local.
3.30 as explained in the representations, the, reactions by some parishioners (in the three parishes) to "this business of call à the conversion" (vi of the article) was of incredulity, anger and resentment because of 'complete étrangers (ie to Catechists of the outside, the National team of Catéchistes) should criticize their engagement publicly towards God and/or to suggest that they don't have no or a small faith (vii of the article). Kiko explains (xvi of the article) that the catéchèses begins without to presuppose the faith of whoever in the parish; some representatives perçoivent of such 'moral judgments (vi of the article) as being arrogant and offensive.
3.31 in the representations of the three parishes, there are often some concerns expressed that the NC aims to take the control and/or to transform the parish then it has been denied by the NC; their book explains for example that these existing structures would remain and would be respected. Subsequently to the réunion of September 9 with the The team National NC of Catechists, Fr. Jose Guzman wrote to the Committee about this fundamental concern; him declare:
"As for the report between the Néocatéchuménat and the parish it is important to understand that the very idea of a 'Parish Néocatéchuménale ' is without significance. It was never the intention of the initiators to establish the Path Néocatéchuménal to the costs other realities present in the parish. In his/her/its brief profile of the Néocatéchuménat presented to the Pope Paul VI in 1974, Kiko declares that the communities 'don't impose themselves, they consider like a duty of nothing to destroy, but all to respect' (of the book 'The Path Néocatéchuménal after Paul VI and Jean Paul II, Page 129).
It can be seen in the practice. In 1988 the Conference Episcopal Spaniard made a statistical study of all his/her/its parishes, in preparation for the convention 'The Parish that evangelizes.' Of the results, among other things, is emerged that where the Néocatéchuménales communities are present, other apostolic movements are fleurissent more that in parishes where the Néocatéchuménat is absent. Fr. Fr.ancisco Azcona San Martin, director of the office, Statistical and Sociological of the Spanish Episcopal Conference, concluded that "he/it doesn't appear possible to prove the hypothesis of those that says that in the parishes with Néocatéchuménales communities all others movements disappear, and that the priests disregard these other movements" (city in the appendix of 'The Path Neocatechemenal after Paul VI and Jean Paul 1 £ page 163). These statistics are worthy of note parce that research has been executed by the experts for the Episcopal Conference Spaniard and not by members of the Néocatéchuménat."
27
3.32 yet, the explanation that makes autoritée by the initiator in the Paper of the Presentation is preferred by the Committee and by the reality to St Nicolas of Tolentino. Kiko is clear (items xvii, xxx,) that the parish will be transformed in a community of communities, some, reaching his/her/its structure and comes one moment during lequelle the community whole (communities) must work in the parish (item xxxii); it will imply several pastoral ministries. The true interests of the parishioners, in particular of those that are or 'were' active, est therefore not hypothetical; to judge some by the situation that predominates to St Nicolas of Tolentino in Bristol board, the concerns are founded sur of the facts.
3.33 the Committee wondered as the planned transformation of the parish by the NC in agreement with the pastoral plan of Kiko rather than the one of the bishop" (items xvii , xviii), match himself with the specific Guideline of the Pope Jean Paul II December 9, 1985 :
the. it is the right and owe the bishop of to give instructions for the pastoral activity;
b. these communities cannot get on the same foot that the parochial community herself as an alternative possible.
There is not information of the NC to the Investigation to the topic of the pastoral plan for each of the parishes even though the Committee is informed , in reference to him 'Report of the Visit', of the indicated long-term politics for St Nicolas of Tolentino but without expressing them.
3.34 the proof shows to the Committee that the Priest of Parish must not only agree to the introduction of the Path Néocatéchuménal to the Parish, mais that the Priest of Parish is also in the center of the first community (items xxv ). Although that he/it can have existing association/sociétés/groupes there in the Parish, the Priest of Parish is called on to 'to govern' and to understand the NC process of Christian initiation (items xxvi) including the new language and the theology (items xxvii). While this central role of gouvernance agrees with the exhortation of Kiko that the pastor must 'to discern', the representations indicate strongly that a such 'discernment' and 'government' generates a sense of the loss or a general neglect by their pastor for the rest of the Parish - including the associations because "he/it is occupied too much and implied too much with the NC." As noted previously (para 2.37), the Pope Jean Paul II indicated that the Priest of Parish must be "in love with all the groups."
3.35 of the fr.anches explanations given to the Committee by the Priests of the Parish, them 'government' NC implies their own 'conversion' to the NC process, to become member NC and to be submitted to several, stages and vote of the NC as the different votes the community of which they are the member. Two of these priests were initially méprisant of the Néocatéchuménal path, one of them recognizes that he/it had the resentment towards (as some parishioners) their approach; the third of these Priests of Parish discerned the NC like a challenge.
3.36 it is obvious for the Committee that where the 'challenge' is not acceptable for the Priest of Parish (in Section 4.D below), or that he/it doesn't open the door of the Parish completely to the NC, all member of this Parish that is part of the Path Néocatéchuménal or who tries to follow it, look elsewhere for a NC community; it can to imply a round-trip of 100 miles or more.
28
- 3.37 considering the previous point that the NC is not accepted by the Priest of Parish, it would be more correct to affirm that some priests need the community (item xxxi) because it help their call to serve the Lord; there is This is obvious for the Committee. But there is also a critical proof to the Committee that, rather than de to heighten his/her/its sermon (item xxxi) the pastor who is NC offr.e of obscurity" words and a constant recall about the personal cross lasting along the journey of life that some representatives don't welcome.
3.38 the demand of Kiko that he/it doesn't govern not each priest (item xviii) is probably correct.
Taken literally, and it is obvious for the Committee, and a direct experience by the Committee that a shape of control has hierarchical in the Path Néocatéchuménal that comes from the head - Kiko Arguello. "where the NC communities exists in the Parish, he appears strongly to the Committee that a shape of 'Authority NC' is exercised by the team National NC on the communities and it also relate to the Priest member of the community. As the representatives affirm it, their Pasteur appears to be submitted to a double authority. He/it appears us that this 'supplementary authority' can be held palpable enough account the papal Guideline about the Episcopal authority and the obedience, the, last to be in the mind as well as in the letter of the legal authority."
3.39 while we note the critique to the topic of the shapes of ecclésiologie (item xix to xxii), he/it is obvious for the Committee that "the shared ecclésiologie" or the 'combined ministry' exist and existed during 10 years or more to St Peter in Gloucester and to the Sacred Hearts in Cheltenham without there is there to be one involvements considerable of the NC. But the situation to St Nicolas of Tolentino in Bristol board changed with the passing of the years, implying one in particular, displacement of the ministries, so there is maintenant a 'Foundation of the NC power' in the ministries catéchétiques and liturgical. The transformation (item xvii) appears not to be far from the achievement.
3.40 the Committee notes that this 'Foundation of the Power NC' came à his/her/its realization of it only before the completion of the Diocesan report on the spreading of the clergy. This 'Foundation of the Power NC' can be in agreement with the objective NC que one expects that that the whole community (communities) is implied in the Parish (item xxxii) but he/it appears very appropriate, maybe nothing more than a coincidence that him 'Foundation of the To can NC' should enter in the existence in order to assure the continuity of the NC to St Nicolas of Tolentino as considered generally by Kiko (item xxxiii), even when 'all pastors changed.'
3.41 the next pages of the paper of presentation by Kiko explains the Path Néocatéchuménal, as counterpart to the Family Consecrated of Nazareth implying: Annunciation (the Kérygme), Gestation, Birth, Time of Nazareth, Baptism, Mystery of His/her/its Death and Resurrection. Continuous Kiko while indicating:
i. The community has it 'mission' to be the mirror for the individual member who probably thinks that il/elle is already ' convert '. But in the community appears always the neurotic, the silly,, the idiot, trusting,,;
ii. they are together once per week for the celebration of the Speech, Saturday to
to celebrate the Eucharist and once per month they have a 'convivence ' where each
- indicate the condition of his/her/its faith in his/her/its life. The community shows that it
29
is difficult for the person to accept l' another one that bores him or destroyed le/la. Of this fact,
there is the discovery that the person has une(très) small faith;
iii. the mission of the period of the 'pre-catéchuménat' is that the community is soaked ,
that she/it listens to God's Speech. During that time a lot of people come of the sin but
didn't leave it. While listening to the Speech them are soaked carefully. We have to
to carry 'the lost sheep carefully parce that the least effr.aiera lack of concern
this person and will move away it;
iv. during these two years (pre-catéchuménat), taking down a few, this fr.ère/s.ur,,
discover that il/elle doesn't have in it life eternal even though this person goes to the Mass. Because il/elle answers the sinned of another (no one) that sins,
with violence; the no one doesn't have in lui-même/elle even the capacity to carry
the sins of the other. The person has need of the divine nature;
v. when a person in the community surrenders account that il/elle doesn't have the faith, or a small faith, we put the person before his/her/its baptism. The person Investigates: "that must make me to have the faith? "; Investigate him to the church:
vi. we discovered that la conversion cannot occur in the no one if in first the person
doesn't have the injustices of his/her/its history (the cross of history), illuminated
for this person. We begin to speak of the cross and to Investigate to the person: "Are - you
ready to let help us you to illuminate your cross or are you shocked by the
monstrosity of your history, by that that happened to you in your life? "
vii. There is an exorcism, the one of the, then baptism, always in reference to the baptism
already received, the baptism is not repeated The first left from baptism is renewed
in the first vote. The bishop comes:
vi ii. In this first vote we put the person before money, the affections and before the cross. We tell the no one: "The Christ says that none of those that doesn't give up all his/her/its goods cannot be my disciple." Goods to which we refer are the affections: woman, children. The no one cannot be idolatrous. After having listened to God's Speech us put the person owing his/her/its history, before his/her/its life today;
ix. The bishop Investigates: "what is your cross? " The person answers publicly in one
liturgy (the vote). The bishop Investigates if this cross is illuminated by the
cross of the Christ; that is what it means to say for the person? Because the no one doesn't rebel
against the cross, nor against God, nor against their history, the process,
deepening of the faith can begin. The person begins to discover that is that that the faith. It
it is the grace, the gift to Investigate to God;
x. There are three expressions: Pre-Catéchuménat, Catéchuménat and Election. The catéchuménat begins after the first vote. After has the second vote where a sign with regard to goods must to be given. There is an Initiation then to the Prayer; then the Traditio, the, Reditio, the Lord Prayer and the election. After the election, there is the renewal of the promises of the baptism (ie the white tunic).
30
xi. This process is known (by Kiko) as the ritual of the baptism of the adults by stages that implies three phases: Humility, Simplicity and Praise. In other words, people realize that it is necessary to be small to be a Christian and that this simplicity can be only given by the Lord in the prayer.
xii. We teach the fr.ères/s.urs to pray a prayer infused; they ask every day the Psalter like a priest. During the Lent and the Advent, they ask the laudes in community before going to work. Let's make them discover us the Mystery Pascal; it is the thing the more important.
3.42 then most last pages of the paper of presentation by Kiko milked in NC liturgy, their Eucharist and Baptism in particular, it is again appropriate to make one pause and to give to the Committee matter to reflection about the NC process with regard to the initiation Christian of the Adults - or maybe ' an instruction supplementary' can be appropriated more in some cases, keeping to the mind, the written and oral proofs subject so that the Committee considers them.
- 3.43 has proofs written to the Committee of members NC and non NC, as well as direct experience due to the meetings with the NC communities with the three Parishes, that these have one fan of people that varies of 14 years to the octogenarian. These communities have five priests to the total including a lately neat. The Committee is informed that these communities had the priests who are once or elsewhere in the Diocèse, or elsewhere in the country or who don't exercise their ministerial ministry anymore.
3.44 the Committee knows that these communities have the neurotic and those that have less normal capacities or of perspective (I item); the vulnerable are attracted as he/it is the "strangers" who were before in border of the society. They also have those that variously has demonstrated their faith before the establishment of the communities, of groups of prayers, for example, and they can have the proud (i article). He/it must have there undoubtedly those of healthy mood in a cultural sense as bien that spiritual. The Committee didn't look for to, nor it would be capable to place the individuals in categories.
3.45 the Committee would not be more capable or wou