(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

Graphique Undisplayed

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."

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.

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 ".

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

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..

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."

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.

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."

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

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.

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

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.

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

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

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

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

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:

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.

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.

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).

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."

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.

- 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

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).

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 would wish to form moral judgments although he/it understands, of this paper de presentation and the subject proof that the Path Néocatéchuménal on a long period (20 years) looks for to to lead people toward the salute. The new beginning implies ' a descente in the waters of the baptism' by the individual, the, sharing of their me interior with their fr.ères and s.urs in a community until they are judged to have reached it finally 'mature faith.' This process is submitted à of the votes periodic by Catechists NC. For some of members NC and members previous, this process of the ballot is the considerable stress reason. [ The dates of the votes to the three parishes are submitted by the team National NC ; the first vote in June 1983 (for St Nicolas and St Patrick) with the last in Mai/Juin 1992 (for St Nicolas, St, Peter and Sacred C.urses)]

- 3.46 as for the bishop's presence to the votes (Item vii), there to inquire about the cross of life of the individual (items vi and xi), a member NC signals that the presence of

bishop Alexander with the NC communities gives a seal of approval to the process of vote and to the NC himself that indicates: "that he/it won't derail as with other groups" felt by the representing. Information given to the Committee about the presence of the bishop to the votes watch that he/it attended the first vote in June 1983 and again in November 1985 but not thereafter. Although there were some votes after 1985, the only deduction to be pulled by the Committee is that these exams personal by Catechists NC, and in presence of the community, don't have enjoy the bishop's affirmations. The Committee understands that it has been revealed.

3.47 the Committee doesn't have any doubts that the Path Néocatéchuménal is beneficial to some people, but in limited number in a Parish who judges by the number strength from the NC communities to the Parishes after so much of years. The number to St Nicolas of Tolentino has been declared by the NC (to the meeting) to decline. It in the opinion of the Committee cannot be assigned to the edict of March 1994 that prevented all new catéchèse. The Committee doesn't have searched the details of adherence; most these can be gleaned in reference to the representations and to the lists of the presences to the meetings when necessary. There are those in the communities 'of the faith' previously, visibly committed then in a group of prayer (in Cheltenham) but to look for a bigger direction by means of the Path NC. There are also those in the communities without previous belief or with a hostility towards God or the Christianity in particular.

3.48 in the representations by parishioners no - NC, there are perceptions of heat and aid by members NC one towards the other in the community, but also of distance and of spiritual superiority because they are in him 'Path.'. The situations individual are mentioned when a person is discerned like having been wounded by the NC; some previous member representations explain this, that there was also a pressure exercised to join or to remain in the Path NC. Of the facts, the Committee has little doubts that the Path NC caused the anguish spiritual, personal as very mental for people. Of this consideration, we don't forget the explanation of the Canon English that the NC himself causes of them 'division' in the individual, wondering if he/it had to follow or no the NC path.

3.49 this investigation shows that the Path NC misses of a definable structure as well as true clarity about the objectives of evangelism. It doesn't surprise maybe entirely parce that the Path NC is in its childhood in spite of the readiness with which him spread. He/it is declared to have an oral tradition only. The initiator (Kiko Arguello) recognized that he/it waited for the inspiration of the Holy spirit to lead the Path NC to his/her/its realization. There is information contradictory to know if the possible goal is to transform the Parish whole to follow the Path NC, to have a 'community of communities.' Of the papal Guideline to the priests of the NC en1985, he/it could be interpreted that such a transformation for a whole Parish is not possible parce that the NC communities cannot replace or can take the place of the Community of the Parish. There is the puzzlement about the goals and objectives for the Parish.

3.50 as far as we know, a plan pastoral has not been produced for the three implied parishes in substitution of all plane pastoral by bishop Alexander, to mention a theme, of the Presentation of the Path. Nothing appears have been clarified with the worried parishioners about the future of their Parish. Therefore many are under the impression that the NC takeover will take place sooner or later; their concerns are not yet pacified they see or are

conscious of changes, decry by some as subtle but nevertheless realized. There are some complaints in the representations about the lack of opening by the Path NC; they are justified in the opinion of the Committee. The Committee cannot stop from applauding the goal laudable of the Path NC to drive people toward God to divert them from that who is described by some representatives NC as the materialistic idolatry. Yet the NC process himself appears to be finally so dependent on one no one - Kiko Arguello, that not only decorated to have the last word to say when a person after a lot of years will receive it 'white tunic' but, as explained to the Committee, is the ultimate catechist.

Second part

4 THE INVESTIGATION; PERSPECTIVES AND WAITINGS

4 A. 1 section 1 of the report identifies the facets of the procedure of the investigation that indicate that bishop Alexander has established a Committee of investigation in order to consider the demand made by some parishioners to the topic owed paid wrong and so forth under the Cannon 212. The implied parishes are: St Nicolas of Tolentino in Bristol board, St, Peter in Gloucesters and Sacred C.urses in King Charlton in Cheltenham. The representations have been submitted of these parishes, of non NC, as well as of parishioners who explain that they don't come anymore in their own Parish; the raison(s) is given, usually in relation with the presence of the Path NC in their Parish.

- 4 A.2 besides, we are informed in one representation of Fr. Trafford (Sacred C.urses) than him

and the other priests of parish implied in this investigation also asked for an Investigation when they have

met bishop Alexander in June the year last. He/it affirms that: "It is very prejudicial for

the church and for the Pope that the Path NC is labelled like a 'Cult' or like a 'Sect' whereas it is

a charisma that is deeply and completely of the church. Such things have need to be refuted of manner authoritative." Before considering this representation of Fr. Trafford, the, Committee was not

conscious that had had a common demand for the investigation; some equivocation was

audible in this regard when the Committee looked for to solve this of the Canon

- O'Brien and the Canon English.

4 A.3 The eve in the evening before the first meeting (with the NC communities) to St Nicolas of Tolentino, every member of the Committee has been 'visited' home by a member of 'Team of Catechists Itinérants for the Path Néocatéchuménal' (London); this visit was unexpected, unjustified and potentially damaging to the open and just objectives set by the Committee for the investigation. Maybe more seriously, the hope of one personal intimacy for the Committee disappeared following such a visit. Considering the other proof put to the Investigation, the Committee has didn't hold account of this 'irregular procedure' to look for the facts as well as in the distributing the validity of some suppositions and opinions.

4 A.4 Every member of the Committee received it 'Book NC' of the visitor NC Roving with a personal letter. Among other things, the letter stipulates: "We are the responsible roving catechists for the Path Néocatéchuménal of Britain. We are happy that this Investigation on the Néocatéchuménat is held, so that the truth can to come to light. We hope that a better knowledge of the Path Néocatéchuménal will solve all misunderstanding or bad feeling."After to have explained that the book contains the discernments about the Néocatéchuménat by the Pope Paul VI and Jean Paul II with the hope that it is a help in the task of the Committee, the continuous letter,: "When one new reality appears in the church, it always awakens some puzzlements and of the persecutions. Saint Ignace of Loyola was happy when the such investigations have been held, because they were to the service of the truth."

4 A.5 In spite of the noted hesitations, the Committee recognizes and appreciate the position taken by the team National NC to the topic of this Investigation. It doesn't have need maybe to be declared, but us let's hope that the investigation and our findings will be to the service of the truth to the topic of the Path Néocatéchuménal for bishop Alexander and the Diocese of Clifton. We are conscious

of the interest outside of the Diocese.

4 A.6 The answer to the neutral question: "That is that what the Neo-Catéchuménat made for you and your Parish? "pass from afar the waiting of the Committee. We believe that it shows the authentic interest by the parishioners, some among them not can have expressed previously an opinion about the presence of the Path NC in their Parish, either of a position of affirmation or a neutral position or a position of opposition in light of an experience acquired with the passing of the years. Sixty seven representations have been submitted of parishioners or former parishioners or members NC who are not 'parishioners to St Nicolas of Tolentino; some representatives in opposition to the Path NC that also is not 'parishioners. Sixty representations have been submitted of St Peter and hundred and fifty two of Sacred C.urses.

4 A.7 For the essential, the representations have been submitted in January, February and a part of March but continued to be of the future representations with 'papers or 'articles of accompaniments to the topic of the Path NC after March. To the demand of the Committee to the meetings no - NC to the Sacred C.urses (29 juin),dix seven other representations have nearly been received all answering the idea about 'solutions for the future.' Of the excerpts quoted representations are necessarily selective but the goal give the essential of the points makes in the context of the selected topic. Many topics have been raised; the most important of these has been identified by the Committee before the meetings (public and private) in the goal to get one enlightenment or of offr.ir a proposition alternative to comment to these

meetings.

4 A.8 The meetings in every Parish were held on a detached basis, for members NC,,

and for NC non parishioners or people with one interest (for or against) in the Path NC. The goal was to hear some views different and probably opposite without leading to discussions flaming known by the Committee (from the représentations) to have occurred to previous 'Meetings of Parish.' The character of these meetings was in a marked way different. In general, there was an atmosphere of 'of order' and 'of unit' to the NC meetings with full opinions by force occasionally expressed. The aid (maybe 40 to 50) reflected strength probably numeric of the NC communities in every Parish.

4 A.9 IN Sacred C.urses, the place was the same for every meeting. The one for the non NC was run very with maybe as much as 150 people. The place to St Peter differed; for members NC he/it took place in her 'High Room' for Saturday afternoon; for the non NC (and NC fans) it had lieu one evening of week day and, to the surprise of the Committee, it was also very sought after with to fear present près100. In the belief that the capacity would not have are sufficient to the Center Dunstan, the President chose the apostle's Room to the Cathedral of Clifton comme place for the meeting of the non NC to St Nicolas of Tolentino; it was a mistake and she/it has been recognized. Only 30 people attended roughly there. As the medias were in the aid to this meeting and for in the evening of the who meeting to St Peter.

4 A. 10 the medias didn't attend the meetings NC. But the presence of the journalist of the television outside of the Center Dunstan was not acceptable to the team National NC and appeared presumably to carry prejudice to the meeting herself. During the event, the President has resolute the situation.

4 A. 11 a representative who is not NC, but who is clearly a fan, hope that the investigation looks for the truth as in a court, medicated only with the facts and repulsive of the proofs by hearsay or bites felt affectively. The Committee explained to the NC et aux non NC meetings that the investigation is not yet antagoniste the co-operation of people is sought-after for offr.ir the truth. The facts are welcome but the answers subjective of the NC and non NC are carried in mind by the Committee. It is the gone unavoidable of the investigation.

4 A.12 information 'Official' of sources Diocesan has been used by the Committee in the goal to verify, so possible,, so les assertions or the opinions are justifiable or no in the representations. 'Return of parish, 'Reports of the Visit and 'Financial Declarations spreading on the applicable periods for every Parish have been considered.

4 A.13 has a variety of waitings of the investigation; some of these are noted here: -

xiii. 'My hope is now that the investigation will bring one end to our struggle. I welcome this Investigation like a luck for the strangers to take a general vur objectifies disinterested et . In our experience, it is very hard for people to seize the enormity and the depth of the problem or of to appreciate the deep concerns felt by the parishioners."

It is certainly true that the members of the Committee are not part of the Parishes implied and we hope, that they are capable to take perspective des objective about the presence Path NC in the three parishes. The view general tent necessarily to form an evaluation balanced of all advantages or inconveniences of the Path NC in the parishes, as gleaned of the representations and of the meetings and individual meetings with the clergy. The total view taken into consideration the papal Guideline about the Path Néocatéchuménal and especially the Guideline about the fundamental importance of the Parish in the structure of the church.

4 A. 14 at the end of a representation understanding a NC is expressed the hope that:

"Following this Investigation, some serious and fr.uctueuses considerations will finally be given to raise the role of the communities laymen, whatever is the description, in the church, of it Catholic.

This hope is put in the context of the Vatican II Decree on the Layman's apostolate (Apostolicam Actuositatem), Article II, a short, paragraph declares: To reach the ends of their more easily apostolate it can be an advantage for the families to organize itself/themselves some groups." This representative also makes reference to the congressional Report Pastoral National in Liverpool (1980); the section 'Evangelism' is mentioned: "Us must imagine the strategy that will establish apostolic groups as the basis of the local community, so that our Parishes are a community of communities. " The last mentioned description is, now, very familiar yet our research reveals to the Committee in the context of the NC path that the quote is not quite at the end correct; it would have to to be rather "communion of

- communities."

- 4 A. 15 representative NC continues with one very applicable commentary:

"He/it has not evidently been anticipated, that nor in Vatican II or in the NPC the presence of such groups or groups in the Parish can be seen by some other Catholics like a threat to the unit of the Parish as them know it, with a reaction resulting from a considerable resentment and of hostility. Vatican II didn't certainly foresee this and, to my knowledge, the church didn't approach the problem again in an official document or one declaration."

Having mentioned the references making previously authority about communities in the church, this representative NC recognizes clearly that there is a problem. The Committee notes the expression in particular: "as they know it."

4 A. 16 this Investigation tries to distribute the size of the problems indicated and, after having reached some findings to the topic of identifiable difficulties, offr.ir of the recommendations to advance further if possible. Bishop Alexander will decide undoubtedly if that report, completely or in part, should be treated like a document official of the Diocese of Clifton. We anticipate that he/it will be some thus. The Committee wonder as if he/it could form the basis reasonably for one declaration by the Conference of bishops in England and to the countries of Wales to the topic of the roles of 'communities laymen in the life of the church; we are not not aware that a such

declaration has been made previously. The Committee is the opinion that such a declaration is yet desirable recognizing that it won't be able to be possible before a some time.

4 A.17 A respondent after the meeting concerning the future declares: "Surely that it is important to decide if the NQ is himself a good thing or not. Therefore the recommendation of the teams should say

or the NC is very good and should be introduces everywhere in the diocese or that the NC is bad for most people, or even, is intrinsically pain and should be forbidden.Being " given the positive papal support and the experience of the Path NC, the Committee refuses to be implied or to express some views if the NC is 'intrinsically pain' although he/it can have the need there to study it later 'Theology NC' and the "Catéchèses NC» in this country in spite of the approval indicated to the celebrations liturgical NC by the Community the Divine worship.

4 A. 18 in the essential, the Committee has the consideration for the general approval of the Path NC by the Pope Jean Paul II, attentive, as indicated in the Section 2 of the report, that it is not without qualification. The essential feature of the task of the Committee is to conclude, in the light of the papal Guideline, if the Path NC was beneficial or harmful for the three Parishes. And if he/it is discerned like being harmful, how to the better he/it can be rectified in particular in the mind of the charity and of care whereas so many souls are implied. We look at our Instructions to be as in the preceding sentences.

4 A. 19 finally, to the meeting with Mgr J C Buckley (Section 4 HS below), the Priest responsible General for the pastoral matters provided to the Coomité copies it of his/her/its sent letter to the publisher of the Catholic Herald. The last paragraph declares:

"My involvement with the Neo-Catéchuménat was and will be always with the understanding that the bishop est arbitrates it of what has need to be made in order to make grazed the herd of Clifton. As the bishop already chose of to deal with the

topic present to the means of investigator's team I am satisfied with to let it there. I already agreed to co - to operate entirely with the team all times that she/it wishes to consult me."

4 B PAPAL ATTITUDES DISCERNED TOWARDS THE NC PATH

4 B. 1 In his/her/its representation to the Investigation, Fr. Trafford attracts the attention on a part of the approval letter general for the Path Néocatéchuménal of August 1990 by the Pope Jean Paul II. The implications probable of this papal letter has been considered and the interpretation of the Committee (without one canonical adviser) is given in the Section 2 of the report. We don't have the intention therefore to repeat here the already commented points but of to concentrate us on the excerpt and to demonstrate an understanding of points to the inside of this one is about its total representation.

4 B.2 The first point is in relation with the evangelical fr.uits of the Path NC: "As Bishop of Rome I have

- been capable to verify the abundant fr.uits of personal conversion and the impulse missionary fr.uctueuse

in the numerous meetings that I had, in the Roman parishes with the NC communities

and their Pastors, and in my apostolic journeys in a lot of nations."It is

obvious for the Committee that the Holy Father describes his/her/its own experience 'firsthand' as

'Bishop of Rome', gotten in particular circumstances (Catholic) circumstances of the Eternal City

and of course in the particular circumstances observed by him in 'many of nations.' Him

use the word 'to verify' - 'to test the truth accurately ' - 'to corroborate' to mention two only

explanations of the dictionary; and he/it uses the word 'abundant' - 'copious' - 'rich some'

more dictionary. These observations make with authority are irrefutable in their context or the circumstances particular.

In our opinion they are not able to to be ignored by that called to

to consider the Path NC like an instrument of Catholic evangelism. The Committee has

of the considerations towards these.

4 B.3 We also have the consideration pour the laudatory commentaries specific of the Holy Father about the Path NC

- 'of experience': "taking some consideration the new vitality that enlivens the Parishes; the impulse missionary and the fr.uits of conversion... " Again the Committee has the consideration for the observed particular circumstances. As the bishop of Rome, the Holy Father testified for himself that the parishes were 'animate' with a 'new vitality'; they have been returned 'more living' or received it 'life' in order to accomplish a news 'capacity to endure and to execute some functions.' It 'has been verified' by the Holy Father; he/it saw this for himself. The Committee must accept this observation that makes authority. This observation doesn't declare while all parishes in Rome have gained a 'new vitality' or were 'animate' by the Path NC. Indeed proofs demonstrated to the investigation suggest than maybe not more than 25% of the parishes have the Path NC.

4 B.4 He/it should be noted that the Committee has refused the invitation to visit Rome, although with some

reluctance, because our task is to the origin to consider the particular circumstances in

Bristol board to St Nicolas of Tolentino, in Gloucester to St Peter and in the King Charltons

- (Cheltenham) in Sacred Coeurs s and from there to value possible so if these parishes have

been living faites:«plus" or were revitalisées ou received a "new capacity to endure and

to execute some tasks." In simple terms, these parishes have them summer 'animate' consequently

of the presences of 16 years, 11 years and of 8 years respectively of the

Path néocatéchuménal? The goal of the Committee is to reach some findings about each had

considerations to the several themes or factors.

4 B.5 that The quoted excerpt continues: "Me recognize the Path NC like a Catholic formation itinerary,

validate for our society and our times." The excerpt is accentuated then in the representation: "It is therefore my wish that the fr.ères in the episcopate - with their priests - values and help that work for the new evangelism so that she/it can be returned effective according to the lines proposed by his/her/its initiators... "The quote ends to this point although the Committee is attentive that it continues therefore to declare: "in the mind of service to the plain local and in the communion with in the context of the unit of the local church and the church universal."The all has been identified earlier by the Committee like a 'fundamental indicator' of the Pope Jean Paul II (to the paragraph 2.11). Non noted was not previously the word 'wish.' The Committee makes reference again to that word wish in B.7 under and in G.18 under.

4 B.6 As he/it was waited, there are the other representatives NC who lean on the support discerned by the Holy Father for the Path NC in terms as: In January 1988, the Pope approved the Path NC warmly; "... the "Pope's writings about the Path NC is very positive; "... "I know that he/it follows Our Mother's teaching precisely the church, without compromise and energetically, and is of all c.ur approved by the Pope - who is on earth God's pastor and that has the ultimate terrestrial authority on the good and the pain"... "One (ie the NC) recovers it universally and his/her/its teaching, his/her/its liturgical practice has been studied and has been authenticated by the Communities of the church appropriated that have mené to him to be recommended by Holy See like a middle de applicable spiritual formation for our time." It is necessarily a selection that wind to transmit the general point by members NC that the Path NC takes pleasure to the support papal.

4 B.7 We consider this letter general of approval in the Section 2, while noting that the papal affirmation is not without qualification, while pointing in particular to the Guideline previous by the Holy Father in December 1985 (to the paragraph 2.28) also the Holy Father makes clear that the Path NC is only one among the other instruments of Catholic evangelism. Except for two other points, would be won little in the opinion of the Committee by supplementary commentaries. The

first is in relation with the last quoted excerpt and the word: 'advisable'; the Committee was not capable to identify this word in the letter general of approval by Pope Jean Paul II

although this letter declares: "It is therefore my wish... " The second point is that such an expression doesn't transmit to the Committee a guideline or the preference by the Holy Father; us let's interpret this to be discretionary, an element for the plain local, to have to judge the pastoral situation for which he/it is responsible.

4 B.8 A representative non NC comments in a more general vein: "I have been surprised that the public support writes and spoken of the pope Jean Paul for the NC movement has not been reflected by the Hierarchy of England and the Country of Wales. Maybe he/it needs a conduct and an engagement of to adapt it of way more Englishes." This last mention is very interesting and shrewd because she/it suggests the possible need for one modification of the NC process to reflect it appropriately 'Culture Englishe' or the one of UNITED KINGDOM in general. It has been explored by the Committee but with only of the very limited signs of flexibility on behalf of the

NC.

4 B.9 The reference to the lack of interest by the Hierarchy is rather far from the target. The Committee is informed of attitudes indicated on the Path NC by some Bishops of UNITED KINGDOM and the very recent instructions published on behalf of the Cardinal Hume about seminarians NC

to Allen Hall and the NC presence in three parishes of the Diocese of Westminster. An adversary of the Path NC submitted the copies to the Committee of received letters of fire archbishop Worlock (November 1991) and of the Cardinal Hume (November 1992). Among other things, the archbishop of Worlock declared: "I am reasonably sure that the reserves that milked to this particular movement (NC) will find an adequate expression

- among the delegates of the episcopate", last le relates to the neighbor (to this time) Synod of the Bishops Européens.

4 B.1O For the correspondence Cardinal du Inhales (the authorization to mention was gotten), his/her/its expressed position was: "I think that the NC, as many of other Movements, is in growth in the church. It certainly helps those that belong to him. But I think that the new Movements always have besoin to change and to develop itself/themselves. All idea of a Movement that divides or that pretends to be 'holier than you' is, of course, quite unacceptable." The cardinal Inhales discerns positively that the Path NC is in growth in the church but evidently wonder if the Path NC can be changed and can be developed for to adapt to a different European culture, an idea put of the before above in the quoted excerpt. To part the Vigil Pascale, the answer, apparently congealed is: "No change" and "It is a charisma of Church."

4 B. 11 It transmits to the Committee a 'way to see' that inexplicably lack to recognize the changes in the church herself during the centuries, not even those that come from the Second Council

of the Vatican. Indeed, the existence of the Neo-Catéchuménal Path is discerned like being inspired by the Holy spirit, due to this Council. The Path NC himself is described like a path 'radical' of formation, so different in the application and during a long period of time as him 'Catholicism traditional' in this country. While we appreciate the sense of the loyalty by the NC communities while meeting the eve of the Sabbath for their Liturgy

- of the Speech, as if to demonstrate the efficiency of the lines proposed by the initiators, they go without themselves of the opportunity to celebrate their Eucharist in the week. It is permitted according to the terms of the edict in 1994 and the subsequent extension until the end of the present Episcopate. It is difficult to understand an approach so inflexible.

4 B.12 The Committee wishes to attract the attention on the situation that he/it doesn't lose a view about a change possible of the NC process as indicated in the representations. But it also mean to the Committee that the Path NC insists on its own conditions in the Parish, contrary to the guideline unequivocally given by the, Pope Jean Paul II and Pope Paul VI about the importance of her 'Parish' and de her 'parochial Community.'

-4 C INITIAL INTRODUCTION OF THE PATH NÉOCATÉCHUMÉNAL IN THE CITY OF BRISTOL BOARD

4 C 1 The title only made reference to the City of Bristol board like site for the introduction of the NC to the Diocese of Clifton because there is not any proof to suggest that the "Roving NC" (as they are known) have been called imports elsewhere only in this City during the month of September 1979. It is about 11 years before the letter papal of general approval for the Path Néocatéchuménal (August 1990, himself, to return to the Section 2) and about 5 years after the first added on speeches (in Book NC) to the NC communities by the Pope Paul VI May 3, 1974.

4 C 2Les memories about this NC introduction and of the visit of the initial remain to the origin with the bishop Alexander and the trio of Parish Priests a few 17 years, two, ago of which to this moment (Canon O'Brien and Canon English) were (respectively but not as Canons) the Priests of Parishes of the voisinage(St. Nicolas of Tolentino and St Patrick) in the East of the region of the center of the city. The third PP Fr. Trafford was (to this moment) the vicar lately regular (Priest Auxiliaire) to St Nicolas who speaks Spanish. Some September 1982 he/it became the secretary deprives the bishop until January 1986 of there spending one year far from the Diocese. Fr. Trafford explained to the Committee like that this year passed mainly as 'Roving NC' in Asia of the South and in Ireland.

4 C 3 He/it can appear to be merely of historic interest for us to return information remembered to the topic of the 1979 visits by it 'Roving NC.' The Committee considers nevertheless this memory of events as the part important of Investigation, because him door on our findings as to what was able to or doesn't have can be known by Bishop Alexander about the Path NC to the moment.

4 C 4 differ There memories of events, to surprise really not due to the passage of time,

and the controversy of the developing/developed about the Path NC during to intervene him

period. The memories by Bishop Alexander can be also less precise because he/it was

'visited' by 'Roving NC to three opportunities, apparently on every occasion to announce

him 'Good News' of the Path NC. The first opportunity was in 1979 (as noted earlier) again

in 1984 and even some years later yet the exact year is not known. He/it is known by the

The Committee that the hospitality granted to them on the last occasion was not the same as in

1984 when the bishop invited it 'Roving NC to take the breakfast; it is described in

the article published: 'The Mission Exceptional' (1)y Frs. D Carthy) submitted for the Committee

information. This article makes reference also to the gathering of a few 900 catechists NC in Rome.

The Committee is informed that Canon O'Brien and Fr. Trafford (then secretary deprives) assisted

- this event in 1984.

4 C 5 in September 1979, he/it appears that two 'Roving NC (the Spanish priest and the Italian layman) called to St Nicolas of Tolentino. This visit is described like providential by Canon O'Brien because the Mission of Parish (by the Redemptorists) didn't have long summer completed; there was the paid need to maintain or to rejuvenate the impetus produced by the mission. Although Canon O'Brien was not present, Fr. Trafford could converse in Spanish and be capable to be informed of the Path NC of these Roving NC of which English is described like very limited. Fr. Trafford had been previously informed of the Path NC and his/her/its shape radical of the former professor in Valladolid. The representation of Fr. Trafford also

- 42

explain that him 'concept of community' him was familiar following his/her/its voluntary work in the years precedent his/her/its affectation to St Nicolas of Tolentino.

4 C 6 Frs. Trafford admitted to the Committee that his/her/its initial understanding of the Path NC has been limited; the ideas were difficult to seize and it was similar for bishop Alexander. The Canon O'Brien didn't have been not previously informed of the Path NC; he/it also recognized to the Committee that the Path NC is difficult to understand in the beginning. Such is the impression transmitted to the Committee by bishop Alexander in his/her/its answer to the question of enlightenment with him: "I knew some very little about the Path NC to this moment."

4 C 7 has some reports contradictory, between those of the Canon O'Brien and the Fr. Trafford à knowledge if the "Roving NC" had been brought by car to meet bishop Alexander to St Ambrose (Clifton). It can appear petty but the Committee is informed that the bishop don't speak Spanish; from where the presence of the Fr. Trafford that speaks Spanish and his/her/its utility to act especially as interpreter if; as explained to the Committee, this, meeting of introduction was long. Apparently the Roving NC came back to St Nicolas of Tolentino, remained there for 10 days and, with a marked blessing (or implicit) of bishop Alexander, he/it is returned so that they visited 23 of the 24 Parishes of the city. The limited time is what stopped their visit from spreading to other parts of the Diocese of Clifton.

4 C 8 Canon that O'Brien recognized with kindness to the Committee that bishop Alexander would not have been able in to know a lot about the Path NC in 1979 but thought it undoubtedly valid: 'him to give a test.' It as is the fr.anche answer known Canon O'Brien to the topic of his/her/its own perception and the adverse reaction (initially) of the NC path to the moment. There is not any proof to indicate that bishop Alexander gave an official approval (ie in writing) for the introduction of the NC to St Nicolas of Tolentino or elsewhere in Bristol board. However, the Committee is particularly attentive of the answers that they received: "One didn't expect what the bishop bars the Path NC, given the message, of evangelism that one communicated him by the Roving NC", and attended maybe directly in this consideration by Fr. Trafford. Our investigations reveal that other factors influencing could carry on the tacit acceptance of the Path NC to this moment in Bristol board; these are considered the few later.

4 C 9 The Committee notes the stated memories of bishop Alexander of the introduction of the believer NC

that it comes from the meeting with the O'Brien canon and Fr. Trafford, who he/it remembers was his/her/its secretary deprives to the moment. However, the memory about this last

is disrupted because Fr. Trafford is become in September 1982 after what no doubt the opportunities presented themselves them even to debate the Path NC. The Committee believes that bishop Alexander was informé to this moment, maybe to trial title seen 'the situation of knowledge limited', by the Canon O'Brien and Fr. Trafford (as the PP and the Curé/AP) to allow the introduction the Path NC to St Nicolas of Tolentino.

4 C 10 As noted previously, the Committee is attentive to the perception expressed by the bishop about the Path NC: "he/it appeared to have something to offr.ir in his/her/its goal of renewal of the faith and in his/her/its enterprise to reach those that had moved away of the church. Because I respected the Canon 0 'Brien and Fr. Trafford as good priests, I was ready to give them the authorization to go before."It is not displaced to record here that such an affirmative view about 'these priests (ie to

to include the Canon English) was re-declared to the Committee by bishop Alexander in the context of this investigation.

4 C 11 The Path NC has been introduced to St Nicolas of Tolentino during the Lent 1980 (according to the detailed declaration of the team National NC - fr. J etc. Guzman) but, as put forward by the Committee, there was directive aucune verbal or written between bishop Alexander and the team National NC of Catechists as for the shape of catéchèses or the specific requirement of the part of the bishop to assure that this 'shape radical of adult catéchèse' would be really: "to the service of the plain local and in communion with him." Can-être because this Papal guideline was again in air (by a few 10 years), maybe as because there was an implicit trustworthy measure of 'confidence' between bishop Alexander and these 'good priests.' Whereas for one time all implicit or free understanding was not too important, it went the to become as the years advanced and that the reactions to the Path NC became more and more manifest.

4 C 12 The Canon English, the previous PP, to St Patrick in Redfield, explained in an accommodating way to the Committee that the visit of 'The roving NC' September 1979 have not been welcomed then because a Parochial Mission

- was as in progress to St Patrick. He/it has as had the impression that these roving, with their broken English, were not not of the church men. There were considerable problems in this Parish and, after the mission, she/it became again without life. Knowing vaguely about the Path NC, and wanting to bring people to God, they have been invited later in this Parish in 1979. During the initial catéchèses, himself, reminding to have been in 1980 or 1981, he and catechists NC visited necessarily bishop Alexander to explain

--the situation.

4 C 13 The Committee is thankful for this explanation that also notes that roughly 10 people joined to the NC path to St Patrick but the PP successor (in 1983) was not enthusiast to have the Path NC there. One explains that some of the ten have joined therefore the community to St Nicolas. The subject detailed information to the investigation by the team National NC indicate: After consultation" with bishop Alexander the 26.6.85, those that remained in the first Community to St Patrick has been invited to continue in the first Community to St Nicolas.... "

4 C 14 As distinguished before, of others Parishes in Bristol board have been visited by the "Roving NC" during September 1979. There is a report writes of this visit by the founder ( this report (returned available to the Committee) describes: "the long and unpleasant skirmish with the original disciples sent to Clifton."The facts being that that them are, the details submitted and the representations (oral and written) show that only two parishes in Bristol board, St, Nicolas of Tolentino and St Patrick in Redfield, introduced the Path NC Entrée in answer to the visit of the Roving NC in 1979. The big majority of the Parish Priests in Bristol board refused the invitation of the Path NC to this moment.

4 CiSs Noté previously ("paragraph 3.35), the Canon O'Brien and the Canon English was initially disdainful of the Path NC and had need of in to be convinced. Fr. Trafford saw the Path NC like a challenge. None of these priests could not have had anymore that a seizure rudimentary of this NC process; each admitted honestly to the Committee that their current knowledge is a lot bigger but one must attendre to it after 16 years or more of activity in the NC.

- 44

NC path. What is a lot less clear is the size known NC process with which bishop Alexander has been warned of the NC keeping to the mind that in June 1993, he/it always wondered if the Path NC could operate side by side with a Catholic Association or other groups exists in the parishes.

4 C 16 as if to underline the point to the topic of the knowledge limited in the beginning of the Path NC, there is the commentary very applicable added on by Kiko Arguello when he/it addressed briefly to the Synod on ' the Penitence and the Reconciliation' in Rome in 1983. The paper subject to the Investigation about this Synod gives this commentary in the beginning: "I think that it is nearly impossible in an intervention as short of to understand what is the Path NC; "The Committee understands that well commentary. Only with help estimated of the papers submitted about the NC, especially those of 1993 'Presentation of the Path' by Kiko Arguello relates if extensively to in the previous section, he/it has us summer possible to fill some lacks in our knowledge about the Path NC.

4 C 17 unless bishop Alexander had been informed with a reasonable and detailed clarity about this 'process radical of adult catéchèses' in the beginning, and it was not evidently the case, the approach, 'give him a test' is enough comprehensible and justifiable. But when that suit of the Path famous NC of the shortcomingses and product of the adverse perceptions in the Parishes, this process of conversion is called some lawfully question when exercises itself the Episcopal authority. Nevertheless, he/it appears to the Committee that of the very strong growls of concern or of straightforward critical to the topic of the Path NC to St Nicolas of Tolentino were not extensively widespread since the

number of years after 1980 although the Canon that O'Brien recognizes that some

parishioners reacted with anger about the Path NC when he/it has been introduced there.

4 C 18 He/it is obvious for the Committee that the NC path preferred a tacit approval, otherwise

clarify, by bishop Alexander to be to St Nicolas of Tolentino, and thereafter to St Peter in Gloucester and to Sacred C.urses in Cheltenham, as a long time as this

presence was on the basis of it 'side by side.' Yet the letter papal of general approval for

The Path NC didn't achieve itself before some three years after the introduction of the Path NC à

Sacred C.urses, the responsibility was placed nevertheless on the Path NC to insure that

bishop Alexander was knowledgeable to the topic of these parishes and about progress or

otherwise of this conversion process radical so that he/it can note his/its existence: "in the mind

of service and in communion with the plain local."

4 C 19 As for ' the other factors influencing mentioned earlier, a representative NC of the Parish of the C.urses Sacrée attracts the attention on (but doesn't submit) the National Pastoral congressional Report in Liverpool (1980) and from there gone to section title 'Evangelism.' The excerpt declare: "We must imagine a strategy that will establish some groups apostolic as the de basis the community local so that our Parishes are the "of the communities of communities." The Committee is especially thankful to this representative NC to provide us one recall so appropriate that the concept of 'communauté' was matter to discussion in the NPC in 1980, from where the consequent intention to form a strategy to this topic. While the Committee is not informed if a such 'strategy' materialized ever, we have been informed that months of preparation preceded this national event, that this Diocese had a particular interest in

evangelism, and that a face key au NPC came from this Diocese.

- 4 C 20 that The point is that it 'concept of community' was uniikely to have been little familiar to Bishop Alexander and other main clergymen of this diocese to the moment, it is before the NPC. This time (fall 1979/80) appears to have coincided with the arrival unexpected of the Roving NC in Bristol board, in offr.ant generally the diocese and Bristol board some particular the opportunity to form 'community of communities on the NC Path basis. Install yourselves him 'Catholic Community' atmosphere of the time, it is hardly surprising that him 'Roving NC persuaded (so indeed the true persuasion was necessary) Bishop Alexander to allow the introduction of the Path NC to trial title. As noted above, Bishop Alexander also listened to the Guideline offered him by Canon O'Brien and by Fr. Trafford that, by that time had felt and had been touched by the idea of 'community.'

- 4 C 21 representative NC of Hearts Scared makes the pointed and the very applicable commentary:

"the foot was not evidently anucipated, either in Vatican II or in the NPC that the presence of the such group or groups in the Parish can be seen by some other Catholics as the threat to the Parish of the life ofthe as they know it, with the, resentment of the ofconsiderable of the reaction resulting and hostility. Vatican II didn't certainly foresee this and, to my knowledge, the church doesn't have addressed the problem however in all official document or declaration."

4 C 22 although the NPC report doesn't have been used to verify the aforementioned quote about 'community of communities', the Committee had the recourse to the paper: 'People of the Easter' has product due to the NPC. The reform of structures in the church in England and Wales is treated in the named section: 'The offaith of community; the conference of bishops, diocese, deanery, parish, groups,.' While the Bishops welcomed the development of small groups in parishes, in the, describing as: "the ofstrength of the source", they noted that them must not be: "very closed in themselves nor seen as the alternative to "engagement of Parish. From there he/it is declared: "Many will count on the Priest in the Parish how these groups are integrated completely in makes in the "community of Parish.

4 C 23 that THE pointed note of prudence has been raised therefore by the Bishops in 1980, these small groups must not be exclusive nor see as the alternative to engagement of Parish. These words to warn appear have been repeated by Pope Jean Paul II in 1985 as part of his/her/its address to

- 2,000 priests who follow the Path NC (para 2.27 above). The Committee discerns the Guideline given by the then Holy Father to be unequivocally, directed to the priests that our own bishops had, in 1980, recognized that many would count on them: "how these groups are integrated completely... " In the context of this topic, it is beneficial to repeat the papal Guideline:

"It is the pastors of the ofthe of the task to make the effort to see that 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 solves that the communities cannot get on the same foot as the community of Parish herself as the possible alternative. On the contrary, they have the duty of to serve the Parish and the local church."

4 DS INTRODUCTION NC SUBSÉQUENTE TO PARISHES AND INTERRUPTION

4 D that 1 Details provided by the NC team National in September indicate that the NC catéchèses has been given in Arrival of 1982 to St Bernadette in Whitchurch, statement to have been to the

- Investigation of Fr. Harding. These details also indicate that him 'complementary catéchèses' had place

in Arrival 1983, but Fr. Harding decided not to have catéchèses supplementary NC and the NC

The path has been stopped there.

4 D 2 THE member of the Committee met Fr. Harding for more of details. He/it explained that he/it was not happy to the topic of the NC presence; there were two particular reasons of concern:

c. There was the on-accentuation on sinned, not different 'Jansenism';

d. The questions have not been answered except to the size that the investigator would be invited to attend the next NC meeting.

The NC method was not acceptable to him because, as the Priest of Parish is responsible to the bishop, it is necessary to know where the Parish enters in the future.

- 4 D 3 Of the first representations, he/it has appeared to the Committee that the Path NC had been

introduces to Sacred Cross in Bedminster. It is confirmed in the details submitted of

the team NC Nationale; the catéchèses was given in Arrival 1984 and then: "The team visited

Bishop Alexander to debate the created situation by the ofFr. of the retirement Nugent and the

arrived from the new PP. Since the new PP didn't wish to have the NC in the Parish, the,

the community has been stopped like of2 & 11.85. The individuals who wish to continue the NC were

- invited to jo in the second community to St Nicolas."

4 D 4 that These details submitted show also that the catéchèses has been given during Lent 1982 to St Edmund, Calne to the Investigation of Fr. Meehan but: "it form the second community to St Patrick and St Nicolas. The catéchèses is been himself stopped on the eleventh evening as the PP had changed its guideline and had not wanted the NC anymore in his/her/its Parish."

4 D 5 that These details also indicate that the catéchèses has been given to St Peter in Gloucester during Lent 1985, to follow the previous appointment of Canon English as the Priest of Parish; and to Sacred Hearts in Kings Charlton during Arrival 1987 that follows the first appointruent of Fr. Trafford as the Priest of Parish.

4 D.6 although the Path NC existed initially (ie in 1980) to two parishes in the part of the Bristol board East interior, he/it has also been introduced to two other parishes in the city want not ardently after, only to be stopped by the Priest of Parish after the same short period. To one these, the Priest of Parish discerned the NC process to be negative in approach; he/it also worried about the future of his/her/its Parish and attentive of his/her/its responsibility to the bishop.

4 D 7 before the submissiveness of information detailed in September, the Committee has not been made aware about the introduction of the Path NC to St Edmund in Calne. There is not no development why he/it has been stopped so quickly there but we understand the reason for the interruption to St Patrick. Where the interruption took place, it was to the

order of the Parish Priest. We don't know not if these setbacks for the Path NC served as the signal early to Bishop Alexander in 1985 because he/it had been found to want yet after the test initial in three parishes the Committee is mindfiil that the NC communities to St Nicolas of Tolentino have been trained of several parishes; he/it became and remain the focal point for the Path NC Bristol board.

4 D 8 that he/it was known by the Committee of the representation early that the Path NC had been stopped to St Patrick in Redfield, the writer who expresses relief that it had arrived after having explained in first the initial involvement and reactions,: "I attended in the beginning to the NC when he/it came to St Patrkk. the foot was the ofFr. of the English wish who us shouldjoin. But he/it became soon obvious that these meetings were not for me. the feet didn't have a sense. The IregardedFr. English more superior to these foreign people who wanted to learn me about God in him '?: path of the ew' - while going backward." After having explained the reactions adverse to the personal level, the writer concludes: There was a lot of people who felt as me and were very happy when the NC came at the end and the peace and unit have been restored once again! " If him there had made of it 'a lot of people' cannot be distributed but the perception of peace restored and unit by this representative cannot be unknown by the Committee.

4 E PARISHES WITH THE PATH NC

4 E. 1 has three parishes now with the Path NC: St Nicolas of Tolentino in Bristol board, St, Peter in Gloucesters and Sacred Hearts to Kings Charlton in Cheltenham. Their Priests of Parish is respectively: Canon J O'Brien, M of the Canon English and Fr. THE Trafford.

4 E 2 Information about these parishes is of several sources. Some are submitted by representatives, some are provided directly to the Committee of official registers after this has been asked. For ready reference, the table for every Parish was compiled (included under separately) to show, as far as possible, the main identified some features as the Catholic population, aid, Of mass, Catholic societies or groups and so forth to date 1973 (St Nicolas), 1979 (St Peter) and 1984 (Sacred Hearts). These dates are in report with the situation before the appointments of the Parish Priests.

4 E 3 St Nicolas of Tolentino: is identified in the Diocesan Index as Bristol board No 2. The

the centenary of his/her/its consecration was celebrated last year. To the NC non meeting, that,,

the present explained that the celebration Of mass, with Bishop Alexander as the Director,

Celebrating, attracted the gathering of more than 250 people that filled the church. The

The Committee didn't look for certification for the chiffr.e or about the capacity of St Nicolas.

4 E 4 The church and associated the buildings are in margin of St Paul, him 'Interior City Region'

with the poor reputation; the expression 'Interior City region' is associated normally with social

deprivations in variable degrees and shape. The generally accepted size of him 'Parish

Region' includes St Paul, Newtown, the Swamp, of St Philip, Russell Town (left), Superior

Easton, Easton Inférieur (left) and only beyond. To the extremity of the north St Thomas is

- More complete school and St Maximillian Kolbe Chapel. The Committee is not

completely convinced that the description 'Interior City region' are in crisis the Region of Parish; there is

gone not in the interior city.

4 E 5 Canon O'Brien explains in his/her/its representation that him 'Region of Parish' has 50,000 inhabitants roughly with, he/it is believed, none more than 1000 people that attend the church Sunday. Him also affirm that there are some thousand literally with that souffr.ent in the multiplicity of paths: Ofviolence of the gods", drugs and alcohol." He/it is been himself asked by the Committee if the such picture gloomy wall lamp more to St Paul that to the Region of Parish generally but he/it explained to the Committee that Easton is the difficult locality where the character, once houses aligned, he/it has been changed there has years. He/it mentions some other examples of change, including the M32 freeway provision (in the end of the years 1970 or early 1980) to explain that he/it found this Parish so different compared to first years as the priest to St Nicolas. He/it also mentions the view of sound predecessor (Canon MeCarron) it: "the heart had disappeared of the Parish (ie in 1979) when taken in charge." O'Brien canon nevertheless has accentuated to the Committee that the Parish had not died then and it is not now died.

4 E 6 'Returns of Parish gives the details about the Parish, include in coming with it table. There is for the instant a Mass to St Nicolas Sunday (l0.30am) and the Mass of the day of week. The mass is celebrated to St Maximillian Kolbe Chapel Sunday (9am) and in Jail Horfield (9am), where Canon O'Brien was the chaplain since 1981. Of 'official documents', aid Of mass since 1979 are indicated:

1979 1985 1987 1989 1991 1993 1994 1995

621 402 371 325 327 285 265 221

These chiffr.es tends to support the assertions fact in the No NC representations who: "A lot of people let St consequently Nicolas "NC ofthe that It is considered later by the Committee.

4 E 7 in contrast, the members of Catholic associations remain steady enough with the yearly chiffr.es in the range of 'only under 90 to only more of 100' for the 1985 - 1995 period. The indicated organizations are SVP, UCM,, Legion of Mary, Neo-Catéchuménat yet these are not discerned indeed (1,y Kiko Arguellos) to be the group or the Catholic association. Him 'Return of Parish' for 1995 indicates that there are 19 of them (to half-time) Helpers Pastoraux (Parish Pastoral staff) yet their existence is denied by Canon O'Brien; the reference to them cannot be clarified. The Committee of the Finance is required in the Parish by Right Canon 537. There were three members (non NC) some June 1988, two have since died and the third displaced the Parish. In June 1993, the five members were the whole NC.

4 E 8 that THE Guideline of Parish didn't exist in November 1978. He/it is identified like 'Parish in Guideline' in 1983, to meet four times by year. He/it is described of the same way in 1988 without reference to the numbers of meeting or members. Although the representative explains this General Réunions of Parish is of the past, another includes the letter of the copy of one to Bishop Alexander (19 November 1993) to indicate that to the less two Meetings of Parish had taken place in the recent past; the procedures to the meetings are criticized. Him 'Returns of Parish indicates the increase pronounced in the number of catechists between 1994 (22 None) and 1995 (45 None) compared to the preceding eight years when the number varied from 10 to 19. The reasons for the such increase is not explained but can tell it 'Group of the Heart' the arrangement and other facets formed in November 1993 by Canon O'Brien.

4 E 9 has the adjoining school, St, Nicolas primary school, with roughly 186 old pupils between 4 and 11 years. The Secretary of the Commission schools Diocesan has been interviewed by the President of the Committee due to specific concerns raised in the representations about the school and the NC. It is considered later.

4 E that 10 Representatives explain that there are the associated buildings with the church as Parish shares a lodging and another building, once the canteen that is used for the NC liturgies. The Committee visited this piece.

ST NICOLAS OF TOLENTINO: INFORMATION OF PARISH

               1973 1978 1983 1988 1993 1995

Gen 50,000 40,000 40,000 40,000

Population

Catholic 2,500 3,500 3,200 2,000 2,000

Population

Make the average 900 430 340 290 221

Sunday

Mass

Make the average 10 15 25 25

Day of week

Mass

Make the average 300 180 250 200 100

Communion

(Sundays)

Easter 1,100 don't sweat 600 approx 250 approx

Duty

Congregatio that the Marginal static electricity Fluctuates, while Decreasing to Decrease

n increases

Legion of yes 4 5

Mary

SVP Yes Yes 7 6

UCM Good 27 Yes 20 17

Association of 21 6 5

St Stephen

Special 26

Ministers

Prayer Yes 19

Groups

RCIA Ounce the existence

                                                  About fifteen days reorganized

Neo Catechu 2 3 3

communities of the communities of the communities of the menate

                                                     (70) (65)

Liturgy 15

Group

To be 130 (80) 55 (137) 10 (36) 21 (29) Nothing (23)

confirmed

Marriage

Preparation

Committed

Couples

Club

Pastoral 19

Helpers

Parish Yes No Parish-In-C Parish

Meetings of the ouncil of the committee

Finance 3 members 5 members

Committee

4 E 11 St Peter: the church, presbytery and associated the buildings are localized by the very occupied road junction on Road of London, close to the station, as well as to the station of bus. He/it lies down by the center of city.

4 E 12 Canon English explain in his/her/its representation that Gloucester has the population of everywhere

100,000 yet less that 5,000 liveliness to all church Sunday. He/it affirms it more the unchurched, that many lost the sense is completely of 95,000 of sacred and the securities of the christian are far from them. He/it mentions the examples tragic of him 'West murders of national

fame in recent local history and completely close to the church; he/it declares: "We see as the end we are to death and how small respect him there has for hfe." During the Committee meets it, Canon English explained his/her/its perception of him 'Battle for God' in Gloucester given the loss of the special securities mentioned previously and the recent provision close to places of worship for the non Christian residents.

4 E 13 Afiers the appointment of Fr. (Canon) English as PP in October 1983, the provision Of mass to the weekends has been reduced from 8 to 5. Of the representations, he/it appears that the founder the High Solemn Mass was replaced by him 'less solemn liturgy without Latin.' Of him 'the aid of the Mass of official registers represents for the 1983 to 1995 period is:

1983 1984 1985 1987 1989 1991 1993 1995

2529 1573 1425 1187 1240 968 900 817

These chiffr.es tends to support the assertions fact in the No NC representations who: "A lot of people left St Peter some consequence NC ofthe' but the Committee is attentive of at least two factors who carry on these chiffr.es: one is the creation of the new Parish and the other is reduced of the Mass supplies with the major change to the liturgy solemn.

4 E 14 The compiled table provides the at a glance view of the Parish details:

ST PETER PARISH INFORMATION

                1979 1984 1985 1989 1993 1994 1995

General 35,000 90,000 60,000 60,000

Population

Catholic 3,300 6,000 4,200 4,000 4,000 4,000 4,000

Population

Ave Sunday 1,600 1,700 1,425 1,290 900 969 817

Mass

AY. Day of week 20 to 25 30 40 40

Mass

Ave Communion 1,100 1,000 400 700

(Sundays)

Easter Duty 1,350 1,200 600 700

The gathering Decreases static Electricity

Schools 3 3 3 3

Hospitals + + + +

Jail + + + +

Companies:  KSC 40 + 24 +

CWL 20 + +

SVP 24 + 8 +

Mother Teresa + 10 +

Catenians +

Life 10

Spuc 6

Cath Assoc 140 335 121 121 35

Mems

Groups:                                                             +

Prayer

Rainbow Club 20

Citizcn 30 eldest

Special 9 24 40

Ministers

Adult * see

Catéchèses footnote

Finance 7 5 4

Committee

Guideline of parish No Existence +

                                               formed

NC 45 +

RCIA + +

Catechists 16 92 45 44 37

Baptism 0

Euch 7

Conf 10

Marriage 3

Children 0

RCIA 7

Other 10

Pastoral donkey 2

Receipt 10 4 8 10 11

In first 45 44 62 15 49

Communion

4 E 15 The table is help in to distribute some changes between 1985 (introduction NC) and 1995. Several societies yet existed in 1984 the numbers implied are not recorded; the same societies with the additions appear to exist. The changes marked completely in the numbers for the Catholic Associations are illustrated on the period under consideration. Pertinently, there is the indicator fattening pond in 1984 the intention to: "begin the Neo-Catéchuménat. " In answer to the question to the topic of formation of the catéchétique of adults is: "We are going to begin the NC. We have of the weekends of the Renewal of the Parish of the hadfive during the lastyear." It is mentioned here; he/it provides the enlightenment for the Committee because No the representatives NC Enquêtent himself if Bishop Alexander has approved this introduction to the Parish.

4 E 16 In the period since 1983, there was to know at least a Priest Auxiliary to St Peter:

Fr. David Ryan (1985-1988), Fr. Bamabas Page (1985-1991), Fr. Philip Newman (1990), Fr. Kevin Hennessey (1992 - 1995) and Fr. Timothy Nurse (in post). In more of these, priests of outside of the Diocese include: Fr. Fechin McCormick (1991 - 1992) and Fr. James McGuire SDB (in house).

4 E representatives NC of 17 No look for to demonstrate the features of St Peter before the arrival of Canon English toward the end of 1983. Maybe the stages most instructive abdut given the Parish is of two people, one, who has been interviewed appears yet ambivalent enough knowledgeable about the NC, whereas the other worries seriously about the adverse effects of the NC on the Parish. The last explains in the representation that Mgr Rock was the PP for 50 years to declare: history speaks for him and of it but the Parish had need to be brought recent in post the Vatican conscience II. Fr. Michael caused the very considerable improvement of that that already has existed but he/it made unpopular changes; some have been reversed by this but other saw these changes as necessary to help displace together as the "community of Parish. This view is taken by one other writer who signals it: "Fr. English was as the breath of air fr.ais.

4 E 18 that The person interviewee explained there it used to be the 'Latin mass' to imply the choir of four parts' which attracted people of outside of the Parish. Music attracted the gathering of the larger region that came to listen as well as that to attend Mass. This celebration has been stopped when Fr. English came; some parishioners have been reversed particularly therefore by this and the organist. The times of the mass have been changed. Him 'Folk Mass' been introduced. The liturgical stage changed for Sunday Masses has been hated by some people. Another representative indicates that the number of Masses has been reduced of 8 to 5, as confirmed by Canon English that also confirmed to the Committee that the people have been reversed by these necessary changes. The aid Of mass represent the spectacle the considerable reduction of 2529 in 1983, when Fr. (Canon) English became the PP, compared to 1425 in 1985, when the NC has been presented to the Parish.

4 E 19 that The Committee is okay with the representative that this 38% reduction in aid Of mass could not be assigned to the NC presence. It change has been incited by Fr. (Canon) English, as the new PP, is not the problem of discussion nor is there proof in the bottom to suggest that the deep resentment remains among parishioners to St Peter about changes considerable liturgical or other facts 11 or 50 years ago. It is obvious to the Committee that Canon English quite discerned correctly the need to bring this Parish in the post Vatican II

situation, but there is not any proof to suggest that the spiritual condition and pastorale of St Peter was fr.agile or parlous in 1985 50 that he had need to be 'invigorated' or 'animate' while introducing the Path Néocatéchuménal. The 'introduction' is considered as the more belated topic.

4 E 20 THE representative, not in favor of the NC, submitted in an accommodating way the 'Profile of Parish'; it is reproduced for the goals of the reference:

GUIDELINE: M of the Canon Chaplain of English hospital,

(Priest of parish) Governing Body of High school

The children School

Dean

Hon President Social Club

Promoter of NC

Fr. Tim Nurse: Chaplain Infants Scolarise

(Priest auxiliary) Chaplain of Jail

Some first communion

& Programs of the confirmation

RCIA

Fr. Jim McGuire Hospital Chaplain

(Priest auxiliary) Promoter of NC

TIME OF THE MASS: Open and published

LIFE SACRAMENTAL: Open and published

MINISTERIES LAYMAN: Eucharistic rescues

Readers

RCIA (6NO)

SISTERS: Poor servants of God's Mother, 2 help with the aged people and hospital; 2 learn wholetime in the Children School

SCHOOL: Children, Young, High school,

TO STRENGTHEN: Published in bulletin, system of the convention but big debt

INVOLVEMENT LAYMAN IN the PAROISSE-BASÉES ACTIVITIES (opened and made the advertisement):

SVP, Knights of St Columba,
Sacramental programs, CWL,,
Playgroup, Mothers & Toddlers,
Colleagues of Mother Teresa
Imps and the rainbow Guides, Guides, Small and Scouts

CLUB OF PARISH: Used for all groups; directed by management layman competent and offr.ant facilities to community larger Gloucester - particularly local and other aged enough parishioners as the place of daily meeting.

4 E 21 that The adversary of the NC indicates that the Parish in Guideline organized the Mission a few 3 or has years therefore. There is the perception by that representing who: The big fr.uits" is born; people were again touched by the Holy spirit. Again hardly all increase has been felt because the PP indicated that the Parish didn't need the visit of the return to distribute if progress had been had the suggestion followed by the Mission." Because this point appears to be contentious, the copy of the, report of Mission has been submitted to and has been considered by the Committee; he/it is dated 3 November 1991, while covering the 3 Mission of the week by the Community of Zion that began 12 October 1991. The report of this Mission is laudatory but the Committee discerns some signs in the parts to the topic of 'Parishioners and 'Groups of Parish it indicates the extent for change.

4 E 22 For 'Groups of Parish the report indicates it: 'a lot of individuals and families committed in NC community." These were met: "they are the sincere people, committed with the desire, authentic to grow in The Christ."This part of the report suggests 'Open days for all groups for the goals of the conscience but pertinently states: "All groups have need to be recognized like to contribute to God's glory also, personal sanctification and to reach outside in love to the other. To accomplish this, he/it must have there communication and discussion in the honest effort to appreciate each other' contribution to the formation of God's Kingdom in the family of Parish. " The few is later the applicable commentary: The "equal opportunity avoid division or critical destructive - which is not of God. Instead everybody will affirm this good it is made and recognizes one the other call."

4 E 23 In the opinion of the Committee 'division' and 'destructive critique' was recognized by the Mission in October/November 1991; suggested means to negotiate with this have been advanced. Considerably in the view of the Committee, the report, indicate it: There is for spiritual increase in the Parish, the, good community of the offamily of the sense and the big desire for the Parish for to be opened more; "and there is hunger for spiritual increase in the Parish, the good community of the offamily of the sense and the big desire for the Parish to be opened more.' " and there is the desire by many for to begin the Prayer and the holy writing that share the group."It encourage because, in the path, he/it confirms the more general evaluation by the Committee of the need for Catéchèses Adulte, but him 'the Path NC is not watched like suitable by the parishioners. Even with the presence of the Path NC to St Peter has (or was in 1991) the desire to begin holy Writing of the anda of the aprayer that shares the group. " The NC has not been considered clearly as the means to this end, nor was besides the RCIA.

4 E 24 This report of Mission also indicates (under 'Parishioners) it: "The parishioners are prepared to commit to the spiritual development and on-goingformation of

the community of Parish - given the necessary formation for the responsibilities implied" the

The little later, this part of the report indicates: "The possibility for Guideline is here among people, with the impatience for unit and to share to all levels." The Committee looks at the last as the sign, detected by the Mission there are 5 years, this St, nearly Peter was not the Parish united but there was the underlying wish for it to be therefore.

56 the

- 4 E 25 Sacred Hearts: is the post-war church (1957 Deds 15.10.82) with the presbytery and the big passageway of Parish. Fr. Trafford provides the description very in an accommodating way: "This Parish is in a predominant manner to the house - and the houses are not inexpensive. the foot is the very active and 'complicated' Parish with a lot of good things that go on. There is the ofcooperation of the mind and good will It is well exemphfied in our Ministers Eucharistic that not only assure that five number the ofthefr. is of service to every Sunday Massages, but brings the consecrated Communion also to nearly 40 sick or people of the housebound every Sunday after 10. OOam Mass. We have as the very occupied and very short passageway of Parish, not to mention, of other activities and groups." The table of the compilation provides below information about the societies and groups.

4 E 26 Descriptions about the Parish before or to the arrival of Fr. Trafford in the beginning of

1987 are a lot too numerous to mention. In the main, they describe the Parish with a lot of activities and attributes that also include this spiritual although social or material. Some are not completely flattering, some expressing some bookings about the spiritual life or character of the Parish before 1987. However, the aid Of mass indicated during the days of week of a few 30 or therefore people are hardly the indicator of spiritual lethargy in the opinion of the Committee.

4 E 27 Given the variety unavoidable of descriptions as expressed not by the parishioners in the NC

- Path and by members NC, it is not easy to select one some particular it could yet be considered as really representative most are laudatory. To demonstrate this variety in the NC non meeting, twenty, people have been invited to identify (on the shape) if mentioned some excerpts to the topic of the Parish could be assigned to the representative who belongs to the NC path, or to oppose it of the NC or to the non s'engagé parishioner without strong views; seventeen of these shapes have been returned for the consideration of the Committee. One of these noted that 'sustain the NC' had not been identified; some people in this category attended to this meeting. On four these shapes come back the commentary was in these terms: "The very difficult exercise", therefore to confirm the difficulty to select the representative description.

4 E 28 However the exercise revealed completely because of the four higher has accredited 'scores, two were correct in to identify the category of the writer (non NC and NC) but the other two (non NC and NC) was not. These four quoted excerpts are repeated:

xiv. "I lived in the Parish for the 4 last years. As someone not in the Parish in what I have been said was 'better times before the NC, me, must say that I am encouraged that the layman's active involvement - as Ministers Eucharistic (about THEREFORE), Readers and in first Catechists of the Communion (all ofwhich that I already understand established before the NC is arrived) - continues, as makes the parent - classes of the race for children to non-catholic schools, the baby carriage and group of stroller and the J and P group, for a big part through the efforts of some committed the parishioners, as indeed they should be in the modern church. We have found the Parish to be the very united and friendly community in spite of the to fall in the numbers."

This quote of the NC non parishioner, has been identified correctly in 15 the 17 shapes come back. He/it describes some features of the Parish as he/it exists to note in particular now:

'the to fall closed in numbers (during the 4 last years). In an important way in the view of the Comitéxes there is the reference to: "for a big part to shortcoming the efforts of some committed some parishioners" that us let's identify as non NC and have reason to believe that their engagement is remained logical on the years to keep the numerous noted under activities in 'Information of Parish.' Among some of the reasons noted in the representations the determination continue or keep the control in spite of the paid lack of direct encouragement by their PP because his/her/its interest is (stated being) directed mainly to the Path NC and his/her/its members in the Parish. The Committee is attentive of some expressed views that their engagement would be in question was the situation filtered at Sacred Hearts to remain no resolute.

xv. 'The Parish, for me anyway, before the arrival of Fr. Tony was many the shallow plated isation of the social organ and, so as me, someone had not gone in, they have been ignored" merely

This quote, of representative NC, has been identified correctly in 12 the 17 shapes come back. Apparently these were capable to recognize (or maybe to identify with) the particular personal situation described, from there maybe to tell this sometimes to the members NC critical of the aspect in the Parish made some remarks on in less favorable terms in the other representations. In a representation at least, the partisan of the NC is indicated to have said: There is not any love in this Parish."This evaluation of the judgemental, if returned correctly by the representative, appears to be the isolated view.

xvi. "The Parish has been recognized then (ie in 1974) to be the Parish excellent. the foot has been organized well with modern and blissful liturgy particular in involvement layman. The parishioners were correctly proud of their Parish, but, if there was a critique that could be the fact was that this pride had begun to become selfcongratulation and even to contentment

the foot was clear to us that before Accelerate Trafford called his/her/its first NC to meet, the word had been spilled that several the key people who were some important promoters would oppose his introduction strongly to the parish. They mastered to what they saw as the implicit critique of their own previous efforts and path of hfe.

the foot must be said that we find the majority ofparishioners is not aware or worried about professional' or 'anti' NC factions. Them belong to it like which they and we discern again, the average, aforementioned organized the Parish well, drove by respected it deeply and liked PP well."

This quote, of representative NC, has been identified incorrectly in 13 the 17 shapes come back. There are less flattering commentaries, some are pointed in particular in to make reference to contentment and reactions obvious to the paid critiques; these are not exceptional features nor are him exceptional for those implied like promoters in the Parish to Investigate himself and worry if their roles will continue on the appointment of the new PP. This quote can transport more nevertheless that the element of honest discernment that all was not as well as can be thought in the Parish, from where the need for some change.

58 the

The Committee doesn't look at the representative mentioned to be the support of the NC.

xvii. "I entered to Kings Charlton in 1987 The Parish is of a manner predominate home. the foot is the very active and 'complicated' Parish with a lot of good things that go on. There is the mind of co-operation and good will. We also have the very occupied and very short Room of Parish, not to mention other activities and groups."

This quote is part of the description by Fr. Trafford; he/it has been identified incorrectly in 14 out of 17 returned some shapes like to be the non writer NC. The Committee clarified with it if it 'present' the description in the last quote could also be applied to the past, it agreed. Us let's take the description therefore as applicable for the 1987 situation to Sacred Hearts. While noting the warnings in quote (iii) that all were not entirely fine, the Committee Investigates himself as the introduction of the NC to the such 'complicated' the Parish could nearly bring farther 'animation' because on the face of him, he/it could not be described as 'inactive.'

INFORMATION OF THE PARISH OF THE HEARTS CONSECRATED

                        1984 1987 1989 1991 1994 1995

Gen Population 12,000 - 30,000 +

                       15,000

Cath. Population 1,300 - 1,400 2,500 3,000 3,000 3,000 3,000

Ave Sunday Massages 600-700 600 676 656 497 442

Av day of week Massages

Av communion

Sundays

Duty of the Easter More that 50% No idea No idea

Gathering static Electricity to Decrease Crescent

Schools None + +

Hospitals + + + see

                                                               index

Companies &

Associations

KSC

CWL + + +

SVP +

Mother Teresa + + +

Catenians +

Life

SPUC

Legion of Mary + + +

Presses +

Young Women + +

Servers of altar +

Folk group +

CMAC + +

NC + +

Newman + +

Carmelite 3rd + +

Order

Justice & Peace

Fr.aternel

Ecumenical group

Group of the rosary

Travel in Faith

for the Small

Our Lady

Catechists

Clls marriage

Guideline of parish + +

Group of the finance

RCIA + +

Womens Group +

Receipt 6 1 11 3 18 2

(Convert)

In first Communion 18 22 12

Youth Groups +

Confirmation 54 54 52 3 28 2

-4 F PARISH CLERGY AND ATTITUDES TO NC

4 F that 1 Ths topic is based on the representations written to the Investigation of O'Brien canon,

Canon English and Fr. Trafford; he/it is also projected to cover points of enlightenment makes

to the (public and private) meetings with the Committee - the respective dates for the last is

24 July, August 1 and July 26. The Committee wishes to recognize the manner and

- aid given to us when we visited their parishes. Although realising that the

the paragraph of introduction for each cannot be necessary, we make therefore to indicate the

to understand about their ministerial ministry.

4 F 2 Canon O'Briens: He/it has been enacted in 1946, while celebrating his/her/its Jubilee Of gold this year. Bishop Alexander presided to the Mass of the celebration to St Nicolas of Tolentino; the church was flill. The Committee attended. He/it became the Canon of the Diocese Clifton in September 1986 and is the previous Dean of the Deanery bristol board Of the East. For the 16 last years, he/it was the NC who explain in the representation who: "The NC is an ofthe a lot of renewal of the ofpersonal of the paths that occurred in the church since the "Guideline of Vatican. The Committee is thankful for the recognition that the Path NC is one of several paths for renewal personal.

4 F 3 that he/it explains that after appointment as PP of St Gregory in Salisbury (March 1966), more that thirty (charismatic) the groups of the prayer were established in parts different from this Parish. To look for something of more radical and after having studied 'Meeting of the Marriage', he/it discerned this for to be the source of renewal for the church to his/her/its low experience and subsequent showed this apostolate to have the impact on the Parish. The couples don't have 1 been interested or were unmarried to St Nicolas Parish; some makes, eleven marriages were convalidated in one year by him. Realising who 'Meeting of the Marriage' was not appropriated, he/it explains as he/it was presented to the NC in 1980 to follow the NC visits Roving in the fall of 1979.

4 F 4 that His/her/its representation explains to it: "in to concentrate their attention on me as the man and as the Priest, that to speak of the NC told to him 'suddenly' that the Parish of the ofthe of the renewal must begin some first in the heart of the PP." This radical approach took offense in first but he/it allowed him to concentrate in particular on the priorities of his/her/its personal life with the biggest conscience about the importance import prayer. The initial reluctance to join the NC disappeared after 1 year. The NC foresees his/her/its progressive personal conversion and renewal; he/it thanks God for this 'special grace! ' but recognizes that the Path NC is not for everybody. He/it is in the Reditio stage of the Path.

4 F 5 As for the Parish, Canon that O'Brien explains that the simple handful the previous Bible had houses

to the NC introduction but the reverse is now therefore among to practice the parishioners. There

- is not a reference in the representation to Massage the aid represent; in enlightenment to the

Cover of Comitéx he/it explains that there is the decline everywhere in the World Of the west; it is worse in

some regions including the Region of Parish. He/it recognizes that some people have out of place

elsewhere for Mass because of the Path NC; the chiffr.es is not known, the old parishioners have

dead; other displaced. He/it Investigates himself if the aid Of mass is the only criteria to

distribute health and spirituality of the Parish.

4 F 6 Yet silent in the representation about all divisions in the Parish due to the Path NC, he/it explains very in an accommodating way to the Committee that people in the Parish have been opposed to the Path NC of the beginning; to meet it very in first had the aggravation. There was of the signs of beginning division; there was even resentment and hostility to the Path NC before the main adversaries appeared; the hate has been demonstrated to the meetings. There was the disturbed existence for several years. The situation of the Eve of the Easter brought some things to the boil. The impression is this Bishop Alexander is informed of Parish that restructures with the NC to the center. O'Brien canon would like it to happen to St Nicolas of Tolentino; the mission of street is essential.

4 F 7 Canon that O'Brien believes that the Path NC is not the movement but the path of renewal for the church. He/it recognizes that bishop Alexander could not have known a lot about the Path NC beginning but as himself thought that he/it would give him the test. Undoubtedly the bishop has learned the big quantity more of Fr. Tralford when he/it was his/her/its Secretary Private; there should have been some discussions in particular about the first vote. The implicit approval has been given to the introduction for the Path NC; there were not ceremonious instructions of bishop Alexander. Although the Path NC existed in the Parish since 1980, more of time are required for him to enliven the Parish. There is the need for the Path NC; it is the packet that cannot be changed. He/it is doubted if he/it could be modified.

4 F 8 Fourteen of representatives NC (out of 29) views of the offr.e about their priest of parish; the Committee looks at these as staff and not for inclusion in the report. It said, there are strong critiques about his/her/its involvement with and engagement to the Path NC eased to the degree by the recognition that it is very difficult for the priest in the Parish of Interior city. Another point also emerges; it is loyalty in Canon O'Brien. One of these writers can be mentioned in the opinion of the Committee: "The Parish of the majority ofthe, although to feel very badly, wish to remain faithful to the ofst of the Nicolas traditions - confirmed by a lot of donations" and and so on. Another states: "Most parishioners are not given to write to the bishop to express their concern - the loyalty to our PP plays the big part in this." The Committee recognizes the point of the loyalty about by Canon O'Brien to St Nicolas of Tolentino.

4 F 9 None of the representing NC made reference to Canon O'Brien but the hot recognition is provided in the more belated representation of the seminarian NC in Rome that is from the Parish. The initial impression won by the Committee to the NC that meets in April was the strong affinity between Canon O'Briens and members NC (the fr.ères and sisters) but the realization is that it is more that simple affinity; as the NC, he/it is the member of the community; he/it follows the Path NC and is submitted to his/her/its program as for all other member of the community. His/her/its catéchèsests is related to the spiritual director.

4 F 10 It is impossible for the Committee for offr.ir the complete evaluation to the topic of his/her/its ministerial ministry; his/her/its Pasteur Main will know the Canon O'Brien a lot more that we could expect to win in the relatively short meetings. Nevertheless, the Committee is impressed by the fr.anches answers to the questions; to the given recognition without equivocation that it would be the goal to re-structure St Nicolas of Tolentino with the mission of street as is found in Italy. The impression is the priest very experienced of which wishes to spill the Good News is not attenuated. The Committee is attentive of the point for which bishop Alexander would have waited to give the very good reason why the Path NC should be stopped. We are

as attentive of the large respect for Canon O'Brien.

4 F 11 Canon English: He/it was priest of the Diocese Clifton since 1958. He/it is become the Canon in June 1990 a few 10 years after having become the NC.

4 F 12 In his/her/its representation, he/it explains the involvement with the Legion of Mary and the Young Christian Workers who indicate their value for the mission of the church before the Guideline of Vatican but he/it became very difficult of to continue with these and other organizations after the Guideline. He/it notices that the time that follows the Guideline was one of the big excitation and anticipation, while recalling the church of the need to help in to meet the problems of the world. There was the atmosphere changed in the post Vatican Church II, the situation that predominates in 1980 when introduced to the Path NC to St Patrick in Bristol board.

4 F 13 that Explains it initially (in fall 1979) he/it has been opposed many to the Path NC, because he/it could not visualize the possibility of small communities in the system of Parish but "finally Isaw that Ineededto changes." To indicate that the Prayers of the church became more meaningful due to the Path NC, also it,: "The celebrations of

- the Eucharist and the other Liturgies became realities more meaningful" and living. He/it indicates the personal change for himself outside of the celebrations that make better use of his/her/its time.

4 F 14 besides, Canon English saw a lot of changes in lives of other people who are NC. The examples are mentioned: The "people who were caught in drugs and drink and other vices were capable to change their paths and to come back to be active members of the church.... The marriages have been rebuilt and several couples became open to hfe."

4 F 15 TO our meeting with Canon the English, he/it explained these people are 'has catechized' by the outside world; there is the need to be informed of this. The NC path foresees its renewal as the priest; there is the need of to fill to compensate for: "the giving ofself in the ministry ministerial to the other." In this regard the Path NC is the blessing. Him is convinced very that the Path NC is the necessary instrument of the Holy spirit to fight the laicism and atheism in Gloucester; he/it also worries of the influence of other religions in the City.

- 4 F 16 Canon English appearances on the Path NC as essential for sound own spiritual renewal. It is very important for the priest for to receive as well as to provide the pastoral aid; the bilateral process is necessary to avoid to become he 'Priest Professionnel.' The context of the commuruty of the NC with his/her/its catéchèses serves to his/her/its goal of the renewal. By consequent the NC is personal; he/it facilitates the spiritual increase in the deep and continuous path for him. Aid in Rome (February 1983) to the meeting organized by the NC communities on the theme:

'Reconciliation and Penitence in the Mission of the church' had the deep effect. The meeting has been addressed by Kiko Arguello and Pope Jean Paul II.

- 4 F 17 In most the NC non representation, there are some tributes enthusiasts in Canon English. These are personal and are not for the report; he/it is informed of their tone. Some representatives make reference to his/her/its involvement with the NC that discerns this have differ personally of the effects on him and on his/her/its place as the priest of parish. He/it repulses the passed assertions on

the Committee (verbally) that he/it is also trapped by the NC that the NC has the influence on him. As for the concern that the personal confidences are not able to to be respected, Canon English is satisfied very about the confidence confidential in the community during the process of the personal sharing.

4 F 18 Canon English confirm that he/it is the member of the first Community to the initiation to stage of the Prayer that should have begun to follow his/her/its again movement of St Patrick. As for Investigations of attachment exclusive to the NC, him, explain that the community meets on

Tuesday for roughly 1 hours Y2 (the second comm meets Wednesday) and, to take in the account the convivences, on average he/it spends the hours of the of4 maximal per week with the

NC. He/it is informed of the assertion about the time with the NC but believes that the such critiques would not occur be him far from the Parish on the pursuits destined to the leisures; it is he 'aspect of the association' what people of the reasons to react in his/her/its opinion.

4 F 19 The Committee is in no doubt that Canon English gains if a lot of and committed in Path NC. He/it points to the personal pain felt against the loads, in July 1993, that the Parish counted for a big part on the Priest Auxiliaire for the daily business allied to slanderous rumours in the time of menacing suspension. He/it encourages for the Committee to note that him discerns the Investigation to be of advantage in to help to reveal the truth to the topic of the Path NC so that it helps Bishop Alexander to discern and from there to take the decision.

4 F 20 We recognize the validity of the point he/it makes about 'association' which could not cause perceptions exaggerated by those in favor of the NC path. Nevertheless the such perceptions are in relation with the concern who him 'Pasteur' prefers the particular group of people rather that other in the Parish. While of which we surrender account that this involvement is not merely he 'association' but substitutions the conscience spiritual deep and increase, it can be that the Guideline quite clear by Pope Jean Paul II to priests in the Path NC is forgotten; he/it warns about the risks to try to tell too much with the Path NC the interpretation of the Committee. It said, there is not anything in the representations to indicate that those in need to the Parish are disregarded; the opposite is the case.

4 F 21 Frs. Trafford BA: He/it was priest of the Diocese Clifton since 1973. He/it has joined the

NC Entered 1980 after having been in the company of the Roving NC that remains to St Nicolas

of Tolentino for the week in fall 1979. He/it was to the moment the Curate/AP to Canon

O'Brien. Between September 1982 and January 1986, Fr. Trafford was the Deprives

Secretary of bishop Alexander. In 1986, he/it served outside of the Diocese Clifton as aNC

Roving in South Korea and Republic of Ireland.

4 F 22 In his/her/its Fr representations. Trafford recalls its period of the seminary (1967 to 1973) in the College English in Vallodolid that describes these years only after the second Directive of Vatican as turbulent and chaotic. The professors of the theology are declared to have been full of enthusiasm for the new Rituals and the church of new appearance but the subsequent Parish life reality was the stern shock because hardly whatever had changed. He/it explains as, to Notch Sodbury (1973 - 1978), he/it has been implied more and more in work in the hospitals for the penalized and with organizations for the handicapped children, to provide, the experience of people depending on others. With this involvement of the volunteer, the strong sense to bind or the community has been felt. The Committee recognizes it early in this

period of his/her/its ministerial ministry, the seeds of 'community' has been felt by Fr. Trafford; as he/it explains: "I saw how the important community was." He/it has clearly been touched by this.

4 F 23 He/it explains the arrival Roving to the circumstances of the NC to St Nicolas of Tolentino:

"Us have been offered what wouldform in the Path that would be in progress we as priests with our people, and which would bring deep renewal of the Guideline of Vatican to the Parish while evangelizing it. We were the two familiar with Evangehi Nuntiandi (1975). " He/it had not forgotten: "the uncompromisingly evangelizing history" of his/her/its days of the seminary and surrendered account that the Path NC offered (for nothing as with the gifts of the whole God) the means to make this. He/it explains to change also and to grow spiritually in his/her/its vocation as the priest to his/her/its conscience of the need.

4 F that 24 Frs. Trafford explains that just on 8 years after the catéchèses initial, there are two communities: "the ofabout total 50 adults who vary of 14 to 87 years." To answer accusation that the NC is discerned by the foreign to be he 'elite', he/it makes some remarks: "They are indeed only the elite in the sense that God chose them of 30,000 people for whom I have the responsibility. The numbers would not be probably higher had been not the active opposiU6n there (orchestrated well) of the inside the Parish and of Bristol board." The Committee is from the inside in no doubt about the last load of active opposition and outside of the Parish.

4 F 25 He/it discerns the Path NC as: to "give the ofbecoming of the possibility ripens in faith" and to:

"look for The "Christ's nature that signals it: "Person in the church of Jesus Christ excusedfr.om of the shouldfeel that receives catéchèses (C.T.45). " He/it considers the Path NC and the community as to help to grow in faith, to constant conversion, to be faithfiil in his/her/its ministerial ministry, not to forget his/her/its true mission and to encourage the sermon with authority that that the church learns rather than what the world wants to hear. To mention some numerous realities constantly copes in life as the priest, he/it considers the community as the place where he/it is deeply in contact with all the humanity and which: don't allow me to solve downwards and to be comfortable." The Path NC pulls it toward Sky and in his/her/its view the urgent call some church answers for the clergy to have the formation in progress: "to reason of the fast changes in the social and cultural conditions of individuals and people among that the ministerial ministry is exercised, but also parce that ofthat 'new evangelism' which constitutes the essential task and press the church at the end of the second Millennium" (Pastores Dabo Vobis 70).

4 F 26 In the considerable majority of the NC non representations (110 total), him there has the reference in Fr. Trafford. These are personal and are not included therefore in the report. There are approvals of several ways, some, particular as for generous pastoral care for those that are sick or for the aged people or penalized it, and about his/her/its deep spirituality demonstrable to Mass in particular. Some of the representatives discern that the NC path helps its vocation; there are flattering representatives with warnings of variable degrees concerning NC involvement or influence; him has this there more strongly criticizes NC influence discerned on him. He/it must be noted that the letters with the critiques compensate far in number what is flattering.

4 F 27 that the investigations of The Committee show that his/her/its NC experience on the time relatively short (1980

- 1987) should have created the deep impression on Fr. Trafford. The Committee believes it reasonable to conclude it per January 11987, the Path NC had been printed deeply in his/her/its mind and heart as the Christian on the journey toward God, as the priest called to help the other in the goal and in the expertise of the NC community on the long period of time. His/her/its mind was set then, put firmly on the Path NC; he/it appears to have been insensible in this consideration on the years between 1987 and more recent times. During these years he/it has been supported of course also by Catechists NC National no subject doubt to their influence. And during these years the perceptions by some parishioners about the effect on him as their Pasteur is not or becomes less flatterer.

4 F 28 that The Committee is in no doubt that Fr. Trafford keeps the desire very strong and determination to evangelize, with the very strong engagement to bring of the strangers to the church and to know God. In his/her/its representation, he/it indicates the spiritual responsibility for a lot of a lot more people in the general locality that what is to Mass Sundays to Sacred Hearts. Deserving like this spiritual objective is, the view cannot be lost of the immediate responsibility as the Priest of Parish and especially in the situation without the Priest Auxiliaire. As Pope Jean Paul II warns: Don't be "deceived not." in this NC involvement.

4 F 29 Given this approach of mission directed to those outside of the church, him, appears to the Committee that he/it can have the inherent conflict of spiritual interest there for him; maybe the incompatibility of the flindamental in the vocation secular, as between the role fundamental of the PP in to like the herd existing that has the faith in the variety of ways and levels and the spiritual role more controlled to serve it however missionary the larger catchment in the positive Christian community but specific in his/her/its Parish that shares his/her/its strong spiritual engagement or vision in this 'particular path.' And in him 'NC path' it doesn't make (apparently) and will

not compromised in it that them the NC, consider as the best or indeed the only path toward the

God in some returned some examples.

4 SEEN OF F WHOLE BY THE COMMITTEE THE

4 F 30 In section 2, the Committee attracts the attention to the papal Guideline in the 1990 letter of general approval for the Path NC that notes the in particular 'fundamental indicator' by Pope Jean Paul II of sound 'Wish' that Fr.ères in the episcopate - with their priests - value and help this work for the new evangelism. As we note previously (to 2.12), Bishop Alexander has paid initially (in 1979/80) him 'potential' value and help that this (NC) the work for the new evangelism can have in the City of Bristol board. However, we also indicate our conclusion that this initial perception of NC Path objectives and methods are not after being 'knowledgeable' or 'put informed well or guided' by those to try to encourage the role evangelical important for the Path NC in this City. Bishop Alexander admits the Committee that he/it knew tiny about the Path NC to the moment; Investigation watch that to be therefore with the three priests because they also admit this. The Committee is gratefill for these concessions.

4 F 31 that The Committee is satisfied that in 'not to disapprove of the Path NC', it was according to the tacit agreement or understand that it should be for the period of the suit. He/it could hardly be supposed to be otherwise without the clear picture of what he/it can drag, as the parishioners were able to or were not able to to receive this therefore called 'method radical of formation.' In the other gone of

the report, the Committee considers the numerous topics that include 'perceptions to the topic of the Path NC', the two for and against; these impressions are won of experience during the period of 16 years or therefore. This period is well sure less in the other two parishes. Nevertheless the Committee believes that the sufficient information give to allow the satisfactory findings to be pulled for the three parishes under investigation because of Canon 212.

4 F 32 In to reach some findings, the Committee also has the consideration to other Papal guideline about the Path NC; it is considered in Section 2 of the report. Of particular significance in considering the priests who are adhesive of the Path NC the Guideline is by Pope Jean Paul II given in 1985 (included in the Book NC) and distinguished in paragraph 2.27 above; he/it is considered by the Committee in the subsequent paragraphs. This section 2 also note the papal views about to "Rebuild the Parish that bases it on the NC experience." It is also carried in mind.

4 F 33 that he/it appears to the Committee that the excerpts in brightening of the papal Guideline in paragraph 2.27 are especially applicable to Investigation. These are repeated for convenience:

xviii. "It would be the illusion to believe that you can serve the gospel some diluting your charism in the false sense of humility or in demonstration included badly of fr.aternité... don't let yourselves is deceived! The church wants that you are priests and the people laymen you meet the lack you to be priests and nothing another one that priests."

xix. "Whatever is service has been confided to you, you are always the representing of and 'cooperatores of the prividi' with the bishop to that authority you should feel especially united."

xx. "However it must be very solve that him (NC) the communities cannot get on the same foot as the community of Parish herself as the possible alternative."

xxi. "To exercise your ministry for the ofthe of the Guideline NC communities, you you don't only feel messenger to a particular group but to serve the church whole."

4 F 34 that It is in the context of the aforesaid that the Committee now gives the seen about him 'proof', it is the presentations by every priest to the Investigation that also carries in mind the points of enlightenment helpfiilly given and gladly when we met on the individual basis. The Committee also carries in views of the mind expressed in the representations by the parishioners about 'authority', 'loyalty' and so forth; it necessarily includes therefore the reference to the called

- 'authority' discerned by parishioners to be exercised without adequate reason by him 'NC National Team.' It is considered as the topic. The Committee hopes that every priest, Canon O'Brien, Canon English and Fr. Trafford will read the dawned facts under in the papal Guideline context; us their Directivelons briskly to make therefore.

4 F 35 He/it appeared incomprehensible to the Committee that each of the Parish Priests had not turned to Massage the aid in their Parish Sundays in their written presentation to the Investigation.

Us we are asked if it can be the accidental oblivion on to read the presentation of Canon O'Brien some weeks before receiving the presentations of Canon English and Frs. Trafford. This omission was herself the surprise but more embarrassing because it was the omission township. While the consistence of approach to the provision of information or otherwise to the Investigation could be waited maybe, this omission was unexpected range in mind to follow it: -

the. The origin of controversy about the Path NC their parishes;

b. The existence of the Investigation herself which us feet been recommended (by written) has been asked by the priests;

c. The assertions known by the parishioners, in particular this opposed to or not in favor of the Path NC, that the Path NC had caused the demonstrable pain as demonstrated by the defections in the other parishes for Mass Saturday evening or Sundays;

d. The availability of official chiffr.es about aid Of mass that wants (and makes) forms the real point in the discussions of others;

Him appeared inconceivable to the Committee that this important matter has not been addressed or covered in their presentations to the Investigation.

4 F 36 It asked the real question for the Committee, the members laymen especially: "How is what the Priest of Parish could not be attentive of mass aid Sunday in his/her/its Parish on the years? "especially as for Diocesan Investigation ceremoniously encouraged under Right Canon in Investigations of pain to their Parish due to the presence of the Path NC. This commonality of approach, and the omission herself, appeared rather unlikely and therefore unhelpfiil to their reason. While that the Committee recognizes this aid of the Mass is not the only criteria to distribute the spiritual to be many Parish, it is well indicatory very important of the Catholic being; the action of the practi sings the Catholic for all to see as the matter of importance in Faith.

4 F 37 that The Committee has been let perplexed seriously by this omission, especially as the chiffr.es submitted to the Investigation don't paint a stage particularly healthy to every Parish; there is the decline very pronounced, well aforementioned the general rate for the diocese. It is considered as the topic. The Committee had to from where to Investigate to every Priest of Parish about aid Of mass; the explanations have been given and have been noted by the Committee. However, the omission was all more of fr.ottement because in their presentations to the Investigation, every priest provides the unfavorable picture of their region general - 30,000 people for that Fr. Trafford has the responsibility, 100,000 people, in the City of Gloucester and 50,000 in Bristol board Of the East and so forth.

4 F 38 Naturally, every priest made reference to particular aspects or milked to be found in 'their regions; the quotes are:

the. Ofviolences of the gods", drugs and alcohor'

b. Ofthe of the loss" sacred and Christian securities"

c. "The education is the obsession"

Him appears to the Committee that every priest is 'to watch outside' beyond his/her/its members immediate who

form the Community of Parish in his/her/its whole. This to the Committee is he 'concept of mission', the second beach of the NC shape of evangelism explained in the Presentation of the Path paper. The points are made above seriously, apparently to justify the NC Path existence in the Parish and again Investigation watch that only to St Nicolas of Tolentino has the Path NC reaches the 'door-to-door' stage of evangelism outside of the church himself; us let's understand that the NC stage has been reached in 1993 or about. So far, he/it has there no considerable indicators that people answered directly.

4 F 39 Every priest considers the edict of March 1994 as the obstacle to evangelism, discerned to help all these people that more worship God the Sundays and that would be reached otherwise by the Path NC. The Committee is not able to not to agree that the edict warns 'evangelism.' We are sure enough that it would be the last thing that bishop Alexander would wish to accomplish. The contrary is the case; the same reason why he/it agreed first to the NC introduction. The position embarrasses by the priests; he/it appears to be the contradiction in terms toward their own pastoral herd Sundays. The Committee cannot accept for one moment that each is ignorant of the pain has tried by their parishioners, some in their Parish for many of years and 'faithful.'

4 F 40 Some of these faithful parishioners but very worried, worried for them 'Pasteur', express the sense of pain or equal confusion that they see themselves as limited, small or no consequence because their Priest of Parish is absorbed thus or immersed therefore by the Path NC. There are a lot of representatives of whom discern the main or predominant interest 'their priest' to be with the Path NC. To the public assembly, the parishioner has noticed: "They have the priest, we have the chaplain; "it doesn't have been challenged by the other as the unjust evaluation. The views of the similar tone are not expressed in the numerous representations by those in the Path NC. The Committee cannot accept the counter dawns by the Path NC that the such people are 'jealous' or 'spiteful; ' these are very useless answers in the such sensitive pastoral situation.

4 F 41 that The Committee understands it well explained personal advantages for the priest who walks 'The Path' and also, we understand why it is necessary for the priest to be with his/her/its community in the journey NC. But due to this involvement, especially where there are two or more of communities in the Parish but there is only a priest - the Priest of Parish, his/her/its, NC involvement must Investigate inevitably completely in the time. This involvement is considerable to the parishioners. While some of the expressed concerns could be exaggerated, the consistence of commentary adverse speaks for herself in the evaluation of the Committee. The elated message is: "The Path NC is so important to.... "

4 F 42 besides, while none of the Investigation of the representatives that they were neglected as the individual when in need of pastoral help, the message is it outside 'Pasteur' is either ignorant or is neglectful of the pain that we feel because of the NC Path presence with his/her/its conimitment consequent to him. Him appears to the Committee that the parishioner's answers reflects the same point, the warning given by the Holy Father in 1985 to priests who follow the NC,

Path: "Don't feel that you are called to serve a group particular" and maybe also, "don't let yourselves is deceived"" The Committee Investigates so himself such specific Guideline

- is forgotten by each of the priests in to follow the Path NC seriously. Only the priests themselves will know indeed.

4 F 43 It is obvious to the Committee that the Path NC 'anhnates' existing members of the faith to discerned it (ie by the NC) deeper faith. Several representatives explain, either by firsthand experience or by observation that the member NC is conditioned to think in the Path NC; the Committee has elsewhere in the report the approach describes as related to mentality; the view is set of a predominant manner along the Path NC. The priests recognize it: "I had to change."The surprise for the Committee is not that 'the felt of good priests the need to make therefore, but to make therefore in the such radical path.

4 F 44 while that they won personally, the largest and a lot of bigger Parish touch of family that their pastoral needs have suffered therefore. The Committee concludes these such perceptions are completely justified and that their souffr.ances should finish. This view some inour can occur by recognising, for the good community of the, Parish of the ofthe that the period of the suit for the Path NC ran his/her/its course. We recommend consequently.

4 G BISHOP ALEXANDER AND THE NC

4 G. me The introduction of the Path NC to the City of Bristol board is considered more early, as arranging the memories of those implied during September 1979; Bishop Alexander has necessarily been concerned. He/it was 'visited' by the Roving NC yet there uncertainty of the rests if them have been come with to the moment by Fr. Trafford to act as the interpreter and as the commentator initial about the Path NC. In the event, he/it appears this Bishop Alexander agreed to the introduction of the Path NC to St Nicolas of Tolentino some the fall of 1979 and probably the shortly after to St Patrick given that the initial catéchèses took place in the two parishes during Lent 1980.

- 4 G.2 We have the consideration again to the expressed view (4.C.8) it: "the bishop would not have

been waited for toprohibit the Path NC", allied to him 'Catholic Community' atmosphere

present to the moment and to the verbal answer by Bishop Alexander to the Committee: "ME

known tiny about the Path NC to the moment", it could lead it otherwise to

refuse the authorization. The Committee doesn't appreciate the such answer unequivocally only but

understands why it was therefore according to our own 'to learn the curve' about the NC path

during the 6 past months or therefore.

4 G.3 As indicated earlier, he/it is known by the Committee that bishop Alexander has looked initially at the Path NC as to have something for offr.ir in his/her/its goal to renew the faith and to reach outside to those alienated the church. We are thankful for the ceremonious answer about this to the Committee: "In the beginning my hopes were that the NC would be been able to become the group of Parish in the harmony with other organizations of Parish. He/it has appeared that he/it would be able to ojfr.r the deeper understanding ofScripture and the stronger engagement to the church. I had heard about the many ministerial and religious vocations that had come elsewhere of among members NC. As there were accounts of parishes that are invigorated by the NC. I always realized the importance of small communities in the Parish and therefore it attracted me the Adversaries initially say in effect the NC looks to take on the Parish and to direct some programs of the preparation sacramental."

- 4 G.4 This answer reinforces our conclusion early expressed that the climate pastoral was

straighten, there was the favorable atmosphere toward the concept of 'Catholic Community'

some 1979/80 in the process that leads to the NPC to which that would be the topic for

discussion. We also note that the initial 'attraction' of the Path NC contained of the long

realization standing about the importance of small communities in the Parish. Therefore the

'visit' by the Roving NC was appropriate to say the smallest or providential as paid by

other who provided more information later and probably Directive to the topic of the Path NC. Him

is the problem of conjecture if this Guideline or information have been based solidly.

4 G.5 Submitted to the Investigation is the copy of the letter (12 March 1994) sent by the General of the Pastors (Mgr J C Buckley, Mgr W J Mitchell) directly to members of the NC communities that, among other states of the things: "The bishop made it clear, in first ofall, that he/it had allowed these communities of to have gotten settled on the experimental basis. This experience, heftlt, had proceededfar enough and there were some elements in the ofwhich of the movement he/it could not approve; "the context of the origin of this letter is considered later. The particular point of importance to the Committee is not so either the NC introduction was on the

'basis experimental' or otherwise, and on what instructions or directive (so some) made bishop Alexander acceptance the introduction in the City of Bristol board some 1979/80 and elsewhere in the more belated years.

4 G.6 The Committee looked for answers of the NC and bishop Alexander. To the NC who meeting to St Nicolas of Tolentino in April, there was rather the sounding 'None' when the Committee inquired about their views if the introduction had been 'the experience.' However, all adverse reactions by the members NC to the letter of the General of the Pastors cannot be discounted all to makes in their answer. We give bigger credence a lot of to the more belated useful answer by Canon O'Brien that Bishop Alexander would not have cannot know a lot about the NC Entrée 1979 but no doubt thought it valid to try this method of evangelism. As noted earlier (4 C.8 above), there is not any proof to indicate that bishop Alexander gave the ceremonious approval in writing. But that is not in so surprising given the respect indicated for the priests by Bishop Alexander, no doubt, with the very trustworthy element in their roles as Priests of Parish who act in 'Christi persona (papal audience, 2.28 above) and, of the convenient aspect, instructions could hardly be established so so little was known initially about the Path NC.

4 G.7 Therefore it is reasonable to conclude that the NC introduction was only mutually on the basis of the tacit agreement by Bishop Alexander without accepted some to the instructions or the pastoral instructions. The Committee is also of the view that this initial support for the Path NC was not unqualified and in to exercise his/her/its Episcopal authority, it was and is the right and must of bishop Alexander to examine the pastoral effects of this from time to time NC introduction. (Canon 381 to paragraph 2.28 vi above).

4 G.8 One of the representing NC makes the remark that the presence of bishop Alexander in the NC the liturgical celebration gave the personal re-insurance about the validity of the Path NC:

"that him would not leave from the rails as experienced in the other movements." The Committee tried therefore to distribute the size of this involvement direct that notes in first the recognition by Bishop Alexander that he/it has presided to several ceremonies and secondly, of the well stocked registered details in an accommodating way by the National NC Équipe. These show the aids to the three parishes, mainly after the catéchèses but to very limited opportunities that follow the NC vote; the last presence registered by Bishop Alexander was in Arrival 1991 in parish of the Consecrated Hearts. Although there has since NC celebrations to that the other members of the clergy have assisted instead of bishop Alexander. The constmction could be by consequent that the Initial support for the Path NC had decreased well after 1991 that it doesn't have can be returned clear to the NC and to the priest of parish. The priests are the opinion that it has not been indicated by Bishop Alexander.

4 G.9 In the period between 1980 and 1991, the proof tends to show that the support was demonstrable. In first by the conscience probable of bishop Alexander that the three priests (Canon O'Brien, Canon English and Fr. Trafford) attended to NC international gatherings in 1983 or 1984; secondly by the NC involvement sustained of Fr. Trafford during his/her/its service as secretary deprives to Bishop Alexander who culminates in agreement for him for to serve in role of the aNC outside of the Diocese; third by the appointments of Fr. (More belated canon) English and Fr. Trafford to parishes where the NC would be introduced, there is yet the uncertainty so Fr. apprised Trafford Bishop Alexander of the intention to make therefore;

finally by him 'introduction' of two Spanish families in 1990 to serve to St Nicolas of Tolentino and the region of St Paul is in particular. It came to light in the representation of the couple and has been considered by the Committee.

4 G. 10 the representations of the Spanish family explain that them offr.ent their lives to the Path NC as him 'missionary family' in the earths foreign - as Roving NC and after their

involvement to Chile: "we came to the Diocese Chfton when your Bishop Menyn has asked that the families help in St Nicolas Parish; "it was the surprised for the Committee on in first reading. Therefore the copies of correspondence has since been submitted for the information of the Committee and the consideration that follows the NC that meets to St Nicolas of Tolentino attended by this Spanish family. He/it has been made plain to the meeting that bishop Alexander had asked for the such involvement; he/it is confirmed in the correspondence. Him 'invitation' the wish expresses bishop Alexander to 'encourage the mission.' The letter is dated 23 November 1990, some, three months or therefore after the papal letter of general approval for the Path NC to which there is the reference him 'attachment of the roving and lately of the work of the families that evangelizes in the regions of the dechristianised of Europe... ' The Committee doesn't know if this letter of approval had all carried on the decision of the invitation but us explored the origin.

4 G. that 11 Details submitted the NC National Equips indicate that in April 1990 the team met Bishop Alexander to St Ambrose to discuss, among others, things,: "the proposition to invite missionaiyfamiliesfr.om NC communities to come to St Paul to live." Is what the team included the catechists NC of London and, because the visit? also exalted to St Nicolas, the Committee assumes this Canon O'Brien would have been also the member. Us have as reason to believe that bishop Alexander could be initially little disposed to the idea of inviting families but persuaded finally on Guideline of Canon O'Brien that these families could give to the powerful witness by their presence and example. If our supposition about the circumstances is correct, the point is this support for the Path NC existed in November 1990.

4 G. 12 that This support was not however without the knowledge by Bishop Alexander of some opposition to the Path NC to the three parishes. That that us let's believe was manifest to Sacred Hearts, probably to St Nicolas of Tolentino and maybe to the size less marked to St Peter. Although has invited by representatives NC (it clearly opposed in Path NC) to inspect their letters of complaint or concern 'to the bishop', we don't have makes therefore but some of this correspondence form gone in any case of their representations; we are informed therefore of reactions adverse in the 1980. Another source for this conscience occurs of the document 'Clifton Synod 1988 Diocesan, Reports Pariy Actifs, Volume Two', in the President's possession that occurs of previous service for the Diocese.

- 4 G. 13 under the title 'Layman' and the under title 'Particular Problems he/it is declared to (e): "In one

the region of the diocese, serious concern and distress has been brought to the attention of the

the Q)oth task group publicly and in deprives) on the apparition of him 'Neo -

Catéchuménat on this question, to return the possible one-sided view. However, we have been fr.appés

by the ofhurt of the depth and concern expressed about the development of this movement who

- has need to be noted. The opinions have been divided if the time healed to all." It is necessary

that is concluded that bishop Alexander was informed of perceptions adverse to the topic of the Path NC

in 1990 and 1991 but nevertheless hoped again that there was the extent for the existence friendly with the Path NC as him 'Group of Parish'; 'in harmony with another one organizations of Parish.' (paragraph 4 G.3)

4 G.14 The Committee is especially attentive of the representative's perception of the approach of bishop Alexander to the problem indicated due to the Path NC as: "soft anddiplomatic", reasoned. In to accept that perception, we have as reason to believe that bishop Alexander tried to encourage the politics of 'living and let living', and regularly therefore as opposition to the Path developed NC. On later reading of our report, Bishop Alexander will realize our independent evaluations of the proof that the such politics doesn't have regrettably and won't succeed. We come to the findings, explained later, that members NC look for the t6 play the very complicated part in preparation sacramental program, as well as other facets of Parish life, in agreement with the objective, explained by the initiator (paragraph 3.25 xxxii above).

4 G. that 15 Subject proofs clearly allied to our spectacle of the investigations that the NC situation had, by 1993, don't become yet the pastoral problem serious due to the obstinate and more intensive adverse reactions at three parishes to the same degree in each. For example, the filtered pastoral situation to St Peter in Gloucester doesn't appear to have been (ie in 1993) 50 heated as to St Nicolas of Tolentino and to Sacred Hearts. It can be again the case given the representative's description to St Peter who: there is not a mentality painful current here", in trying no doubt to illustrate that the problems there were/are pronounced not therefore.

4 G. 16 Earlier in the report and in the papal Guideline context to the topic of the Path NC (', aragraphs

2.32 and 2.33 above), the Committee notes the circumstances 23 July 1993 when the meeting has been called: to try and to reach the common understanding and makes attention to about the Path Néocatéchuménal. " As distinguished, the hope was that it 'living and let living' the situation would be able to again to be accomplished at the parishes. Whatever is the fears by Bishop Alexander about the NC Entrée 1993, it is clear to the Committee that the advanced path can to be again according to co-operation, mutual understanding and has confidence some in research for the friendly pastoral solution. Nevertheless, the meeting subsequent with the National NC Équipe led by Fr. J Guzman, and from there attentive of their Guideline Bishop Alexander himself the East felt necessary to exercise Episcopal to look for the Guideline of the main recipient of the 1990 letter of approval,

authority while promulgating the edict in March 1994. the

4 G.17 By this time, the experience of the Path NC had been won to several parishes in the Diocese that begins in 1980. The Committee doesn't know so Bishop Alexander received the adverse feed-back of the Parish Priests in the beginning of the years 1980, because the Path NC has been stopped there (Sacred Cross, St, Bernadette, St, Edinund and St Patrick). He/it clearly received some reactions adverse of a lot of parishioners to St Nicolas of Tolentino, St, Peter and Sacred Hearts, to cause his/her/its Initial attitude of support for the Way NC of to change to follow it 'period of the suit' or 'the experience', whatever is the expression. Whereas in 1979/80 the pastoral climate was just to introduce the Path NC, he/it appears to the Committee that in the light of experience the climate had changed and perceptibly therefore by 1991 or about.

4 G. 18 it is if a lot of easier to consider some situations in hindsight but the Committee cannot help but wonder so in his/her/its own wisdom retrospective, Bishop Alexander would have preferred the pastoral situation without the NC path to seven parishes in his/her/its care. Although the NC Path introduction took place ten years in advance of the papal letter of approval in 1990 (ie to St Nicolas of Tolentino and to St Patrick) the Committee concludes this Bishop Alexander was, and rests, very attentive of him 'wish' by Pope Jean Paul II who the "fr.ères in the episcopate values and helps this work for the new evangelism." It is as reasonable to conclude that that encouragement doesn't must not to carry in particular in doubt in mind the papal exhortation about the importance of the Parish.

411 ATTITUDES OF GENERAL of the PASTORS TO NC

4 H. Though that the representations have not been submitted to the Investigation by the General of the Pastors, the Rt Rev Mgr Canon J C Buckley Prot Ap JCD and the Rt Rev Mgr Canon William Mitchell MY JCL, the representations of others show that they were evidently informed of the NC Path situation, that they were attentive and worried about the pastoral difficulties in way of development and have been implied, a path or another, on the years and some particular in the more recent years. The suggestion by the NC to the Committee is if this involvement could be justified and if it has been guaranteed; the last is of course the ofjudgement of matter. Bishop Alexander and other will know a lot more about the circumstances of the origin that the Committee, some, particular that to lead to the edict of March 1994 it nearly followed immediately the common letter of the General of the Pastors turned to previously.

4 H.2 The Committee met every Pasteur General on the individual basis for to clarify some matters raised in the representations and to him (public and private) meetings. As for the justification or propel to be implied, as can be waited it has been explained by Mgr Buckley. Nevertheless, the Committee also had the recourse (for previous reference) to the report previously mentioned of the Clifion Diocesan Synod (1988) under 'Structures and Constitutions.' The role of the General of the Pastors is explained (page 186): "the Pasteur General has the part in govern it ence of the whole diocese and has 'plain 'propels consequently ('plain 'means of the power that that the law attaches to the office - not that that is delegated). " The reference explains as that the bishop's Guideline understands the VG and Episcopal Pastors. The Committee is in no doubt that the legal power exists with the office of Pasteur General and that it has been exercised on this basis by the General of the Pastors as for the Path NC.

- 4 H.3 Submitteds as part of the adversary's representation is the 'paper' by Mgr J C Buckley:

"The Neo-Catéchuménat" (The attempt to the Pastoral evaluation) and other 'papers. These

has assisted in the Committee understands yet about the Path NC he/it must be declared

that him 'Presentation of the Path' the paper by Kiko Arguello is treated like authorized; him

has been considered therefore in detail by the Committee (Section 3 above).

4 H.4 Our meetings with the Pastors Général help to confirm that each has, in the past assisted or presided to NC liturgical celebrations. It was normally instead of bishop Alexander and in an example, as the participant to feel the NC liturgy of him 'soil' as it is. The details submitted the NC National Equips indicate the involvement by the General of the Pastors as follows:

1. Mgr Buckley; Lent 1985 to St Peter

Preside to Liturgy of the Speech and present Bibles.

ii. Mgr Mitchell; Lent 1986 to St Nicolas

Preside to Liturgy of the Speech and present Bibles.

II November 1987 to St Nicolas

Sunday PM liturgy of first Vote for second

community.

Mgr Mitchell; May/June 1992

To meet with NC including Canon English and

Canon O'Brien

January 1993

To meet with NC including Canon English and

Canon O'Brien

It is obvious to the Committee that every Pasteur General participated in the NC celebration liturgical himself offr.ir in this way the shrewdness to the reality of these and to add probably to their knowledge and perceptions about the Path NC; the Committee believes these perceptions, total, are adverse.

4 H. that 5 Representations show that the General of the Pastors had the working interest to the meetings with the parishioners. The minutes of such meetings have been submitted for the information of the Committee and consideration. Them tend to show that the efforts have been made to solve

concerns on the pastoral basis it is yet common enough knowledge that Mgr Buckley has the deep concern expressed about the theology of the Path NC, to the, topic of him 'operandi of the modus'

of the NC process and so forth. There is the concern by the two General of the Pastors about the NC that learns - the catechetics, also that it doesn't have been submitted for vote and approval by or on behalf of bishop Alexander some spite of Investigations for this. Copies of correspondence about this were returned available to the Committee; they have been carried in mind.

4 H.6 As noted previously (paragraph 3.29), he/it allowed there (Kiko ie) enlightenment that the NC method of catechising in the Parish is not depend on the booklet but is the oral tradition. The correspondence subject of 1994 to the Pasteur General shows that place being therefore, to confirm that the NC path has the oral tradition and as such all literature doesn't publish generally because he/it is considered the movement but the path of renewal in the church and the part of basis of the Parish. He/it has there no other proof to show that this place changed since 1994 except, to be just, him 'Book NC' herself gives the brief synthesis (by Kiko Arguello and Carmen Hernandez) about the Path Néocatéchuménal (to Appendix 1, p 127 to p 135); it has also been carried in mind by the Committee.

4 H.7 Also absolutely just being, the details submitted by the NC National Equip show that Canon O'Brien, Fr. Trafford and Canon English (an opportunity) was part of the team of the catechetic. In Arrival 1983 and apparently thereafier, Canon O'Brien acted as the catechist on the yearly basis to St Nicolas of Tolentino and once to St Peter; Fr. Trafford was also catechist in Arrival 1983 to St Nicolas of Tolentino, again in Arrival 1987 and in Sacred Hearts of Arrival 1989. The presence of the Parish Priest to the catéchèses, in particular as the catechist, should yet have pacified the concerns about the validity of the teaching or doctrine that the references of the catechists laymen are not known.

4 H.8 Cela leads us backward to the situation in July 1993, touched on more early (paragraph 2.32) when the General of the Pastors attended the meeting named by Bishop Alexander with the goal: to try and to reach the understanding township and makes attention to about the Path NC" The

the minutes of this important meeting are instructive; none one to our cycles of research of meetings to suggest that they are erroneous. The circumstances are well included by the Committee. Later, the General of the Pastors published in makes immediately before the edict, their letter common to the members NC a few months. There is the reference in to the earliest meeting - a few months ago and so in succession, from there the Investigation that the matters at issue are discussed to the NC meetings; matters told to separate of the Masses for the communities, Vigil Baster and supplementary recruitment. He/it appears to the Committee that this letter could not be interpreted as the Guideline or the same but the Investigation for discussion by the NC. What incited this letter is not entirely clear, but the Committee doesn't have any doubt that the General of the Pastors are not temporary 'turn extreme.'

4 H.9 while the Committee consists of the NC view that the role of the General of the Pastors in the deteriorating NC situation has also been implied, while causing some supplementary pressure for Bishop Alexander to act with Episcopal authority for pastoral reasons that surely is not unexpected. Where them worry thus about the pastoral situation in these parishes of the Diocese who has the NC Path presence, and where the such presence has been discerned by them for to create serious difficulties including abstentions and diversions to the other parishes for Mass (as the example), the Committee believes that it owe to them to recommend and to recommend (so necessary) on Bishop Alexander that his/her/its authority was under threat; the action was necessary. We are very attentive of their Chanoineial statute as him 'Plain' as well as their adherence of the Guideline of the bishop where we understand that they are Directivelerses immediate.

-41 NC CATÉCHÈSES AND COMMUNITY NC IN THE PARISHES

4 II that Investigation reveals that the NC Catéchèses has been given to seven parishes of the Diocese; St Nicolas of Tolentino (Bristol board) to begin in Lent 1980, St, Patrick (Bristol board) to begin also in Lent 1980, St, Edmund (Calne) in Lent 1982, St, Bernadette (Bristol board) in Arrival 1982, Sacred Cross (Bristol board) in Arrival 1984, St, Peter (Gloucester) to begin in Lent 1985 and to Sacred Hearts (Cheltenham) to begin in Arrival 1987. As explained previously (see 4 D above), the catéchèses didn't continue to four these parishes because the priest of parish decided that he doesn't must.

4 me 2 One of these priests explained roughly in an accommodating way two particular reasons of concern:

d. There was the on-accentuation on sin, not different 'Jansenism; '*

e. the questions have not been answered by the catechists except to the size who him 'investigator' would be invited to attend the next meeting.

These colons are enhanced again by the Committee because they are made reference to so much time by representatives NC (also by the ex representatives NC) to explain their reactions adverse to the catéchèses initial NC, to the style and method of presentation, to the content with so much accentuation on sinned and the condition miserable of the person without spiritual life who would change with time was the person to follow the Path NC and so of continuation. There are some accounts in the representations that the Path NC is explained for offr.ir the only means to salute, the very important point has considered previously (to paragraph 2.24 above).

4 13 several representatives NC explain that their catéchèses is available to all parishioners; all are invited to hear the Good News, by consequent the loads made about exclusive rights are invalid. He/it is not able to not to be denied that him 'invitation' in the Parish has been offered to the gathering, on the yearly basis he/it appears before the ban in March 1994, but No that representatives NC explain that this invitation herself was somewhat duplicitous because the Path NC' was not announced like Tel. There are explanations that the impressive invitation puts on card, with the icon conceived by Kiko Arguello, has been distributed to St Peter. This and cards of the invitation counterparts have been submitted to the Investigation. The Committee is satisfied that it 'Path NC' has not been announced; it is not probably unjust to describe the initial invitation as him 'charm.'

4 me 4 has good general proof that indicates that this 'charm' was prosperous in to pull people in the parishes (St Nicolas of Tolentino, St, Peter, Sacred, Hearts) to the initial catéchèses. While we don't know the answer numeric to St Nicolas of Tolentino, the Committee is attentive of the answer fr.anche by Canon O'Brien that some parishioners reacted furiously to the catéchèses. He/it appears to have been less that impressed initially, as was Canon English; each recognizes that the NC asked for them to change as the priest and that they recognized the opportunity that the Path NC has sooner or later offered for their personal renewal on the basis in progress in the Parish.

4 me 5 TO St Peter, he/it appears that a lot of people answered in 1985 him 'Good News' invitation, attributable in part to the mind of renewal present in some following Parish

Weekends of the renewal given by Canon English; these are cheered warmly in the representations. The Not representative NC of St Peter explains: "Manypeople attended the Texts of introduction of the NC, especially that that had been awake by the Holy spirit (meeting of the marriage, renewal, of parish) and was gry of the hun for the spiritual food. As the Texts for people of the gressed to have some doubts about this new path began; nevertheless most remained at the end; "from there. . .. "Everybody has been asked for offr.ir the opinion about the Texts; that that expressed the concern about the total concentration on sin and souffr.ir has been sent back by the arrogant strangers (of London). "

4 me 6 In interviews by the President, the first account of the hand by the no one that could not be considered like a favouring or hostile to the NC path describes that the priest (Fr. Carmelo) gave the strident message to the topic of the pains of today - fornication, greed, oneself and so of continuation. To this interviewee, he/it appeared that the NC attracted some strange people or observed extremes to the Texts. The No that representative NC explains: "Some of us attended afew of the first led sessions by the NC but have been appalled by the negative messages received Us have felt it to continue would weaken our spiritual development and selfeste them. God has been painted as the God of vengeance and punishment and not the God of love, yet we know that he/it is as well the just God that likes."

4 me 7 that THE person opposed in NC explains: "I attended some ofthe initial catéchèses and were an impressed by the uncaring, insensible and attitudes of the judgemental of the speakers. To no point was he/it made solves that the intention of the catéchèses begin this NC process in St Peter. The Neo-Catéchuménat words have not even been mentioned - then or in ges of the subsequent messa of the chair to Mass Sunday. The message of basis was:

'You are not no good - no good because you got lost - you are sinner - you don't have Jesus Christ in your life. Ifyous want Jesus Christ, then you must say 'Yes' and you will find it here. Ifyous say 'None' to this invitation, you repulse Jesus Christ - you are sinner."

"By consequent ofthis negative message, people in the difficult situations or one certain vulnerable way, wants ume of the donkey that they are to mistake if them answer 'None' to this invitation and will be punished more therefore even. This approach of guilt is not found in the gospel, instead Jesus, Christ says 'Come to me everything that work and is heavy overwhelmed and me you will give the rest."

4 me 8 The reader will probably reach the particular view about the aforementioned explanations but he/it transports to the Committee that him 'negative approach' is adopted in the Catéchèses that, to carry in mind the initiator's words who him 'path of origin in the waters of baptism' is necessary for all, is not not really surprising. Nor he/it surprises that some people will answer the method whereas other don't want; the problem occurs where this method attract the vulnerable and it described like 'extreme' unless of course the NC is competent to supply or to manage in a satisfactory manner with the such people.

4 me 9 that The Committee accepts that there was a lot in the Parish of St Peter during 1985 that answered him 'Good News' invitation, that more of 100 of these remained for the length and we also accept the proposition that it signalled the state of preparation by the Community of Parish for spiritual raise. They wished to be illuminated about God and the church.

The Committee Investigates himself if some of these elevated previously by the Meeting of the Marriage and the weekends of the Renewal of the parish of the br felt the sense of strong disappointment or equal disillusionment because the Path Néocatéchuménal followed the different itinerary and was not as anticipated.

4 me 10 The itinerary was evidently acceptable for enough people for to justify the formation of two Community NC. A that joined the community after the initial catéchèses explains: "Before the initial catéchèses, I only felt that nowadays, it was impossible to follow the church of the ofthe of the teachings with all the hft of the ofmodern of the pressures. Well that Ihad was brought to one point in the faithful Catholicfamily during adolescence, Ilost the precious gifi of 'Faith', and there was the emptiness. I have continued to be going to Massage most Sundays although I never received the sacred Communion. When I listened to the Catéchèses, it was as the return to the home and through the NC I rediscovered my faith. I felt the love indeed and mercy of Jesus Christ for me as the sinner." After having read the Texts of the initiation by Kiko, the 1993 Paper of the Presentation as well that other representations of members NC, the last quoted sentence is very familiar to the Committee.

- 4 III that The adversary of the NC affirms: There are the value and the necessity for mg on liveliness formation

for catechists, professors, parents and individuals. We should endeavor for constantly the

faith deeper and afliller that consists of the message of the gospel. Reconciliation, to heal,,

and the good will to serve should be leave ofour plain lives as Christian. As the Parish,

us don't always satisfy to these needs and the needs of this more vulnerable.... I can see

objectives positive in to construct units of the comm in the NC but their methods are false

and pain." Regrettably, the last word is very accusing. While him can have serious there

questions about the NC methods of formation, the person recognizes the advantage potential

of communities of building in the Parish. The Committee is informed that bishop Alexander,

Mgr Buckley and other in the pastoral ministries are also in favor of 'communities. Earlier

in the report, the Committee attracts the attention to the sincere interest for Catéchèses Adult by therefore

many of people. This interest should not be allowed to decrease.

4 112 Frs. Trafford explains it in the fall of 1987 (a few 9 months after being become the PP in January 1987), the whole Parish was: "invited for to hear it 'catéchèses of introduction' more than 8 weeks. A few 200 people came for the first harms and, as is normal, the numbers decreased on the eight weeks."He/it was conscious to the moment it: "the church always saw catéchèses as the consecrated duty and the inalienable right (Catechesi Tradendae] 4). " By enlightenment to the Committee, Fr. Trafford explain that he/it consulted the Canon O'Brien as well as people in the Prayer Groups before presenting the NC to the Sacred Hearts. There is the uncertainty so Bishop Alexander has been made aware (directly) of this NC introduction to the Parish before the event.

- 4 113 him 'arrived' some NC is described, quite graphically, in some of the non NC

representations. One describes the situation: "Some afler of the months Fr. Tony 5 arrival us

been introduces to the Path NC No one that us spieds had known it. The first set

of Texts appeared to be the alternative to the mission that had been annulled the existence

addressed by the team of failures I confessed was certainly the few diffr.rent! Therefore was the

rather bad priest eased that accompanied them." Another representative NC

explain: "I attended the first meeting addressed by the NC of London and had it found

displeasing. Catechists, husband and woman, public confession made of the offences against God, and one the other to length and in detail." The Committee looked for the enlightenment if the Mission had been organized for the Sacred Hearts but the Frs. Trafford cannot recall if it was the previous intention for the Parish.

4 114 that the adversary of the Path NC explains: "he/it has been announced that the set of bimonthly Texts, to last than roughly 6 weeks, would be given. That would be the experience that would change all our lives, as he/it had his. Roughly 200 appeared for the first to meet The trio of speakers have consisted in the married couple and the priest Italien, everything of that proved to be, to be NC. The soul that puts to naked of the methods of the couple the two afflicted and embarrassing because of the obsession with sin, sin especially sexual. The nearly hour-long conference by the priest was positively intimidate well that most were unintelligible to him. I attended the second meeting that hopes that the first experience had been the bad dream but I left in total disillusionment, incredulity and disgust." These are not descriptions of the untypical of the adverse reactions by the No representatives NC.

4 115 on the other hand, not perceptions unexpectedly, different about these Catechists NC are given in the representations of some of the members NC. One explains: Us (husband and woman) has been impressed for several reasons. First, he/it has been rooted deeply in holy Writing, some, bringing to life the two the Old and New Wills in the path who spoke deeply at our hearts. " Later this representative explains: "Secondly he/it became clear that the approach that we were offered is based on complete fidelity of the church learns. I had felt a lot of distress on the years to the continual attacks in the medias on the Pope and the church of the ofthe of the masterly teaching, to come from the inside, often the church." Of by affirmation there for the role of Catechists NC: "Third, we have been impressed deeply by the attachment of the team of catechists, in the middle of difficulties and their, working and lives of the family, to travel two times per week of London, for more of 8 weeks to share with us the Good News who had so deeply changed their own lives. Certainly, we have seen not in this some leaves of 'cult' to work for his/her/its own ends. To the contrary, we saw the grace of Jesus Christ that works through the gospel."

4 116 some representatives NC exact concern about the presentation and call, and as the weak or vulnerable appeared to be attracted. One of these explain: "I have been alarmed because in particular I felt that the discussions advanced like to the reasons to join the NC disturb makes to some deeply psychologically. As GP apractising that I feel that I have some reasonable shrewdness in the process of manipulation of individuals and groups in the psychological paths. I felt to this stage the NC counted heavily on guilt and there was the sense even of spiritual blackmail." Another representative NC, to express the support, in a few other homages for the Path NC, touches on the same point,: "I felt some emotional blackmail in the initial meetings with which I felt uneasy

4 117 another No representative NC expresses the concern about the initial presentation, while explaining in first it: "It was very has accentuated greatly that the NC was the only path" and then: "As the meetings progressed I nearly became more and more worried contained and methods. The approach was very didactic and the delivery of all the catechists were also hesitant. To question and the discussion doesn't have been allowed. The clear message was this one should suppress the those intellect. This message is ever present. The negative approach, fear,,

that of God the emotional blackmail is much in the front. I even owed to this stage early to consult the GP for Guideline when the parishioner mate confided about the troubling reaction to him 'Texts; this person has completely had psychiatric care need for some time."

4 118 the Committee recognizes these reactions adverse to the method to encourage the NC path, considered by some as emotional and spiritual blackmail; him has been repulsed therefore as unfit and as to damage potentially for their spiritual well-being. Demonstrated little by the numerous commentaries flattering about the initial promotion, the adverse reaction remained in the, years of the minds of some people afier the event. It is not difficult to appreciate that there is also some resentment because the Path NC remains, whereas in the minds of some parishioners he/it must not to have been first there. The Committee doesn't conclude this the such adverse view is had by the majority of parishioners but we conclude that the majority of those that has tried the initial promotion, in totality or in part, decided of to repulse the Path NC as the means for their spiritual development.

4 119 it is as obvious to the Committee that some of those that answered to the initial and to more belated offr.es of spiritual development by the Path NC was vulnerable of several ways; these are quite explained fr.anchement in the representations. Fr. Trafford recognizes to the Committee that the vulnerable people are attracted to the Path NC. As noted elsewhere in the report, the Path NC is not either qualified competent to address of a manner satisfy to some of these vulnerable people.

4 me 20 Nevertheless, the initial and subsequent promotions of the Path NC were welcomed by some people in every parish, as well as by people of other parishes; he/it has been recognized and accepted by them as the valid means to deepen their faith or to return them to the fold. For the other answering machines, he/it has well stocked the means knowledge about and to enter in the church. These answers positive to the Path NC must be and recognize by the Committee. But the Committee is also very attentive that, in spite of the initial and subsequent promotions of the Path NC to Sacred Hearts, the NC in number formed the tiny minority (less that 5%) of Sunday indicated aid Of mass (in 1985) and rests as the minority to the very Parish compared to the a lot of chiffr.e inferior of Sunday aid Of mass in 1995.

Such is the situation to St Peter. The NC communities represents again there the small minority (a lot less that 10%) of the mass aid, although the last declined the same way since the NC introduction in 1985.

The comparative situation to St Nicolas of Tolentino is so different, in first because there is yet there three communities with a few 60 to 65 members that the number is in decline that follows the edict of March 1994. But in the terms of the percentage, members NC could represent as many 27% of the file official of Sunday aid Of mass (to 221 in 1995) without taking into account the makes that 25% of the communities are indicated to live it outside 'region of Parish; ' the reduced chiffr.e unless 20% if this factor is carried in mind. On the other hand, was suggested it 'unofficial chiffr.e' of 140 to include say 45 members NC to be taken like valid for aid Of mass, the, composition of NC to No the NC parishioners is of the finish third.

4 me 21 He/it declares the obvious but is must be declared, that the process of wear numeric that implies the continuous tendency of NC non parishioners who move away to attend Mass to

other churches or vanish maybe entirely due to their NC experiences, is pronounced more and more. On this only approach, him 'Community of Parish' declines and continuous to decline. Completely to part the question of displacement by members NC in the sacramental programs of the preparation that the spectacles of the proof take place, he/it cannot be concluded maybe that the presence of the NC communities enlivened' or 'invigorated' these parishes as him 'Community of Parish' yet we note the point makes to us by Fr. Trafford in his/her/its representation: "The numbers are not this important. The important thing is that the Parish now has, free, to no cost whatever, the true catéchuménat." But the Committee believes that there is the cost.

4 me 22 that The Committee doesn't share the such NC oriented evaluation of the situation of Parish; this transports spiritual elitism very regrettably and the very narrow pastoral approach that Pope Jean Paul II if warned against greatly. Not only fact the Committee recognizes the narrowness of the such perspective, but he/it is recognized and has be unhappy * by parishioners that don't understand why it should be so especially when they tried the NC process of catéchèses and finished: "It is notfor me" for the variety of reasons; the process of wear beginnings and continuous. There is the considerable discontent, most pronounced at Sacred Hearts who become pronounced us more believe to St Peter and on the decline or in big gone captivated to St Nicolas of Tolentino because it opposed the more strongly to the Path NC continued.

4 me 23 As for the theological efficiency of the NC Catéchèses herself, us, let's understand that there is the question mark for a longtime about this in the minds of bishop Alexander and some eldest clergy of the Diocese. It is noted in the previous section (to paragraph 4 HS 5):

Him has the concern there by the two General of the Pastors about the NC that learns - the catechetics. As that it had not been submitted for vote and approval by or on behalf of bishop Alexander in spite of re searches for this." The Committee from there commentaries: The Priest's presence of Parish to the catéchèses, in particular as the catechist, should have pacified the concerns about the ofthe of the validity that learns or doctrine yet the references of the catechists laymen are not known." It is again the case and it is the problem raised by some representing to the Investigation.

4 me 24 that The Committee is directiveé by the NC that the process to form for their Catechists are the responsibility in this country of Fr. J Guzman of the NC National Team that in tower, as explained to the Committee, is guided by Kiko Arguello. The Committee considers and offr.e the evaluation about the Path NC (Section 3 above) according to papers submitted, documents and him 'Book NC.' Our attitude toward him 'Presentation of the Path' the paper is made clear; us the yet watch as authorized the source cannot be identified. That paper is not submitted like part of our report but there are the several quoted excerpts some of that are in relation with Catéchèses.

4 me 25 Parts of these are necessarily repeated of paragraph 3.25:

the. "we begin to give the catéchèses without presupposing the faith in whoever... with those of the parish" [to 3.25, xvi]

b. "we open the path of adult Christian initiation in the Parish"

[to 3.25, xvii]

c. 'the one that has the catéchèses in his/her/its hands has the church of the

future" [to 3.25, xxvi]

d. "we have the language néocatéchuménale. If you have the word to say in the church, you create the new language, the new theology, new, terms",

[to 3.25, xxvii]

e. "if we didn't say anything another one that what the old men had said, us, would not add anything"

[to 3.25, xxvii]

f. "Afier three years we say the community to choose some catechists and they come with their catechists to see as I preach. Because they are formed in the oral tradition, them aren 't given the booklet and said to learn it."

[3.25, xxix]

4 me 26 The last mentioned excerpt (ie (f) or 3.25 xxix) returns it clear of the initiator (Kiko Arguello), that the Path NC counts on 'the oral tradition.' As we note previously (paragraph 4 HS 6), our exam of 1994 correspondence to the Pasteur General (Mgr Buckley) watch that place being therefore, to confirm that the Path NC has the oral tradition and as such all literature don't generally publish because he/it is considered the movement but the path or renewal in the church and so forth. By commentary here, the Committee considered the excerpt of the report in 1985 by Ritzinger Pourpre, has subject in September to the Investigation by Fr. Guzman; in this Ratzinger excerpt Crimson includes it 'Neo-Catéchuménal communities in the generic title: 'New Movements.'

4 me 27 THE Investigation is made for the Committee to study and to make some remarks on the validity or otherwise of

- the catéchèses used by the Path NC. Either the Committee is qualified nor the mandate has carry away the such survey. We were informed of several documents and strips. These contain shapes different from matters of the catéchétique and methods used. In our limited capacity we can to conclude probably that no doctrinal mistakes are manifest, some noting (for the file) that the teaching is declared by Catechists NC and chiefs to follow the teaching of the church. The style and permission of the method many to be wanted.

4 me 28 Numerous representatives explain that the style and presentation of the catéchèses is equivalent to the long harangue. Having listened to the strips, the, such description is not little suitable in the view of the Committee. These appear to be the main reasons why few people remain relatively for to complete the initial catéchèses in the three parishes. So Investigation supplementary is required, in the path more detailed and theological, is probably matter for the Conference of bishops.

- * Jairsenism

"The seventeenth and eighteenth movement in Europe especially Fr.ance that accentuated the morals

austerity, the pain of the human body and human desires, and the elitist notion of salute

- (Jesus died for some). [Occupied of the Glossary in 'Catholicism' by Richard McBrien]

- 4 J PERCEIVEDS PERSONAL ADVANTAGES OF PATH NC

4 J reference is made previously (distinguished in F) about the paid advantage of the Path NC for each of the priests. In addition to their views, the Salesian, residing to St Peter indicated in an accommodating way as the Path NC is of personal advantage in his/her/its spiritual increase, and as he/it benefits of the examples of fr.ères and sisters in the community. The representation doesn't have been submitted of the priest lately enacted of the Diocese, yet the Committee is recognizing for information about this of Catechists NC. The Committee attract the attention to the fact, in the context of this topic, that two seminarians NC assigns their vocations to involvement with the Path NC to Sacred Hearts and St Nicolas of Tolentino; we are thankful for their explanations.

4 J 2 Steps unexpectedly, all of the representing NC (100 in total) explain several ways as their involvement, or the engagement with the Néocatéchuménal path either changed very dramatically their perspective of life, or helped them to come back to the church, or increased their faith and so of continuation. It would be unbelievably long to include all these letters of testimony spiritual about the Path NC; but all have the central theme about conversion, the new or better report with God, the conscience of sin and the curative power marvelous of Reconciliation, and of Jesus Christ in their lives; the sense of 'community' is expressed with the advantages.

4 J 3 The Committee thinks it sensitive and realistic about to include some quotations of the sample short of the NC representations, of after at least four of every Parish; the commentary of introduction can be given so by the way. Us let's hope that members NC don't feel neglected where their views are not not repeated. In the presentation of this kind, it is very difficult. All have been read and considered by the Committee.

iii. "I was in life Rehgious on 40 years, attended the three courses of the renewal of the month for Religious in Room Havkestone (Redemptorist Centre Pastoral), made a lot of retirements and heard several conferences. I have gained more of knowledge and to understand holy writing, especially the Old Will, since to become complicated in the Path NC. A lot of accentuation is given to the principles of Christian spirituality basis - the place of the cross is our lives, obedience, humility and forgiveness that hailed us hear so little of today." [Sacred Hearts]

iv. "He/it called me to simple, direct faith; if need be to listen to, to be receptive,, to accept God's will for my life, that knows that he/it never repulses

or surrender." [Sacred Hearts]

V. "The NC encourages the prayer in the family and the strong basis of catéchèses for the children, regularly in the house and increased by the member of the community to monthly days of community. The experience of communities to long term is that the children continue in their Christian formation and by the continuation to join some communities on their own. It led in due time to the sponsorship of Catholic marriages and vocations to the priesthood and life nun." [Sacred Hearts]

vi. "I found it to be the painful experience to discover my criminal character and

my lack of love for my partners. " [Sacred Hearts]

4 J 4 The sense and discerned the advantage of 'community' is painted strongly in several NC representations: "I was alone, depressed, divorced person, little attaching and charged with guilt; I fought to continue to go The community provided me a lot of friends and by discharged solitude. Very deeply and the personal sharing is only appropriated in the community who puts where one feels fiduciary." Another explains: To "share is the special time in the community. We listen to God's Speech and 'echo' on what we heard and whatever speaks us in our lives to the moment; often it leads home to the problems or about idols - pride of money, material things". The last explanation of 'main roles problem, is supposed to mean the realization that money, pride and and so on was their personal problems to be solved and helped by the better report with God through the Néocatéchuménale experience.

[St Peter]

4 J 5 that another generally explains to more: "As Catholics, christians and people, we have need all of andfor of the constant catéchèses the opportunity to share the difficulties of life on our respective journey in the will of the light ofGod for us", to explain from there,: "The community satisfies to this need and it saddens me deeply than us should be threatened by him. We are all to endeavor toward our ultimate reward." In addition to recogni sing the need for cateehesis Adult, this writer explains as him 'to share the community' is of such aid in life: to feel it 'you armth and to understand that we are together on this journey" [St Peter]

4 J 6 nubs of other NC representations are projected to transport their perceptions of spiritual and the community benefits due to the Path Néocatéchuménal:

"Spiritually my life was in the mess - the sinner without hope" '. "my life social whole is now the church" '. the "expired fr.ères and sisters are brought rear; the sister dominated by the drugs has been brought rear"', "many as I didn't receive any catéchèses since first age of the sacred Communion"', "now I know that that the church teaches to very Ifeel close to the church and the Pope and especially to the Parish"', "it is the revelation to know that God likes me" ', "the community lent me bigger confidence - I can now read to Mass, to speak to the Parish in Guideline and to help in the hospital" [St Peter]

4 J 7 THE previous NC believes it: "The NC didn't make anything another one that provides the place for a lot of plain and repulsed people to adore God and to change their lives for the best." The writer asks the question: "How can it be false? - Jesus said.' 'if they are

for us, they cannot be against us.' " [St Peter]

4 J 8 I. "God gave me the grace to remain faithful to Sunday aid Of mass but

Me were not faithful to the teachings of church about contraception and

confession. I had stopped looking at myseifas the sinner to all."

[St No Tolenti Nicolas]

ii. "My wife and Ipray the Divine Office every morning and I are capable of to pray with my children who pass to them the faith that is living and concretize, some giving them the power to resist the temptations to abandon the

Church; these are so powerful. None of these changes would have happened but to feel the love of the church for me as the Mother, received while walking with the community." [St Nicolas of Tolentino]

iii. "The Mass was living, the Speech has been broken opened for me. Ever before had understood me the wonder of all. The Psalms are my joy. The Daily office the helps to the events of every day; forgiveness and joy to shortcoming the ofr.econciliation of the Sacrament; the answer has been given to pain past. So much recovery has been given, so much love received; to be capable of to forgive is especially the miracle with my past. " [St Nicolas of Tolentino]

lv. 'The catechists took us early through the stages of baptism the

Church, to allow me to understand the faith more completely some which God put me. To shortcoming catéchèses, I have been given the teachings of the church, as Isee him reflected in the Catechism, and also he/it sees lived outside in the other. God's Speech and the Eucharist Sacrée became very important to me. To listen to the Speech; and experiences of others in the community allow me to hear God who speaks me in my daily life. To share the Speech of God helps to give me the discernment in my own life."

[St Nicolas of Tolentino]

4 J 9 For some in the Path NC, previously adversary or indifferent to God, the experience of the catéchétique is new and welcomed. For others in the Path NC, it is the experience of the re-awakening that implies the biggest conscience and to understand it increased about God, and the significance of Faith with all that he/it implies. It raises the questions nevertheless: "Reason must and as makes this method of catéchèses mainly adult has the apparently bigger and the more efficient personal impact in belief and itment of the consequent comm for some people that it drifted by the more 'traditional path' of

- instruction of childhood through to adult age? "

4 J 10 has none 'obvious' answers to the impatience yet to know to the topic of God, about salute and the means to accomplish this through self-discipline and engagement must be incited by the Holy spirit. This more belated 'conscience and to learn the process' clearly satisfied if need be and is 'active' for some people' yet these are the minority that judges by the chiffr.es to every Parish compared to the initial answers to hear the 'Good News.' He/it appears that for members NC, the catéchétique, treat on a lot of years is yet acceptable enough he/it can be that him 'length of the program' for 20 years or more are not known by them for the time. He/it must be declared by the Committee, that members NC display the sense of spiritual goal.

4 J 11 has it undoubtedly 'experience of the conversion.' In some examples, it is deeper than in the other to come out of people toward God of the side of society as it is; of drugs, prostitution to name but two facets. The prayer, especially the Divine Office, is important for the members NC as is their involvement in the Liturgies. Besides, them 'experience 'is as some are prepared to dedicate their lives as missionary; the Spanish family to St Nicolas of Tolentino is the example.

4 J 12 Rather amazingly, only the view of 'sadness' has been expressed by members NC that they are not allowed anymore to celebrate the Eucharist Saturday. Of bigger surprise to the Committee was the indicator that the Eucharist is not yet celebrated during the week this is admissible. He/it appears that the communities meet during the week for the Liturgy of the Speech.

4 K THE LITURGY OF THE NEO-CATÉCHUMÉNAT

4 K In the NC non representations has some references in the NC liturgies, statement, to be celebrated separately by the NC communities and mainly in the building outside of the church. These celebrations are not made known in the bulletin of Parish information and are therefore discerned to be hidden, exclusive and dividing.

4 K 2 Some representations worry about the liturgical shape; the examples fr.équents is it

of the Saturday evening Eucharistic celebration and the Eve of the Easter for the NC

communities. There is the reference to the shape exceptional of the Eucharist and be yet

for Sunday, he/it is discerned to be for the NC and not for 'plain' parishioners who

is not not welcome. Him there has congratulated nevertheless about the care known to be taken

in to prepare for the Eucharist celebration and the celebration herself. The critical are

makes about Baptism by immersion. There are strong critiques about the paid

substitution of the Mass on Saturday evening for the Community of Parish by the Eucharistic

celebration for the NC communities to St Nicolas of Tolentino and to Sacred Hearts.

The worship detached by the NC communities during Sacred Thursday and Good Friday is

quoted in critiques but the celebration of the detached or the supplementary or the Eve of the Easter only

by the NC communities causes it gives for strong critique. Even after the edict of March

1994, the NC involvement in the celebrations of the Eve of the Easter is discerned to be the means to

- compensation the ban.

4 K 3 Use of their own eagle, the paschal candle, sacred vessels, crucifix, and icons are discerned

- by non representatives NC being different from the indicative of the norm that the articles of the

The parish is not appropriate or many more in a meaningful manner, that the NC articles is indicative of

exclusive rights or of the sect or the cult. There is mentioned 'reactions to the critical views

expressed by the NC about 'normal liturgies for the Community of Parish parce that these are

considered to be less meaningful or less expressive than this of the Path NC. In some

examples, these critical views are yet assigned to the Priests of Parish that these don't have

been clarified by the Committee.

4 K that 4 NC representations explains that since to join the Path NC, the, liturgy took new significance and the new sense of vibrancy. Them bring the active part in the liturgy, recite the please the church who follows the particular stage reached in the process of the formation of the Path NC, and recognize the Bible in the new path as God's Speech who is: "addressed to them." They explain (to the size) why them celebrate their liturgies separately, the preparation had need before the Eucharist celebration for those that are 'Opened the Speech' (the warning) before reading. Their music is distinct enough - described in the less that flattering manner by representatives NC as: "Style of flamenco."

4 K that 5 Enlightenment was searched by the Committee about the elevated points. Our main source of reference is the paper: "Presentation of the Path" (1993) by Kiko Arguello; him 'Book NC' is also the source of reference. The main liturgies are considered to distribute if the critiques, in particular about exclusive rights, could be watched reasonably as symptomatic of division in the context of the Parish.

(The) The Eucharist: The explanations about the detached celebration are given the

Paper of the presentation:

"Us let's not celebrate the detached Eucharist because we think that we are the pure, or that the Masses of the Parish are worthless. Us we don't have ever thought to be better than other. We came to this reality parce that the ofthe has need to save these people, so that they won 't leaves again. Because we know that The Christ likes them. And J knows that J will have to to give the fr.ères of the ofthese of the account if because ofa ofmine of the mistake stupid, they abandon God Christ gave his/her/its life for even a man."

"Parce that we have since so after the conversion, us feet taken of people to the Parish Massages and it didn 't speaks to them, they left.... we speak ofcountries where people were for a long time Catholic and abandoned the church; in the path they are vaccinated Ifyou bring them again to the same Mass as before, since the conversion is something that you confirm in grace but the man has the crisis, he has of the difficult moments, moments of fatigue, and since young people of today is extremely sensitive about not to make anything false.

"The example: we had to take it 'Glory' far from the Mass for a long time because we found this young people that came of drugs that came of atheism as soon as they entered in the community they found all the world to sing 'Glory to God in the highest' while they were tired... they are not in the situation to sing to God they have need to tell the fr.ères about their crisis but to realize that it was not not the place - it is for pure, for the good people."

"Us we are given account that him 'Glory' is the anticipation of the anafora that him belongs to the season Pascale, and these people come tired. We saw it in the Eucharist they had need in first to listen to the Speech the song of the Psalms that eased this young man immensely; that before the homily, before all fr.ères, he/it could say: 'Fr.ères, me 'm the sinner, me 'm in crisis. Let it say it! So that the priest, after in the homily can to tell him: 'Courage my son! God likes you."

"And therefore the liturgy in the small community has such big strength than you cannot be hypocritical. In a lot of places he/it was enough to move away the Mass of us is for the community to decline morally. It is very difficult to make of the signs hypocritical, false signs, when they were well lived and in community. Jt is the initial sacramental preparation."

4 K 6 that This paper describes whereas the Holy Father had received the letters and the accusations but affirmed him their celebration as for: "the laboratory sacramental. The group that takes the liturgy that takes the Councit that goes slowly." There is also the reference to the discussion between Kiko and the Holy Father where the Eucharist is celebrated (in

the Room of Parish) and when because "the 0eople says that as long as we take 't goes to Sunday Massages it that we add the outside Parish." The paper provides the answer given by the Sacred then

Father: what makes the isn of church 't places it but the bishop.... The church is based on the Bishops."

- 4 Based K 7 on the explanations by the NC, the Committee understands that the detached

The Eucharistic celebration is considered as the part fundamental of him 'plan pastoral for the

community.' explained to provide the increase of the community because he/it holds account of the time

of 'to share; ' the last, known like 'Echoes', is the time of self-expression by the fr.ère or

sister of 'how the Consecrated holy writing spoke to them personally.' The Committee is also recommended

it was Non NC to be admitted, this 'to share the process' by the community the rise could give

to subsequent chatterbox by those not in the community.

4 K 8 It appears the plausible explanation. However, the Committee concludes that this celebration is exclusive because it necessarily separated for the NC community. Nevertheless, there is the explanation in the Paper of the Presentation that the Gathering for Divine Worship considered and has approved the NC liturgies.

4 K 9 that The church is sometimes used for the Eucharist celebration, on the, eve of the Sacred day for example. We understand that there is the placed altar then in the central place, that the benches are re placed to be in front of that altar on three sides; the altar is therefore the focal point close to people. There is the proof to the Investigation that the such celebrations are not 'opened to parishioners even though they know, usually fortuitously (the visit by example), that they take place. It is the situation of added exclusive rights to that, the need to use the NC articles for worship - the crucifix conceived by Kiko, the icon of the Mother and Child by Kiko, the use of their own bread, him 'to kiss true of peace' before the consecration is different to the norm of the Mass for the Parish.

4 K 10 that THE detached piece is used in every Parish by the communities NC for their liturgical celebration. To St Nicolas of Tolentino, this piece, is in the outside building and is utilitarian but sparse; to St Peter, pieces to first floor (him 'Superior Piece') is used in the part of the formation of the building of the complex church; to Sacred Hearts, the piece (the Lampley Room) is used that lies between the church and the presbytery. In these pieces, there are the crucifix of Kiko drawing and the icon of Kiko drawing.

4 K 11(B) Eve of the Easter: Him 'Paper of the Preparation' explains the circumstances that lead to the

- detached, the whole eve of the night for the NC communities: -

"The second Guideline of Vatican rediscovered the Tridium Pascal; the night as lifr. of the ofhuman of the sacrament, the eschatological dawns etc."

"Us have them (ie the NC) discover the paschal mystery, and it is the thing the more import But the problem in Spain is that the time is pleasant in the spring', people would go on vacation at Easter. How is what we would be able to to center the spirituality of these fr.ères in Baptism, on the paschal night, if did they have gone on vacation? "

"Us feet none choice but to bring some communities to the convivence and their to learn what the signs are.' what he/it destines to keep the eve for the overnight.... what baptism is - so that

- they realize the strength of the sacraments and never go on vacation: it is

THE NJGHT PASCAL"

- "The result was that the ofMadrid of the pastors complained than us went ourselves

- 92

for Vigil Pasehal. They said that we made the parallel eve because us didn 't goes to this Parish of the ofthe. But in the Parish, he/it begins in the evening to 6.00 and ends to 7.00 when it is even light; there are three readings and no baptism because the pastor says that if his/her/its longest no one will come. But that 's not Vigil Pascale! "

"The archbishop (of Madrid) said that the charisma has been given to Kiko and Carmen - and decided it was of God. He/it would like the Eve Pascale being the center of the night whole but saw with pain that it is the Mass of in the evening in the diocese (of Madrid). If the pastor is shocked because you celebrate the second eve, the empty churches of Madrid are offered to you to celebrate the Watch the whole night."

"If the bishop of Madrid had said in this moment: 'I won't tolerate anybody to celebrate the Eve outside of the Parish' he/it would have been everywhere. But the bishop has says something different. And thanks to Carmen, today in Madrid the Vigil Pascale is not the Mass of in the evening; there was the renovation marvelous. We celebrate the whole night, until five the morning, to wait, the dawn."

4 K 12 The question of the detached or the Eve of the Easter only for the communities NC in the three Parishes is immediate history because the edict of March 1994 by Bishop Alexander prevent such celebrations. Elsewhere in the report, the Committee considers the very difficult pastoral circumstances who lead if need be for the such edict; it is as necessary to indicate in that topic that, in the view of the Committee, the celebrations separated by the communities, NC was dividing to the apogee of the Liturgical year.

4 K 13 Of specific significance is the view expressed by Kiko Arguello (mentioned above) that, had the bishop of Madrid says 'None', it would have been the end of matter. Bishop Alexander already took the such view. The Committee doesn't find no real reason of the representations and him (public or private) meetings to suggest the different course. In fact, the celebration of the Eve of the Easter in the context of these parishes has not been seen to be important in the view of Fr. J Guzman to our meeting with the NC National Equips in September. The point has been noted by the Committee.

4K 14 nevertheless this part of the edict concerning the Eve of the Easter was circumvented at Sacred Hearts by in effect, to impose the celebration of the Eve, more granted to the NC that to the Community of Parish. It was dividing and imprudent given that, the effects of the edict have been discerned to create the quieter atmosphere for the Parish; the biggest possibility for the 'living and let living' the situation has been undermined seriously. The situation in 1996 to Sacred Hearts appears to have been more acceptable to the gathering more general, explained to be because the NC influence has been pronounced more little. The circumstances of the Eve in 1996 to St Nicolas of Tolentino and to St Peter are not known.

4 K 15 TO our meeting with Canon O'Brien, he/it recognized that the Eve of the Easter only for the NC communities to St Nicolas of Tolentino was the mistake. The Committee recognizes this admission and the gracious manner in which it has been given. We must also recognize his/her/its very applicable reminder that the Eve of the Easter is supposed to last until dawn. Him also

93 the

dawned to the authority for this in the Clifton Index 1996 Diocesan. Under the title:

The season of Easter (page 169) he/it is declared:

- "The Eve of the Easter, the night when The Christ increased the dead is considered it 'mother of all eves.' During it the church keeps the watch, while waiting for the resurrection of The Christ and the celebrant in the sacraments. The whole

the celebration of th is the shoL(ld of the eve have place in the evening, while beginning after fall of the night and in ping with dawn."

The last sentence is accentuated, to make take the point made by Canon O'Brien; he/it cannot be refuted.

4 K 16 Given the probability that NC communities or individual members of the Path NC will remain in these parishes for the foreseeable future, the Committee the consider suitable and adequate that they are recognized (on the basis of missed it of the professional maybe) in to organize the liturgy for the celebration of Parish of the Eve of the Easter. In this consideration, the Committee sees the value of the Group of the Liturgy if he/it can be formed.

4 K 17 (C) Baptisms: Put in the context to describe Vigil Pascale, the, 'Paper of the Presentation' towers to and explain the ritual of baptism as used for the NC

- communities:

"Us have a lot of Baptisms by immersion, as the Guideline told Us didn 't invent this ourselves; the Guideline said that the immersion represents better the Path in death and to increase death, the Resurrection".

"And in the parishes we construct beautiful swimming pools therefore, and people in the pw'ishes is happy It has been made in Paris; Vigil Pasehal this year (ie 1993) was the complete renewal"

"The pastor in London renovated his church, while putting the altar in the center; him

- constructed the marble swimming pool of baptism in the shape of the cross in soil and he/it invited Inhales Crimson to participate in the Eucharist to inaugurate the parish."

- "Inhale crimson is the Benedictine; the liturgy is even close to his/her/its heart. He/it has been surprised by the signs: The Speech in the middle, the table of the altar,, the swimming pool of baptism, as people sang as they participated to London. And him

- changed his/her/its attitude of the Path"

"The liturgy touched it because the liturgy is something marvelous for us."

4 K 18 The aforementioned excerpt, close to the end of him 'Paper of the Presentation' by Kiko Arguello, is not necessarily repeated alone to accentuate the appropriateness sacramental and liturgical

- of Baptism by immersion but also to transport the NC message that the Liturgy is so important for them. The Committee understands and applauds the such attitude; him cannot be criticized reasonably in our opinion.

- 94

4 K 19 while that appreciate that some No that the NC parishioners can to be upset when to testify (maybe for the first time) Baptism by immersion, in particular it of the baby, of the sacramental significance of that, ritual is not himself to be given account. Of direct observation by the member of the Committee (July 1996) as well as reference to the photographs submitted of the Baptism for the baby, the gained impression is one of considerable enthusiasm by the immerser (not amazingly maybe) yet maybe in excess for those to know not only how to wait. This observation aims like seriousness.

4 K 20 The Committee is informed that the provision of it 'Swimming pool Of baptism' is not so exceptional nowadays and this consideration has already been given to the possibility of the such provision to St Nicolas of Tolentino in Bristol board.

4 K 21 The Committee is not informed of the perceptions by Inhales Crimson to the topic of him 'celebration of the re-ordering' to Ogle the Street (we believe) in London as added on in the paper. Us

nevertheless conclude that if, as describes, Inhale Crimson celebrated the Eucharist in N the customary shape to the NC and without all nauseas as to the appropriateness of this

ritual, it is not for the Committee for offr.ir of the perceptions. We understand that Bishop Alexander was the celebrant main to the Eucharist celebration to St Patrick in Bristol board during Lent 1983 for the NC communities who exist then in Bristol board, also that the Pasteur General also presided to the Eucharist celebration for the NC communities to the Parish.

To carry the aforementioned paragraph in mind and our first deliberations about the Eucharist celebration by the NC communities, allied to the knowledge (of photographs in him 'Book NC') that the Holy Father was the celebrant main for the Eucharist in the NC ritual, all supplementary commentaries, on our parts about 'shape' or 'ritual' would be superfluous. It is not the matter for us but can be the topic for consideration was Investigation for to take place about him 'Theology of the Path NC.' We are not able to but let's conclude that him 'Liturgical Laws by the NC to the parishes are of themselves dividing.

- 4 L VULNERABILITY AND ADVERSE PERSONAL EFFECTS OF NC

4 L 1 Reference is returned earlier (under NC Catecheses) to the concerns sincerely held of people of the three parishes about the troubling style and questionable shape of presentation used by the Path NC. But the strong concerns are also expressed as he/it attracts the people who are fundamentally vulnerable or that have psychological problems or similar, that he/it implies people in the NC community to the times of vulnerability intense - the mourning of family or failure of the marriage are mentioned like examples, also this pressure is brought to carry on people who can be uncertain if the Path NC is appropriated for them.

4 L 2 although it was not possible to meet the representatives individual in order to clarif" points raised or indeed to look for verification that the individual personal accounts are realistic without deliberate exaggeration, the Committee takes the considered total view that these are authentic. The most are not revengeful or offered to express the grievance merely strong against the Path NC; some are rather melancholic. "I was in him 'Path 'for a few eight years. I found it in many respects some difficult individual as my non-catholic husband had a lot of fears and something of the threat considered it. He/it gave me a lot of to share in my' doubts and worries" to declare later: "In the end I was 'repulsed' of the movement because I didn't wish to go far the weekend required on the second vote. To

- stay in would imply 'to walk' with the group different of people that me could not make. There are the things that I lack later: There was the dwelling on our criminal character and disloyalty and pointlessness that I felt was not good for people of a few some moods. That could be very depressing to the times."

4 L 3 Other representatives transport importunate scenes of personal effects adverse, some clearly deeper than other. Had been isolated there of the examples of so-called the individual in every Parish, it could be watched like common. But there is people examples in or once in each of these parishes that felt the adverse affects, in the, variable degrees, assigned directly to their adherence of the Path NC. The Committee accepts that it is therefore.

4 L 4 After having attended part of the initial catéchèses, the representative of the, medical profession explains that then the discussions or reasons advanced for to join the Path NC disturb deeply psychologically, equivalent to the manipulation of individuals with the: "spiritual blackmail sense" and therefore to Inquire to the vulnerable and/or the into scrupulous. As well as Kiko Arguello recognizes that people of less that normal

- perspective (described disparagingly as 'silly' and so forth) will be attracted (paragraph 3.41

(i) above), there is the local recognition by the NC that the such people are in their communities. Without details, the implied numbers cannot be suggested on even the

- approximate basis by the Committee. We are informed nevertheless that the 'penalized' is members of the NC communities in the three parishes. It was manifest to each of the meetings.

4 L 5 while the Committee cannot find a defect in the Path NC who pull 'vulnerable' or 'penalized' or 'damaged' people to the environment potentially understanding Catholic in the small community, us, let's share the concerns more fundamental of representatives about the effects on such people

- 96

of the NC process himself: the method of catéchèses, the severity of the ballot for the particular individuals with 'opened sharing' before the whole community, the, long length of the process and the obvious need for the strong engagement in the time and maybe finance. That separately, it is obvious to the Committee that the NC in the Parish doesn't have the specialist capacities to manage with those that are penalized seriously. He/it even worries more that other are let to take and to try to mend the broken or to advance some pieces broken.

4 L 6 Representatives attract the attention to some facilities of the counselling for those that have specialist help need after their NC involvement. These suppliers have not yet been approached by the Committee for enlightenment we recognize the beneficial service, including it in the, Diocese of that the representation has been received. It makes reference to the pain tried by the NC and NC non parishioners, in particular to Sacred Hearts, and the aid given in to negotiate with their calls for help. There is also the representation of the Directiveler of the Guideline of the Marriage that explains this aid must be given in the context of the marriage because one or the two spouses are in or have been implied with the Path NC; for reasons of confidentiality, this representative doesn't go in detail. The fact that there are the people who have need to get spiritual or another type of counselling by continuation of involvement previous or dominant NC should speak for himself.

4 L 7 In spite of the spiritual advantage drifted by those in the NC communities that are not 'penalized' or 'vulnerable', and that is that that themselves were 'has repaired' by the NC in community, there are not those anymore in the Path NC but touched by him and with the scars. The Committee is in no doubt that the such people yet exist it is not possible to measure them. He/it appears as doubtful if the NC himself could indicate precisely how much or where them can now live because he/it doesn't have the system to know how the previous members manage. There is some troubling proof nevertheless that people are forced to join the Path NC and in particular in time vulnerable in their lives. The Committee is right to believe representations particular that the pressure in some examples was equivalent to intimidation. It cannot be justified under all circumstances in the church.

4 L 8 One of the representations of the previous NC, to describe in the full terms, the experience of

the NC path during the period of three years, ends in the tones conciliatory: "I would like to

suggest that the movement is not allowed to recruit new members, meeting, or says the Mass on

property of church but could be allowed maybe to continue in houses individual

to support their own priest moved away of normal Parish lfe." Earlier in this

representation, the states NC precedents,: "I wish to Investigate that the bishop restricts the activities the

of this movement." In the light of the representations concerning this and other topics, the,

The Committee sees the considerable merit in the such suggestions.

REACTIONS ADVERSE of -4 m TO NEO CATÉCHUMÉNAL PATH

4 m 1 In their letters to every member of the Committee (distinguished in 4A), the NC National Team welcome she/it Investigates, to hope for it,: 'the best knowledge all misunderstanding or bad sensation will solve the Path NC.' This letter appears to infer that 'bad sensation' exists; the Committee treats it on this basis and, as such, is thankful for the recognition. We note the reference in the letter who: "when the new reality appears in the church, he/it always awakens the puzzlements and persecutions. St Ignatius Loyola was happy when the such investigations have been held.. "The Committee notes earlier (divides in paragraphs 2.29 and 2.30) obvious conscience of disagreement by the Holy Father as for the Path NC.

- 4 m 2 As for the Diocesan situation, Canon O'Brien explains way oblige to the Committee that initial

the reactions to the NC introduction to St Nicolas of Tolentino were of anger. By consequent in

1980, there was the initial antipathy in the Parish that grew and became more pronounced

- to the level of true hostility, as those not in the Path NC but opposed to saw him no

flexibility in answer of their Parish Priest. Some detailed facets are explained to the

Cover of Comitéx by Canon O'Brien and is returned earlier (in 4 E). Noted in the last but repeated

here to help in to understand particular situations in this Parish, the, representing explains

it: there is the strong sense of loyalty to Canon 0 'Brien."

- 4 m 3 to part the representation that expresses relief that the NC had departed of St Patrick

(distinguished in 4 D above), there is not real information there about reactions but

of English canon and it was not favorable; he/it took some time before that he/it realized the need

for 'personal change.' The Path NC has been stopped to St Bernadette during 1984

parce that the Priest of Parish had serious fears (distinguished in 4 D). Him has also been stopped

to Sacred cross to about the same time. In the two examples, Bishop Alexander, has been made

aware that it happened and could be apprised of the reasons.

4 m 4 whatever is the known adverse perceptions, he/it appears to the Committee that bishop Alexander has not been dissuaded of his original hopes that the Path NC had something for offr.ir (distinguished in 4 C) and in 1985 or about didn't resist the NC introduction to St Peter in Gloucester. Nevertheless, that would be false to suppose that resistance to the Path NC didn't have demonstrable initially because, having attracted some 250 people to the Texts of introduction, it carved to the knife until roughly 100 and from there to form two communities. There is the proof of initial representatives and to continue some reactions adverse to the Path NC to St Peter.

- 4 m 5 Early known resistance to the Path NC the Diocese, including the interruption, to

St Edmund, could not be of audible concern for Bishop Alexander in this

early period given these Instructions of the positive would be offered by Fr. Trafford as his/her/its Deprives

Secretary and maybe confidante. Visits by him 'Roving NC', at least the second when

the breakfast has been provided (distinguished in 4 C), pushed the hopes for the NC path the

Diocese. So far, he/it appears that the papal affirmation for the Path NC had not been given; him

been far in the offing five years or therefore.

4 m 6 has the proof to the Investigation of disapproving growls, apparently not very overt, to the perspective of the new Priest of Parish to Sacred Hearts with the known involvement as the NC,

well that the intensity by Fr. Trafford before arrival doesn't have can be known and be return for a long time himself account; it is not inconceivable that that report of Investigation reveals this NC involvement for the first time to a lot of parishioners to Sacred Hearts. It will add to the knowledge increased about NC involvement won by more of parishioners to the meeting June 29; if it adds to the anti the NC speed is conjecture.

4 m 7 Steps the point of conjecture is the critique about the Path NC produces and promulgated in

1987 by the Pasteur General with responsibility for the pastoral matters, Mgr J, C Buckley that raises the question marks and the concerns of express to the topic of the Path NC. It stimulated the inside of the answers to him and outside of the Diocese, as well as of abroad; these have been submitted to the Committee.

4 m 8 The general tenor in these answers of the clergy was not of approval but of concern that takes care of to strong disapproval of the NC methodology. As the example, the bishop Diocésain declared: "Nearly the totality of my experience was negative. The interested people are to work them extremely zealous and hard but they appear to be completely alone disposed The weakness the more serious in the movement is their separation of the community of the rest of the Parish so that in particular they have their own authentic to the major feasts (SIC) celebration quite distinct of the "celebration of Parish. Reference to 'resolute' and 'separation of the community' in the context of celebration has the interest for the Committee. The priest of another diocese wrote its Bishop in via; "I was part of the originally community here, left him in month of the afew. No priest who was here in the unit of the comm of the life ofthe became completely gone irnity of the comm of the ofthat. It means that a few six priests were 'anti-pathetic' to the character of the unit of the comm. No Bishop of the yoiirselfor... ever demonstrated all approval positive of the movement."and"Their attitude to the Parish was undoubtedly one of indifference only except' insofar as he/it rescued their community if need be £ "This point about 'indifference' is noted by the Committee.

4 m 9 This critique by the Pasteur General preceded the papal letter of general approval by three years or therefore. The messages to or the Instructions given to Bishop Alexander in 1987 appear to have been in conflict. On one hand, Mgr that Buckley showed on the other hand to while of the disapproval, O'Brien canon with Canon English and Fr. Trafford as strong adherents of the NC path, Fr. Trafford particularly therefore, offr.irait the Guideline alternative undoubtedly. The last would have been fortified due to visits to Bishop Alexander by the NC National Equips and/or Catechists NC; submitted the details show that the such visits were regular. We understand of bishop Alexander that these visits transported the positive message and perspective about the Path NC; it will be waited.

4 ml 0 what was able to or doesn't have can be waited was the adverse reaction very strong to the NC introduction to Sacred Hearts in Kings Charlton. Remain the there serious uncertainties in the minds of the Committee, so Bishop Alexander had been made aware by Fr. Trafford of his/her/its intention to introduce the Path NC there. A lot of the No representatives NC of Sacred Hearts remember and explain their reactions to this introduction. The Committee is in no doubt that there was the anger, resentment, maybe equal confusion that the new Priest of Parish discerned the need so quickly to imply their

Parish with him 'method radical of Catholic formation.'

4 ml 1 The seeds of resistance of the Path NC appear here have been sowed little before or not

long after the arrival of Fr. Trafford to Sacred Hearts. It is summoned in the representations of the non NC. The person who attended the initial catéchèses and the NC support discerns the base case in this path: "It was troublesome that some parishioners had decided they would not even tolerate the NC before Fr. Tony came to the Parish. I feel indeed that luck doesn't have been given to Fr. Tony by the minority." On the other hand the No that the representing NC explains: "when Fr. Trafford became PP, he is become soon obvious that he/it had the variable ideas that would have tendency to to alienate a lot of his/her/its parishioners of their devotion in his/her/its Church."One another one states: "when Fr. Tony arrived in January 1987, he made the remarks on the contentment faith little deep and oflove of the lack that him found in the Parish. I found this very hard to accept as the picture true... "

- 4 M12 the Initial antipathy toward the Path NC by the small number of parishioners has can be accentuated when the the aforementioned perception about the Community of Parish became extensively known, as it was surely, while the initial catéchèses by the NC herself will have added coals to fire of resistance and probably resentment. The Committee is in no doubt that these catéchèses transported the type badly of spiritual message to the big majority of those (said to be roughly 200) that attended, while adding probably to the sense of pain felt slightly earlier by the perceptions adverse about their depth of faith. He/it doesn't surprise maybe that the initial resistance became more of the antipathy groundswell by more in addition to parishioners who remained at Sacred Hearts. Other decided to attend Mass elsewhere.

4 ml 3 The Committee accepts the following description of representative NC to the topic of the

- resistance that wins the speed on bury it the basis of Parish:

"One result early the arrival of the NC movement was the sense of meetings, the, born offr.iendships made earlier, between ofcongregations of the members of each of the three Parishes. He/it has been recognized that, while that every Parish entered through the different stage in his/her/its answer in the NC, there was help for each of us in to debate our shared reaction to the movement. We took the view that there were the paths in which the NC appeared to be changing Parish life and worship. We shared the concerns about these changes. We felt that we would be able to to learn for which would be waited in every Parish to a certain extent as time went while seeing what had already happened in Parishes for where the NC had developed longer. We realized that all resistance to the movement in a the Parish would be supported at least, some, knowing as the friends in the other Parishes directed

That group, based vaguely on the heart of about the dozen of spread of the people between three Parishes but to include twenty maybe others that attended from time to time to the meetings was the two the efficient therapy through discussion and

prayer, and the source by force; the ties have been made between parishes in the diocese and the friendship enriched. It is the good thing that the NC made."

4 M14 Bishop Alexander is informed, as we are informed, that numerous meetings by those opposed

100

to the NC or it didn't take place in not only favor in the Parish of Sacred Hearts assisted to at least an opportunity by the Pasteur General, but buries the meetings of parish took place from time to time at the offices of the Court Diocesan - the office of Mgr Buckley (VG). It is comprehensible that Fr. Trafford should discern it 'opposition' yet he doesn't follow necessarily to be orchestrated well, this such orchestration has or takes the course badly. The Committee is informed that members of it 'heart groups' to Sacred Hearts, and the other parishes, met Bishop Alexander to conclude their advocacy.

5 Strong reactions of 4 ml about the Path NC a region of the Diocese was apparently discussed to the 1988 Diocesan Synod; it is noted elsewhere in the report. The Committee concludes this Bishop Alexander should have known until then to the topic of the indicated problems but received the Guideline undoubtedly to remain the course like that is - to continue with the Path NC on a trial basis (distinguished in 4 D above). In April 1990, there were some discussions about the introduction of NC Roving families to St Nicolas Parish (distinguished in 4 G above) and to follow the Guideline, it occurred later in this year. Another major, no factor doubt of weight to the reason of the Path NC, was the apparition of the general letter of approval by Pope Jean Paul II some August 1990; it gave the impetus undoubtedly to the suit.

4 ml 6 that he/it appears to the Committee that bishop Alexander was pulled strongly in the Instructions of the opposite; by the Path NC with three priests of the Diocese as adhesive, two of that were Canons, and by the 1990 letter; on the other side by this appropriate more and more worried or opposed in Path NC because of the experience won in the parishes. These were supported or guided by the Pasteur General (Mgr Buckley); his/her/its role was one of concern pastoral and theological that he/it appears. As noted previously, he/it appears to the Committee that bishop Alexander leaned toward those in the Diocese that wished for the end to the NC suit.

4 ml 7 The pastoral situation to St Nicolas of Tolentino had by 1992 himself damaged due to the views greatly held for and against the Path NC there. Representations of PASCH (the group opposed strongly in NC to St Nicolas) show that to the the spring of 1992 and in July 1992, the letters were sent to 'Announcers NC and to 'the raising of Community NC questions about and challenges to the NC catéchèses. These affirmed that the NC cateehesis had been altered deliberately as the continuation of the RCIA. The situation RCIA is considered under separately. However, he/it appears information well stocked to the NC non meeting, that this challenge of the catéchèses followed it 'coup de grâce' situation about the Eve of the Easter in 1992 when only the NC celebration took place to St Nicolas.

4 ml 8 has some other ramifications paid possible ranges in mind by the Committee; as the interruption of the Mass for parishioners on Saturday evening to St Nicolas of Tolentino and to Sacred Hearts, indicated in No NC representations to have this way all due for the celebrations Eucharist by NC. It is the problem of fact that the such NC celebrations took place; he/it appears probable to the Committee that the Mass for the Parish has been stopped for this reason and with increased probability that leans to certainty to Sacred Hearts. These actions on behalf of the NC communities added merely of coals to fire. Canon that O'Brien recognizes to the Committee that the situation of the Eve of the Easter was the mistake; we appreciate the such concession.

101 the

4 Ml9 that he/it appears to the Committee that 'the pot was close to boiling point' in belated 1992 and early 1993 when, as if to push the NC Path again again reason in the Diocese Clifton, there appeared another papal letter of support for the Path NC by Pope Jean Paul II; it is included and considered above in Section 2. Investigate little you that now serious pastoral problems in at least two parishes, St, Nicolas of Tolentino and Sacred Hearts, appeared him to become more and more difficult to solve. The Committee notes the again form the minute of a meeting in July 1993 this Bishop Alexander looked for the friendly solution to the problem. He/it doesn't appear this this Bishop Alexander was not apprised of the improbability that him 'side by side' role for the Path NC the Parish could be accomplished.

- 102

- 4 N Tile SITUATION ONLY BEFORE AND AFTER MARCH 1994

4 N 1 Bishop Alexander and other 'interested people of the Diocese will know the

- significance of March 1994, because at he/it can be looked as him 'moment decisive' of the NC

The Path the Diocese, to bring it at the end 'suit period.' The initial 'suit' to two parishes

in Bristol board the topic of all agreed pastoral instructions had not been because, as the Committee

notes previously, no one would have can be waited reasonably. Him evolving situation of

differing approaches, sketched earlier (to M above), didn't lend it to the provision or

formulation of instructions; him 'evolution' was on the ad-hoc, basis, to change fr.équemment,,

him appears.

4 N 2 But in July 1993, the important meeting with Bishop Alexander had place. As noted previously (to paragraph 2.32 and 2.33) the goal was 'to try and to reach the common understanding and makes attention to about the Path NC.' The hope was that the three implied priests would withdraw the activities NC in their parishes to lower tensions. By reference to the minutes of this meeting, the accurateness of that is not in question by that, and by explanations given to the Committee to individual meetings, the Committee is aware of the circumstances to the moment. We don't repeat the noted more points early (to 2.32 and 2.33) but it is obvious enough that bishop Alexander, nevertheless had not realized but a lot more possible he/it had not been of the apprised about NC objectives for the parishes.

4 N 3 Put another path, Bishop Alexander had not been disabused of the idea who the Path NC

would be able to to have gone in harmoniously him 'System of Parish' as he/it knew it. Him hoped again, even

to the such difficult and sensitive stage with the history of the chequered noted previously (to M

above), that he/it could have the common approach there also that the Path NC could be

accommodated and so forth. Why he/it has not been recommended fr.anchement that the idea herself was

- anathema to the concept of NC activity in the Parish, as revealed in if of way obliges the

Presentation of the paper of Path by Kiko Arguello (section 3 above), is not known. Nor is

him clear how much each priest knew about the expressed objectives for to impose the

'Plan pastoral of Kiko rather than it of the bishop (to paragraph 3.25).

4 N 4 Suggestions by Bishop Alexander that three facets of the NC process should be

finished: - Eucharist celebration on Saturday evenings for the NC communities, no

the Eve of the Easter separated for them and no supplementary recruitment had to to be watched as the

- most the importunate path advanced for three priests who follow the Path NC, indicated to be therefore

importing in their own personal spiritual realization. The Committee understands maybe, to

the degree, why the priests could not accept a solution to ease of tensions in their

parishes and, on the field, would not be able to the co operate with Bishop Alexander as indicated

ceremoniously in the general letter of approval: "so that he/it can be returned efficient after

the lines proposed by his/her/its initiators, in the mind of service to the ordinaiy, local and in

communion with him in the context of the ofthe of the unit local Church and the universal

Church."

- 4 N 5 The minutes of the meeting, and the points of enlightenment to the Committee indicates that the

the priests wish to look for the views of their NC communities. They were not prepared to decide for themselves because of the need for consultation. The Committee explored the

- situation between this meeting and March 1994 and in this consideration, us, is very attentive

103

of representations that indicate that the priests were not able to decide because the consultation' dragged views of the NC National Equips and of Kiko Arguello, so not of other chiefs of the Path NC. The Committee has good reason to accept the validity of the assertions. The question raised by numerous representatives about NC authority discerned and the control discerned to be experienced by 'outside of people of the NC' on their Priests of Parish is considered elsewhere by the Committee.

4 N 6 are Sufficient to declare here that the three priests were in the post of the place most difficult July 1993. The Committee has doubt little that their loyalties, as between Bishop Alexander and their place to him as the 'cooperatores of the providi' (1)apal Guideline to Section 2 above, 2.31) and their loyalty to the Path NC (Catechists, Directivelers or whatever), was some question; they were maybe yet in the odious situation it don't disregard makes it that their fundamental loyalty should be with the bishop. Again, he/it appears reasonable to imagine their difficulty after the such long engagement, since 1980 for Canon O'Brien and Canon English before their NC involvement is called in question; and for Fr. Trafford, the same, timescale however it included the year spent far from the Diocese as the NC Roving. The Committee notes earlier than, among other things, his/her/its goodwill, missionary appears to remain.

4 N 7 The Committee is as attentive of No the representing NC makes some remarks about 'cleft loyalties, double authority' and the same. One encapsulates some particular the views of others: "The NC wants akvays is potentially element dividing in all Parish in which he/it is introduced even though only the small ofpeople of the number joins. It is because it is completely selfcontained and independent, to believe it to be the demonstration the more authentic of the church. Ii tries therefore to take on Parishes whole and where he/it can, group ofParishes." This writer doesn't indicate of from where the view in the definitive sentence is gotten, but it is one shared by a lot of other representing.

4 0 8 this (adversary) the representative continues: "His/her/its partisans don't recognize a responsibility to that outside of movement of the ofthe. Once the bishop gives them the authorization to operate in sound Diocese, they continue as the law to themselves and he/it becomes difficult for the diocesan authorities to keep them or to bring their activities at the end

without the strictest use of authority. It is very regrettable and to a lot of the the layman causes it for scandal that on one hand the movement is supported and blessed by

the Pope and by some civil servants of the highly placed curia, and again some revenge is not submitted to all obvious ecclesiastical control. Them appear to have manipulated people and institutions so that them appear to be exempted of the strict control exercised on Bishops, clergy, orders, religious, theologians, colleges and other institutions. The movement in the church is more seriously directly in his/her/its very whole about the Pope and with Rome. It means that Rome and the movement go on the heads of the Bishops, therefore to weaken the Episcopal structure of the church and to ignore the collegiality of the Bishops." It is the serious Investigation but one in the opinion of the Committee that incapsulates the impression won some representations subject with the related documents about 'authority.'

4N9

Him appears to be known and discerned by some parishioners with Sacred Hearts, no doubt, in the other two Parishes at least, that him 'mind of co-operation' was not present in July

104 the

1993 and in the period before the edict. One of the adversaries to the NC towers attention to the meeting between the three priests and the Nuncio Papal about the NC. The Committee is not informed of the points raised with the Nuncio Papal and while these priests could exercise the right, the fact that the such meeting has been judged by them to be necessary indicates the report filtered with Bishop Alexander farther. It is obviously rather the sign of division that a signifyng the mind of service or unit. The Committee appreciates the concern of the priests and their seriousness about the NC but concludes that these have been misled of the priorities.

4 N 10 that they have been misled because, in the evaluation of the Committee, these, priests were behoven to and under the strong influence of him 'NC organization' - specifically, the team NC Nationale to the moment. Although questioned by the Committee if this 'team' had met Bishop Alexander in the period between July 1993 and March 1994, him 'team' could not recall this. Fortunately, in addition to information provided by representatives NC

- this the such meeting took place in October 1993, Bishop Alexander provided the Committee to confirm the proof in the letter sent thereafter by him to Archbishop Cordes. These proofs allied to other questions of enlightenment by the main role of the Committee to the clear conclusion that Catechists NC national of 1993 were reluctant to exercise their strong influence, them 'has paid the authority' in the mind of service to the local Plain therefore as to prevent the need for 'strict authority' exercised necessarily in to look for to

- paid dissension paralyzed to Parish of the Consecrated Hearts and to two other Parishes.

4 N 11 that The Committee is in no doubt that the edict of 15 March 1994 was essential in to try to provoke the appearance of order and unit at three parishes, however difficult it can prove to be and to accept throughout has implied. He/it gave the clear signal of intention to exercise the authority Episcopal and that the priests, however many they hated the ban, has been required to follow it. Before noting the efficiency of otherwise of the ban, it is maybe necessary to explain the use of the Committee of the word 'edict' because this cannot be Chanoineiquement the word correct; to remove all doubts, it means the letter sent by bishop Alexander to the three parishes 15 March 1994.

4 N12 out of regard for complete state and record, this letter is reproduced:

105

Tuesday 15 March 1994

My dear fr.ères and sisters

I write to you about the situation in your parish as for the Néocatéchuménat, the movement that has the strong support of the Holy Father.

However, I had letters of other parishioners that suggest that the Néocatéchuménat has led to the divisions in the parish. Naturally I am worried than also far that humanly possible he/it should have the harmony and co-operation there in the family of parish.

It is also the Family's year when we look for all way to stimulate of good reports.

Me month the

for not to begin all new Catéchèses, nor to celebrate their Saturday Watches mass, nor their own

Easter Ceremony vigil.

I have confidence some that this mind of co-operation on their part will be equaled by the good will on behalf of other parishioners to work for unit and harmony in the parish.

With quite the good wishes and the prayers

+Mervyn Alexander Évêque of Clifton

4 N 13 The Committee attracts the attention, again for the file, of the view, expressed in this letter about papal attitudes to the Path NC "... the Neo-Catéchuménat, the movement that has the strong support of the therefore, Holy Father" in March 1994 and nevertheless such support, Bishop Alexander has experienced the Episcopal authority to restrict from the NC activities in the three parishes. This letter marked in makes the end of discerned it 'period of the suit' for the NC to the parishes, later to solicit the rest of his/her/its time as the bishop. In the well stocked information light in the representations by NC and non NC, he/it appears to the Committee that him 'edict' or 'ban' is not sufficiently precise because he/it has not been observed 'in the mind' of his/her/its goal.

4 N 14 to illustrate the efficiency of the March 1994 stipulations, the excerpt of the,

106

the representing is given: "In theory, we now have the period when the NC activities is restricted me and partner parishioners hoped that it brings the atmosphere of tranquillity. Us feet no true objection if they had wished to meet for survey, yet deprive

- it was. The resentment began to fade and the increasing air of tolerance followed - until the Eve of the Easter last year. He/it appeared them projected to have the influence again, and the result was the rebirth of anger."

4 N 15 In the evaluation of the Committee, the quoted representative transported probably the reasonable stage about the Parish after the edict. The general answer to the No the NC meeting was

- okay when this representative's assertion about 'tranquillity' are set to them by the Committee. There was even the suggestion that Fr. Trafford appeared to have relaxed more and to follow happier the edict. But this impression appears to be stray given his/her/its view later expressed to the Committee about the deserve or the absence of such as for the critiques, the perceptions of pressures, considerable on Bishop Alexander to make the edict (views expressed of the same way by the other PPs), and about adverse effects discerned on the role of the NC path. The such views are also in report with those about the edict in his/her/its representation.

4 N 16 although some adversaries of the NC explain the consequences of the edict in less edifying, other tones are useful in to explain that he/it brought about some tranquillity

- the parishes; there were less him 'them and us' and very of a manner meaningful, members NC could really be seen to Mass Sunday. The Committee is satisfied that it 'edict' was mainly efficient but the mind of the ban has been circumvented at Sacred Hearts for

- the Easter Eve 1995, there was also 'additions to the NC communities to Sacred Hearts and to St Peter; the circumstances are explained and tell reason of family relations or 'previous involvement in the NC catéchèses' maybe as trial as aid

- to the introduction or the initiation speaks (known however). In the view of the Committee him has the need there to define the restrictions more precisely therefore as to warn the repetitions of actions like that can be interpreted reasonably 'circumventions.' Who incited these are not known. But them

- rather make the representative's remark that strict 'Episcopal Authority' is essential if the Path NC won't be allowed to continue in the Diocese Clifton.

4 N 17 Canon English indicate orally to the Committee that the March that 1994 edict is obeyed. Given the intention behind the edict, to prevent the yearly catéchèses for the Parish that follows in his/her/its whole the guideline about this to the Sunday Masses, the Committee clearly accepts this insurance of obedience by English canon; this insurance of obedience is also given to the Committee by O'Brien canon and Fr. Trafford. We note the answer by the communities to the meetings about them 'sadness' because they cannot celebrate the Eucharist on Saturday evenings but, as noted earlier in considering the Path NC, this celebration fundamental of the supporter is not proscribed during the days of week and is celebrated apparently on the eve of days Sacred but behind closed some doors.

107

4.0 AIDS OF MASS DECLINE

4 0 1 parishioners not in the Path NC, including this known to be opposed to him, affirm that the presence of the Path NC is merely demonstrably adverse to the Parish by reference to the changes in the chiffr.es of the aid Of mass between 1995 (last official chiffr.es) and the date when the NC was presented to their Parish; 1980 to St Nicolas of Tolentino, 1985 to St Peter and 1987 to Sacred Hearts. In to try also to show that it is the approach reasonable and valid, the official chiffr.es is also submitted in sound together for the Diocese and/or for the Parish of the neighbouring; the reference comparative is made also to the Deanery situation for St Peter. Amazingly, the chiffr.es of the mass aid didn't turn to in the representations of the Parish Priests, yet matter has been brought to their attention by the Committee.

4 0 2 that the Committee accepts that the reference to Massage the aid on the periods applicable to every Parish is the tangible and the indicator acceptable of reaction adverse to the Path NC to the

Parish. This reaction can contain for several specific reasons, one mentioned in the the representations are the interruption of Saturday evening Massages (to St Nicolas of Tolentino and to Sacred Hearts) to hold there account of the celebrations Eucharist for the NC communities. The sense explained of grievance, pain and the preferential treatment is accentuated in several representations because the interruption is declared to have taken place without all consultation with the parishioners.

4 0 3 that the representative explains: Am interested the as far that I main difficulty was the ofthe of the annulment Saturday evening Massages that me understand was to make place for him 'deprives' very closed Mass to the handful of NC to which the other members of the Parish were not welcome. Me prefer to be going to Massage on Saturday evening" This representative affirms that the Mass on Saturday evening (to Sacred Hearts) has been wrapped "always and uphfting with several hymns" that go of there to describe the anticipation who to the Mass on Sunday evening can be attended instead good but can be disappointed. The circumstances on an occasion are described: "To the moment it was due to beginning, there was only the small handful of present of people. I have been informed that the PP had 'left somewhere with the NC' and that the priest of the provision say the Mass. We sat down in the black

church beyond the start time because no one could find the key of the vestry to light lights. There were not any hymns."This adverse perception will probably be waited.

404 that the Committee is satisfied that the interruption of Saturday evening Massages for the Parish, however the Eucharist celebrations remained until the edict in March 1994, mean to parishioners that biggest importance has been given to the NC communities to Sacred Hearts that to the needs of Parish in his/her/its whole. Besides, it can be discerned like 'liturgical displacement' for the advantage of the NC. Regrettably, the Committee concludes seen the specific Guideline by the Holy Father in 1985, that this 'displacement' was then to disagreement with the view declared: "the feet must be very clear, that the communities cannot get on the same foot as the Community of Parish herself as the possible alternative."

4 0 5 presented in the complete manner but useful, him 'informed well' representing St Peter gives the aid Of mass represents backward the departure to 1983, while noting in first the fall in aid

of 38% enter then and 1985 but not to assign this at the NC Path presence (the - the reasons are explained by someone else and are understood by the Committee). The representative

108

- suggest that 1985 are taken as the basis, made reference then bearish, of 12.5% in aid Of mass for the Diocese as added on for the period between 1982 and 1994 (of 45.167 to 40, 427) and from there put the question: "reason was there the defection of

- 43% (ie 608) in this period has several reasons; one is the decline general in aid Of mass. the foot appears that the good number entered to the other Parishes in the Deanery because compared to 1983, the increase, there are 300 of them by 1985 and 500 by 1986

- with another increase in 1990. "

4 0 6 on and above the general decline for the Diocese (10% or 12.5%) that representing affirms: "The trustworthy major crisis in the Community of Parish could have caused the rest" (ie between 12.5% and 43%) to be going to identify of the constituent problems for this trustworthy crisis as follows:

v. "The NC doctrines, attitudes and practices...; "

vi. "the ofthe of the scandal NC apparition in the big orthodox Parish where him is supported implacably by the religious superior priest who says 'I have some need of '

vii. "by the continuation of the NC, until blocked lately by the bishop some spite of numerous protests by the parishioners...; "

viii. "By the bishop's scandal that has to publicly, in effect, disavow it. "

- In justice to Canon the English, the Committee himself the East informed about the very considerable reduction in aid Of mass since 1985.

4 0 7 the Committee has the consideration to his/her/its explanation that people attend to Mass to other parishes, maybe because the liturgical celebration has more acceptable or appealing; the suggested alternative places are: Tuffley, Matson, Brockworth and Abbey Prinknash. Nevertheless, the movement far from St Peter since 1985 are thought by the Committee serious being, not mainly attributable by choice to other sites; the change is not not the net. While change in the population will be the factor, the Committee, accept that the NC attitudes as paid by the other parishioners and the practices (the previous separtion) is possible to be the reason, as is the probable interpretation by the parishioners that the Path NC doesn't like the public support of bishop Alexander demonstrated by the edict of 1994 with the advertisement consequent to the moment.

4 0 8 some parishioners clearly decided to look for grazings spiritual alternative where either the Path NC is the distraction or the threat paid for them; Canon that English recognizes fr.anchement that the Path NC is not for everybody to St Peter. The size full of the movement far from St Peter due to the presence of the Path NC is not possible to measure without the survey, but it is undoubtedly the factor and could be one of significance.

4 0 9 as for the situation in him 'applicable period' to St Nicolas of Tolentino, the representative brings 1983 of them as the base year in to compare the aid Of mass in this Parish with the comparative change to 1994 as registered for the other parishes under investigation and the

- Diocese in his/her/its whole. The subject information is:

109

1. St Nicolas of Tolentino at the bottom of 405 in 1983 to 265 in 1994, the loss of

34%;

ii. Sacred Hearts at the bottom of 700 in 1988 to 497 in 1994, the loss of 29,%;

iii. St Peter at the bottom of 1425 in 1985 to 817 in 1995, the of43 of the loss%.

The chiffr.es indicated of representing them for reduction Of mass in the Diocese on the period 1983 to 1995 ranges of 10% to 12.5% that count on the dates of the beginning. The table is produced below to help; this and the chiffr.es of the percentage tends to confirm some assertions by numerous representatives who: "A lot of people let the Parish due to the Path NC"

4 0 10 to the meeting for non NC in St Nicolas of Tolentino, he/it has been suggested to the Committee that under 100 people are currently only to family's Mass when there is the NC 'convivence' and 120 to 145 when him 'convivence' you don't produce. The validity of these chiffr.es, while postdating the of221 of the chiffr.e official in 1995, has not been verified but they are or should be the reason of concern. The official chiffr.es tends to establish some views in representations that the parishioners diverted to the other parishes for Sunday Massages.

4 0 11 some of the expressed views are: "The very big gro hisses the friends of the ofour left - they are dissatisfied with the atmosphere; "... "A lot of parishioners feel forgotten and are of the reluctandy that attends the other churches; "... "NC is people pleasant but a lot of parishioners displaced to the other parishes for worship or lost to the church; "... "If one takes the ofthe of the view general influence ofthe that the NC gro hisses during their years to St Nicolas one cannot help but to observe the effect dividing they had - a lot of parishioners let the Parish to attend ore of the nor 'running dominant' traditional Catholic Churches in the neighborhood - such that St Mary on the Embankment St Patrick and St Bonaventure. It is very sad evidently and perpetuate the situation even farther.

4 0 12 yet the aforementioned quotations can be unsupportable in to define 'many' for example, they appear to be had sincerely of the views. They indicate the conscience that people now departed of St Nicolas of Tolentino and that attend elsewhere; there are some suggestions who some cannot attend all Church and him anymore could have there the substance in the Investigation. Again, the survey can verify the validity or otherwise. While some of the fall in aid Of mass can be assigned to the general uneasiness about the obligation for Sunday, or attributable in part to the movement of population far from him 'Region of Parish', the views expressed offr.ent the explanation reasonably acceptable to the Committee that the parishioners have and vote with their feet as it is.

4 0 13 of which he/it realized by the Committee that some parishioners now celebrate yet to St Bonaventure that the chiffr.e is not known. The answers have nearly been received possible 'diversions of people to St Joseph to the Fishponds and to St Patrick in Redfield. There is the uncertainty if 'new faces in the gathering to St Joseph is attributable to the ofthe of the presence Path NC to St Nicolas of Tolentino. The evaluation made to St Patrick suggests 25 regularly to 30 that adore there but were once to St Nicolas. We wonder if the

110

the element it can be caused by him 'New Church that Constructs' attraction to St Patrick.

4 0 14 the Committee carried in mind it Investigates that St Nicolas of Tolentino is none more that him 'Center Of mass' and is informed of the strong confutation to this by Canon O'Brien. The Committee debated with Canon O'Brien the question of the changes recorded in aid Of mass, to note his/her/its, explanation about population changes, changes to the character of the region generally and the flightiness of people in to defer conditions of the time. It can be a lot of reasons but the Committee is far from convinced that the presence of the Path NC to St Nicolas of Tolentino for the 16 years past or is not therefore the contributory factor; probably one

- of significance, in the sad reduction to Mass there Sundays.

4 0 15 to what size the interruption of Saturday evening Massages there, like another, factor, cannot be distributed but some representatives point to this loss and to the provision of the Eucharist celebration for the NC communities. The Committee is not led to the conclusion like that it has been smelled to the such size pronounced like to Sacred Hearts, but he/it occurred nevertheless actually.

40 16 all account makes, the Committee concludes that the changes in chiffr.es of the aid Of mass to the three parishes under investigation is bigger than the Diocesan change many. While it is not possible to conclude with all precision that the NC Path presence to the parishes

- is the main reason for the considerable losses, there is the probability very strong in our considered opinion that such is the reason. Taken like the indicator of 'animation' or 'revitalization', the aid Of mass represent the spectacle regrettably the opposite to be the case.

- The strong concern about 'decline of Parish' by the representative of St Peter is is justified the most certainly.

111

AIDS OF MASS DECLINE

              1979 1982 1983 1984 1985 1986 1987 1988 1989 1990 1991 1992 1993 1994 1995% DIOCESE of the CHANGE

ST NICOLAS 621 || 405 402 385 371 315 325 321 327 309 285 265 221 83 - 12%

                                                                                                                          95 45%

  ST PETER 2529 1573 || 1200 1187 1200 1240 968 988 917 900 969 817 85 - 11%

                                          1425 95 44%

   SACRED || 600 700 676 636 656 480 522 497 442 87 - 10%

   HEARTS * (329) 95 -26%

 ST GREGORY 1417 1462 1511 1503 1593 1569 1540 1643 87 - 94

                                                                                                                           +15.95%

  DIOCESE 46,167 44,998 44,166 44,310 42,984 42,174 40,492 39,792 40,427

|| NC POST INTRODUCTION DIOCESE: 83 to 95 - 12%

* PERSONAL ACCOUNT 87 to 95 - 10%

112

- ADULT CONVERSION: ROLES OF RCIA AND PATH NC

4 P.1 It is obvious to the Committee between that there are some Investigations in competition and competition the

- NC path and the RCIA where these exist in the Parish. These features are demonstrable to

the three Parishes but in to defer degrees influenced by the circumstances particular. The

degree of difficulty of the competition or even the potential conflict occurs some first by the attitude of the

- Priest of parish toward the RCIA concept and method if he/it is the adherent of the NC path;

secondly if there is the Priest Auxiliaire in the Parish that the interest has and is

authorized to be implied in the RCIA but is not NC: third if the leader(s) of the

- RCIA takes the passive position or otherwise toward the Priest of Parish who is NC and who

to better is indemnified or to worse has the antipathy toward the RCIA.

4 P.2 Our total findings about every Parish are:

St Nicolas of Tolentino: The RCIA doesn't now function here nor he made

therefore for the 3 or 50 last years. He/it has the history of the chequered with the times seriously difficult due

some gone to lead it but the opposing personalities implied. We believe that the Parish

- The priest has some bookings about the suitability of the RCIA; for this reason allied to his/her/its own

adherence to the Path NC, the RCIA is not encouraged sufficiently.

St Peter: The RCIA exists and apparently operate generally in the manner satisfy. The

The Priest of parish who is NC is not interested in the RCIA. We don't conclude

that the RCIA is discouraged and in an important way, there is the involvement by the helper

Priest who is not the adherent of the Path NC.

Sacred Hearts: The RCIA exists and made therefore since 1986 but it is not the attraction of the star;

- he/it has the low key role. The Priest of Parish so not has strong bookings very strong about the

suitability of the RCIA but indicates that there is the difference in concept between the NC

Path and the RCIA. The last is then short term and superficial in his/her/its view that the NC

is the process of evangelism everywhere the long-term.

--4 P.3 There is some limited the proof of 'to cross to the other side', mainly of the RCIA to

the NC and described in less charitable terms as 'to poach.' There is some two known

examples of people who join the Path NC after the RCIA. Because the terms have used for

- the several stages in the two are very similar, there is confusion; and there is the proof that that

lack of main roles of the distinction to conflision in the Parishes and the more important, in the minds

of those to try to learn about the church. There is dichotomy to St Nicolas of

Tolentino and to St Peter before where the Path NC has been introduced the ceremonious

introduction of the RCIA in the Diocese Clifton in 1985/86.

- 4 P.4 THE representative attracts the attention to the Pastoral Letter for Arrival 1985 by Bishop

Alexander in which the goal of the RCIA is explained and the hope expressed that all

the Parishes of the diocese will have the RCIA. The pastoral letter has the useful

- explanation: "This Ritual for the Christian initiation of adults comes back to the early'

centuries of the church; "and: "The middle RCIA that the whole Parish comes with

new come in their offaith of the journey. In this path the whole group can to rediscover the

Gospel of the ofthe of the truths dynamics with their loving Investigations for our attachment and service."

113

The letter indicates that the five school of the summer of the day for clergy and layman would be held so that: 'every Parish can have the very understanding of that that has need to be made."

4 P.5 out of regard for complete state and record, the Pastoral Letter is reproduced.

Dear fr.ères and sisters in The Christ,

The come is full of hope. The children of all ages are excited in to wait for Christmas with impatience. People are instinctively to pleased to them generous to this time of year and in this path they can give the hope to other in the Third World and in the Fourth World. I know than you want

make all you can and you will feel the truth of the proverb again again in Holy writing: "Him - is blessed more to give that to receive." (Laws 20:35).

The readings of the holy writing of today recall us the hope in the past, in the present and in the future. We look backward to the prophet Jeremiahs and the promises that have Directivelé briskly to God's People to wait confidently for the Savior's arrival with impatience.

With St Paul we pray that our hearts can be confirmed in holiness. Us are called to make more and more progress in life that God wants for us. We have the active hope therefore for our own increase spiritual with our fr.ères and sisters.

With St Luc we consider on The Christ's second Arrival. We have the hope because we know that there is the goal to work in our world, in spite of the whole pain that threatens. We are told to pray at all times for the strength to be confidently standing before man's Son. We see that hope and the prayer is joined attentively.

But there is another text that comes to mind and it is St Peter proverb: "still has your answer loan for people who Investigate you the reason the hope that you have; but the gives with politeness and respect." (1 Peter 3:15) we see that we are called to speak to the other of the faith and hope that is God's gifts. Indeed, we are not very good to this, are we? To have your answer loan doesn't mean to have the cut and to dry the answer, but is mean ready to try to give the answer.

Me believe that there is the path that can help us to grow in our understanding of our faith and hope so that we are capable to answer to the such questions better. It is also the path that can bring the more big sense of mission to our parishes. I make reference to the Ritual for the Christian initiation of adults (The RCIA for court). Some of you will have been informed of this. He/it already made the very big difference to some parishes. He/it is hoped to have the RCIA in all parishes of the diocese.

The Ritual for the Christian initiation of adults comes back to the first centuries of the church. It is the process that has been solved with care to celebrate the several stages in the increase toward act active adherence of the church. It is the way to reach adherence full and active of the church. It is the way to reach outside to those that don't belong to all church. One of the parabolas of Our Lord remind us that we are had the intention to be his/her/its messengers, while bringing his/her/its urgent invitation to others.

114

- There are a lot of people on the church of the ofthe of the border, what has by example of the Catholic parents and friends. Some attend Mass but don't have however felt the Lord who calls them to full adherence. There are all Catholics who don't practice completely then. Some are just the few casual, some displaced far from Catholic belief and practice. Some of this are not a doubt the due to a lack of the rest of us. We didn't either welcome included or useful or sincere.

Then it that about all people in our society for that religion is that what the closed book is? Of several ways we try to approach them on the ecumenical basis, through missions of the campaigns,joint of the evangelistic and through the use of the medias. But the Christian must belong at the community definite and therefore it is just that we would owe offr.ir to them the opportunity to understand the faith and to hope that the Catholic church proclaims, and to feel the Christian love that the Holy spirit gives.

The RCIA means that the whole parish comes with the newcomers in the journey of faith. In this path the whole group can rediscover the truths dynamic of the gospel with their loving Investigations for our attachment and service.

The Ritual for the Christian initiation of adults is the official document of the church. He/it reminds us that we must put the right the initiation or foundation of our Christian life before we can make indeed progress. We have need to instruct one the other, adore together, be the true community and share in the apostolic mission. Is only then us indeed the church.

- Therefore I Investigate that you learned about the RCIA. Our Center of the Diocesan Religious education makes a lot of work on this topic. This approach also worries about the religious education of children and young people as well as with the preparation for the

- Sacraments. He/it doesn't take far from the importance of Catholic schools parce that they have their own essential part to play. The clergy and religious has of the special meetings about the RCIA. The next July will have the school of the summer of five days for clergy and layman so that every parish can to have the very understanding of that that has need to be made.

During Come if he/it pleases you pray for the success of this survey year and action, that we can all is fortified by the power of the Holy spirit in our call as disciples and apostles.

May God blesses you all and renew his/her/its gift of hope in you.

+ Mervyn

- Bishop of Clifton

- (Given to Clifton on the feast of St Martin of Tours and regular to be read in all Churches of the Diocese the first Sunday of Arrival 1985).

- 115

4 P.6 that The Committee notes the representation that bishop Alexander attended everywhere to this school of the summer and we accept the suggested interpretation of his/her/its presence as indicative of as seriously he/it wanted that the RCIA is taken. The proof to the Investigation shows it

the RCIA is not brought sufficiently seriously for a big part in two of these three Parishes because of the bookings of the Parish Priest about the process and in particular when they compare it at the Path NC to which them himself are hired thus and which helps them in their journey of faith.

4 P.7 There are the assertions that the NC is hostile in the RCIA but to the NC who meeting to St the

Nicolas of Tolentino, Fr. J Guzman of the NC National Equips declared to the Committee: "I am

happy with the RCIA if he/it works well." Useful is like that, we look at the answer as

ambiguous because and maybe the most important, this acceptance of the RCIA shoppings,

contrarily to the NC philosophy that the non members are not catechized. Besides

feel on the years (to St Nicolas of Tolentino and to Sacred Hearts) watch it

the "very objective work' and his/her/its possible exploit is so dependent on the attitude of

the Priest of Parish toward the RCJA first, the attitude influenced

naturally by his/her/its own involvement as the NC. Where there is the lack of encouragement

by the Priest of Parish or some antipathy, the RCIA won't work well, as to Sacred Hearts the

or will miss as to St Nicolas of Tolentino.

4 P.8 These findings of the proof to the Investigation tend to support the view considered given ceremoniously to the Committee by the Director of the Clifton RE Center. Among other things he/it declares: "Until the time that the NC communities stopped raising new members, there was fr.équemment in particular considerable fr.ottement in the Parishes of St Nicolas and ofihe Sacred Hearts." Suggestions as to the reasons is given one of whom is: "The NC uses identical terminology to it to belong correctly in the RCIA that is at the church 5 official Catéchuménats restored and allowed by the Decree of the Gathering for Divine Worship in 1972. " He/it will be noted that it occurred a few 18 years before the general letter of approval by Pope Jean Paul II for the Path NC given to the Vice-president of the Papal Guideline for the Layman.

4 P.9 that The Committee has also been recalled by the Director of the declaration published by the Episcopal Conference of England and Wales, and by it of Scotland (April 1987) about the RCIA:

"That Ritual is the exemplar and guidance for all the Christian initiation and us the let's recommend to the attention of all "communities therefore of Parish. Therefore the heavy seal of approval has been given by the episcopate in the RCIA process of Christian initiation that must be carried in mind in the context of the Path NC to the Parish

4 P.10 Where the serious fr.ottement exists between the partisans of the Path NC and the RCIA to the Parish, there is the probability like that it will be smelled so doesn't have observed directly by those

himself to inform on the church; it presents the bad and unacceptable picture to the individual the investigator.

4 P.11 Bad can be like that, he/it will be aggravated unfortunately on the scale more general by all adverse perception of the Path NC won by the medias, justified however or otherwise it can be; the picture of the church is affected in the eye of the public. The affects can be irreparable in the minds of potential investigators and it beats the goal to evangelize

116

independent of the method of the favoured. He/it doesn't surprise therefore so to find that the RCIA doesn't especially succeed in two the three Parishes.

4 P.12 difficulties occurred in the parishes where the RCIA and the NC co exist. In Gloucester, the fundamental point has been raised how the parish could have 'parallel catéchuménats.' One of the problems more obvious occurs of the use of the same terminology and similar rituals and stages. It is not surprising given that the NC is described as him 'catéchèses Post of baptism', and follows very attentively in his/her/its ideas and goals to the ideals put outside in him 'General Instruction' of the RCIA and in particular to the section titled 'Preparation of Uncatechised adults for Confirmation and Eucharist.' in other words, two different 'catéchuménats' offr.e the path to faith, bring people to the nearer knowledge and report with Jesus Christ, and don't share the same methods again. This expression useful ('parallel catéchuménats') big moments as confusion is caused.

-. 4 P.13 because the RCIA and the Path NC can be described like 'parallel catéchuménats', the Committee thinks it beneficial about to enhance the main differences and why these methods are irreconcilable. In several commentaries about the RCIA, the experts write about the need

- for 'Adaptation.' This important point has been accentuated to the two schools of the summer happened in the Diocese to encourage the implementation of the RCIA. The Rituals, the Catéchèses, the time need for every candidate, must adapt to the specific need of those to be catechized. This adaptation includes the length suitable data to every catechumen or candidate. That to lead the group in the Parish is prudent to carry in mind every journey of the faith staff.

4 P.14 on the other hand, the NC method is not alone on the a lot more rigid basis some presupposing in first that the no one has no faith (paragraph 3.25 xvi) but he/it spreads for a lot of years

- (20 or more) before the person is discerned by catechist NC to have 'faith blackberry.' This evaluation of the individual's suitability to progress through the long NC method is governed by the strangers, catechists NC of to the outside of the Parish or the Diocese. As noted previously (paragraph 3.27), our investigation reveals that none one in United Kingdom received the again 'White tunic' to indicate mature faith and the renewal of baptism.

4 P.15 that The representations show that people have been wounded and by consequent were incapable to continue on the journey NC. The representative particular of outside some Diocese explains as, for six years, the, Path to the church has been denied by the Path NC but has been accomplished quickly after meetings on the basis lign offs to line with the priest who was not NC. The impression won of this representation is that the person wanted ardently to be the Catholic for several years.

4 P.16 In 1986, Bishop Alexander made plain sound wishes that the RCIA is established in every Parish of the Diocese whereas the edict about the NC Entrée March 1994 plain makes that it should not have a catéchèses there for the NC. Whatever is the opposing discussions and the comparative views given to the topic of the RCIA and the Path NC, the decisions by Bishop,

- Alexander in 1986 and 1994 average that the RCIA is the method preferred to be used in to help people towards the church and toward God rather than the Path NC. Where the RCIA process is not encouraged strongly by the Priest of Parish who is the Néocatéchuménat, the Committee concludes that it runs contrary to the Papal guideline of August 1990 because

- 117

the such position, occupied of the NC place, is not in the mind of service to Bishop Alexander. This position is demonstrably contrary to unit in the local church where the Guideline is given toward the RCIA process and against the method NC of evangelism.

118 the

4 SACRAMENTAL Q PROGRAMS OF THE PREPARATION

- 4 Q 1 that THE reference is made in the non NC and NC representations to the sacramental

programs with concerns of the non NC that the composition of the callus of the catecheti

teams for first sacred Communion and the Confirmation is or has been changed to

include more of members NC. Representative NC describes it therefore: "In the Parish, them

like to take the relief all pastoral and activity of the catéchétique if they can. Them doesn't normally make

work with the other in the activities of Parish. To make therefore weaken their own mission. Their

the units of the comm are exclusive enough and operate as secretly that they can. Them the co rather exists

clumsily with other organizations of Parish. Their justification is that they constitute the

Church authentic; they are 'The Path.'

4 Q 2 On the last point, another No that representative NC explains: "They believe that they have the

- faith of the ofthe of the superior grasp and therefore the NC couples married head the group of the confirmation

to use their own matter and not the approved program. Some members NC are of the catechists on the first Communion Program and try to influence this - it is strongly

- resisted" and there is the suspicion for which they wait to take the relief but we are determined not to let this happen." In the view of the Committee, the suspicion is possible to have some substance because the NC that the pastoral plan is that the members of the NC communities should take the role in the Parish after having reached the certain stage in the NC formation process.

4 Q 3 It is made plain in the Presentation of the Path paper by Kiko Arguello (1993)

considered earlier in particular to the paragraphs 3.25 and 3.32: "As the communities grow

infaith, there between the moment in the Path that the unit of the whole comm must work in

- the Parish; "from there: "In the parishes we take care of the catéchèses for the children,

preparation of the marriage, in visit two by two door-to-door." As if for to illustrate the reality that the objective expressed of the initiator is accomplished to Sacred Hearts, representative NC explains in an accommodating way: "I see of the members of communities asset in all sorts of paths - as ofthe of Ministers Eucharistie, as readers, as chiefs of the group, as catechists, outside ofproportion,

- to their numbers - soil doesn't recognize it 'exclusive isolationist' tagput on them."

4 Q 4 by mistake maybe this No representative NC makes the remark to to know, this involvement by members NC becomes out of proportion to their numbers to the Parish, yet it occurs after the requisite period of 'formation.' before this, NC is not implied in catechetics of Parish; member NC must be ready - must be formed sufficiently in the community NC. The Committee understands the goal.

4 Q 5 most the NC that writes about their involvement explains that it is part of their goal

to serve the Parish; the Committee appreciates this and find it laudable. In one these NC

the representations, the husband and woman explain that them: has been recommended for to be catechists

for the program of the confirmation because the young people constantly look for

realization and true happiness but cannot find it." This Member NC tells personal

behavior anti-social as the teenager and as the NC transformed. Another explains

that seven of the community are implied with the program of the confirmation, some, having the means:

the big opportunity to speak to the young people and to listen to them."

119

4 Q 6 But the different interpretation is placed on NC involvement by the adversary of the NC that explains it: "the NC is now appropriate complicated in the program of the confirmation because they say that the young people don't remain in the church. The accentuation (1)y them) is that the schools have unsuccessful. " The Committee looks at the last considerations to be to the outside of the Investigation.

4 Q 7 that The adversary discerns that the NC waiting for the opening to appear in the region of the catéchétique and they infiltrate' to be going to Investigate: "But is that what we know this that their beliefs are? Is what we have the teachings of all founding of the oftheir of the knowledge? "

4 Q 8 in contrast and nearly as if in answer, representative NC explains: "Considering the relatively few people in the communities (roughly 55 out of 800+ receiving communion Sunday), there is the high-level of involvement in all aspects of Parish hfe; it includes servers of altar, Ministers Eucharistie, Catech ists for Confirmation and in first the Communion sacred, readers, cleaners of church and Parish Celebrates." There follows the assertion who:

"In those in the Parish that is committed of the Catholics, people were encouraged in the faith of the ir by the example they see God 'sfaithfulness in the communities."This representative discerns it then: "The Orthodox Catholicism is also helped when people and families find the life in the Pope's teachings that we like but that many consider to be 'curator' to better and completely outside oftouch to worse."

4 Q 9 In the opinion of the Committee, the last mentioned perception raises the question if the Path NC is not 'Orthodox Catholicism' but, as recognized by some members (including Canon English) and apparently by Pope Jean Paul II, it is expressed Catholicism or lived in the radical path. In offr.ir of the suggestions about the future, the adversary of the Path NC turns to hoped it for return to 'Orthodox Catholicism.' The Committee considers these such points are in relation with the aspects more fundamental of theology Catholic, as between 'curator' or otherwise that is beyond the extent of the Investigation. Nevertheless, these differences expressed in perception about 'The Faith' can have need to be considered like part of him 'Investigation Theological about the Path Néocatéchuménal.' The question of 'Theology NC' is not in general of significance the parishioners' but the Committee surrenders account that some parents are informed and worry of NC members involvement in the preparations for first sacred Communion and Confirmation.

4 Q 10 We attract the attention to the explanations and the concerns of No representatives NC. The first of the parent explains: "I worry for the spiritual well-being of my children. To the moment I am capable to observe and to influence what they are learned but when they reach In first the Communion and the Confirmation classifies, uncertain lam what influence the NC will have and more especially how open they will be about him. IfI is not able to to have confidence in those that will instruct my children, I should remove them to people in that I can have confidence which would mean to displace the Parish." The person of outside of this Parish the Committee recommends who: "so many children didn't make in first the ir sacred Communion or have not been confirmed Some decided not to have instructions because of the strong presence of members NC on the groups of the catéchèses. The parents have been offered the opportunity to have their children instructed here."

4 Q 11 Another No representative NC transports specific impressions of the recent In first

120

- Program of the communion. While the writer makes plain that the program himself is not criticized, there is the strong critique about the attitude of the (NC) priest: "Some parents on the program were clearly spiritually enthusiastic; some had come back to the church to shortcoming their children. Often they could not understand it that him (the priest) said. The elevated fears have often been ignored or sent back the people of the fr.ustrés departure. Such an example interested the Reconciliation. Many admitted freely that they had not been to confession for the years. Some had ended but attended to the program of the Communion so that their children can decide their own contracts to term." This representative explains then (in detail) the uncongenial answer who discerns the priest's attitude to come from the approach uncompromising NC. There is the consequent perception by the representative: "He/it had the effect devastating on these parents who listen" again.

4 Q 12 that The Committee appreciates that this perception of 'no compromised in matters of faith' is probably exact enough. However, it is matter personal for the priest but in the same way, personal reactions in situations potentially extreme sensitive of catéchèses for children to schools non-catholic, by choice or in the situation of mixed marriage, would have to to be carried in mind.

4 Q that 13 calm Questions about NC teachings by those of the communities who help in the sacramental programs of the preparation are not resolute. There is insufficient information in the NC non representations about 'NC that learns' to convince the Committee that the NC involvement in these programs would necessarily act as the deterrent for the parents, still so long as the program had been approved by the Diocese; there is the uncertainty about this. In an example, to Sacred Hearts, the program of the, confirmation is indicated not to be 'approved.' It can have need to be clarified later.

4 Q 14 that The ex-NC explains in the representation: "He/it has always been made solve than once 'competent', the new members of the community would execute the several programs of the teaching in the

Parish. Programs where once the variety of perspectives and experiences have been valued and has been welcomed." The Committee doesn't question the authenticity in the first sentence of this quote that carries in mind the expressed objective by the initiator of the Path NC that members NC are

- projected to become Catechists in the Parish. However, he/it appears unjust and useless in the view of the Committee to displace the person merely of the team of the program for himself offr.ir the opportunity for member NC, to less, that the person 'in post' is not satisfactory.

4 Q 15 The model to present members NC to Sacramental teams of the programm has already been established to St Nicolas of Tolentino where, on information submitted to the Investigation, the Cateeheticals and Liturgical Teams are nearly quite of the members NC. Changes to Sacred Hearts to include members NC in the teams of the program, appears to reflect the dominance established to St Nicolas. Been a Bishop Alexander to establish it 'Pastoral Plan' for every Parish, he/it appears to the Committee that the such matters as involvement in the teams of the preparation sacramental would be carried in mind.

Summarized: The general concerns are expressed to the Investigation by the parents to the topic of the involvement of members NC in the teams who prepare In first of the children and of young people for

- Sacred communion and Confirmation. The trial findings are made that the general adverse perceptions about the Path NC by the parents can to be the deterrent to involvement

- 121

well that the size of this cannot be distributed indeed by this type of Investigation. More detailed - the investigations to the level of Parish can provide the answers.

Him has the encouraging proof there to the Investigation that the sacramental programs for their children help some parents in them (restored) journey. On the other hand, there is the strong proof that members NC are included progressively as part of the sacramental preparation associates of the Parish; it is especially considerable to St Nicolas of Tolentino. It is not unreasonable to conclude generally that it serves to dissuade some parents; there is some proof that the parents will look elsewhere for the aid.

122

4 R EDUCATION AND PILGRIMAGES OF YOUTH

4 R me has four facets to this turned topic to by representatives NC. Concerns and/or the reactions about the Pilgrimages of youth are elevated in the representations of Sacred Hearts and St Peter; he/it doesn't appear not to be yet the feature of importance of St Nicolas of Tolentino the Committee is informed that members NC of this Parish attended the events International or European. The article in 'Catholic life' (November 1995) is submitted to the Investigation for information; he/it describes the pilgrimage to Lorreto in 1995. The important facet to St Nicolas of to ino lent the primary school where the NC involvement as the staff's member is the paid concern is. However, the involvement of the medias here is discerned as the inconvenience serious to the picture of the school.

4 R 2 Education: Representative NC of St Nicolas of Tolentino (of statute in the Parish)

remark this preparation of the sacramental by members NC is the reason of concern among some

parents who don't wish to be implied with the Path NC to their children. The paid

reasons who are mainly due to interest of the adverse media about the Path NC the Parish.

One other No that representative NC, the parent, worried in November 1993 of her

- girl's preparation for In first Commumon Sacré because the program would be led

by catechist NC; the NC to learn is the concern. This family is explained to be

'temporarily in the different Parish' to defeat this paid the difficulty.

4 R 3 that It doesn't appear to be the intention isolated to look for the aid elsewhere. In answer

to the Investigation written by the Committee, the neighbouring of that PP explains the, approaches by the parents

St Nicolas about possible school investments. He/it refused to help yet aware of 'the

the difficulties felt there.' The Diocesan Schools some Commissions provided

- explanations of the origin and details to the Committee. There is nearly the same split between

'Has baptized' and 'non Baptised' pupils. The parents of some baptized the pupils don't practice

Catholics but wishes to have the Catholic education to their child. There it is 'Admission

- Committee' which distributes future pupils. There is the authorized requirement who

the places must be filled, independent of times or beliefs, but there is the provision of the safeguard in

the politics of the admission.

4 R 4 Details to the Committee reveal that two Governors of the foundation are of the members NC, one of these is Canon O'Brien; The President is non NC; the NC involvement in the governing body is the tiny minority. All seven professors wholetime (as to May 1996) is Catholics; no one are NC; five have the Catholic Certificate in Religious Studies or the equivalent. The OFSTED return submitted to the Investigation; the report retails the religious activities to the school exhibition attachment by Canon O'Brien. The confessional inspector considers the sacramental programs for the years 3 and 4. The notes of the main report that it is the school understanding with the dedicated staff made face with several difficulties. Among other things, he/it indicates the completely cornmitted Catholic management and teaching staff as the particular strength.

4 R 5 The professional evaluation by him (new) the director is useful to the Committee. Guided by this, the Committee is satisfied fairly that the reason main for the pupil's departures (roughly 6) to stem of the apparently questionable and sensation that look for the media cover to the topic of the Path NC to St Nicolas; it is the reason suggested by the No representing NC in the

- 123

first process. This cover incited some parents to look for the investments elsewhere. While there is the underlying concern about the Path NC to the church. it had not appeared as the true problem until the medias attracted the attention in the less that just path. The Committee doesn't conclude that the NC Path presence to St Nicolas of Tolentino is harmful to the picture of the primary school.

4 R 6 that The Committee didn't anticipate that the question about education would be raised in the ofthe of the context Path NC to Sacred Hearts. However, Fr. Trafford explain in the written submissiveness that soon after having arrived in the Parish, he/it discerned the education as the obsession in Cheltenham, to declare of there,: "But the Catholic Schools are for a big part, without report, and most parents are not even prepared to go and the to watch." There is the enlightenment by him that the exploit of the scholastic/academic has the highest priority for the families that the education Catholic. The predecessor that PP indicates in the representation that: "The education was the superior priorlty in the region with their needs (to this time) to be served well by the Monks Blancs and the sisters LSU."The Committee learned that to follow the amalgamation of these, there is now the school of the sweat mdependent to 'St Edward.

4 R 7 Other representatives indicate their roles as the Governor or as the professor to the Catholic Schools. There is the reference to members NC of the personal to the schools. references also to the amount of time or inversely the lack of interest taken by Fr. Trafford about the High school of the Catholic of St Benoît. He/it was previously President of the Governors but doesn't have the role anymore governing. The Committee looked for the enlightenment about this because the Investigations are that he/it is also concerned with the Path NC. We are completely satisfied that the

the critical about non-participation as the Governor doesn't come of his/her/its NC involvement: - the critique is completely unjustified.

4 R 8 Nevertheless, the Catholic education is generally in Cheltenham the topic spiny and Directive authorized about this was searched of the Commission of schools Diocesan to clarify if the Path NC is himself the player in this. The Guideline given to the Committee is this Education is the real question for the Catholic people in Cheltenham because there is the conflict if the academic exploit is more important than 'Catholic development' in the Catholic school that offr.e not the perspective of such high-levels of the academic. Relative to the Sacred Hearts, St, Benoît is on the side pain of the city; sixty five percent of the children (11 - 16 years) is Non-catholic there. He/it is declared to have the good reputation for behavior and social principles with the good proportion to practice the Christian: the children of Ministers of other denominations are indicated for to attend this school. 'Sixth - shape' the pupils attend the High school of St Peter in Gloucester: that

the school has the very good academic reputation.

-4 R 9 Frs. Trafford presents the darker view about younger adults and the family circumstances:

The more old and very faithful parishioners" are wounded deeply and are deranged that their children are far from the church, divorced etc. makes the of it general situation of family life was and remain, the deep concern to me." He/it discerns the need to address: "The generation that knows nothing of fidelity, love and their fr.uits, the generation for what marriage (and the priesthood of the fortiori) appears the absurdity - and fairy relates family. " There is the consequent assertion who: The "such society needs the radical solution that can present them with the Good News of love who save, in the church that gives food they have need."

124

4 R 10 The Committee notes this perception of the Path NC as it 'radical solution' to the problems of society but we are not led to the view that the presence the NC to Sacred Hearts is the panacea to the a lot more general question of Catholic education in Cheltenham beyond that the more general question that we believe is forgive it of the Investigation. However, we have the consideration to specific points or elevated concerns in representation about professors NC to the Schools of the Catholic. A representative turns to the professor of the RE and to the chaplain layman to the the two of St Benoît of whom is NC. While there is not any development to suggest another representative to the true difficulty (the parent of children to the school of St Gregory) has the booking about to send these children to St Benoît because of the NC involvement there.

4 R 11 to part another representative who writes in the more general path, concern of the expressmg

- about: "the religious education of the young", the concern, parental previously mentioned appears to be rather the mdividual that the adverse perception spilled by parents about the presence of members NC to St Benoît. In any case, the Committee looked for the professional views in this consideration and is recommended that no complaints or cornrnents adverse have been made to the Head teacher of St Benoît about the professor NC and the chaplain. there are not pressures or intervention. Us are satisfied that the picture of St

- The High school of Benoît's Catholic didn't collide because the member of the personal. although professor of the RE. and the chaplain layman is NC.

4 R 12 youth and Pilgrimages of youth: Contrary to some reactions adverse strong to Sacred Hearts about the pilgrimages of youth, none, of representatives NC of the commentary of St Peter on this activity. There is of the appreciative and laudatory commentaries of members NC that attended the such pilgrimages. One indicates the involvement to two these gatherings. the first in Denver in 1993 and the second in Lorreto in 1995. each made

- possible by the Path NC. this person (more advanced during years that 30) was a helper. In addition to make plain the favors for youth that the Path NC is discerned to give, this person declares: "I don't know not of all young people of Gloucester in that were not

the NC path that answered the invitation of our Holy Father."

4 R 13 Of the NC that meets to St Peter and on the individual basis. with Canon the English. the learnt of the Committee that the 1993 event was it 'day of the youth of the World' to which the whole youth of the world has been invited for to meet the Holy Father. We understand that what attends StPeter was from the Path NC, that the community of Parish was not in its whole aware of this but the pilgrimage in Loretto in 1995 has been indicated in the Bulletin of Parish information. The Committee also understands that the finance for these pilgrimages was on the personal basis, with the aid of calls,, and accept the insurance that the finances of Parish have not been used. That is not the question in the Parish.

4 R 14 As for the Sacred Hearts, the views of the differihg are given in the representations about the general situation for the youth of this Parish with accentuation on involvement by the young members of the NC to international pilgrimages attended by the Holy Father and in contrast, by the non-participation of those that is not m the Path NC. In addition to the copies subject of correspondence to the Nuncio Apostolique who sketches the exclusion of Non NC young people on the pilgrimages for the Catholic youth of the World or of Europe, the deep sense of resentment is painted in two representations about this exclusion and

125

to the topic of the Path that the Parish has been recommended to the same the last moment that the pilgrimages of youth were going to begin. The representations explain that these international gatherings have been held in Poland (1991) Denver (1993). Manila and Lorreto (1995).

4 R 15 The Committee looked for the enlightenment about 'these' for example if there was all notification of the advance, by reference to the officer of the, youth Diocesan. He/it appears that the event in Poland has not been attracted to the attention of the diocesan clergy. However, the Clifton youth Service news Letter of May 1993 day of the youth of the World" indicated takes place 11-15 August 1993 in Denver, Colorado, USED when the young people will celebrate the whole world their faith with Pope Jean Paul II. The group of young people of Parish of the Hearts Consecrated, King Charlton, Cheltenhams go with Fr. Tony Trafford. We wait to hear about him on their return with impatience!!! " The involvement by the youth of Sacred Hearts was returned therefore known to this Parish and the Diocese by the Service of the youth a few 3 months before the event but it has not been promulgated to the parishioners.

4 R 16 The meetings to confirmed Sacred Hearts that these biannual pilgrimages are for the Catholic youth in general. However, the NC had made the arrangements on the national basis

for their young members to participate because he/it has been declared (by the National NC the

Catechists): "The Diocese has not been interested." Information given to the Committee shows that twelve of Sacred Hearts attended to the gathering in Denver in 1993, all were the NC communities. Nineteen entered in the Parish to Lorreto in 1995. three or four were not from the NC communities. The suggestions are made in some representations that funds of Parish have been used to finance or to subsidize these pilgrimages but it is refuted. The Committee accepts some explanations that the costs for every individual have been met in several paths that don't imply any finances of Parish.

4 R 1 7 in spite of the obvious relaxation by which non NC is capable of to participate in 1995, the representatives explain that this inclusion appeared to be many to the order of Fr. Trafford. At least two have not been allowed to to be part of the pilgrimage but wished to make therefore. As explained in the representations, the manner in which these two young people were 'doesn't have invited not' or 'didn't select' was troublesome to say the smallest. The Committee looked for the explanations about this 'NC non selection' and accept the proposition that, if the young no one is known not well enough by the Priest of Parish, there is the comprehensible reluctance to accept and to take the responsibility for the such no one. There are potential difficulties for the chief of the pilgrimage but the Committee remained non convinced that the two people in question was unknown.

4 R 18 The Committee considered the other explanation put to know by the NC that the spiritual takedown time of formation is necessary for the individual to drift more completely the advantages of the youth pilgrimage. The consequent assertion is that the NC, as the community provides this necessary preparation. Laudable and suitable can be like that, he/it is undermined rather by the representation of the young NC pilgrim who: "I went only to Italy to smoke and have laugh him." In the justice that representing continuous: "I began to listen to readings and the to understand, and let them speak me instead of closed swtitching as me made to Sunday Massages." The Committee is attentive that this explanation comes of alone of twelve or so young NC but the preparation in this case appears to have wanted seriously and not the determinant as to suitability for involvement of the pilgrimage.

126

4 R 19 Another commentary instructive of the young NC to Sacred Hearts explains: "The group of youth for the young people has been begun. Me follow gone along. I am what one of 5 people was there - where all is that that these young people are that is not in the community that didn't meet of others young people on the pilgrimage and wounded by this? They were not to the meeting of the youth one club the other." While the Committee understands well dawns it that the club of youth to Sacred

- The hearts only attracted the nominal number, exclusion of the pilgrimage of youth opened to all Catholics the urilikely lead the visit to the club of youth was in relation with the Parish. The Committee is completely satisfied that the authentic sense of grievance has been caused and was able to to be avoided with the few more of care.

4 R 20 The article submitted of Catholic life (November 1995) explains it: The members of the Community" in London arranged five trainers this year to take around 250 pilgrims to the event of on the country - him there had very few other participating English." This article finishes with the the prickles make some remarks rather by the youngest member of the community to St Nicolas of Tolentino: "It is not the shame more of people don't go; it is quite the experience special." He/it appears to the Committee that young people outside of the NC communities

- would share if encouraged to make therefore but such encouragement for example to the means of initial advertisement of the youth officer Diocesan, didn't have been offered with readiness to Sacred Hearts for next year event to Paris.

4 R 21 that Makes some remarks in the general manner about youth of Sacred Hearts. the No that representative NC affirms: "Our youth is disregarded sadly. It is enhanced more maybe by

the makes that the NC registration such good pastoral care of their own youth." The Committee is okay with the perception of the care for the younger members NC, exemplified by arrangements that allow the young, adults to participate in the Catholic pilgrimages by the NC organization. That is not

- possible to conclude us this such care by the NC community/organisation serves as the strong motive to join by some of youth in the Parish, yet it is possible that he/it is the factor. The parental influence is the a lot more probable factor given the tone in some

- representations that the NC has been hated or has been equalized hated by the young members but finally they have been illuminated.

- 4 R 22 while that the Committee cannot conclude that a lot of the young people (say some teenagers) to Parish of the Consecrated Hearts is in the NC path, there is nevertheless the impressive number that appears to follow the parental example with the engagement to prayer and complicated worship. There is the proof in the representations that, having been the young NC to Sacred Hearts. this NC involvement continues elsewhere - in London and Manchester for example, so that the engagement for some rests after having let the house. There is as limited proof of NC

- marriages by members of community but no proof that these were 'has arranged.' Wbilst that notes the most belated (post meetings) representation to oppose it who: youth NC is going to rebel", there is not anything for to support the such supposition.

4 R 23 on the other hand, the No that the representative NC offr.e to the note to warn: "Me consider the impact on the youngest people in the Parish to have confounded; instead of the focussed, the united picture presented to them by their eldests, they see division and disagreement."If it is therefore, then 'division and disagreement' is unlikely to encourage them in their faith that causes some of a way conceivable some to discern the futility generally in this Parish and the church, so that they don't see any future or no strength in the faith.

127

Summarized: To the surprise of the Committee, there are some representations about Involvement NC in the field of education and in matters concerning 'younger Catholics (him 'youth'). Because of the generally adverse perceptions by this representatives NC, the concern is nearly expressed NC probable or potential influence in him 'formation' of their children. These were considered by the Committee under: Education, youth and Pilgrimages of the youth. No firm findings can be attracted like to the true size or the true concern by the parents but it is present and is not able to not to be ignored; it is the negative picture that doesn't help the total picture of the Parish.

Some revenge, the proof shows that the young members of the Path NC are valued, is assisted in the more years of the life diflicult as 'teenagers and as part of this encouragement, the Path NC endeavors to assure that they participate to Pilgrimages of youth where they see and hear the messages of the Holy Father about their roles as members of the church. In the opinion of the Committee, the NC Path interest in youth is generally laudable if only it was not so exclusive to their members.

128 -

- 4S RESERVE AND EXCLUSIVE RIGHTS

4 5 1 a lot of the No representatives NC make some remarks about him 'feature functional of the Path NC" in their Parish. He/it is described like hidden and exclusive for the variety of reasons. 'Hidden' because their weekly and monthly activities are not announced or

- indicated in the bulletin of Parish information; none one cannot be sure that was able to or cannot be the member so that mention of the word 'Néocatéchuménal' is whispered for fear that the conversation about the Path NC is by chance sensible or worse again, that the word is not

- mentioned to all as the safeguard. Few parishioners know with all certainty that members NC are or where they meet or when and for what goal; they are sometimes 'that sees' on board or to shelter the trainer for the to take outside of the Parish for them 'convivence.

4 5 2 'exclusive' because the non members are not normally allowed to to be implied. Also the NC communities tends to meet outside of the church herself; the piece is described as it 'Old Canteen' by representatives of St Nicolas of Tolentino; as him 'Piece Superior to St Peter and the Lampley Room to Sacred Hearts with the Investigation that the last was suitable yet by the NC communities that he/it is projected to be in sound together the easiness for the Parish. To the few of opportunities when the communities NC celebrates in the church herself, the representatives explain that the benches are turned to be in front of the supplementary elevated altar

- with to accompany by the NC features as the crucifix of the copper and the icon (the two conceived apparently by Kiko Arguello); the door closed to key to these opportunities of celebration, for the Eucharist, are the problem of aggravation in the minds of some representatives NC. They don't know or understand why it should be: "In the church."

4 5 3 total, these features are declared to make be born suspicion, talkative or equal scandal. A representative describes the situation: "The secret has himself developed the atmosphere of uncertainty that leads to mistrust. Inevitably the Parish is spilled with

- gossip/misinformation that is dividing." Another representative explain with some obvious authority and feel who: "on the years, the secret can have the insidious effr.ct on people and organizations, often without their existence informed of him. There are exclusive rights of the suspicion, division and ofan of the sense 'elite 'to my Parish; I found these huriful of gates in the church." The Committee looks at these commentaries for to come from the clear perception person, and find the words 'gate' or 'division' or 'elite' to be so unacceptable in the context of unit. Unfortunately the such words will be found in so many other letters of the parishes; they appear to be held sincerely and by their consistence and repetitiveness they transport a lot more to the Committee that the ring of truth.

4 5 4 in addition to him 'feature of the fanctional of the Path NC, some, representatives explain it like which can be described to them 'exclusive rights spiritual' represented maybe by this

- representing: "The unacceptable Path that they claim to wrong to themselves the exclusive mission, while pretending to have the authority to define that who is the true church and the true gospel, and to have the right to declare where him has there and where there isn 't likes, and to discern that has and that didn't have the gospel preached to them, is reflected in some oftheirpractices." These are of the critical very serious, didn't test in ajudicial feel but the point essential will be found in particular in the other letters of No representatives NC as for the absence of love or faith or only of limited faith. The such critiques have been made by also

129

the no one once in the Path NC for 11 years and interviewed by the President.

4 S5 Unfortunately has another facet to the exclusive and secret and the elite characterize as describes by representatives. It is of course in report with the NC Eucharist, on the eve of the Easter separated, to the celebration separated on the eve of the sacred day and to their detached celebrations during Sacred week. Representatives explain the perception of division on the such occasions special; for example: "As we watch and let's pray after having celebrated the dinner of the Lord, the famous NC and is sensible; "another makes reference to their detached celebration on Good Friday. The Committee has searched the enlightenment of the NC communities about their celebrations of the week Consecrated because it is difficult to understand why the such celebrations "no unifying" is necessary when the Parish as the family is shown to be together in his/her/its whole, as the body impressing people in particular in worship on Good Friday: "Them are all one."

4 5 6 that the reasons given to the Committee appear to be those of self-justification as people projected to be separately yet we let's recognize the shown attachment, the depth of worship felt, also that it himself offr.e the increase between fr.ères and sisters. But the representatives don't discern this to unite the Parish together as one before the Lord. We understand the explanations well about the need for secret during him 'to share' periods to the NC liturgies. For fear that him there has subsequent chatterbox and the risk of scandal. But it has some connotations unavoidable also, while giving the type badly of signal to what doesn't follow the NC path; it added to the reserve in our opinion creates the however unjustified suspicion it can be. Him 'insidious' the perception by the representing above mentioned cannot be the improper or the description unreasonable in the circumstances.

4 S 7 As noted earlier, there is the assertion who: "It is very damaging for the church and the Pope as that the Path NC is labeled him 'Cult' or as him 'Sect' when it is the charism that is deeply and completely Church of the ofthe. The such things need refatation authorized." The Committee accepts the answer of the enlightenment of the representing to the NC that meets; we don't yet look at ourselves as sufficiently authorized we have been invited nevertheless by some adversaries of the Way NC to consider the paper of thirteen pages by Jean Vanier (the ark) about 'New Movements.' there are yet many points applicable in this instructive paper he/it must be declared, he/it has none there Supplementary guideline to establish the author's authority. While by consequent we recommend this paper to those of the church that could be accepted like sufficiently authorized to refute all Investigations, we wish merely to note some of the points of it in this paper.

4S8 The applicable place to begin appears to be: -

"After Vatican II that was not the ofdefending of the Guideline while imposing and excluding, but the Guideline of mercy to listen and to include, it was clear that the Holy spirit would explode in all people of God and these movements laymen would push: Joël's prophecy would be achieved.

"After this

Ishallpour outside my mind on all the humanity.

Your sons and girls will prophesy,

130 -

- Yozir the old people will dream of the dreams,

And your young people see some visions.

Even on the slaves, men and women

- Owe Ipour outside my mind in these days.

Me will show some omens in the sky and on earth,

Blood and fire and ofsmoke of the columns."

Joël 3: 1-5

"Some same time, ofcourse, the Guideline caused the certain devastation among those that have had need of clear structures, the church as afortress that had need to obey the chiefs who listen rather and have confidence in the mind. There was also the danger that what repulsed the structures and authority in the mind of the ofthe of the offr.eedom of the name made so more out of their own psychological needs and fears of authority. To follow God's mind we have need to be purified on a lot of these needs and fears; us have need to die and to born again in the mind of Jes us.

4 S 9 This paper considers the Signs of the mind then after having declared in first: "The time will say if the movement is faithful, if it grows as the lacks of the mind. However, there are the signs that indicate that the movement evolves in God's paths. He/it Investigates then:

"What are some of these signs? " Many follow then in answers and out of regard for complete state as well as file; these are recorded.

i. "The movement is called to follow the mind of the church in his/her/its situation exposed

and closedness. I am touched Jean Paul II by the way inspired by

Vatican II is interested by identity and situation exposed. The new

The catechism of the Catholic church is the important document that spells

outside his/her/its identity. The meeting to Foundation in 1986 when the Pope met and

prayed with the religious chiefs of all parts of the globe the sign was of

situation exposed, as well as his/her/its visit to the synagogue in Rome and his/her/its visits to

The Morocco and Tunisia. His/her/its insistence on ecumenical dialogue and the

need of Christian to make all that they can make maybe together in order

- to more faraway the causes unit is the sign of situation exposed. If the new movement is

to follow the mind of the church in his/her/its identity and situation exposed, it is the sign

that it is the Holy spirit. But the exposed situation doesn't come once the identity is

assured. He/it is implied in the identity. The mission is part of the identity of the

disciple of Jesus.

- ii. "If the new movement grows in communion with the bishop local and

the church local, to collaborate with the other movements and sensitive to

inculturation, come not closer on him and his/her/its own specific culture, then,

- it is the "Mind of the ofthe of the sign.

iii. If the new movement announces some good news to the poor, if it is

- committed to a certain way the poor, to allow him also to be, evangelized

by the poor, then again it is the sign of the mind. The prophecy of Isaiah

that Jesus read in the synagogue of Nazareth shortly after his/her/its baptism and the retirement in the desert don't define alone Jesus' mission but the

- 131

- __

mission of Jesus' partisan, of every Christian community, of every, movement in the church.

iv. Maybe the most complex element of the discernment if the community evolves is well the quality of love for the weaker members of the group, and the love special that allows those that the touch called to continue, to receive, help they have need and leave peacefully; without feeling guilty. The sectarian groups tend to hold their members; they don't let them to go easily That is as if for the person to let the group is synonymous with to let the church or to let God. He/it can have the shape there also of manipulation or seduction to bring some members in the movement. The numbers in the group are necessarily the sign that the group is of God. Some people look for the sectarian and powerful groups that bring the security. Jesus didn't create a powerful group. He/it calls people to the integrity, to humility and to holiness. He/it invites them to live the beatitudes, some, individual poverty in mind.

v. The movement closed in itpon himself that has his/her/its own priests and

the psychologists with the community can become dangerous if the priests

and the psychologists are bound by loyalty to the movement, if there is no

other outside of available authority. All is decided by the chiefs

who tend to become word of God. There are the true risk of the group and his

vision, his/her/its laws and mind, to become all powerful, incapable to see his,,

shade of the regions or to accept all shape of critique. In the such situations some

the members are crushed; it can be justified while seeing the Holy spirit on

one side and the devil on the other. In such common sense of the movements

become of the reiected of the assessments quite rare, psychological and human

and only the founder's words is sustained. The movement that is

to evolve in the paths of the mind is called to become open to permit the

members easy access to wise men and women to whom don't belong the

movement. The dictatorial spirituality cut of the good anthropology has

no basis in Jesus' good news. Such closed situations that can

reason big pain to the individual members, to warn their increase to

liberty, don't be found alone in the new movements laymen, but also in religious.

Such discovered of the serious crisis their origin in the shape particularly dominate of

authority, in the ecclésiologie that tends to be triumphant and the

spirituality where the law has the pre-eminence on communion and like where

the to can appears more important than the sermon on the mountain.

Having says this, don't let us judge too quickly. The time will say. Let us

remember that every movement with his/her/its particular goals accomplishes the

need particular in the church to the particular time in history. Each

oscillate in the different paths between respect of tradition and clarity of

faith on a side and mission to the whole people all over the world, to reveal

the mercy and goodness of the indulgent God on the other. The second

the aspect imply the constant renewal of attitudes and language, of the,

definition of the church like fortress to the loving attitude of the source of

water who flows on all humanity - as the mind in the beginning of time

132

hovered on the chaos. The movements can begin, maybe always beginning, in

the sectarian path, but they are called to evolve. They must open up the

mind of the church and to new paths of God who reveals his/her/its love of the

world The Holy spirit leads them mildly but firmly on the path who

imply cooperation, humility, exposed situation, insecurity and the certain death of me. If they refuse this path of insecurity, then these movements,

well that they have can be inspired initially by God, will disappear; after the time of prosperity, they will disappear. It is what Gamaliel said in the Law of the Apostles:

"Remain far from these men. Let them only;

For if this plan or to understand is to be human,

- He/it will miss.

But if it is of God you won't be capable to reverse them. You can be even find opposing God! " (Laws 5)

4 5 10 in the context of this Investigation concerning three parishes of the Diocese Clifton, the aforementioned excerpts give a lot of food for thought, some, particular the second explained the sign. As indicated to paragraph 4 5 7 (ii) above, the Committee doesn't look at itself as sufficiently authorized to to explore the declaration farther but other of the church can wish to make therefore.

- 4 S11 This nevertheless roles main to another excerpt submitted to the Investigation by the NC National Equips of 'The Report Ratzinger. The exclusive interview on the state of the church; "it is the translation of the authorized German manuscript and some is dated 1985. The excerpt is of Chapter 3: "To the Roots of the Crisis: The idea of church" and under the subtitle - 'The hope of the movements; 'the part identified for the states of the Committee:

That who is full of hope to the level of the universal church - and it happens just in the heart of the crisis of the church in the World Of the west - is the gone up from the new movements that no one had organized and which person didn't call in to be, but that jumped the interior vitality spontaneously of the faith herself. What is demonstrated in them - although weak - is something as the Pentecostal season in the church. I think, say, of the charismatic movement, of the Cursillos, of the movements of the Focolare, of the, Neo-Catéchuménal communities, of Communion and etc of the Liberation. Certainly everything that these movements also give to rise to some problems. They also drag more big or least dangers. But it happen with all living existences."

4 5 12 the aforementioned also gives a lot of food for thought, submitted by the NC National Team to demonstrate this while he/it can have some problems there with 'New Movements', it is not unexpected and none less the authority that Ratzinger Pourpre recognized this in 1985. No doubt Bishop Alexander will consider with care this excerpt except the Committee wishes to attract the attention specific to some matters that appear the Germanic completely in the context of the Investigation. In first has the voice allowed of the church that has identified him 'communities of the neo-catéchuménal as him 'Movement', the identity disavowed by the initiator; secondly if the Path NC is to be therefore watched as him 'Movement', the excerpts noted the paper above by Jean Vanier could assume the increased significance and in particular as for the second to explain sign of the Holy spirit; third, there was the again conscience (in or before 1985)

- ~ 133

of problems with the movements maybe not unlike of those tried to the -

three parishes of the Diocese Clifton; and fourth, he/it could be thought that these parishes

has tried of the dangers to the biggest or less degree due to the Path NC since

1980, 1985 and 1987. -

4 S 13 We explored the possibility of if the Path NC can be modified, as noted elsewhere in the report to become suppler and 'sensitive to inculturation' (ref: Jean Vanier, above) but the answer of the Path NC is that these charism of the church cannot change. To come back therefore to the points in question and to the question: "Is what the tangible proof has are sufficient before this Investigation; to reach the conclusion the Path NC is hidden and exclusive? " in our opinion the proof leans to very heavily the

affirmation - Yes. Besides the Committee is also the opinion that this exclusive rights are not - necessary for those to wish to know more about God and the church. Previously, as the

topic (4 P) we consider the question raised in the representations about the role of RCIA in the Parish with the Path NC. The RCIA is submitted to adaptation, it is open to all and is recommended by the Bishops of England and Wales.

134 -

-4 T NC 'AUTIIORITY' AND 'CONTROL'

- 4 T that me Fr.équente references it is made in NC non representations of the Parishes about 'NC

Authority.' in particular the concern is expressed in the variable degrees about it 'control' seen

to exercised on their priests of Parish by the NC National Equips of to the outside of the Clifton

Diocese. There is the concern that 'their priests submit to instruction, Guideline,, themselves

to the topic of the Path NC their communities and for themselves to these has therefore named 'foreign',

some of that are laymen - people. The examples are mentioned. The worried parishioners himself Investigate why

it happen and why he/it is allowed to happen.

4 T 2 THE general and rather the fast Investigation is made in the representation to the topic of this; he/it turned earlier to in the report (in N). On some first reading it is very challenging and alarming. However, as noted more early he/it appears to encapsulate points made in the other representations to the topic of NC authority and is repeated therefore. The representative affirms: "His/her/its partisans don't recognize a responsibility to that outside of the movement. Once the bishop gives them the authorization to operate in sound Diocese, they continue as the law to themselves and he/it becomes dfficult for the diocesan authorities to keep them or to bring

- their activities at the end without the strictest use of authority. It is very regrettable and to a lot of the layman causes it for scandal that on one hand the movement is supported and blessed by the Pope and by some civil servants of the curia placed highly, and again on the other hand is not submitted to all control obvious clergyman that they appear to have manipulated people and the institutions so that they appear to be exempted of the exercised strict control on Bishops, clergy, religious orders, theologians, colleges and other institutions. The movement in the church treats in its very whole more seriously, directly of the Pope and with Rome. It means that the two

- Rome and the movement go on the Bishops of the ofthe of the heads, therefore to weaken the strz£ctztre of the Episcopal of the church and to ignore the collegiality of the Bishops."

4 T 3 The Committee didn't try facts of the representative to establish the variety of dawned in the such general assertion. Nevertheless, there are some points it in don't make, in reality, appear to be exaggerated. We are not to the running of in claimed the special report between the Path NC and 'Rome', to less that of course it is projected to mean the Holy Father that as the bishop of Rome, has there experience of the NC communities; it is explicit in the NC published the book. Earlier in this report, the Committee considers and offr.e the interpretation to parts of the 1990 letter of general approval by Pope Jean Paul II for the Path Néocatéchuménal. We enhance the Guideline in the letter that the Path NC: that is returned efficient after the lines proposed by his/her/its initiators (Kiko Arguello and Carmen Herna'ndez), in the ofservice of the mind of the local Plain and in communion with him in the context of the unit of the local church and in the Universal church."

4 T 4 We interpret (paragraph 2.19 above) the last part to mean that the Path NC should function as and where the bishop would wish to that he/it doesn't have the possibility to become the reason of dissension in the Parish. There is also the earliest (1985) specific Guideline by Pope Jean Paul II to priests who are NC but that are: "still the representative of and the cooperatores of the p'rovidi' with the bishop to that authority you would have to to feel you especially united", while reminding them from there: "In effect, it is the right and owe the bishop to give instructions for pastoral activity in the church (cf Canon 381) and

135

all the world has the obligation to conform to these." That on the face of appears him to be simple.

4 T 5 However of the Presentation of the Path (1993) considered earlier by the Committee (paragraph 3.23 al of the and), he/it appears as if the NC presence in the Parish is not so simple as for responsibility and responsibility. The applicable points, identified previously (3.25, xvii and xviii), is repeated in part for convenience: -

xvii. ".... To the parish been transformed? Then we finished our mission and we can go. There you have your andfor of the communitiesforyourparish your Bishop; now you can follow the bishop's pastoral plan, not this ofKiko."

xviii. 'The priests say: And these movements that have their own pastoral

program? What arrives to the bishop's pastoral plan?.... I don't make

govern all priest."

4 T 6 Earlier (to paragraph 3.33) the Committee Investigates himself as the transformation of the Parish by the NC "in agreement with the pastoral plan of Kiko rather than it of the bishop" agreements with given papal Guideline in December 1985 about Episcopal authority. To it the more belated Guideline can be added in the 1990 letter of approval that the Path NC is returned efficient:

"in communion with him (1ocal Plain) in the context of the unit of the church local... " There are evidently some contradictions as between the Guideline allowed by the papacy about him 'operandi of the modus' and responsibility of the Path NC and the initiator (Kiko Arguello) explained shape of operation 3 years ago.

4 T 7 noted the same way and again previously (to paragraph 3.20), the Conversation of the initiation (by Kiko

Arguello) dawned outside that "the Badges are not worth anything here; no priests, nor monks,

nor nuns, nor Bishops" who lead the Committee to the view that the traditional hierarchical -

the arrangement in the Diocese is therefore watched by the NC as unimportant. The reality

in the Diocese Clifton since the beginning of 1980 has tendency to confirm it has explained

approach. There is the absence of all clear explanation by the NC to Bishop Alexander -

of the intentions to the parishes of St Nicolas of Tolentino in Bristol board, to St, Peter in

Gloucester and to Sacred Hearts in Cheltenham. Him 'pastoral plan' by Kiko is not

revealed; Bishop Alexander is not informed of the such plan. -

4 T 8 However the NC communities independent to the parishes, the first workbench, to St Nicolas of Tolentino during 1980 is supervised with the exercise of to can by the strangers - the called National NC Équipe therefore driven by the priest (for the meantime Fr. J Guzman), without all licensed responsibility or Chanoineial center in the hierarchy of the Diocese Clifton. He/it appears to the Committee that the NC power in the three parishes is there auto-created by the NC National Team, known otherwise in the diocese as 'NC Responsibles', and is exercised by them with the Priest of Parish in the role of the under-servient in matters concerning the Path Néocatéchuménal. As with the other in him 'Community NC', the Priest of Parish who follows the Path NC is subject to the experienced power by the National NC Équipe. The Committee doesn't have any doubt about this; it was demonstrable during our relatively brief involvements to the parishes.

136

4 T 9 by illustration and to establish with optimism the indicated position of situation exposed and impartiality without having all preconceived ideas or prejudged about the Path NC, the Committee arrived in the good time for the first meeting with the NC communities to the Dunstan Centre April 27. The members of the Committee noted the interest of the means of the television in the Path but it appeared to be of no true consequence, yet we were informed of first added on difficulties due to media involvement to St Nicolas as for the primary school. Not long before the meeting was due to begin, the, piece was practically empty. The Committee has been invited to meet the O'Brien canon in the presbytery; it appeared bizarre. There was no

- explanation and the President's felt that the place of the independence Committee could be in danger.

- 4 T 10 whose President had not realized that the meeting herself was in serious danger due to the media presence. To arrive to the presbytery, the members of the Committee have been invited at the lounge and after the time, we have been presented by Canon O'Brien to this 'Team of London; ' this introduction and the circumstances were unexpected enough; in the same way that unexpected as him 'visit' by the NC team to the houses of members of the Committee on in the evening previous.

4 T 11 Frs. Guzman made the plain who: "We won't collaborate with this investigation about the NC ifthe is Urgent is allowed to the meeting."The impression given to the Committee was that the meeting would not occur unless the wishes of him 'NC National Team' worried about media involvement, summer, respected. The tense situation has been solved by the President; the left representative media the stage. Thereafter members NC entered in the piece, rather as if in procession and as if the green light had been displayed; these descriptions are not projected to depreciate but to illustrate the impression won by the Committee before and sometimes during the meeting who O'Briens canon cannot be the master of his/her/its domain. It is but one example observed by the Committee.

4 T 12 several No that representatives NC make reference in the Parish who meeting during 1992, named apparently to clarify the concerns of some parishioners about the NC presence and activities to Sacred Hearts. While that notes the descriptions of his/her/its possible vexed tone, the message the more important as for 'authority' is that this meeting transported the strong impression to parishioners of sub-servience by their Priest of Parish toward helping them Catechists NC. This particular incident, and the similar has makes known to the Committee to St Nicolas of Tolentino in Bristol board, give the credence irresistible to the authentic concerns of parishioners that their Priest of Parish is outside subject to strong of control, that it is submitted to loyalties torn and to the size that the loyalty to Bishop Alexander brings sometimes second place to their loyalty for the Path NC.

4 T 13 Sadly in the opinion of the Committee, the such loyalty doesn't appear to be reflected by the Catechists NC National that, to the meeting with the Committee 9 September, appeared to outdistance them of the NC involvement and progress of three Priests Diocésains to their Parishes. The Committee cannot help but wonder so in the words of Pope Jean Paul II "them (the 3 Priests) has been deceived" (Main report, divide some in paragraphs 2.27.v). We wonder as so, to the times, the view has been lost of the Specific guideline given by the Holy Father in 1985 and especially: "what that either service has been confided to you, you are always the

- representative ofand the cooperatores of the p'rovidi' with the bishop to whom authority you should feel especially united." (Report main, divide in paragraphs 2.27 vi).

- 137

4 T 14 It can be the case that the Catechists NC National, strong in their desire, to encourage the Path NC, had seen them lost of the papal Guideline without ambiguous data yet in 1985, as distinguished in the main report, it is in published them 'Book NC' all to see. The Catechists NC National, otherwise known as him 'NC National Team' or him 'NC Responsibles National, have the responsibility to assure that such understood the Guideline was known extensively not only but was understood and accepted NC throughout to Sacred Hearts, to St Peter and St Nicolas of Tolentino. By oblivion or otherwise, the Committee concludes that this responsibility has been found to want and seriously therefore on the period since 1980.

4 T that 15 Registers submitted to the Investigation show that the NC National Equips and local catechists visited Bishop Alexander on the years of 1980; the last registered opportunity is in February 1992. However we are given to understand these such visits didn't provide explanations or development to construct on to exist understandings limited to the topic of the goals or objective about the Path NC, about of it 'pastoral plane NC' for these parishes; nor these have been illustrated to the Investigation. In spite of Investigation that the details about the catechetic program or the methods are submitted for vote and approval by Bishop Alexander, these Investigations, have not been acted on.

4 T 16 that The Committee concludes it had nominal responsibility only to Bishop Alexander about the involvement and actions valued by the NC National Team in the years since 1980 with the NC communities to Bristol board, Gloucester and Cheltenham. On the other hand, the Committee concludes that there is the responsibility in Kiko Arguello about these parishes.

4 T 17 that Even takes into account the sense of him 'theatrical', the Conversation of the initiation printed by Kiko (section

3 of main report) indicates it: "The badges are not worth anything here; nor priests; nor monks, nor religious; nor Bishops" who lead to the strict interpretation (distinguished to paragraph 3.20 of main report) it: "the traditional hierarchical arrangement in the Diocese is therefore watched by the NC as unimportant" and therefore "seriously to disagreement with the Holy Father 5 Guideline to the NC about Episcopal authority and obedience." This previous stated conclusion by the Committee, following evaluations of documents submitted about the Path NC himself before to distribute specific representations by the parishioners, give the credence at the sight of the representative who: "They appear to be exempted of the experienced strict control... " The reality was demonstrable in that Diocese; the strict control is necessary and will be the recommendation by the Committee.

138

4 U FUTURE POSSIBLE SOLUTIONS

4 U 1 Suggestions are made in the representations about the future in the parishes; these align of don't make anything to make something but not violent to bring as quickly as possible the strong action to return peace and unit to the Parish. Some these varieties are noted and made the remarks on by the Committee; all suggestions have been carried in mind.

4 U 2 THE No representative NC of Gloucester suggests that whatever is resolution to the problem,

- he/it must be made in love, reconciliation and honesty. The Committee watches this as the

approach laudable in which Bishop Alexander will consider the undoubtedly

knowledge who whatever is the decision taken after a lot of prayers for Guideline, it will be

the disappointment for some people because there defers some hopes about the future and

waitings of this Investigation. In to reach the decision, we believe that the pastoral well

to be of the Parish as the entity and him 'Community of Parish' in his/her/its whole should be the

vision main for the future, however potentially difficult or painful that can be.

4 U 3 In our opinion, the origin that leads to the edict is the very useful reminder and starting point in considering the future, to carry in mind three, very important questions,:

the East that what the edict of March 1994 was necessary?

b. It was entirely efficient in to provide the improved or the satisfactory

- pastoral situation to the Parishes since 1994?

c. Is what all true signs of change have in the attitudes by and toward the Path NC that would be able to the auger well for the future?

The answers to these questions that we believe are (him) Yes; (b) None; (c) No

4 U 4 while he/it cannot have any doubt there that the edict was necessary, it there has as small doubt in our

minds that he/it didn't solve the pastoral problems in the Parishes since March 1994.

- There are numerous indicators in this consideration; these below of is not written down in necessarily

all order of importance and some are of very recent origin: -

1. the Investigation was urgent on Bishop Alexander and accepted under Canon 212;

ii. the Investigations of several sources that the Investigation is held;

iii. the answer to the Investigation herself;

iv. the variety of waitings of the Investigation

v. the biggest conscience by parishioners about the NC Path presence in the Parish due to the Investigation herself - the meetings and some media reports to serve as the reminder;

vi. the strong concerns by Parishioners about the future of these Parishes as

- 139

expressed in their answers;

vii. the perception by some parishioners that the continuation of the Path NC

the Parish serves as the threat to the Parish as 'they know it', to mention the

expression by representative NC;

viii. him 'indicated' pastoral plan of Kiko Arguello to transform the Parish;

ix. Him 'objective of the transformation' as paid by some parishioners;

x. the NC involvement in preparation sacramental program as considered

by the initiator and explained in the Paper of the Presentation; N

xi. the sustained suspicion and mistrust by some parishioners toward the

Path NC; how much cannot be measured but can be considerable in the

consequence of the Investigation herself;

xii. the secret sustained about and detached activities of the NC that are the

paid to be dividing first;

xiii. the aggravation caused by the pilgrimage of youth only organized for NC

members to the parishes;

xiv. the conflision indicated in the minds of some parishioners why there

is tension or the adverse atmosphere in the Parish that contains of in part

talkative and the same;

xv. the tendency of the declining mass aid unreversed to the parishes

probably due to the other identified indicator;

xvi. the apparently unshakable position by every PP that the Path NC is therefore

importing in their own journey toward salute and therefore for people

yet the position cannot be quite so resolute in each of in general the

priests;

xvii. the continuous question and Investigations in competition of if the RCIA or the NC is the most appropriate shape of conversion and entry to the church in spite of the bishop's endorsement for the RCIA;

xviii. the adverse signals given to or the knowledge by those outside about this internal disagreement that will act as the deterrent so that nothing is accomplished in the end; more in an important way, the potential investigator is or can be lost;

xix. the unresolved question and for a longtime about the acceptability of NC

Catéchèses used for the NC community;

140

xx. to continue it 'Authority NC' control and influence exercised by people some outside of the Diocese without all Chanoineial center or accreditation;

xxi. the adverse and again justifiable perceptions by parishioners of the influence external and 'Authority NC' on their Pasteur another one that it of their Pasteur Main and the obvious acceptance of this double authority;

xxii. the question in the minds of parishioners where the lies of the loyalty fundamentals of their Pasteur;

xxiii. the celebration of the Eve of the Easter in which biggest accentuation has been given and preference shown to the NC that to the Community of Parish in his/her/its whole;

xxiv. the absence of him 'representative' forum in the Parish of imports where

- the concern can be discussed and the solutions considered;

4 U 5 Added to the aforementioned can be the realization by Bishop Alexander whom sound has hoped for 'side by side' acceptance of the Path NC the Parish, to function, of a satisfactory manner with the Catholic Associations or the groups, has not been accomplished and not feasible. The last is the firm conclusion by the Committee in the light of information about the Path NC (the Presentation of the Path paper) with the experiences indicated since 1980.

4 U 6 that Carries the aforementioned in mind, it will be obvious that the Committee is not able to not to recommend it 'loafer' decision. In our opinion that would not help to protect the future of every Parish nor to call the stop to or to slow down him of their decline. He/it would not unify.

4 U 7 As to make something that is not violent, the Committee considered the suggestion by the

No representing NC that, among other things: "the NC should be studied and guided -

- and the ifnecessarv corrected rather than of remnant." This 'survey and guide' the concept is

the very good idea; he/it is possible for the "lines of the initiators" to be modified therefore as to

make the acceptable Place NC to more of parishioners? We explored this itinerary but him

is the dead end; there are no true sign or probability of one in the future immediate that the

'lines could be modified except to the size that the celebration of the Eve of the Easter for the NC

the communities don't appear more so being important. The Committee concludes by consequent it

him doesn't have any considerable change perspective there maybe by the NC himself to reflect the

'English/British makes a culture.'

- 4 U 8 THE No that representative NC suggests that the provision of the Regional Center for the NC

the communities can be the appropriate solution while addressing separately to their needs supervised

by him 'Chaplain NC' that is not the PP of Sacred Hearts or the PP of the other parishes.

One other No the representative NC Enquête himself if Canon O'Brien will retire soon and to can

by consequent answer to the idea to become Chaplain NC in the such center. We have

explored the idea of center, not with Canon O'Brien but with Fr. Trafford. It is clear, of

his/her/its answer that the such concept would not be acceptable to the initiator; "the NC has to

be in the Parish."

4 U 9 that The Committee doesn't propose to recommend the idea of the Regional Center parce that it is not

- 141

favoured by the NC; there is not any merit therefore in to press this solution in the such circumstances. Him offr.irait not in any case of solution necessary in the of short length on the supposition that the building appropriate could be found and could be bought without difficulty. The such flinding would necessarily fall on the shoulders of Diocese data that the NC indicates the lack of their own finances.

4 U 10 This financial point didn't occur with the NC National Equips in the context of the proposed center but so hypothetically, the NC would buy St Nicolas of Tolentino is him to become he 'Parish Néocatéchuménale.' some more the answer than he would not be bought, the question incited undoubtedly the subsequent written answer of the NC National Equips who: "the same ofa of the idea the Parish Néocatéchuménale is without significance."The Committee doesn't know if this view comes from the initiator of the Path NC (Kiko ie Arguello) or more to the local situation, if it is the sweat view and shared by each of the priests implied.

4 U 11 are that as he/it can, it is the opinion considered of the Committee that the NC communities exists should be allowed to remain in these parishes. Not only please this retention is the

solution 'in charity', mentioned by the Committee to the meeting in Cheltenham, but him appears being the only realistic path advanced for the souls implied, in the immediate future to

the less. The fr.anche ban of NC activities, as suggested by some representatives, appears too strict and stern; we question Bishop much so Alexander would agree to the such strict mandate. We also imagine that the bishop recognizes the value of their communal life, while carrying in mind the views given to the Committee: "I always realized the

communities of the ofsmall of the importance in the Parish." -4 U 12 The Committee is in no doubt that such retention of members NC exists, without some,,

recruitment of the all, should be according to him 'Pastoral Plan' for every Parish. That would be necessarily of bishop Alexander in to exercise his/her/its Episcopal right and to must, and he/it would have need to be accepted in obedience by each of the Priests of Parish after previous consultation with them. The such plan pastoral is vital, of it we are in no doubt and must be produced with care but with the extreme suitability; he/it could not be product evidently during the night like that is, but resources must to be found with that in mind. We suggest the limit of the time for the formulation of the Plan of the Parish and adoption of none more that 1 year (to follow the decision to accept the idea) with the view to implementation in 1 year of the adoption to every parish. These are the general confession of the periods arbitrary but are advanced by the Committee in the belief that they are realistic and as well as in an important way, as the message of intention to the Parish in his/her/its whole.

4 U 13 that We suppose that bishop Alexander, in playing no doubt with the advantage of Directivelers, will have pastoral views as to that of that is required to every Parish after consultation with Canon O'Brien, Canon English and Fr. Trafford. The Committee nevertheless offr.e of the suggestions in this consideration.

4 U 14 In first, it is very important to know each priest so is apprised of and accept without all booking the specific Guideline given by the Holy Father in 1985 about the priest's compatibility as the Pasteur of the Parish and his/her/its involvement personal NC. In particular, that the NC communities cannot be granted the same statute as the Parish

142

Community in foo, also that the priest is not called solely to serve the particular group of people although this NC involvement as the member of at the community is looked like necessary for his/her/its own renewal and spiritual journey. Copes in other words with such Guideline allowed of the Holy Father that bishop Alexander will wish to follow undoubtedly as the Pasteur Main of the Diocese Clifton, every priest in effect would be invited to renew his/her/its stated engagement to the Diocese and Bishop Alexander like all the priests are invited to make Maundy therefore Thursday.

- 4 U 15 that he/it follows that all questions concerning 'double authority' or 'has divided loyalties for the Priest of Parish would be avoided by the provision of the 'Pastoral plan' determined by Bishop Alexander. He/it would invoke his/its authority God Donné to control and to supervise the teaching of the Neo-Catechumens in the similar path as he/it supervises the teaching in the Schools of the Catholic. In this path, all concerns or doubts about the theology and doctrinal teaching by the catéchèsest should disappear well stocked also that every catechist is commissioned by

- Bishop Alexander and the instruction is given on its part. The Committee is not to even to know if all formation would be necessary for the catechists for to serve members NC or how much some Diocese exists catechists NC would be prepared to continue on this Diocesan controlled basis; it would be matter for resolution in the process of the consultation helped by the Priest of Parish in our opinion.

- 4 U 16 The Committee didn't try to inquire about the answer possible of every Priest of Parish to our idea for the pastoral plan by Bishop Alexander incited mainly after having considered all the proof but specifically by the realization in him 'Presentation of the Path' paper by Kiko Arguello of reference to: "his/her/its pastoral plan rather than it of the bishop" noted and made some remarks on previously (divides some paragraphs 3.25 xvii of the articles and xviii, 3.33). But it leads backward to their engagement as the secular priest of the Diocese.

4 U 17 It is extremely difficult for the Committee, costly and maybe more that bishop Alexander waits for us, but we believe it necessary in offr.ir of the views about the predicament possible of the priests. We realize that the Pasteur Main will know its really better priests that the Committee, the, members laymen of the Committee in particular. However we are disturbed mainly about Fr. Trafford, while occurring of views and concerns declared by the parishioners that him 'NC influence' on him is pronounced so. There are numerous commentaries of approval about sound attachment to the patient, aged and housebound. He/it is discerned to have strong and less of admirable features but he/it is not different in this consideration that someone else. Him nevertheless appears different in the sense spiritual. The impression won some representations, including his/her/its own and of our meetings (public and private) is the priest with considerable spirituality, love of God, like for the church and so forth; he/it worries about the NC situation.

4 U 18 that The Committee is in no doubt that Fr. Trafford keeps the desire very strong and determination to evangelize, with the very strong engagement to bring of the strangers to the church and to know God yet by the Path NC. There is of the commentaries irresistible of some parishioners about this NC perspective and about the time with and preference for the Path NC to the Parish. Had been made aware of his/her/its NC experiences in his/her/its first years as the priest (ie 1979 to 1987), the NC impact and influence on him are hardly surprising; his/her/its perspective appears to be therefore NC Orienté. He/it appears also to be insensible, maybe more resolute in

143

the face of hostility by parishioners to the Path NC. Given his/her/its approach of mission controlled to those outside of the church, he/it appears to the Committee that he/it can have the there inherent conflict of spiritual interest for him; maybe the incompatibility of the flindamental now occurs for it in the secular vocation. Us let's presume to the size but deliberately yet not without some objectivity so that bishop Alexander and Fr. Traffords can consider our views have intended to be constructive for the future.

4 U 19 It will clearly be the personal matter for Fr. Trafford to decide so or he/it won't be in a capable satisfactory manner to quit of completely such long ties held with the Path NC and accept the plan pastoral for the Parish of the Hearts Consecrated by Bishop Alexander. No doubt he/it will discern the situation in the mind of service to the Lord, his/her/its love for the church and his/her/its stated obedience to Bishop Alexander. The particular situations of Fr. Trafford (as for the other PPs) and from the communities to the parishes the gone very difficult of our task were but they have be cope, frankly in our opinion for the good of Parish of the Hearts Consecrated. The serious pastoral situation must be solved for this Parish that carries in mind the papal Guideline about his/her/its fundamental importance. With this and the aforementioned in mind the Committee projects to recommend some consequence.

4 U 20 for fear that he/it can be thought that the Committee only identifies the serious pastoral problem to Sacred Hearts in Kings Charlton, the situation, to St Nicolas of Tolentino in Bristol board appears to be a lot less tense parce that the main adversaries laymen to the Path NC moved away. There is nevertheless the need to restore this old Parish therefore as to have the more general pastoral picture for him 'Community of Parish' in sound together. The pastoral situation to St Peter doesn't appear to be now the such problem, but he/it can have there there some impatience by the parishioners to assure that the view is not lost of it 'Community of Parish' in Gloucester.

144

4 V FINDINGS; CANON 212 AND RECOMMENDATIONS

4 V After having considered all written representations, the points, of enlightenment to him (public and private) meetings, the Committee reaches these total findings:

the. The presence of the Path Néocatéchuménal to St Nicolas of Tolentino, to St, Peter and to Sacred Hearts the new vitality didn't bring to anlinate these parishes. Regrettably, the opposite is the case. These parishes miss of unit and declined pastorally as the Community of Parish in the Clifton diocese since the introduction of the Path NC;

b. the presence of the Path Néocatéchuménale these parishes don't make visible the sign of the missionary church. Rather, he/it transports the sign of dissension strong. The

- the communities brought people undoubtedly in the church for the first time, helped behind other people towards the fold and renewed the faith of others, but the Committee is the view that the Communities of Parish have suffered therefore in his/her/its whole;

c. the Path Néocatéchuménal to the three made not parishes and doesn't have always operated in the mind of service to Bishop Alexander or in communion with him in the context of the unit of the Diocese Clifton;

d. there is not any visible perspective of 'inculturation' for the Path Néocatéchuménal in the Diocese Clifton;

e. the scriptions of the professional of March 1994 should not be removed or should have relaxed but should become therefore more precise as to limit the dimension of the communities to the dominant level;

f. there is the pressing need that every Parish is united the community in sound together and with that in mind, the pastoral plan should be produced by Bishop Alexander as the matter of suitability;

g. to exercise the right and to must because of Canon 212, The Christ's supporter has been justified to make therefore. However, we don't conclude that every PP has caused all individual pain but we conclude that the methods of the Path NC have makes therefore, also this experience on the years to every spectacles of Parish in a convincing manner that the presence of the Path NC is harniflil pastoral vitality and unit are his.

- 4 V 2 The letter of appointment 29 December 1995 makes the plain that it is the preliminary

Investigation but in the light of the aforesaid findings another Investigation can be

necessary, especially to examine the methods of the Path NC as applied in the Clifton

Diocese, to carry also in mind the indicators returned of clalins that the Path NC is the

path of the oniy to salute.

4 V 3 The Committee noted the explanations by every Priest of Parish that the such proclamations would be 'liereticar; the answers are recorded to paragraph 2.24 of our Report. It is not for us,

145

but for Bishop Alexander and his/her/its Directivelerses to distribute if the such answers are adequate in the circumstances. The Committee also attracts the attention for the Investigation' to study the theology, of the NC path as applied in the Diocese Clifton. That is again matter for the bishop and his/her/its Directivelerses.

146

"Them are all one.

Generate, they are of oneself in us as is you in me and I am you of it

to that the world can believe that it was you that sent to me."

Jean 17:2].

As the Committee of Investigation these words of Our Lord were to the first rank of our minds when to consider if the Neo-Catéchuménal Path caused the pain in the three parishes of the Diocese Clifton. Our first priority was the spiritual good of all implied. However, our

- The Investigation concluded that the NC damaged the spiritual unit of the three parishes. All our recommendations are with the view to restore the unit of every community of parish in the Diocesan family.

Our recommendations that follow can only be consisted completely of the light of the Report that tries to give the essential point of the aspects main raised in the representations and to the public and private meetings. They fall in four general categories:

1. The unit of the Catholic Diocese Investigates that there is a Pasteur Main who guide the life of the church. The Parishes and the Neo-Catechemunal communities should receive their the bishop's pastoral Guideline, or it named by him. It should remove all need outside for those of the Diocese for to continue their involvement.

2. The edict of 1994 should remain in strength, while limiting this way the adherence of the Communities, and to unite the parishes in Sunday Eucharist, and that that is very important, the Eve of the Easter. We recommend that all Catholics endeavor to accept the RCIA as the authentic path of evangelism in the life of parish.

3. The unit of the parishes Investigation that quite is made in the included path. Some of other terms, the catéchétique programs, involvement of youth, the, parish groups and the committees should be ever exclusively Neo-Catéchuménat, and should be in his/her/its representative set of the parish.

4 that every parish has been affected in the different path by the presence of the NC. However, we conclude that the new beginning is required in every community of parish. If it means that the Priests of Parish remain in their respective parishes for the advantage of the parish community and themselves, or if they are required to go by another parish in the Diocese, is matter for the bishop to decide. In to come to the decision to the topic of the future we recommend that the wellbeing of the parish community whole is important, while carrying in mind our Report.

The Committee would like to express his/her/its gratitude once again to everything that helped with this long and arduous task. The Committee recognizes that everything that tried to help made therefore for the best motives, for the good of the church, for the good of the respective parishes and communities. We ask for it in to receive these recommendations all implied should endeavor for the good of the Whole diocese under the Guideline of bishop Alexander and that none one should not express the interest of a group.

147