I am looking for information about a movement called the Neocathecumenate Way

Looking for information about a movement called the Neocathecumenate Way.

THE NEOCATECHUMENAL WAY: PRELIMINARY ENQUIRY

Submitted for your consideration is our lengthy report relating to the presence of the Neocatechumenal Way at three Parishes of the Clifton Diocese, Great Britain : St Nicholas of Tolentino in Bristol, St Peter in Gloucester and Sacred Hearts at Chariton Kings in Cheltenham.

This report was compiled by Paul Anthony Melanson .

Paul is the coordinator of www.FaithfulVoice.com New Hampshire , USA

You may contact Paul at cleghornboy@juno.com

Paul can be reached at http://LasaletteJourney.Blogspot.com

What is the Neo-Catechumenal Way?

I am looking for information about a movement called the Neocathecumenate Way. I only read the article of Father Enricco Zofolli.He wrote about it and it was nothing good.It sounded like a cult.Could you please help me with that?

Letters and info will be offered as the following.

Tom

Dear Tom,

I discovered two more links on the NCW which may be of interest:

http://www.christianorder.com/features/features_1995/features_Apr95.html

and:

http://www.geocities.com/Athens/Delphi/6919/E_med102.htm

These articles allude to doctrinal errors within the NCW

Paul

(PLEASE NOTE: This Web version of the Report still has a number of errors and is not yet finished being processed, but is an interim attempt to get the information to more people. It is released on the anniversary of the Report's Publication and an improved online version is hoped for this Winter.)

Report into the

presence and activities of the

Neo-Catechumenal Way

in the

Diocese of Clifton.

Clifton , Great Britain

1 November 1996 Bishop Alexander

Canon 212:

St Nicholas of Tolentino; St Peter and Sacred Hearts

THE NEOCATECHUMENAL WAY: PRELIMINARY ENQUIRY

Appointed for the Enquiry at the beginning of the year, each member of the Panel knew nothing or very little about the Neocatechumenal Way. We looked on this start situation as very advantageous to all the 'participants', simply because the Panel had no preconceived ideas. In this way, we would be able more readily to assess all the representations (written and oral) with an open mind without a prejudiced attitude so that the Enquiry would be perceived by all as fair, open and reasonable. We still hope that this has proved to be the case; we believe that it has.

Given our starting position, the Panel has experienced a 'learning curve' about the Neocatechumenal Way. This has necessarily taken time but could not be avoided: we felt this to be necessary m order to understand the expressed views. As you know, two members of the Panel are unfamiliar with an investigation process of this kind; this has been another learning curve. Time will tell whether the experience has been beneficial.

As the Chairman, my role has necessarily been at the front but this does not mean that Valerie and Fr Barnaby merely added to the Panel in appearance. Their assistance has been invaluable, not just to bolster but to provide words of counsel; I appreciate this. I am most grateful for their unstinting assistance and sense of humour shown at just the right time. The investigating experience for Fr Barnaby is not made easier because fellow priests from the Diocese are part of the Enquiry process. I would ask that this be remembered.

We have met and worked as a team very regularly, more regularly during the report formulation period. At the beginning and end of our meetings, we prayed for guidance knowing also that others in the parishes had and were praying for the Panel We are most grateful for such necessary support and the co-operation of people either in writing or at the meetings. We wish to thank each priest: Canon O'Brien, Canon English and Fr Trafford for their help.

Finally, the Panel wishes to thank you for your co-operation by answering our questions some of which might have been difficult.

Valerie James Tom Millington Fr Barnaby Dowling

Father all powerful and ever-living God,

we do well always and everywhere to give you thanks

through Jesus Christ our Lord.

Through Christ you bring us to the knowledge of

your truth,

that we may be united by one faith and one baptism

to become his body.

Through Christ you have given the Holy Spirit to

all peoples.

How wonderful are the works of the Spirit,

revealed in so many gifts!

Yet how marvellous is the unity

the Spirit creates from their diversity,

as he dwells in the hearts of your children,

filling the whole Church with his presence

and guiding it with his wisdom.

[Preface of Christian Unity]

NC ENQUIRY - REPORT

PART 1

1 THE ENQUIRY

2 PAPAL SUPPORT FOR THE NC; PANEL APPRAISAL

3 THE NC WAY; PANEL APPRAISAL

PART 2 SUMMARY OF FINDINGS AND CONCLUSIONS:

A. THE ENQUIRY; VIEWS AND EXPECTATIONS

B. PERCEIVED PAPAL ATTITUDES TO THE NC WAY

C. INITIAL INTRODUCTION OF THE NEOCATECHUMENAL WAY TO THE CITY OF BRISTOL

D. SUBSEQUENT NC INTRODUCTION TO PARISHES AND DISCONTINUANCE

E. PARISHES WITH THE NEOCATECHUMENAL WAY:

i. ST NICHOLAS OF TOLENTINO

ii. ST PETER

iii. SACRED HEARTS

F. PARISH CLERGY AND ATTITUDES TO NC

G. BISHOP ALEXANDER AND THE NC

H. ATTITUDES OF VICARS GENERAL TO NC

I. NC CATECHESIS AND NC COMMUNITIES IN THE PARISHES

3. PERCEIVED PERSONAL BENEFITS OF NC WAY

K. THE LITURGY OF THE NEO-CATECHUMENATE

L. VULNERABILITY AND ADVERSE PERSONAL EFFECTS OF NC

M. ADVERSE REACTIONS TO NEOCATECHUMENAL WAY

N. THE SITUATION JUST BEFORE AND AFTER MARCH 1994

0. DECLINING MASS ATTENDANCES

P. ADULT CONVERSION; ROLES OF RCIA AND NC WAY

Q. SACRAMENTAL PREPARATION PROGRAMMES

R. EDUCATION AND YOUTH PILGRIMAGES

S. SECRETIVENESS AND EXCLUSIVENESS

T. NC 'AUTHORITY' AND 'CONTROL'

U. POSSIBLE FUTURE SOLUTIONS

V. CONCLUSIONS; CANON 212 AND RECOMMENDATIONS

Part 1

1 THE ENQUIRY

1.1 At the beginning of January 1996, the Right Reverend Mervyn Alexander, Bishop of

Clifton, established a Panel of Enquiry to consider the claim made by some parishioners

in at least three parishes in the Diocese that their parishes have suffered harm and neglect

through the presence and activities of the Neo-Catechumenate. These views were made

known to Bishop Alexander in accord with Canon 212.

-- 1.2 Canon 212 states:

i. Christ's faithful, conscious of their own responsibility, are bound to show

Christian obedience to what the sacred Pastors, who represent Christ,

declares as teachers of the faith and prescribe as rulers of the Church.

- ii. Christ's faithful are at liberty to make known their needs, especially their

spiritual needs, and their wishes to the Pastors of the Church.

iii. They have the right, indeed at times the duty, in keeping with their

knowledge, competence and position, to manifest to the sacred Pastors

their views on matters which concern the good of the Church. They have

the right also to make their views known to others of Christ's faithful, but

in doing so they must always respect the integrity of faith and morals,

show due reverence to the Pastors, and take into account both the

common good and the dignity of individuals.

1.3 The Enquiry sought information from those who are members of the Neocatechumenal

Way, from parishioners of the three parishes who are not members and from persons

outside of the parishes or outside of the Clifton Diocese who wished to offer their views.

1.4 The Panel appointed for the Enquiry is: Mr Tom Millington (chair) a Member of the Lord

Chancellor's Panel of Independent Inspectors assisted by Mrs Valerie James, a Member

of the Diocesan Trustees and a former National President of the Union of Catholic

Mothers and by Fr Barnaby Dowling, Parish Priest of Wells.

1.5 After considering different enquiry methods, it was decided by the Panel to invite written

representations in answer to the question:

"what has the Neo-Catechumenate done for you and your Parish?"

1.6 Following the consideration by the Panel of the written responses received over a period

- of months from the parishes, public meetings were held on a separate basis for members

of the Neocatechumenal Way and for non-members. These meetings took place:

1. The Parish of St Nicholas of Tolentino in Bristol: for NC members on 27

April at the Dunstan Centre and for non-NC on 28 April at the Apostle

Room, Clifton Cathedral;

ii. The Parish of St Peters in Gloucester: for NC members on 8 June at the

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'Upper Room' of the Church buildings and for non-NC on 13 June at the Parish Social Centre;

iii. The Parish of Sacred Hearts at Charlton Kings in Cheltenham: for NC members on 22 June at the Parish Hall and for non-NC on 29 June also at the Parish Hall.

1.7 In addition, the Panel has met the Parish Priests on an individual basis to seek clarification of matters in representations or at the public meetings, also to understand more clearly their involvement in and their commitment to the Neocatechumenal Way. These meetings took place with Very Rev Canon Jeremiah T O'Brien (PP of St Nicholas of Tolentino) on 24 July, with Very Rev Canon Michael English (PP of St Peters) on 1 August and with Fr Anthony D Trafford BA (PP of Sacred Hearts) on 26 July. The Panel also met the Vicars General: Rt Rev Mgr Canon Joseph C Buckley Prot Ap, JCD on 15 August and Rt Rev Mgr Canon William Mitchell MA JCL on 22 August to obtain clarification of their reported involvement at two of the Parishes in consequence of the NC. On 9 September, the Panel met the NC National Teams of Catechists (Fr Jose' Guzman, Mr & Mrs Lees, Mr & Mrs Hayward) in Bristol to obtain clarification about the Neocatechumenal Way generally and its objectives in particular. Individual people have also been interviewed by the Panel.

1.8 Prior to formulating this report, the Panel has met Bishop Mervyn Alexander DD to seek clarification on matters raised in writing or orally about the Neo Catechumenate or Neocatechumenal Way within the Clifton Diocese since the Autumn of 1979.

1.9 This presence goes back for some 17 years and over such a period, individual memories might not be so sharp or well remembered. Inevitably, events and their dates are not always explained on a consistent basis; there are contradictions. Though the submitted written and oral information has not been tested fully in an adversarial or judicial sense, the Panel has sought to validate information as far as possible. All the representations from the parishes and from outside have been considered by the Panel in formulating comments, conclusions and recommendations.

1.10 As indicated at the beginning of each public meeting in the parishes, the Panel regards

the main purpose of the Enquiry to assess whether the presence and activities of the a

Neocatechumenal Way has caused harm in each Parish and to what extent.

1.11 The Panel is grateful for the written and oral responses, for the warm welcomes when visiting the Parishes and the clergy; and not least for the many prayers inviting the Holy Spirit to provide the necessary powers of discernment, wisdom, patience, compassion and charity for the Panel and all involved during this necessarily lengthy investigation. The Panel much appreciates the typing assistance provided by Mrs Barbara Jones; her unstinting application to the task of creating this long report is commendable.

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2 PAPAL SUPPORT FOR THE NC; PANEL APPRAISAL

- GENERALLY:

2.1 In responses to the Panel, members of the NC point to and rely upon two papacies (by

- Pope Paul VI and Pope John Paul II) for the validity and credibility of the Neocatechumenal Way over the years. In responding to various points of clarification by the Panel, Bishop Mervyn Alexander explained: "On several occasions I was given literature emphasising the strong support of the Holy Father for the Neocatechumenal Way.." Hence this report begins by identifying the more important of numerous statements brought to the Panel's attention either in representations or in texts submitted with or without comment, that bear directly upon the Panel's task of assessing the effect of the NC Way at the parishes.

2.2 Some of the leading lay opponents of the Neocatechumenal Way perceive this Papal support to be gained on the basis of incomplete or even misguided information: for example, the Panel has been requested 'to discover' the documentation about the NC that is referred to in a papal letter of general approval for the NC Way on 30 August 1990. Whilst such 'discovery' is outside the scope of the Enquiry, the concern is noted by the Panel given the limited 'official information' about the Neocatechumenal Way provided for the Enquiry by the NC itself.

2.3 Fortunately, informative and seemingly authoritative documents are provided for the Panel by others. There is a caveat to this provision namely, that the specific source from whom the documents about the NC Way are obtained remains anonymous. The Panel

- respects the request for anonymity and, as far as possible, includes extracts from the submitted representations so that they are not readily attributed to a particular person.

PAPAL LETTERS:

2.4 Two letters from His Holiness Pope John Paul II on 30 August 1990 and 12 April 1993 about the Neocatechumenal Way are submitted by NC members pointing to the validation given by the Holy Father. These letters are reproduced below. Other or additional papal views are given in the book: "The Neocatechumenal Way according to Paul VI and John Paul II," a copy of which was delivered to each member of the Panel by the 'NC Itinerant Team of Catechists' on the evening prior to the first meeting with NC members at St Nicholas of Tolentino. The Panel's reactions to this visit are given later.

2.5 An editorial note explains that: "the present collection does not contain all the speeches and words of Paul VI and John Paul II....Here we report the texts of around forty meetings held with the NC Communities (general audiences, particular audiences, visits to parishes) out of more than sixty that have already taken place in the Vatican and the Diocese of Rome alone....Most of the speeches were made ad lib....and they retain all the strength and freshness of this spontaneity."

To Our Venerable Brother

Monsignor PAUL JOSEF CORDES

Vice President of the Pontifical Council for the Laity

Appointed "ad personam"

For the Apostolate of the Neocatechumenal Communities

Every time the Holy Spirit germinates in the Church impulses for greater faithfulness to the

Gospel, there flourish new charisms which manifest these realities, and new institutions which

put them into practice. It was so thus after the Council of Trent and after the Second Vatican

Council.

Among the realities generated by the Spirit in our days figure the Neocatechumenal Communities, initiated by Mr K Arg¸ello and Ms C Hern·ndez (Madrid, Spain), the effectiveness of which for the renewal of Christian life was acclaimed by my predecessor, Paul VI, as a fruit of the Council: "How much joy and how much hope you give us by your presence and by your activity... .To live and to promote this re-awakening is what you call a 'post baptism' way which will be able to renew in today's Christian communities those effects of maturity and deepening that, in the primitive Church, were realised by the period of preparation for Baptism" (Paul VI to the Neocatechemenal Communities, General Audience 8 May 1974 in Notitiae 96-96, 1974, 230).

I too, as Bishop of Rome, have been able to verify the abundant fruits of personal conversion and fruitful missionary impulse in the many meetings I have had in the Roman parishes with the Neocatechumenal Communities and their Pastors, and in my apostolic journeys in many nations.

These communities make visible in the parishes the sign of the missionary church and 'they strive to open a way for the evangelisation of those who have almost abandoned the Christian life, offering them an itinerary of a catechumenal type which goes through all those stages that the catechumens went through in the primitive church before receiving the sacrament of Baptism:

it brings them back to the Church and to Christ' (cf 'Postbaptismal Catechumenate' in Notitiae 96-96, 1974, 229). The announcement of the Gospel, the witnessing in small communities and the Eucharistic celebration in groups (cf Notification on the celebration of groups of the "Neocatechumenal Way" in L'OSSERVATORE ROMANO, 24 December 1988) is what enables the members to put themselves at the service of the renewal of the Church.

Many Brothers in the Episcopate have acknowledged the fruits of this Way. I want only to recall Mons. Casimiro Morcillo, the then Bishop of Madrid, in whose diocese and under whose government the Neocatechumenal Communities - which he welcomed with so much love - were born in the year 1964.

After twenty years of the life of these communities, spread throughout the five continents:

- taking into account the new vitality which animates the parishes, the missionary impulse and the fruits of conversion which blossom from the dedication of the itinerants and, lately, from the work of the families which evangelise in dechristianised areas of Europe and of the whole world;

- in consideration of the vocations to the religious life and to the presbyterate which have arisen from this Way, and of the birth of diocesan colleges of formation to the presbyterate for the new evangelisation, such as the REDEMPTORIS MATER of Rome;

- having examined the documentation presented by you: welcoming the request addressed to me, I acknowledge the Neocatechumenal Way as an itinerary of Catholic formation, valid for our society and for our times.

It is therefore my wish that the Brothers in the Episcopate - together with their presbyters - value and help this work for the new evangelisation so that it may be implemented according to the lines proposed by its initiators, in the spirit of service to the local Ordinary and in communion with him in the context of the unity of the local church and the universal Church.

As a pledge of this wish of mine, I impart to you, and to all those who belong to the Neocatechumenal Communities, my Apostolic Blessing.

From the Vatican, 30 August 1990, 12 Year of the Pontificate.

Signed: JOANNES PAULUS ppII

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Venerable Brothers in the Episcopate, Dearest Brothers and Sisters!

It is a cause of great consolation for me, just a few years since my appeal for a new evangelisation of Europe, to know that you are gathered in Vienna to reflect together upon the fruits of the missionary activity which the priests, itinerants and families of the Neocatechumenal Way are carrying out with a generous impulse and great zeal for the Gospel.

On the occasion of the opening of the work of the Special Assembly for Europe, on 5 June 1990, I noted with regret that in our continent many people are used to looking upon reality "as if God did not exist". Within such a perspective, I added, man "becomes the source of the moral law, and only those laws which man gives to himself constitute the measure of his conscience and of his behaviour" (Insegnamenti, vol XIII, 1, 1990, pp. 1517f). On the other hand, it cannot be denied that the Holy Spirit, by means of the Vatican Council, has raised up valid instruments with which to respond to the questions of contemporary man, and among these is also the Neocatechumenal Way. After various years, having regard to the results which have been achieved, I decided to encourage this experience in writing, in view of the new evangelisation, wishing that this experience be helped and valued by my brothers in the episcopate (cf letter of 30 August 1990).

Many of you are direct witnesses of such results and also protagonists through the help you have given to spreading this new ecclesial reality; therefore your reflection today is particularly important, as was that of the bishops of the American continent during the meeting last year in Santo Domingo.

The Neocatechumenal Way, in which the itinerants and the family missionaries mature, is able to respond to the challenge of secularism, the diffusion of sects and the shortage of vocations. The reflection upon the Word of God and the participation in the Eucharist make possible a gradual initiation into the sacred mysteries, to form living cells of the Church and renew the vitality of the parish by means of mature Christians capable of bearing witness to the truth through a radically lived faith.

This Way appears particularly qualified to contribute in dechristianised areas to the necessary reimplantatio ecclesiae, leading man in his moral behaviour towards obedience to revealed truth and even to reconstructing the very fabric of society, which has decayed due to a lack of knowledge of God and His love. Already, in some regions, nuclei of missionary families are being formed which can be the light of Christ and an example of life.

But such a mission would not be possible without presbyters prepared to accompany and sustain with their ordained ministry this work of the new evangelisation. I am grateful to the Lord who has willed to raise up numerous vocations and therefore the setting up of the diocesan and

missionary seminaries in various countries of Europe, called by the sweet name of the Virgin a Mary, "Redemtoris Mater".

I also place your meeting under her maternal protection and her powerful inspiration, that it may give you further impetus and courage in your apostolic commitment towards contemporary man, who needs the guidance of pastors and of witnesses sent by them, in order to know God, to invoke His name and to receive salvation from Him.

May the light of the Risen Lord, which we have solemnly celebrated in the Paschal Vigil continue to shine within you, sustaining you in your mission in the service of the Church and of the whole of humanity.

- From the Vatican 12 April 1993.

Joannes Paulus II

2.6 Whilst the general import of the approval letter on 30 August 1990 is constantly borne in mind by the Panel, there are several particular indicators within the text that seem so germaine to our task given the neutral question for would-be participants of the Enquiry:

"what has the NC done for you and your Parish?"

2.7 The first 'indicator' from the letter is:

"These (NC) communities make visible in the parishes the sign of the missionary church and they strive to open a way for the evangelisation of those who have almost abandoned the Christian life offering them an itinary of a catechumenal type which goes through all those stages that the catechumens went through in the primitive church before receiving the sacrament of Baptism: it brings them back to the Church and to Christ."

2.8 In the light of the representations made to the Panel (written and oral) part of our task is a

to assess whether the experience gained since 1980, when the first NC community was

formed in the Clifton Diocese at St Nicholas of Tolentino and St Patrick in Bristol, "does

make visible in the three parishes the sign of the missionary church." Another part of the a

task is to assess whether these NC communities bring back to the Church and to Christ

those in Bristol or Cheltenham or Gloucester "who have almost abandoned the Christian

life." a

2.9 The second main 'indicator' from the letter is:

"The announcement of the Gospel, the witnessing in small communities and the Eucharistic celebration in groups is what enables members to put themselves at the service of the renewal of the Church."

2.10 The submitted information and the meetings show that there are two or three small a

communities (generally about 20 to 25 in each) at the three parishes, where each

community celebrates the Liturgy of the Word during the week and on Saturday evening.

The latter situation stems from the edict on 15 March 1994 by Bishop Mervyn Alexander

that the Eucharist shall not be celebrated by the NC communities on Saturdays or

Sundays though this is permissible during the week. These 'celebrations' by the NC

together with the issues of 'service' and 'renewal' are considered separately for each

parish with findings and conclusions in a summary at Part II of this report.

2.11 In forming conclusions, regard is given by the Panel to a 'primary indicator' of Pope John Paul II at the conclusion of the letter namely:

"It is therefore my wish that the Brothers in the Episcopate - together with their presbyters - value and help this work for the new evangelisation so that it may be implemented according to the lines proposed by its initiators, in the spirit of service to the local Ordinary and in communion with him in the context of the unity of the local Church and the Universal Church."

2.12 From the representations (written and oral), it is apparent to the Panel (and to others) that

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Bishop Alexander perceived initially (in 1979/80) the 'potential' value and help which this (NC) work for the new evangelisation might have within the City of Bristol. However, the evidence points strongly that this initial perception of the NC objectives and methods was not on the basis of being "well informed" or "well briefed or guided" by those seeking to promote an important evangelical role for the Neocatechumenal Way within this city. Section 4 below considers the NC Way introduction to the City in more detail.

2.13 It has to be stated that the Panel's perception of the NC objectives and method of implementation has 'evolved' through a gradual and at times a labourious process assisted thankfully by the submission of documented information about the NC mainly from those who are not members but who have a more than a fleeting interest. The Panel is well aware that some of the motives behind those submissions could be in question but it takes the view that this co-operation is well intentioned in the hope that the Panel's task is enlightened and lightened.

2.14 This contrasts markedly with the rather guarded approach by the NC itself in regard to the submission of documented information, seemingly a limited resource and especially so given the often repeated claim that the NC is an 'oral tradition.' Whilst their book:

"The Neocatechumenal Way. ..."is informative in general terms, with a significant amount of its space given to papal statements or homilies about the NC, hence the book title, this book is available to all via the bookshop; it is not a 'restricted document' with detailed and informative as well as accredited guidance about the NC objectives and catechetical methods.

2.15 There has not been a particularly open enlightenment for the Panel from the NC itself (locally and nationally) about objectives for the NC Way in a Parish role. Virtually at the last minute, following the Panel's meeting in September with the NC National Team, was a formal explanation submitted to the Enquiry; this is considered in Section 3 below. The circumstances of this Enquiry are not comparable to the broader situation perceived by some leading lay opponents of the NC Way when asking of the Panel: "Just how well informed or how well advised was the Holy Father, Pope John Paul II about the NC activities in parishes prior to indicating approval for the Neocatechumenal Way in the letter of 30 August 1990?" This stems from their perceptions of the NC 'modus operandi' at the parishes in Bristol, Cheltenham and Gloucester.

2.16 Insofar as the Panel is able to adduce, this general approval for the NC Way in August

1990 seems to have been influenced by factors gleaned or seen directly by the Holy Father during a 20 year period throughout five continents and described in these terms:

a. it brings new vitality which animates the parish;

b. it brings vocations to the religious life and the presbyterate with the consequent 'Diocesan Colleges of Formation' to the presbyterate for the new evangelisation.

- Another facet will be any 'documentation' considered about the NC Way; the Panel is not privy to this..

2.17 This Enquiry essentially seeks to adduce whether 'a new vitality' has been created to 'animate' the three Parishes since the NC Way introduction and of course in that context, to identity any vocational fruits attributed directly to the NC. The fruits of evangelisation, any new vitality and any animation are considered for each parish with the findings and conclusions gathered in the summary - Part II of the Report.

2.18 As for: 'the implementation of the new evangelization according to the lines proposed by the initiators,' the Panel understands this to mean the evangelization method of the NC Way in a Parish along the lines of the initiators: namely Kiko Arguello and Carmen Hern·ndez. Such lines are controlled and supervised by the NC National Teams Catechists from outside of the Clifton Diocese.

2.19 Whenever possible, the Panel has posed questions at meetings and interviews relating to the papal guidance about NC implementation: "....in the spirit of service to 'Bishop Mervyn Alexander' and in communion with him in the context of the unity of the local Church...." This guidance is interpreted by the Panel to mean that the Neocatechumenal Way should function as and where Bishop Alexander permits so that it is not or does not have the potential to become a cause of disunity within a parish. The expressions: "in the spirit of service to..." and "...in communion with..." are of the essence in this guidance, as is a most important word: 'unity' bearing in mind expressed views by Pope Paul VI and Pope John Paul II about the fundamental importance of the 'Parish' and 'Parish Community' (considered later).

2.20 It is known by the Panel that Bishop Mervyn Alexander initially regarded the NC as having something to offer in its goal of renewing faith and reaching out to those alienated from the Church. The Bishop has indicated this in a formal response to questions by the

Panel:

"In the early days my hopes were that the NC could have become a parish group in harmony with other parish organisations. ft seemed it could offer a deeper understanding of Scripture and a stronger commitment to the Church. I had heard about the many priestly and religious vocations that had come from among NC members elsewhere. Also there were accounts of parishes being revitalised by the NC. I have always realised the importance of small communities within a parish and so this attracted me initially Opponents say that in effect the NC seeks to take over the parish and to direct sacramental preparation programmes."

2.21 The following section of the report considers 'The Neocatechumenal Way' in more detail but it is appropriate to quote here from their published book (at page 163):

"It does not seem possible to prove the hypothesis of those who say that in the parishes with Neocatechumenal Communities all other movements disappear and that the priests neglect these other movements."

And:

"The Neocatechumenal Way is not a movement, an apostolic group or an association."

2.22 In a published critique about the Neocatechumenal Way, Mgr J Buckley (VG) asks the consequent question: "If it is not a movement or an association, what is it?" The Panel has not sought to answer this question but it explores, considers and reaches conclusions as to whether: "the NC at the three parishes has operated or does operate in the spirit of service to Bishop Mervyn Alexander and in communion with him in the context of the unity of the local Church..." The main findings and conclusions about the parishes are in the summary at Part II of the report.

2.23 In the letter of 12 April 1993 to Bishops, priests, itinerants and families of the Neocatcechumenal Way assembled in Vienna, Pope John Paul II praises their missionary activity. After recognising that the NC Way is able to respond to the challenges of secularism, the diffusion of sects and the shortage of vocations he stated:

"The reflection upon the Word of God and the participation in the Eucharist make possible a gradual initiation into the sacred mysteries to form living cells of the Church and renew the vitality of the parish by means of mature Christians capable of bearing witness to the truth through a radically lived faith."

"This Way appears particularly qualified to contribute in dechristianised areas to the necessary 'reimplantio ecclesiae' leading man in his moral behaviour towards obedience to revealed truth and even contributing to the very fabric of society, which is decayed due to a lack of knowledge of God and His love."

Again the concept of renewing the vitality of the parish is indicated: "by means of mature Christians capable etc..." which is of course referring to most of those present - to NC members in their missionary activity carried out with: "a generous impulse and great zeal for the Gospel."

- 2.24 Whilst this and other promulgated papal affirmation for the NC Way has to be considered, these letters in particular bear upon an often made point by those not in favour or those opposed to the NC that the NC Catechists and indeed their Parish Priest, uphold and encourage the NC Way as: "the only way to salvation." The Panel is quite satisfied that such proclamations have been made within the Parishes, though we cannot be certain of the precise context of such a pronouncement. However, it is necessary to record here the consistent response given individually to the Panel by each Parish Priest when asked directly about this:

"Such a stance is not and cannot be correct; it would be heretical for such a statement to be made."

2.25 In the letter of 12 April 1993, Pope John Paul II stated: "On the other hand, it cannot be denied that the Holy Spirit, by means of the Vatican Council, has raised up valid instruments with which to respond to the questions of contemporary man, and among these is also the Neocatechumenal Way." The Holy Father makes plain that the NC Way is but one among other instruments of Catholic evangelisation. This needs no

- further comment by the Panel.

2.26 In the context of this Diocesan Enquiry, it is not for the Panel to contemplate upon all of the reported statements by two papacies about the Neocatechumenal Way, but it is noticeable that the general affirmation for the NC by Pope John Paul II is not without qualification. In the general context of criticisms made by parishioners about the NC activities in their Parish, the Panel believes it very useful to bear in mind the more specific guidance given by the papacy about the Neocatechumenal Way to be found in the 'NC Book.'

Private audience for 2,000 Priests of the NC community (9 December 1985)

2.27 The Panel identifies extracts from this papal guidance that seem to be most apposite when later considering the representations made about the role of the Parish Priests and their involvement with the Neocatechumenal Way.

i. Pope John Paul II invites this audience to meditate upon the decree 'Presbytorium Ordinis' in which the Second Vatican Council gave its attention and care to the ministry and life of priests;

ii. His exhortation about the Church's expectations of pastors and priests is thought by him to have "a positive and beneficial influence on your communities and on individuals;"

iii. He acknowledges that "the aims proposed by your NC communities corresponds to one of the most agonising questions of the pastor of souls today, especially those in the great urban agglomerations;"

iv. Recognising the aim to reach the mass of baptised adults with little instruction in the faith, the Holy Father recognises also the consequent need for their position as leaders of the communities to be very clear: "so that your actions may be in harmony with real demands of the pastoral situation;"

v. He went on: "The first demand that is made on you is to know how to keep faith, within the community, with your priestly identity. In virtue of Holy Orders you have been signed with a special character which confirms you to Christ the Priest, so that you can act in His name. The sacred minister, therefore, must be welcomed, not only as a brother who shares the way in Community, but above all as the one who, acting in 'persona Christi' carries in himself the irreplaceable responsibility of Teacher, Sanctifier and Guide of souls, a responsibility which he can in no way renounce. Lay people must be able to recognise this reality from the responsible behaviour which you maintain. It would be an illusion to believe you can serve the Gospel by diluting your charism in a false sense of humility or in misunderstood manifestation of fraternity....Do not let yourselves be deceived! The Church wants you to be priests and the lay people you meet want you to be priests and nothing other than priests."

vi. He continued: "Another delicate and irrenounceable responsibility that

I hope you undertake is to build up ecclesial communion, not only within

your group, but with all members of the parochial and diocesan

communities. Whatever service has been entrusted to you, you are

always the representative of and the 'providi cooperatores' with the

Bishop to whose authority you should feel particularly united. In effect,

in the Church it is the right and duty of the Bishop to give directives for

pastoral activity (c f Canon 381) and everyone has the obligation to

conform to these. Do this is such a way that your communities, while

losing nothing of their originality and richness, can be inserted

harmoniously and fruitfully into the family of the parish and the diocese."

vii. There followed seemingly unequivocal guidance from the Holy Father; first: "It is the task of the pastors to make an effort to see that the parishes benefit from the positive values that these communities can bring and as a result be open to the communities. However it must be very clear that the communities cannot put themselves on the same plane as the parish community itself, as a possible alternative. On the contrary, they have the duty to serve the parish and the local Church. It is precisely this service given in conjunction with the parish and the diocese, that the validity of these experiences within the Movements and Associations can be seen."

and secondly:

"Here I offer another point for reflection: Exercising your ministry for

the guidance of the Neocatechumenal Communities, you do not feel sent only to one particular group but to serve the whole Church."... "The spiritual gift which priests have received in ordination, the Second Vatical Council reminds us, does not prepare them merely for a limited and circumscribed mission, but for the fullest, in fact the Universal mission of salvation...."

- 2.28 Whilst it is known by the Panel, as a fact that the three Parish Priests have attended NC events outside of the UK when Pope John Paul II was present, they do not indicate to the Panel that they were part of this 2,000 strong audience in 1985 though each, by that year, were adherents to the Neocatechumenal Way. Nor do they indicate to the Panel that they are aware of this papal guidance given in 1985 but it is assumed that this must be so particularly as it is included in the 'NC Book.' (pp191 - 196)

2.29 Those parts emphasised in the quoted extracts seem to be the most apt for our investigation, setting out an authoritative standard by which reasonably objective -assessments can be made about their NC involvements. Moreover, just as Bishop Mervyn Alexander thought initially (in 1979/80) that the NC could become 'a parish group in harmony with other parish organisations,' the Holy Father in 1985 appears to have felt likewise but exhorted the priests to ensure that 'your communities be inserted

harmoniously and fruitfully into the family of the parish...' The Panel believes that this could be regarded as a 'signal of disharmony' known by the Holy Father to exist in

consequence of the NC involvement at parishes; this of course is the prime purpose of -the Enquiry.

2.30 The 'signal of disharmony' seems to be a reasonable proposition because circumstances -

involving Pope John Paul I and the successor Holy Father are described in the 'NC

Book.' This explains (at page 16) that the initiators met John Paul I when he was the

Patriarch of Venice and who permitted the NC Way to his diocese: "He allowed the

Paschal Vigil to be celebrated all night confirming our praxis in everything in front of

some parish priests who had raised some difficulties." It also explains (at page 14) that

they first met the Holy Father in 1979 who, whilst Cardinal of Cracow had welcomed the

NC Way in his diocese and had defended the Saturday evening Eucharist in the

communities in front of certain parish priests.

2.31 As for the emphasised extract in (vi) above - 'the communities cannot put themselves on

the same plane as the parish community itself as a possible alternative,' this is the

substantial point raised in representations by those concerned about the NC in the light -

of their direct experience, or perhaps former involvement, over the years within their

parishes. The same applies to that part of the emphasised extract in (vi) above about

"exercising your ministry so that you do not feel sent only to one particular group but

serve the whole church"; there is a strong perception by those who are not NC, including

those with strongly expressed opposition to the NC, that the Parish Priests seem to cater

much more for 'their communities.' This is considered in more detail elsewhere with

findings and conclusions for each Parish in the summary at Part II of the report.

2.32 Finally in the context of this papal guidance, there is the emphasised point about the priest being "the representative of and the 'providi cooperatores' with the Bishop to whose authority you should feel particularly united." Despite the often expressed sense of obedience to Bishop Alexander by the three Parish Priests, and by the priest leader of the National NC Catechist Team, there is evidence to the Panel that the 'bond' or 'unity' with the Local Ordinary has not only been tested but found wanting in the past, particularly during a period leading to and after a meeting on 21 July 1993. The minutes of this meeting have been made available to the Panel.

2.33 Attended by the Vicars General and the three Parish Priests, the meeting's purpose was "to try and reach a common understanding and mind about the Neocatechumenal Way." The hope was that a 'live and let live' situation could be achieved at St Nicholas of Tolentino in Bristol, at St Peter in Gloucester and at Sacred Hearts in Cheltenham. Unfortunately a hoped for solution of compromise, whereby the NC Way would modify its activities in these parishes, was not forthcoming. A hoped for amicable solution to perceived problems did not materialise. Therefore not long afterwards, Bishop Alexander issued an edict to curtail and reduce the NC activities because of division and disunity at these parishes. This edict and its effects are considered for each parish with the findings and conclusion in Part II of the report.

Rebuilding the Parish basing it on the NC experience.

2.34 Given the differing starting points in the representations about the intended role of the Neocatechumenal Way in the "Parish" and/or the "Parish Area", considered elsewhere in the report, the Panel sees a need to highlight relevant Papal advice about the "Parish" and the NC, also derived from the 'NC Book.'

2.35 At a general audience on 12 January 1977, Pope Paul VI stated, amongst other things:

"The person who has been baptised needs to understand, to think over, to appreciate, to give assent to the inestimable treasure of the Sacrament he has received."

"We are happy to see that this need today is understood by the institutional Church structures: the parishes, the dioceses in particular, and by all the other religious families. In this area of structures, as I have said, the Parish is fundamental."

"Here we see a catechesis taking shape, which is subsequent to the one that baptism did not have. 'Pastoral Work for adults', as is said today, is taking shape, creating new methods and new programmes, and also new ministries. what a great need there is for people to help. And so we see catechists, sisters, and families too, who are becoming the teachers in their evangelisation that takes place after baptism...."

2.36 To the Panel in the context of the NC Way, clear guidance was provided by Pope Paul

VI about the: "institutional church structure - the Parish." This is worth repeating and

remembering because it is at the heart of the Panel's task - "The Parish is fundamental" within the "institutional church structure." Therefore any future reference to 'Rebuilding the Parish' or 'Transforming the Parish' should be within the context of 'the institutional church structure.' The Panel's assessments and conclusions are on that premise.

2.37 Some 5 years later, during a visit to the Parish of the Immaculate Conception at Cervellatta (Rome, March 1982), Pope John Paul II is reported to have stated that the Parish Priest must: "be in love with all the groups" - "but perhaps a bit more with your group. This could lead to favouritism but it has not ft seems to me that he has fallen in love with the whole of h is Parish. And the Parish is larger than your community but that is the way that Jesus arranged things " He went on a little later: "It (the NC community) is growing together with the Parish Priest and together with the parish." -"ten or fifteen years ago, he saw the difficulties of this parish, what there was and what was missing...."

2.38 Again the Panel perceives reasonably clear guidance here about the "Parish", particularly that the: "Parish is larger than your community", a point emphasised again some 3 years later at a private audience with 2,000 priests of the Neocatechumenal Communities referred to previously. In the message of March 1982, there is an acknowledgement that the: "NC community is growing together with the Parish" and pertinent reference to:

- "difficulties of the Parish" which might mean that desirable attributes were missing.

- 2.39 During a visit to the Parish of St Maria Goretti in Rome (31 January 1988) Pope John Paul II is reported to have stated: "I hope that you may receive all these fruits in this

Parish, which seems to me to be based as the Neocatechumenal experience."

"I think there is a way to rebuild the Parish on the basis of the Neocatechumenal experience. Of course this method cannot be imposed on everybody... It is authentic and is consistent with the very nature of the Parish, because just as each one of us Christians grows from baptism, so does the Christian community grow naturally from baptism." And then: "The Parish is the basic community in the Church."

2.40 Quite noticeably, Pope John Paul II explains that the Parish is the 'basic community' but the Neocatechumenal experience cannot be "imposed on everybody". This advice follows that given some three years previously; the NC communities should be "inserted harmoniously and fruitfully into the family of the Parish and the Diocese", also "it must be very clear that the communities cannot put themselves on the same plane as the parish Community itself" therefore words and descriptions such as 'Parish,' 'Parish Community,' 'the Parish is the basic community in the Church' leave little or no scope as to the interpretation of an objective: "to rebuild the Parish through the NC experience" and particularly where a Parish is experiencing difficulties." The Panel is satisfied that where reference to "Parish" is within papal guidance, it should be taken to mean the 'Parish Community of the Church' within a local area.

3 THE NEOCATECHUMENAL WAY; PANEL APPRAISAL

Discovery; Affirmation after Contradiction

3.1 On 7 March 1982, Pope John Paul II visited the parish of the Immaculate Conception at

the 'Cervelletta' Tor Sapinza, Rome and spoke to the Neocatechumenal Communities

there. Amongst other things he stated: "One fundamental word which always comes up

when listening in the Neocatechumenal way is the word DISCOVERY. Discovery is

always something great." and: "This discovery is all the more profound when it comes,

as an affirmation, after a situation of contradiction, of negation."

- 3.2 Contradictory evidence has been submitted to the Enquiry about the Neocatechumenal

Way. Since each member of the Panel either had very little or no knowledge about the

NC at the commencement of this investigation, thus obviating any preconceived ideas or

perceptions, there has been a process of Discovery and Discernment for the Panel in

trying to understand the objectives or aims of the NC particularly in regard to a Parish

and thence if possible, to resolve the contradictions.

The Neocatechumenal Way according to Paul VI and John Paul II

3.3 This 'NC book' includes the letter of Pope John Paul 11(30 August 1990) approving the

Neocatechumenal Way; this is followed immediately by a: "Brief comment for the

Vatican Press Office by Kiko Arguello relating to the letter of the Holy Father on the

Neocatechumenal Way;"

What is the Neocatechumenal Way?

In the early Church, in the midst of paganism, a person who wanted to become a Christian had to follow an itinerary of formation in Christianity that was called the 'Catechumenate 'from the word 'catecheo' which means 'echo', 'listening.'

The current process of secularisation has brought many people to abandon the faith and the Church. Because of this a new itinerary of Christian formation needs to be opened up. The Neocatechumenal Way does not lay claim to forming a movement in itself but to helping parishes to open up a way of Christian initiation to Baptism, in order to discover what it means to be Christian. It is an instrument, in the parishes, in the service of the Bishops, to bring back to faith many people who have abandoned it. Today in the West many dioceses are trying to carry out catechesis for adults. The Neocatechumenal Way is a theological-catechetical synthesis, a catechism, a catechumenate for adults, an itinerary of Christian formation for modern man.

In the early Church, the catechumenate was formed of a synthesis between Word (Kerygma), Liturgy and Morality. The early Church had above all a Kerygma, that is an 'announcement of salvation'. This announcement of the Gospel that was made by apostles like Paul and Silas, brought about a moral change in those who heard it. They changed their lives helped by the Holy Spirit who accompanied the apostles. This moral change was sealed and encouraged through the sacraments. Concretely Baptism was given by stages. In this way the

primitive catechesis was a 'gestation' to divine life.

when the catechumenate disappeared over the following centuries, this synthesis of Kerygma - Change of life - Liturgy was lost. The Kerygma as a call to faith implied a moral decision no longer existed; it was transformed into a 'scholastic doctrine, Morality became an 'internal forum ' - a private act. The liturgy became the same for all.

The Neocatechumenal Way recovers this 'period of gestation', this synthesis between Kerygma, Change of life and Liturgy.

Why is it called Neocatechumenate?

Because the Neocatechumenal Way is essentially offered to those who have already been baptised, but who do not have an adequate Christian formation. Catechesis Tradendae affirms that the situation of many Christians in the parishes is of 'quasi catechumens'.

what is so newsworthy in this Letter of the Holy Father is that it recognises in the Neocatechumenate a Christian initiation for adults of a catechumenal nature, thus offering the dioceses a concrete instrument for evangelisation without making it into a religious order, a special association or a movement. Many times in the history of the Church the saints have tried to make the spirit of the Gospel come to life again in the people of God without necessarily encompassing it within a religious order. The time was not ripe. Today after the Second Vatican Council, the current reality of atheism and secularisation puts the Church in a position where the renewal of the catechumenate is absolutely necessary.

With this Letter, the Pope validates 25 years of an experience which started in one of the poorest suburbs of Madrid, and which now extends to 600 dioceses, 3000 parishes and 87 countries through a total of 10,000 communities and acknowledges the fruits of personal conversion and its missionary impetus. The renewal that has taken place in these parishes thanks to the Neocatechumenate has caused an extraordinary impulse for the mission, such that many catechists and even entire families have been ready to go wherever evangelisation is needed.

Another important fruit in the local Church is the flourishing once again, of numerous vocations (in the first half of 1990 alone, more that 1500 young men from the Neocatechumenal Communities felt the call to become priests) and it has given rise to the birth of missionary diocesan seminaries that can come to the rescue of the many dioceses that find themselves in difficulty in this time because of a lack of vocations. The originality of these seminaries is that they involve a serious Christian initiation - the Neocatechumenate - in the formation of presbyters. Thus in a very short time, many bishops have decided to open these seminaries in their dioceses: in Rome, Madrid, Warsaw, Medellin, Bangalore, Callao (Lima) Newark (New Jersey USA), Takamatsu (Japan) and many other countries where they have begun to function.

With this Letter, the Holy Father, having verified its fruits all over the world, formally acknowledges the Neocatechumenal Way as an 'itinerary of Catholic formation, valid for our society and our times' and hopes that all the

Bishops together with the presbyters value and help this Way in their dioceses -Rome 24 September 1990

3.4 In appendix I of their 'NC book' (at page 127 to 135), a brief synthesis about The Neocatechumenal Way by Kiko Arguello and Carmen Hernandez is given. The footnote (at page 127) states: "These notes by Kiko Arguello and Carmen Hernandez are taken from a brief document giving information on the Neocatechumenal Way that was prepared for Pope Paul VI in 1974 and which was also presented, with slight variations, to the Plenary Assembly of the Congregation for the Evangelisation of Peoples in 1983." In the light of the footnote explanation, the Panel wonders whether 'these notes' (the synthesis) form the basis of the documentation submitted for approbation by Pope John Paul II.

3.5 Be that as it may, it is appropriate to include here extracts from this reported synthesis which seem to be the most apt and which, with other documented material about the NC, is borne in mind by the Panel when considering representations for each of the parishes.

3.6 Following the sub-title: "A concrete way of evangelising those who are far-away" the synthesis explains that the Neocatechumenal Way is lived out within 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 status, outlook and culture. The synthesis explains that the NC is not a group formed spontaneously, neither is it an association, nor a spiritual movement, nor an elite within the parish. Rather, it is a group of people who wish to rediscover and to live Christian life to the full; to live the essential consequences of their Baptism by means of a Neocatechumenate divided into different stages, like that of the early Church, but adapted to their condition as baptised persons.

3.7 However, the submitted evidence followed by questions of clarification or of validation at the meetings or at the interviews raises strong doubts in the minds of the Panel about the veracity of some explanations quoted in the preceding paragraph from the 'synthesis'. The last mentioned phrase for example: "adapted to their condition as baptised persons" is very misleading because the reality of the NC process, as explained to the Panel by NC members and non-members, assumes such an 'immature faith' in all parishioners that those who decide to follow the Neocatechumenal Way 'begin at the beginning' irrespective of their individual level in or understanding of the faith.

3.8 In other words, all new NC members are required to partake in the first stage of the process - the Kerygma and their progress beyond this initial stage to other stages is controlled strictly by the NC Catechists; the surprise discovery for the Panel is that this strict control is exercised by three 'outside Catechists' upon the Parish Priest. This is a matter of concern expressed in representations about NC control within the investigated Parishes and is a topic - 'NC 'Authority' and Control considered in Section 4 below.

3.9 The Panel recognises that 'the group' is not formed spontaneously because the submitted evidence shows that a 'community' evolves to suit the particular situation within the Parish. Our understanding originally was that, in theory, a new community is created following the annual general invitation to join the Neocatechumenal Way, the reality is

different. For example, details provided to the Enquiry indicate that whilst there might have been as many as four communities at St Nicholas of Tolentino in Bristol, there are now three. Similarly, submitted details indicate that some 10 to 15 people joined the NC at Sacred Hearts in Cheltenham each year during the 1988 to 1991 period, but there are only two communities there, the second of which has the young members.

3.10 An explanation is not offered to the Panel as to why the Neocatechumenal Way is not an association nor a spiritual movement, the latter probably being a quite apt description. There is an authoritative assertion to the Panel that their 'disassociation' relieves the NC Way of canonical obligations particularly in regard to official records and financial controls.

3.11 Whilst the Panel notes the explanation in this synthesis that "the NC is lived out within the existing structure of the parish" and the other explanation that the NC communities "do not impose themselves; they consider it a duty not to destroy anything, but to respect everything," there is considerable evidence from representors opposed to the NC or from those who take a more neutral ("live and let live") stance, that such guidance from the initiators is not followed in their parishes; this is considered in more detail elsewhere with findings and conclusions in the summary at Part II of the report.

3.12 Under the sub-title: "The Neocatechumenal Process" this synthesis explains that a primary objective is the formation of community, the latter being very imperfect at first. The synthesis thence explains that these communities are "born in the Parish" because this seems the most suitable place for the local Church to appear as the 'sacrament of salvation', without creating a parallel Church, without destroying anything but gradually taking on the reality of the Church of today and the period of transition through which she is going. Some leading opponents of the NC in the diocese question the theological validity of the Neocatechumenal Way and whilst the Panel is not called upon directly to deal with the point, there does appear to be a contradiction in terms whereby the NC process follows that of the early Church but seeks to 'take on the reality of today's Church'. The reality at the three Parishes, before and after the NC introduction, is considered and conclusions reached about this.

3.13 There are claims in the representations that the Neocatechumenal Way is a 'Church within the Church', that it creates a parallel Church though this is denied by NC members. The Panel comments about this perception of the NC after considering the details for the Parishes but notes here an explanation in the synthesis that: "the whole parish is called to conversion 'because ' most traditional Christians live their faith at a childish level as is clearly shown by the divorce between religion and life in them. Hence the absolute necessity for a serious process of conversion which takes place in our everyday experience." Whilst each of the Parish Priests explains to the Panel why they perceived a need for the Neocatechumenal Way to be introduced to their Parishes (considered elsewhere), the submitted evidence to the Panel shows that a sizeable number of people in each parish (100 to 250) responded initially to the NC invitation of renewal.

3.14 It is appropriate therefore to emphasise now that such responses indicate clearly to the Panel an awareness by the parishioners during the 1980's at St Nicholas of

Tolentino in Bristol, at Sacred Hearts in Cheltenham and at St Peter's in Gloucester, of a need to deepen their faith. The strong signal given then is that a sizeable number of parishioners welcomed an opportunity for 'Adult Catechesis' but only a limited number of these found the 'NC Process' acceptable; various reasons are given for this. Even if this investigation does not bear any other fruit, the Panel wishes to emphasise and to re-emphasise the signal given about the need for 'Adult-Catechesis'.

Initiation Talks

3.15 Copies of the 'Initiation Talks' have been submitted helpfully to the Enquiry together with tapes of 'convivences' attended by communities from St Nicholas of Tolentino as well as photographs of a baptism by immersion in the early 1 9809s at St Thomas More school within the Parish of St Nicholas of Tolentino.

3.16 An examination of these 'Initiation Talks' (Second Day: The Sign of faith) provides less than coherent explanations about the NC process; there are inconsistencies compared to the published 'NC Book' but it is possible to identify objectives. Importantly, the Parish is identified as the focus for a 'Pastoral of Evangelisation' because: "The world is gradually leaving the Church" and "The Parish Priest who today fails to begin a pastoral work for tomorrow, will be left with an empty church.... or with a group of people without an adult faith." The Panel does not know whether such an assertion is made on the basis of extensive research or experience o? is conjecture.

3.17 The second initiation talk poses a question: "what do we want to do in the Parish?" and within the answers there is a statement of intent: "We say to the Parish Priest: This pastoral is missionary for the ones who are far away These communities which we form are not for those who are in the parish but for those who never come." and: "This (Christian) community will end up by changing the pastoral work and the structure of the parish." Significantly, Kiko then states: "Thus we arrive to a new type of parish, an atomical parish made up of small Christian communities all in a way of conversion, on a Catechumenal Way, reliving Baptism in a Christian community." This 'new type of parish' is illustrated (by Kiko) to be in the form of cells (ie. the communities) with links to a larger central unit that, as explained to the Panel by the National NC Catechists, is the 'Local Church.'

3.18 As explained in the Initiation Talks, this concept of an "atomical Parish" involving a change to the Parish structure, contradicts the explanations in the 'NC Book' that existing structures of a Parish would not be harmed or altered. This in the Panel's view, gives credence to the perception by some representors of the three Parishes that the NC seeks to "Take-over the Parish" and for a number of reasons, this is opposed.

3.19 On the second day of the "Initiation talk" (by Kiko) there is an explanation that, in the process of conversion on a Catechumenal Way, a catechist leads the community in the catechumenate as "the brother of the one who knows." The evidence to the Panel with ensuing clarification from NC members and non-members substantiates that the catechetic process is undertaken by people outside the community and for the first

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community at least, these are from outside the Parish or outside of the Diocese.

3.20 The role of the Parish Priest within the ambit of a community under catechesis does not seem to be that of a leader, but as one of the community subject to instruction and subsequent scrutiny prior to succeeding into the next stage of the NC process. As noted before, that progression is dependent upon an assessment by the 'outside NC Catechists' and will also be governed by the rate of progress by the community as a group including that of the 'slowest brother or sister.' This subservient role by the Parish Priest is perhaps not so surprising given the statement in the 'initiation talk' (by Kiko) that: "Badges are not worth anything here; nor priests, nor monks, nor nuns, nor Bishops." Taken literally, the traditional hierarchical arrangement within a Diocese is thus regarded by the NC as inconsequential; the Panel perceives this to be seriously at variance with the Holy Father's guidance to the NC about Episcopal authority and obedience.

3.21 Towards the end of the second day 'initiation talk', the community is described (1,y Kiko) as: "the efficacious sign the sacrament.... that you are the Son of God." The theological veracity of such an assertion is beyond the remit for the Panel. There follows (',y Carmen) "what it is necessary to do first of all is to evangelise those who are in the Church, re-evangelise the Church itself which is what the Pope and all the Bishops are saying." Whether that is a statement of fact is not clear but the Panel is mindful of Bishop Alexander's anticipation in 1979/80 that the NC Way had something to offer in its goal of renewing faith and reaching out to those alienated from the Church.

3.22 From this assessment of the 'initiation talks' it seems to the Panel that the NC objectives are: evangelise those who are in the Church; re-evangelise the Church; form communities in the Parish thence transform the Parish 'from a pastoral work concentrated on the sacraments to one of evangelisation" (reference: NC book page 129).

Presentation of the Way (1993)

3.23 By far the most informative document submitted to the Panel about the NC objectives, the reasoning behind the objectives and the NC process on implementation is a fifty-nine page transcript of a talk given by Kiko Arguello titled: "Presentation of the Way." That presentation we are advised was to Bishops meeting in Denver during 1993. Just over half of this presentation covers the background about Kiko himself and how the NC came into being.

3.24 Whilst it is not considered necessary to reproduce this presentation paper, salient extracts are necessarily given (below) because this tends to clarify objectives and the 'raison d'Ítre' for the NC; it helps to explain noted inconsistencies from other submitted material about the NC. It is regarded by the Panel as authoritative because it emanates from one of the initiators and it is probably the most up to date, outlining the NC experience over a period of some 30 years until 1993.

3.25 These quoted extracts are taken sequentially from the paper; the first is at page 10:

i. The Way ends receiving a white Tunic

ii. I (Kiko) had an encounter with the Virgin Mary who said to me "it is necessary to make small communities like the Holy Family of Nazareth, which live in humility, simplicity and praise.

iii. All the first catechesis were created by the poor. That which John XXIII said, that the renewal of the Church would come through the poor, at least this is how it has been in the Way. These catechesis which we give in the parishes ,from which everything is born, were created by the poor.

iv. Other people don 't have any experience, they have a learned faith; they need an experience of the intervention of God in their history.

v. I (Kiko) had to die to myself

vi. We went to a bourgeois parish in Argues, but the rich people of the parish whom we had gathered for a catechesis about The Eucharist were not willing to listen to anyone catechize them, nor were they willing to let anyone call them to conversion. This business of calling to conversion is to make a moral judgement.

vii. We realised that the people were very covered over and that a way of descent, of going down into the waters of baptism, was necessary. ft was necessary to strip the people of false ideas. The people were not catechised, they thought they were Christians, that their Sunday masses were enough for them. They talked back at every point; the bourgeois parishes did not accept us; the pastor wanted us but the people were opposed We have discovered little by little, step by step, the necessity of a way of gestation in the faith.

viii. We have a base which is the tripod; the second Vatican Council speaks fifty-four times about this. It says that Christian life is based as a tripod: WORD, LITURGY and COMMUNITY We also discovered that a way of descent was necessary, in order to strip away false ideas, until the corpse of the old man was left in the waters of our baptism so that a new man, who is a new creation, could come up from these waters.... There is a new creation, and it is the divine nature which appears.

ix. The Neo Catechumenal Way is a time of formation: A long time.

x. ft is not a matter of duration; the important thing is whether fruits are given, whether conversion is really given, whether a new creation is truly given with signs and indications.

xi. The Neocatechumenal Way inaugurates a serious change in pastoral work of evangelisation without abandoning sacramentalization; this

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means to continue the pastoral work inside the Church and also to reach the man who is outside

xii. It is necessary that faith be preceded by signs which open and predispose man to faith, to listen.

xiii. The parish is a huge conglomerate; I only go to Mass on Sunday and I don 't know the people. But Christ speaks of loving one another visibly

xiv. We believed this: that if in this parish there appears a small community which has an adult faith, in this dimension in which faith is made visible, that our love and unity will create such a big question mark for this man that he will unfailingly come and ask about our faith.

xv. The parish needs that we give it an instrument of evangelization; so we say to the pastor, we are going to give you this instrument.

xvi. So that the people of a parish understand what it means to call to faith someone who has no faith, we begin giving the catechesis without presupposing faith in anyone. Not with those who are far away, but rather with those from the parish.

xvii. We don't come to form a movement. We are opening a way of adult Christian initiation in the parish. Have we opened a way? Has a nucleus been constituted here, has this become a community of communities? Has the parish been transformed? Then we have finished our mission and we can go. There you have the communities for your parish and for your Bishop; now you can follow the pastoral plan of the Bishop, not that of Kiko.

xviii. The priests say: And those movements which have their own pastoral programme? what happens to the Bishop's pastoral plan? But we still don 't have a formed Christian. when he is formed there you have him! Look how he obeys you.... Do you need vocations? 1,200 vocations; for you, not for me; I don 't govern any priest.

xix. We find ourselves in front of two sorts of ecclesiology. We met priests who have a clerical ecclesiology. He is the priest. He is the one who evangelizes. He, not me, not the lay people. He doesn't know how to collaborate with us, because he has all the charisms. This is the way it was before the Council, clergy on one side and laity on the other.

xx. The word 'laity' has never been used in the Neocatechumenal Way. The clergy, a priestly class, doesn't exist among us. We are a body and there is a head and some members. Since this man has a clerical mentality, if lam a charisma which God has raised up to help him, he doesn't know what to do with me; he sees me as antagonist; he is jealous.

xxi. The charisms had all been assumed by the priest But he needs help.

They form this clerical mentality and when they change or die, their groups disappear. The next priest does his own pastoral work; they are always building up and tearing down, never doing effective things for the people, everything is at the service of the priest.

xxii. Then there is the "lay ecclesiology"; the priest who never dresses like a priest...Everything is democratic; everything is done democratically. These priests say that dialogue is necessary. The obedience that you (Kiko) ask for is an assault on human liberty. These priests have their own ideas. They question the Bishop....and the Pope.

xxiii. Thanks be to God that many of these priests have good intentions and they convert; they convert thanks to having terrible sexual disorders in their lives which make them suffer a lot. In the Way they are cured from these things and begin to be chaste; and they begin to be grateful towards that which has saved their priesthood

xxiv. Is a new ecclesiology possible? Is it really possible to help the Church in this Way? Yes. God has provided a solution by founding Redemptoris Mater seminaries where a new kind of presbyter, one capable of governing a process of Christian initiation, is appearing.

xxv. To open this evangelization in the parish we give a catechesis to form the first community. We invite those who are close to the parish. We say to the pastor: we don't do anything in the parish if you aren't at the centre of the first community. But the pastor protests that he can 't lead all groups (eg Legion of Mary, Focolarinos).

xxvi. You (ie the pastor) have to discern. This is a Christian initiation. The one who has the catechesis in his hands has the church of the future. You devote yourself to saying Mass. You have to govern this. If you govern i4 you have to know it We have a language; you have to know this language.

xxvii. We have a Neocatechumenal language. If you have a word to say in the Church, you create a new language, a new theology, new terms. If we weren't saying anything other than that which the ancients had said, we wouldn't be adding anything. The pastor has to know this in order to

- govern it.

xxviii. So the first community is formed lam a team that has come from outside. If the priest is changed the community is not destroyed because it isn't linked to the priest but to the team. Which means that when all the pastors have changed, the communities haven 't died.

xxix. After three years we tell the community to elect catechists and they come with their catechists to see how I preach. Because they are formed in an oral tradition, they aren't given a booklet and told to learn it.

xxx. A second catechesis is given and a second community is formed, then a third, a fourth and so on. Finally, the parish is formed into a community of communities; we've reached the structure of the parish.

xxxi. A priest needs a community because it helps him as a Christian. And his preaching gains; it becomes fresher, we give joy to his priesthood. And he confesses better. His faith is sustained by the brothers of his community who help him.

xxxii. As the communities grow in faith, there comes a moment in the Way in which the whole community has to work in the parish. In the parishes we take care of the catechesis for children, marriage preparation, visits two by two from door to door. Each community, at a certain step in the Way, has to work in die parish, everyone in what we call the pastoral work of mediation. This is because it says in adult catechesis that in his formation a Christian has to learn that he is a builder of the church. After the Reditio the whole community offer itself; then the pastor presents the group which will visit the sick, the group of Caritas, the Sunday liturgy preparation group. Votes are taken in the community and the brothers most fit for each of these missions are acclaimed. In all the parishes where the Way has been present for some years everyone is working in the parish's pastoral work

3.26 There is more to come from this "presentation paper by Kiko", but it is best to pause and give the Panel's reflections upon the matters above bearing in mind the written and oral evidence presented from the three parishes (including the Papal letters) and the information provided by the NC book.

3.27 This paper explains that the Neocatechumenal Way involves a long time of formation (item ix) at the end of which the brother or sister will receive the 'white tunic' (item i) after renewal of their baptismal promises. Evidence to the Panel shows that no NC member in the Clifton Diocese, or indeed anywhere in the United Kingdom, has reached the end of the NC Way; no one has received the 'white tunic' though the first community at St Nicholas of Tolentino in Bristol has existed for about 16 years. The expression - 'a long time' could therefore be quantified as 20 or more years.

3.28 As representors point out, this long time duration of the NC Way is not explained to potential or new members; questions are not answered (item vii). Thus a NC will not be aware at the outset, and perhaps for years, that their individual 'conversion' to adult/mature faith (item xiv) or their way of gestation in the faith (item vii) will stretch for many years ahead. On the other hand, Kiko regards duration as unimportant; the fullness of the 'conversion' is important (item x).

3.29 There is authoritative (ie Kiko) clarification that the NC method of catechising in a Parish is not dependent upon a booklet but is an oral tradition (items iii, xxix), intended to correspond (via observation) with the form of catechesis used by Kiko and which initially was created by the poor for the poor of Madrid. The Panel is of course mindful of Bishop Alexander's concern and that of others in the Diocese, that there has not been submitted to him details of the NC catechesis for examination and approval though this has been requested. There is therefore a demonstrable flaw, on the NC part, in the relationship with Bishop Alexander given the papal guidance of August 1990 whereby the NC Way is to function in the spirit of service and communion with the local Ordinary.

3.30 As explained in representations, the reactions by some parishioners (in the three parishes) to "this business of calling to conversion" (item vi) was of incredulity, anger and resentment because complete strangers (ie outside Catechists, the National NC Catechist Team) should castigate publicly their commitment to God and/or to suggest that they have no or little faith (item vii). Kiko explains (item xvi) that the catechesis begins without presupposing faith in anyone from the parish; some representors perceive such 'moral judgements' (item vi) to be arrogant and offensive.

3.31 In representations from the three parishes, there are often expressed concerns that the NC intends to take-over and/or to transform the parish though this has been denied by the NC; their book for example explains that existing structures would remain and be respected. Subsequent to the meeting on 9 September with the NC National Teams of Catechists, Fr Jose Guzman has written to the Panel about this fundamental concern; he states:

"In regard to the relationship between Neocatechumenate and parish it is important to understand that the very idea of a 'Neocatechumenal Parish ' is meaningless. ft has never been the intention of the initiators to establish the Neocatechumenal Way at the expense of other realities present in the parish. In his brief outline of the Neocatechumenate presented to Pope Paul VI in 1974, Kiko states that the communities 'do not impose themselves, they consider it a duty not to destroy anything, but to respect everything' (from the book 'The Neocatechumenal Way according to Paul VI and John Paul II, Page 129).

This can be seen in practice. In 1988 the Spanish Episcopal Conference made a statistical survey of all its parishes, in preparation for the congress 'The Evangelising Parish'. From the results, among other things, it emerged that where the Neocatechumenal communities are present, other apostolic movements tend to flourish more than in parishes without the Neocatechumenate. Fr Francisco Azcona San Martin, director of the Statistical and Sociological office of the Spanish Episcopal Conference, concluded that "it does not seem possible to prove the hypothesis of those who say that in parishes with the Neocatechumenal communities all other movements disappear, and that the priests neglect these other movements" (cited in the Appendix of 'The Neocatechemenal Way according to Paul VI and John Paul 1£ page 163). These statistics are worthy of note because the research was carried out by experts for the Spanish Episcopal Conference and not by members of the Neocatechumenate."

3.32 However, the authoritative explanation by the initiator in the Presentation Paper is preferred by the Panel and by the reality at St Nicholas of Tolentino. Kiko makes plain (items xvii, xxx) that the parish will be transformed into a community of communities, reaching its structure and there comes a moment in which the whole community (communities) has to work in the parish (item xxxii); this will involve various pastoral ministries. The genuine concerns by parishioners, particularly by those who are or 'were' active, are therefore not hypothetical; judging by the situation prevailing at St Nicholas of Tolentino in Bristol, the concerns are founded on fact.

3.33 It is wondered by the Panel how the planned transformation of a parish by the NC "in accord with the pastoral plan of Kiko rather than that of the Bishop" (items xvii, xviii), itself accords with the specific guidance of Pope John Paul II on 9 December 1985:

a. it is the right and duty of the Bishop to give directives for pastoral activity;

b. that communities cannot put themselves on the same plane as the parish community itself as a possible alternative.

There is no information from the NC to the Enquiry about the pastoral plan for each of the parishes though the Panel is aware, by reference to the 'Visitation Reports,' of an indicated long-term policy for St Nicholas of Tolentino but without expressed terms.

3.34 Evidence to the Panel shows that the Parish Priest not only has to agree to the introduction of the Neocatechumenal Way at a Parish, but the Parish Priest is also at the centre of the first community (item xxv). Though there might be existing association/societies/groups within the Parish, the Parish Priest is called upon to 'govern' and to understand the NC process of Christian initiation (item xxvi) including the new language and theology (item xxvii). Whilst this governing or central role accords with the exhortation by Kiko that the pastor has 'to discern', the representations indicate strongly that such 'discernment' and 'governing' gives rise to a sense of loss or of general disinterest by their pastor for the remainder of the Parish - including the associations because "he is too busy and too involved with the NC." As noted previously (para 2.37), Pope John Paul II has indicated that the Parish Priest must be 'in love with all groups'.

3.35 From the frank explanations to the Panel by the Parish Priests, their NC 'governing' involves their own 'conversion' to the NC process, to become a NC and be subject to the various stages and scrutinies of the NC process as the community of which they are a member. Two of these priests initially were dismissive of the Neocatechumenal Way, one acknowledging that he resented (as did some parishioners) their approach; the third of these Parish Priests perceived the NC as a challenge.

3.36 There is evidence to the Panel that where the 'challenge' is not acceptable to a Parish Priest (in Section 4.D below), or he does not open the Parish door fully to the NC, any member of that Parish who is or who wishes to follow the Neocatechumenal Way seeks a NC community elsewhere; this can involve a round trip of 100 miles or more.

- 3.37 Given the preceding point that the NC is not accepted by a Parish Priest, it would be more correct to assert that some priests need a community (item xxxi) because this helps their calling to serve the Lord; there is evidence to the Panel about this. But there is also critical evidence to the Panel that, rather than enhancing his preaching (item xxxi) the pastor who is NC offers words of 'darkness' and a constant reminder about a personal cross along life's journey which some representors do not welcome.

3.38 The claim by Kiko that he does not govern any priest (item xviii) is probably correct

taken literally, but there is evidence to the Panel, and direct experience by the Panel, that there is a form of hierarchical control within the Neocatechumenal Way stemming from the head - Kiko Arguello. "where the NC communities exist within a Parish, it appears strongly to the panel that a form of 'NC Authority' is exercised by the NC National Team over the communities and this relates also to the Priest member of a community. As representors assert, their Pastor appears to be subject to dual authority. It seems to us that this 'additional authority' can be quite palpable given the papal guidance about Episcopal authority and obedience, the latter having to be in the spirit as well as in the letter of juridical authority."

3.39 Whilst noting the critique about the forms of ecclesiology (items xix to xxii), there is evidence to the Panel that 'shared ecclesiology' or 'collaborative ministry' exists and has existed for 10 years or more at St Peter's in Gloucester and at Sacred Hearts in Cheltenham without there being significant NC involvement so far. But the situation at St Nicholas of Tolentino in Bristol has changed over the years, involving displacement in particular ministries, so that there now exists an 'NC Power Base' in the catechetical and liturgical ministries. The transformation (item xvii) seems to be not far from completion there.

3.40 The Panel notes that this 'NC Power base' came to fruition just before the completion of a Diocesan report on the deployment of clergy. This 'NC Power Base' might be in accord with the NC objective that the whole community (communities) is expected to be involved in the Parish (item xxxii) but it seems most opportune, perhaps no more than a coincidence, that the 'NC Power Base' should come into being so as to ensure continuity of the NC at St Nicholas of Tolentino as envisaged generally by Kiko (item xxxiii), even when 'all the pastors have changed.'

3.41 Later pages of the presentation paper by Kiko explain the Neocatechumenal Way, as one akin to the Holy Family of Nazareth involving: Annunciation (the Kerygma), Gestation, Birth, Time of Nazareth, Baptism, Mystery of His Death and Resurrection. Kiko goes on to indicate:

i. The community has the 'mission' to be a mirror for the individual member who probably thinks that he/she is already 'converted 'But in the community there always appears the neurotic, the fool, the idiot, the proud one;

ii. they are together once a week for the celebration of the Word, on Saturday to

celebrate the Eucharist and once a month they have a 'convivence ' where each

- indicates the condition of his/her faith in their life. The community shows that it

is difficult for a person to accept another who bothers or destroys him/her. By

this, there is a discovery that the person has (very) little faith;

iii. the mission of the 'pre-catechumenate' period is to put the community to soak,

listening to the Word of God During this time, many people come from sin but

have not left sin. Listening to the Word they are soaked very carefully We have

to carry 'the lost sheep very carefully because the least carelessness will frighten

this person away;

iv. in these two years (1)re-catechumenate), descending a little bit, this brother/sister

discovers that he/she does not have eternal life within even though the person

goes to Mass. Because he/she responds to the sin of another (person) with sin,

with violence; the person does not have within himself/herself the ability to carry

the sins of the other. The person needs the divine nature;

v. when the person in community realizes that he/she does not have faith, or has little faith, we put the person in front of his/her baptism. The person asks: "what do I have to do to have faith?"; ask it of the church:

vi. we have discovered that conversion cannot occur in a person if first the person

does not have the injustices of his/her history (the cross of history), illuminated

for that person. We begin to talk about the cross and to ask the person: "Are you

willing to let us help you enlighten your cross or are you scandalized by the

monstrosity of your history, by what has happened to you in your life?"

vii. Then there is an exorcism, that of baptism, always in reference to the baptism

already received, baptism is not repeated The first part of baptism is renewed

in the first scrutiny The Bishop comes:

vi ii. In this first scrutiny we put the person in front of money, affections and before the cross. We say to the person: "Christ says that no-one who does not renounce all his goods can be my disciple". The goods referred to are the affections: wife, children. The person cannot be an idolater. After listening to the Word of God we put the person in front of his/her history, of his/her life today;

ix. The Bishop asks: "what is your cross?" The person answers publicly in the a

liturgy (the scrutiny). The Bishop asks whether this cross is illuminated by the

cross of Christ; what does it mean for the person? Because the person does not

rebel against the cross, nor against God, nor against their history, the process

of deepening the faith can begin. The person begins to discover what faith is,. that

it is a grace, a gift from God to be asked for;

x. There are three phrases: Pre-Catechumenate, Catechumenate and Election. The catechumenate begins with the first scrutiny Afterwards there is a second scrutiny where a sign with respect to goods must be given. Then there is an Initiation to Prayer; then the Traditio, the Reditio, the Our Father and the Election. After the Election, there is the renewal of baptismal promises (ie the white tunic).

xi. This process is known (by Kiko) as the rite of baptism of adults by stages involving three phases: Humility, Simplicity and Praise. In other words, the people realise that it is necessary to be small in order to be a Christian and that this simplicity can only be given by the Lord in prayer.

xii. We teach the brothers/sisters to pray an infused prayer; they pray the Psalter everyday like a priest. During the Lent and Advent seasons, they pray lauds in community before going to work. We have them discover the Paschal Mystery; this is the most important thing.

3.42 Since most of the final pages of the presentation paper by Kiko relate to the NC liturgy, their Eucharist and Baptism in particular, it is appropriate again to pause and to give the Panel's reflections about the NC process for the Christian Initiation of Adults - or perhaps 'further instruction' might be more apposite in some cases, bearing in mind the written and oral evidence submitted for the Panel's consideration.

- 3.43 There is written evidence to the Panel from NC members and Non-NC, as well as direct experience in consequence of the meetings with the NC communities at the three Parishes, that these have a spectrum of people ranging in age from 14 years to the octogonerian. These communities have five priests in total including one fairly recently ordained. The Panel is aware that these communities formerly had priests who are either elsewhere in the Diocese, elsewhere in the country or who no longer exercise their priestly ministry.

3.44 The Panel knows that these communities have the neurotic and those of less than normal capabilities or outlook (item I); the vulnerable are attracted as are the 'outsiders' previously at or near the edge of society. It also has those who variously demonstrated their faith prior to the establishment of the communities, from prayer groups for example, and they might have the proud ones (item i). There must undoubtedly be those of sound disposition in a cultural as well as a spiritual sense. The Panel has not sought to, nor would it be able to place the individuals into categories.

3.45 Nor would the Panel be able or would wish to form moral judgements though it understands, from this presentation paper and the submitted evidence, that the Neocatechumenal Way over a long time (20 years) seeks to lead people towards salvation. The fresh or new start involves a 'descent into the waters of baptism' by the individual, a sharing of their inner self with their brothers and sisters in a community until they are eventually deemed to have reached a 'mature faith'. This process is subject to periodic scrutinies by the NC Catechists. For some of the NC members and former members, this scrutiny process is a cause of considerable stress. [Dates of the scrutinies at the three parishes are submitted by the NC National Team; the first scrutiny in June 1983 (for St Nicholas and St Patrick's) with the last in May/June 1992 (for St Nicholas, St Peter and Sacred Hearts)]

- 3.46 As for the presence of the Bishop at the scrutinies (item vii), there to enquire about the individual's cross of life (items vi and xi), a NC member points out that the presence of

Bishop Alexander with the NC communities gives a seal of approval to the scrutiny process and to the NC itself indicating: "that it will not go off the rails as with other groups" experienced by the representor. The information given to the Panel about the Bishop's presence at the scrutinies shows that he attended a first scrutiny in June 1983 and again in November 1985 but not thereafter. Though there were scrutinies after 1985, the only inference to be drawn by the Panel is that these personal examinations by the NC Catechists, and in the presence of the community, do not enjoy the Bishop's affirmation. It is understood by the Panel that this has been made known.

3.47 The Panel has no doubts that the Neocatechumenal Way is beneficial to some people, but limited in number at a Parish judging by the numerical strength of the NC communities at the Parishes after so many years. The number at St Nicholas of Tolentino is stated by the NC (at the meeting) to be declining. That in the Panel's opinion cannot be attributed to the edict of March 1994 which precludes any new catechesis. The Panel has not sought details of membership; most of this can be gleaned by reference to the representations and the attendance lists at the meetings if necessary. There are those in the communities 'of the faith' previously, seemingly committed then in a prayer group (at Cheltenham) but seeking greater direction by means of the NC Way. There are those also in the communities without any previous belief or with antagonism towards God or to Christianity in particular.

3.48 In representations by Non-NC parishioners, there are perceptions of warmth and assistance by the NC members to one another within the community, but also of aloofness and spiritual superiority because they are in the 'Way.' Individual situations are cited where a person is perceived to have been harmed by the NC; some representations from former members explain this, also that pressure has been applied to join or to remain within the NC Way. From the representations, the Panel has little doubt that the NC Way has caused some spiritual, personal as well as mental anguish for people. In that regard, we are not forgetful of an explanation by Canon English that the NC itself causes 'division' within an individual, wondering whether or not to follow the NC Way.

3.49 This investigation shows that the NC Way lacks a definable structure as well as real clarity about evangelising objectives. This perhaps is not altogether surprising because the NC Way is in its infancy despite the alacrity with which it has spread. It is stated to have only an oral tradition. An initiator (Kiko Arguello) recognised that he awaited the inspiritation of the Holy Spirit to lead the NC Way to fruition. There is conflicting information as to whether the eventual aim is to transform the whole Parish to follow the NC Way, to have a 'community of communities.' From the papal guidance to the priests of the NC Way in 1985, it could be construed that such a transformation for a whole Parish is not possible because the NC communities cannot replace or take the place of the Parish Community. There is obfuscation about the aims and objectives for a Parish.

3.50 As far as we know, a pastoral plan has not been produced for the three parishes involved in substitution for any pastoral plan by Bishop Alexander, to quote a theme from the Presentation of the Way. Nothing appears to have been clarified with concerned parishioners about the future of their Parish. So many are under the impression that a NC take-over will occur sooner or later; their concerns are not allayed yet they see or are

aware of changes, described by some as subtle but nevertheless realised. There are complaints in the representations about a lack of openness by the NC Way; those are justified in the Panel's view. The Panel cannot help but applaud a commendable aim of the NC Way to steer people towards God from what is described by some NC representors as materialistic idolatry. Yet the NC process itself seems to be so dependent ultimately upon one person - Kiko Arguello, who not only appears to have the final say as to when a person after many years will receive a 'white tunic' but, as explained to the Panel, is the ultimate catechist.

Part 2

4 A THE ENQUIRY; VIEWS AND EXPECTATIONS

4 A. 1 Section 1 of the report identifies the procedural facets of the Enquiry indicating that Bishop Alexander established a Panel of Enquiry to consider the claim made by some parishioners about perceived harm and so on under Canon 212. The parishes involved are: St Nicholas of Tolentino in Bristol, St Peter in Gloucester and Sacred Hearts at Charlton Kings in Cheltenham. Representations have been submitted from these parishes, from Non-NC, as well as from parishioners who explain that they no longer attend at their own Parish; the reason(s) is given, usually relating to the presence of the NC Way at their Parish.

- 4 A.2 In addition, we are advised in a representation from Fr Trafford (Sacred Hearts) that he

and the other parish priests involved in this investigation also requested an Enquiry when

meeting Bishop Alexander in June last year. He asserts that: "ft is very damaging for (he

Church and for the Pope that the NC Way is labelled as a 'Cult' or as a 'Sect' when this

is a charism which is deeply and wholly of the Church. Such things need authoritative

refutation." Prior to considering this representation from Fr Trafford, the Panel was not

aware that there had been a joint request for the Enquiry; some equivocation was

perceivable in that respect when the Panel sought clarification about this from Canon

- O'Brien and Canon English.

4 A.3 On the evening prior to the first meeting (with the NC communities) at St Nicholas of Tolentino, each member of the Panel was 'visited' at home by a member from the 'Team of Itinerant Catechists for the Neocatechumenal Way' (London); this visit was unexpected, unwarranted and potentially prejudicial to the open and fair objectives set by the Panel for the Enquiry. Perhaps more seriously, the hoped for personal privacy for the Panel disappeared as a consequence of such a visit. In considering the other evidence put to the Enquiry, the Panel has disregarded this 'procedural irregularity' in seeking facts as well as in assessing the validity of some assumptions and opinions.

4 A.4 Each member of the Panel received the 'NC Book' from the NC Itinerant visitor together with a personal letter. Amongst other things, the letter states: "We are the itinerant catechists responsible for the Neocatechumenal Way in Great Britain. We are glad that this enquiry into the Neocatechumenate is being held, so that the truth may come to light. We hope that a better knowledge of the Neocatechumenal Way will clear up any misunderstanding or bad feeling." After explaining that the book contains the discernments about the Neocatechumenate by Popes Paul VI and John Paul II with a hope that it is of assistance in the Panel's task, the latter continues: "When a new reality appears in the Church, it always arises perplexities and persecutions. Saint Ignatius of Loyola was happy when such investigations were held, because they were a service to the truth."

4 A.5 Notwithstanding the above noted misgivings, the Panel acknowledges and appreciates the stance taken by the NC National Team about this Enquiry. It perhaps does not need to be stated, but we hope that the Enquiry and our findings will be of service to the truth about the Neocatechumenal Way for Bishop Alexander and the Clifton Diocese. We are aware

of the interest from outside of the Diocese.

4 A.6 The response to the neutral question: "What has the Neo-Catechumenate done for you and your Parish?" far exceeds the Panel's expectation. We believe that this shows genuine concern by parishioners, some of whom may not previously have expressed a view about the presence of the NC Way at their Parish, either from a position of affirmation or from a neutral stance or from a position of opposition in the light of experience gained over the years. Sixty seven representations were submitted from parishioners or former parishioners or NC members who are not 'parishioners' at St Nicholas of Tolentino; a few representors of opposition to the NC Way likewise are not 'parishioners'. Sixty representations were submitted from St Peter's and one hundred and fifty two from Sacred Hearts.

4 A.7 In the main, the representations were submitted in the January, February and March period but there continued to be flirther representations with accompanying 'papers' or 'articles' about the NC Way after March. At the request of the Panel at the Non-NC meeting in Sacred Hearts (29 June), another seventeen representations were received almost all responding with ideas about 'solutions for the fliture.' Quoted extracts from representations are necessarily selective but the aim is to give the gist of the points made within the context of the selected topic. Numerous topics are raised; the most or the more important of these were identified by the Panel prior to the meetings (public and private) in order to obtain clarification or to offer an alternative proposition for comment at these

meetings.

4 A.8 The meetings in each Parish were (')y intention) on a separate basis, for the NC members

and for Non-NC parishioners or persons with an interest (for or against) in the NC Way. a The aim was to hear different and probably opposing views without this giving rise to heated argument known by the Panel (from the representations) to have occurred previously at 'Parish Meetings.' The character of these meetings was markedly different. Generally speaking, there was an atmosphere of 'orderliness' and 'togetherness' at the NC meetings with an occasional forceful view expressed. Attendance (perhaps 40 to 50) probably reflected the numerical strength of the NC communities at each Parish.

4 A.9 At Sacred Hearts, the venue was the same for each meeting. That for the Non-NC was very well attended with perhaps as many as 150 people. The venue at St Peter differed; for the NC members it took place in the 'Upper Room' on a Saturday afternoon; for the Non-NC (and NC supporters) this took place on a weekday evening and, to the Panel's surprise, this too was very well attended with 100 or so present. In the belief that there would be insufficient capacity at the Dunstan Centre, the Chairman chose the Apostle Room at Clifton Cathedral as the venue for a meeting of the Non-NC at St Nicholas of Tolentino; this was a mistake and is acknowledged. Only about 30 people attended. Also in attendance were the media at this meeting and for the evening meeting at St Peter.

4 A. 10 The media did not attend the NC meetings. But the presence of a TV reporter outside the Dunstan Centre was not acceptable to the NC National Team and seemed likely to prejudice the meeting itself. In the event, the Chairman resolved the situation.

4 A. 11 A representor who is not NC, but who is clearly in support, hopes that the Enquiry seeks the truth as in a court of law, dealing only with facts and rejecting hearsay evidence or emotive sound bites. The Panel has explained at the NC and Non-NC meetings that the Enquiry is not adversarial though the co-operation of people is sought in offering the truth. Facts are welcome but the subjective responses of the NC and Non-NC are borne in mind by the Panel. That is an inevitable part of the investigation.

4 A.12 'Official' information from Diocesan sources has been used by the Panel with a view to verifying, if possible, whether or not assertions or opinions are tenable in the representations. 'Parish Returns', 'Visitation Reports' and 'Financial Statements' covering the relevant periods for each Parish have been considered.

4 A.13 There is a variety of expectations from the Enquiry; a few of these are noted here:-

xiii. 'My hope now is that the Enquiry will bring an end to our struggle. I welcome this Enquiry as a chance for outsiders to take an objective, disinterested overview. In our experience, it is very hard for people to grasp the enormity and depth of the problem or to appreciate the deep anxieties felt by the parishioners."

It is certainly true that the Panel members are not from the Parishes involved and hopefully, are able to take objective views about the NC Way presence at the three parishes. The overview necessarily attempts to form a balanced assessment of any advantages or disadvantages of the NC Way at the parishes, as gleaned from the representations and the meetings and the individual meetings with the clergy. The overview has regard to papal guidance about the Neocatechumenal Way and especially the guidance about the flindamental importance of the Parish in the Church's structure.

4 A. 14 At the end of a comprehensive representation from a NC is an expressed hope that:

"As a result of this Enquiry, some serious and ftuuful consideration might eventually be given to the lift and role of lay communities, of whatever description, in the Catholic Church.

This hope is set in the context of the Vatican II Decree on the Apostolate of the Laity (Apostolicam Actuositatem), Article II, a short paragraph stating: "To attain the ends of their apostolate more easily it can be ofadvantageforfamilies to organise themselves into groups." This representor also refers to the Report of the National Pastoral Congress in Liverpool (1980); the section under 'Evangelization' is quoted: "We must devise a strategy that will establish apostolic groups as the base of the local community, so that our Parishes are a community of communities. " The last mentioned description is, by now, very familiar to the Panel in the context of the NC Way though our research reveals that the quote is not quite correct at the end; it should instead be "communion of

- communities."

- 4 A. 15 The NC representor continues with a pointed and a very relevant comment:

"It was evidently not anticipated, either at Vatican II or at the NPC, that the presence of such a group or groups in a Parish might be seen by some other Catholics as a threat to the hft of the Parish as they know it, with a resulting reaction of considerable resentment and hostility. Vatican II certainly did not foresee this and, to my knowledge, the Church has not yet addressed the problem in any official document or statement."

Having previously quoted authoritative references about communities within the Church, this NC representor clearly recognises that there is a problem. The Panel notes particularly the expression: "as they know it."

4 A. 16 This Enquiry seeks to assess the extent of indicated problems and, after reaching conclusions about identifiable difficulties, to offer some recommendations for the way forward if possible. Bishop Alexander will doubtless decide whether this report, in total or in part, should be treated as an official document of the Clifton Diocese. We anticipate that this will be so. The Panel wonders also whether it could reasonably form the basis for a statement by the Conference of Bishops in England and Wales about the roles of 'lay communities' in the life of the Church; we are not aware that such a

statement has been made previously. The Panel is of the opinion that such a statement is desirable though recognising that this might not be possible for some time.

4 A.17 A post-meeting respondent concerning the future state: "Surely it is important to decide a ifthe NQ is of itselfa good thing or not. Therefore the teams's recommendation should

either say the NC is very good and ought to be introduced throughout the diocese or that the NC is bad for most people, or even, is intrinsically wrong and should be banned." Given the papal support for and experience of the NC Way, the Panel declines to become involved or to express views as to whether the NC is 'intrinsically wrong' though there might be a need to study later the 'NC Theology' and the 'NC Catechesis' in this country notwithstanding the indicated approval to the NC liturgical celebrations by the Congregation for Divine Worship.

4 A. 18 In the main, the Panel has regard to the general approval of the NC Way by Pope John Paul II though mindful, as indicated in Section 2 of the report, that this is not without qualification. An essential feature of the Panel's task is to conclude, in the light of the papal guidance, whether the NC Way has been beneficial or harmful overall to the three Parishes. And if it is perceived to be harmful, how can this best be rectified in the spirit of charity and care particularly as there are so many souls involved. We regard our Terms of Reference to be as in the preceding two sentences.

4 A. 19 Finally, at the meeting with Mgr J C Buckley (Section 4 H below refers), the Vicars General responsible for pastoral matters provided the Panel with a copy of his letter sent to the Editor of the Catholic Herald. The final paragraph states:

"My involvement with the Neo-Catechumenate has been and always will be with the understanding that the Bishop is the arbiter ofwhat needs to be done in order to pasture the flock of Clifton. As the Bishop has already chosen to deal with the

present matter through an enquiry team I am content to leave it there. I have already agreed to co-operate fully with the team whenever it wishes to consult me."

4 B PERCEIVED PAPAL ATTITUDES TO THE NC WAY

4 B. 1 In his representation to the Enquiry, Fr Trafford draws attention to part of the August

1990 letter of general approval for the Neocatechumenal Way by Pope John Paul II. The probable implications of this papal letter have been considered and the Panel's interpretation (without a canonical adviser) are given in Section 2 of the report. We do not therefore intend to repeat here the points commented upon earlier but to concentrate upon the extract and to demonstrate an understanding of points within it that bear upon his overall representation.

4 B.2 The first point relates to the evangelical fruits of the NC Way: "As Bishop of Rome I have

- been able to verify the abundant fruits of personal conversion and fruitful missionary

impulse in the many meetings I have had, in the Roman parishes with the NC

communities and their Pastors, and in my apostolic journeys in many nations." It is

obvious to the Panel that the Holy Father is describing his own 'first hand' experience as

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

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

uses the word 'verify' - 'test the truth or accuracy of' - 'bear out' to quote just two of the

dictionary explanations; and he uses the word 'abundant' - 'plentiful' - 'rich in' to quote

again from a dictionary. Those authoritative observations are irrefutable in their particular