The Cost to Catholic Doctrine

In June 2015, a pro-family rally was held in the Piazza San Giovanni in Rome that gathered, depending on which source you believe, anywhere between a quarter of a million to a million attendees. One of the event's prominent speakers was Kiko Argüello. A couple days later, the noted Roman journalist and historian Roberto de Mattei published an article in the Catholic publication Corrispondenza Romana. What follows is what we believe to be the particularly apt final section of that article. (The English translation of de Mattei's full article, from which this is extracted, is provided by Francesca Romana and can be found at Rorate Caeli).

The perhaps troublesome, but undisputed protagonist of the event on June 20th was Kiko Argüello, historic founder of the Neocatechumenal Way. Kiko imposed the times and the modes of the assembly, he sustained its very high costs, he mobilized his movement which made up two thirds of those present in the square, and above all, he dominated the speakers platform, imprinting his seal on the demonstration with a never-ending, closing catechesis.

The demonstration was against [the ideology of] gender, but on behalf of what? None of the speakers made any reference to the Divine and Natural law, the violation of which constitutes a much graver fault than the wrongs suffered by children who are deprived of a mummy and daddy. Only Kiko Argüello dared give a religious content to the event, grasping in his hand, like a shepherd of the Church, his big astylar cross. In his intervention, which can be heard on YouTube [editor's note: the linked video in the original article has been taken down], he claimed to explain: "what it means to be a Christian today" and did so, indicating the Neocatechumenal Way as the path to an adult faith: a faith purified of dogmatic and doctrinal formulas and reduced to a pure "kerygma," the announcement of an event of which Kiko himself is interpreter and prophet. The disconnected nature of his exposition, lacking in logic (artist's brushstrokes as he defined it) is part of his "theology of history," summarized in the final "song of the Apocalypse" to which the crowd, under the rain, joined its voice.

Kiko Argüello has never answered the many questions that have been put to him for decades about his conception of the Church, the Sacrament of Holy Orders and the Holy Eucharist. The price to pay for his defense of marriage and the family cannot be the abandonment and obscuring of truths which belong to the deposit of the Faith, like the existence of the one redeeming truth, which the Catholic Church [alone] holds, or the fact that the Mass is not a festive banquet, but the bloodless renewal of the Sacrifice of the Cross. Furthermore, the alternative to the abstention of the bishops cannot be the reinterpretation of Christianity on the part of a charismatic and anti-institutional movement.

The faith is integral and total or it is not. To be heretics it is not necessary to deny all the dogmas, but it is enough to deny tenaciously only one, even if it is the minimum of the faith or Catholic morality. Whoever rejects even one dogma, rejects them all, and must be considered heretical, as they believe or disbelieve, not because of the revealing authority of God, but on the basis of their own reason: what he calls faith is in reality his opinion and he has no authority to expect that his own personal opinion must be followed by others.

The enthusiasm for the assembly of June 20th will pass, but enormous religious and moral problems are gathering on the horizon. To face them, it is not the piazza that is important, but the faith; it is not the strength of numbers or of the media, but the integrity of doctrine; it is not the ability to form a coalition, but the coherence of choices. Only this can move Heaven and without the intervention of He Who can do anything, every battle is lost.

In addition to his revealing insight into the personality cult of Kiko, and his and the Way's financial and influential pull, de Mattei hits the nail on the head with regard to doctrinal integrity. All the pro-life, pro-family rhetoric and massive demonstrations in the world don't make up for deficiencies of faith. Has the Way's doctrinal situation, or their immense love for public spectacle in spite of that situation, changed in the last 7 years?

This blog should be answer enough to that question.

Here's Mud in Your Eye

The American historian and Librarian of Congress Daniel J. Boorstin (1914-2004) once said, "The greatest enemy of knowledge is not ignorance--it is the illusion of knowledge."

If you attend the Neocatechumenal Way's initial catechesis, you will be presented with the illusion of knowledge. You will see people--laymen, clergy, perhaps both--speak confidently and authoritatively on a wide range of topics. They are counting on your ignorance (and implicit trust) to get away with it.

If your experience is like mine, you will likely be told at some point (I was told the first night) that these catecheses--these talks that you are attending--are neither preconceived nor invented. The implication is that you are witness to a spontaneous outpouring of the Holy Spirit, delivering His Word to you through these poor, humble mouthpieces. Of course, this is an outright lie. These talks are 100% preconceived and 100% invented, down to the last pause for effect. Not only are your "catechists" working from a printed script (Catechetical Directory for Teams of Catechists, Volume 1), but also from a long (and frankly impressive) oral tradition based on repetition and memorization. Almost nothing about what they say and do is spontaneous, much less an outpouring of the Holy Spirit.

With all this in mind, now knowing you've been lied to at least once already, let's take a look at Chapter 9 of the Gospel of John. This story--the healing of the man born blind--is the Neocats' "biblical entryway" into their catechetical process. Hopefully, with just this introductory background, you can better "gird your loins with truth" (Eph 6:14) in preparation for the exegetical chicanery that awaits you.

While all of John 9 tells the story of the man born blind, it is really only the first seven verses with which we need to familiarize ourselves:

As he [Jesus] passed by, he saw a man blind from his birth. And his disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" Jesus answered, "It was not that this man sinned, or his parents, but that the works of God might be made manifest in him. We must work the works of him who sent me, while it is day; night comes, when no one can work. As long as I am in the world, I am the light of the world." As he said this, he spat on the ground and made clay of the spittle and anointed the man's eyes with the clay, saying to him, "Go, wash in the pool of Siloam" (which means Sent). So he went and washed and came back seeing. (John 9:1-7)

In the Latin Church, this Gospel is associated with the Fourth Week of Lent. In the Novus Ordo, it is proclaimed on the Fourth Sunday of Lent (in the "Year A" cycle), and in the Traditional Latin Mass, it is proclaimed on the following Wednesday.

The Fourth Sunday of Lent is known as Laetare Sunday, or "Rejoice" Sunday. Its name comes from the introit, or opening antiphon, taken from Isaiah 66: "Rejoice with Jerusalem, and be glad for her..." Like Gaudete Sunday (the Third Sunday of Advent), it is meant to be a brighter, more celebratory day than the otherwise austere and penitential season that surrounds it (hence the option for rose-colored vestments instead of the usual violet). The readings are meant to reflect this tone, as well. "Rejoice," says Isaiah in the introit. "Once you were darkness, but now you are light in the Lord," says Paul to the Ephesians (5:8). All of God's Word is "good news," but something about this news is meant to strike us as particularly good. What is that?

John structures his Gospel around seven "signs," beginning with the miracle at Cana in Chapter 2 and ending with raising Lazarus from the dead in Chapter 11. The healing of the man born blind, here in Chapter 9, is Sign #6. "Sign of what," you might ask. John answers this explicitly later on:

Now Jesus did many other signs in the presence of his disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. (John 20:30-31)

This also confirms what Jesus himself says to his disciples--that the man is not blind due to any personal or inherited sinfulness, but so that the works of God might be made manifest in him.

So, on the one hand, we can see the simple miracle of a man's physical sight being restored to him. But, on the other hand, the manner of the miracle also communicates truth to us. Our Lord does nothing by accident.

Jesus spits on the ground to make clay. John's original Greek word for "clay" here is πηλὸν (pilon). This word also notably appears in the Greek Septuagint translation of Isaiah 64:8 - "O Lord, thou art our Father; we are the clay, and thou art our potter; we are the work of thy hand." Clay, formed in the "dust of the ground" (Gen 2:7), is symbolic of the creative power of Almighty God.

St. John Chrysostom preached:

For since they had heard that God made man, taking the dust of the earth, so also Christ made clay... He by taking earth, and mixing it with spittle, showed forth His hidden glory; for no small glory was it that He should be deemed the Architect of the creation. (Homily 56 on the Gospel of John)

And:

Why used He not water instead of spittle for the clay? He was about to send the man to Siloam: in order therefore that nothing might be ascribed to the fountain, but that you might learn that the power proceeding from His mouth, the same both formed and opened the man's eyes, He "spat on the ground." (Homily 57)

That you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. Jesus, the Divine Logos, the Word of God that spoke, "Let us make man in our image" (Gen 1:26), has the power to create and restore. Like the man born blind, we are invited to say, "Lord I believe" and worship him (Jn 9:38). Now that is good news indeed!

So, what do Kiko and his "catechists" have to say about this Gospel?

Imagine that I am that blind man. I am peacefully begging for alms, without saying anything to anyone and suddenly...splat: they fill my eyes with mud and I hear a voice saying: "Go to the pool of Siloam and wash." This poor blind man would say: "Of course I'm going to wash. Don't you see that you've covered me with mud?"

...

What is the catechumenate? A time in which mud will be put in your eyes. It is Jesus Christ who does this. Because you do not know that you are blind. You don't know that you are dirty and therefore you don't want to wash. Jesus will put mud in your eyes so that you may feel uncomfortable and have to go wash in the waters of your Baptism, to wash yourself of your sins... Jesus will put mud in your eyes so that you may sense that you are a sinner, so that you may discover that you are dirty. (Catechetical Directory for Teams of Catechists, Volume 1, p. 14-15)

Now, does that sound anything like the joyful, hopeful revelation of Jesus Christ that we just discussed? Or does it sound...dirtier? Crueler, even?

One more dive into John will serve here. Jesus takes the clay and spittle and anoints the man's eyes. In the accompanying Old Testament reading for this Fourth Lenten Sunday Mass, David is chosen among Jesse's older, sturdier sons and is anointed by Samuel to eventually replace Saul as King of Israel. We are told, "the Spirit of the Lord came mightily upon David from that day forward" (1 Sam 16:13).

Kiko, perhaps in spite of himself, rightly recognizes a baptismal theme in this Gospel. In proclaiming these readings a mere two weeks before the Easter Vigil, when the catechumenate will enter the Church through the waters of Baptism, Holy Mother Church acknowledges the same themes.

However, anointing is an initiatory gesture. It was a gesture to inaugurate Israel's priests (such as Aaron and his sons in Exodus 40:15), prophets (such as Elisha in 1 Kings 19:16), and kings (such as Saul in 1 Samuel 10:1, or David in the passage mentioned above). Christ, of course, is the ultimate Priest, Prophet, and King, and "by Baptism [the faithful] share in the priesthood of Christ, in his prophetic and royal mission" (CCC 1268). Anointing is also a healing gesture (James 5:14), and a mark of respect and hospitality (Luke 7:46).

In Baptism, we are anointed to share in the priestly, prophetic, and royal mission of Christ by being joined to His Body, the Church. We are healed, being cleansed of original (and any personal) sin. And we are welcomed into the embrace of Holy Mother Church. While Christ's "anointing" of the man born blind may not explicitly address any of these things (remember, the man was not blind because he or his parents were sinners), the action is at least tangential or analogous enough to warrant its placement in the lectionary.

Christ is certainly not "putting mud in our eyes;" nor is he acting "so that we may discover that we are dirty" or to make us aware of any willfully neglected sinfulness. He does not, as my "catechist" explained on Night 2, "throw dirt, our sins, in our eyes to destroy our comfort." Nor do we (like the blind man), as this same catechist also suggested, "have to obey" in spite of ourselves.

This is not the Church's catechumenate Kiko is describing, but his own Neocatechumenate. There, you will be made to see how dirty you are. There, the dirt of your sins will be repeatedly thrown in your face and your comfort will constantly be destroyed. There, you will have to obey in spite of yourself. And you will discover all this in due course if you continue walking in the Way.

But now that you're better prepared, and you've seen the bald-faced lies and scriptural butchery that will be foisted upon you on only the first night or two, can you honestly believe that things will get better from there? Or that things will make more sense in time? Or that the Holy Spirit truly desires to speak to you in this way?

Skip the next session and stay home with some Lectio Divina instead--maybe on John 9. Your spiritual life will be better for it.

---

This article was largely based on the terrific work of Chuck White. For his in-depth analysis of the Neocat corruption of John 9, St. Augustine's recognition of the blind man's catechumenate, as well as deeper dives into Kiko's catechetical directories, see the 3-part treatment of "Kiko's Mud" at The Thoughtful Catholic.

 

Pressure Points - Healthier Possibilities for the Broken

The Neocatechumenal Way has an uncanny ability to recruit one of two general types of people: those that like power and like to feel important and those who are hurting and vulnerable.  Each person who has gone to a “catechesis” is seeking something.  The longer you’re in a community, the more this divide becomes evident.  

People like to talk about themselves; it’s one of our shortcomings.  “Echos”, which take place after the Gospel but before a homily, are a perfect example of this. In your echo, you can say to the community what you heard in the readings, or how it touched you, or whatever else might be grieving or distressing you in life. They can be quite long, have not a lot to do with the readings, and are very rarely joyful. They can become windows into your troubled life for those already in power and those that will be.  For the vulnerable, it is a huge mistake to think that this is going to be a way of finding counsel, healing, or answers to life’s problems, despite the many promotions of doing just that to get you to a catechesis.  

In the Way, they will want to engrain in you the idea that your suffering is not only good but that God planned it for you. With a strange, almost reverse-Marcionite logic, they will justify this distorted version of God by saying things like “Everyone forgets God of the Old Testament, and somewhat dismiss the kind and loving Jesus in the New Testament. Here is a good summary of what the Church actually has to say about that.

It is immensely important to understand that what God allows is far different from desiring for you to be hurt--or worse.  Satan is the author of all evil - not God. (See CCC 2850-2854).

God wants good for our lives--He makes all things new and good. He made us in His image and likeness (Gen 1:26). We are, down to the marrow of our bones, good. You got that?  God loves you, immensely, perfectly, and wholly - God is good ALL THE TIME.

For I know the plans I have for you, says the LORD, plans for welfare and not for evil, to give you a future and a hope. (Jeremiah 29:11)

God in His goodness gave us free will - the freedom to mess up, to sin, to love, hate or deny Him; thus, the story of Eve being duped by the author of evil and choosing wrongly.  It is His ultimate fidelity to free will that He allows sin to happen, but that doesn’t mean He won’t move to make a greater good come of it.  When someone is truly hurting, really going through hell on Earth, it’s so hard to see what possible good can come of that; but we need only look to the stories from those who have glimpsed Heaven, experienced the inexplicable miracles and ultimate salvation of Jesus and His promise of paradise.

The following are just a few links to various sites, articles, videos, prayers, podcasts, books, and other resources for healing and growth.

For those who have suffered or are suffering great harm (abused past or present), including from those in the Church:

Domestic Violence (Resources from the USCBB)

Create Soul Space (Help and healing from violence, help for abusers, and other resources)

Novena to St. Monica, Patroness of Wives and Abuse Victims (nine-day series of prayers. Can be said any time, or in preparation for her feast day on August 27)

Novena for Sexual Assault Survivors

"Hurting in the Church" by Fr. Thomas Berg (a half-hour video discussion of the book by the same title)

For those who have suffered a loss (death):

Scriptures and other prayers for times of grief and loss

Grief Support and Counseling through your local parish or (arch)diocese. (The link provided is for the Archdiocese of Denver, though many dioceses in the United States and around the world likely offer similar services)

For those ailing in health or have a loved one ailing in health:

Various prayers for the sick. Of course, one of the Church's most efficacious prayers for the sick is the Sacrament of Anointing.

The Art of Dying Well (Care, support, and understanding for death, dying, and bereavement)

Can we change God's mind by praying for the sick?

For those experiencing marital problems:

Novena for a Happy and Faithful Marriage (with reflections from St. Josemaría Escrivá)

Novena to Our Lady, Undoer of Knots for your difficult marriage

A prayer to St. Raphael the Archangel

A "miracle prayer" for marriage restoration

Various resources (here, here, and here) for counseling in the Archdiocese of Denver. Again, your local diocese likely offers its own marital counseling programs or can direct you to faithful, trustworthy secular resources. If you are unable to find good Catholic counseling resources in your area, seek a counselor who is supportive (or at minimum not openly hostile) to traditional Judeo-Christian family values.

Loving at Your Best (marriage strategies)

Finding Help When Your Marriage is in Trouble (information and other avenues of support, with a Catholic lens)

For those who are depressed and/or lonely:

Directories for Catholic therapists and other healthcare practitioners

A secular reading list for depression. Dr. Aaron Kheriaty and Sr. Kathryn Hermes have also written books from a Catholic perspective.

Novena to St. Dymphna, Patron Saint of Sufferers of Anxiety, Depression, and Mental Disorders

Novena to St. Louis Martin (father of St. Thérèse of Lisieux)

A prayer for loneliness

A prayer to St. Jude the Apostle, Patron Saint of Lost Causes and Desperate Situations

For those whose children or family are not practicing the faith:

Various informational resources here, here, and here.

Novena to Our Lady of Fatima for Conversion

Another novena to St. Monica, whose son (St. Augustine) and husband were both astray from the faith

For those who are burdened or weary:

A reflection on Matthew 11:28-30

A prayer for the weary of heart, also based on Mt 11:28-30

A video discussion of Fr. Benedict Groeschel's powerful book, "Arise from Darkness"

For those suffering from addictions: 

Catholic Drug and Alcohol Rehab

Information, support, and rehab and therapy resources from Catholic Charities of Denver (look into Catholic Charities in your local area for similar resources and services)

Various informational and practical resources here, here, and here about overcoming pornography addictions.

No-Cost, Faith-Based rehab placement

Full Circle for youth recovery

There are countless great books, podcasts, and videos on all the above topics, and so many more.  So many of our battles are with the unseen world. Fortunately for us, we are blessed with many great and holy priests, one of which has extensive experience with the diabolical and what to do about it:

"Q&A with an Exorcist" with Chris Stefanick and Fr. Chad Ripperger, Part 1, Part 2, and Part 3.

"Deliverance Prayers for Use by the Laity" is a powerful little prayer book compiled by Fr. Ripperger.

A list of Catholic podcasts to grow your faith, connect, and discover.

Sensus Fidelium is yet another site with numerous articles about the above topics.

Targeted Advertising

 

Perhaps there's a "catechesis" coming up at your local parish, or at a neighboring parish. Perhaps you've been invited, or perhaps you've just seen the posters or the blurbs in the weekly bulletin that probably look a little something like this:

Seems innocuous enough, right? Who doesn't want to hear some good news? Who isn't suffering in some way? And that, of course, is the bait.

Although you will see the rare advertisement that explicitly mentions the Neocatechumenal Way, most of them will look and read (and sound) very much like the ones above. They want to make it seem like they're just "blending in" with all the other parish programs. They want to make it seem like what they're teaching is just standard-issue Catholic catechesis--which is exactly what they want it to be.

In advertisements like these, be on the lookout for some of these items:

• Byzantine-ish art, usually depicting Christ, or the Madonna and Child (this is Kiko artwork, and the better acquainted you can become with his distinct style of dollar-store iconography, the easier it will be to identify Neocat programs, because it is all they use).
• "Come and listen!" or "Come and see!" (usually paraphrasing, but sometimes directly quoting John 1)
• Mention of "suffering," "anxiety," "inability to forgive," "living in fear," "don't believe in God," and/or "problems in your marriage" (they tend to stay pretty generic to cast a wider net, but there will almost always be some rhetorical device aiming at the hardship(s) in your life)
• The catechesis is for adults and youth ("youth" means teenagers. They don't want you to bring your little kids. When I was attending the catechesis, leading up to the weekend retreat it was repeated numerous times that the kids should stay at home. "It doesn't matter if you have to pay the babysitter extra, God has a word for you and he wants you to come." But I digress...)
• Two days a week (the initial catechesis runs for about 8 weeks--15 sessions, 2 per week, followed by a weekend retreat. Note that if catechesis is on Monday and Thursday nights, for example, this does not mean you can attend Monday or Thursday, as your schedule might permit. That might be something a reasonable, standard parish faith formation class might do, but remember, this isn't that. You'll need to attend Monday and Thursday--they're different sessions, not the same session offered twice.)

No two communities advertise in exactly the same way--some are more terse and discreet, while others are bold, wordy, and flashy. But no matter what might be staring back at you from the parish front door, community events board, or Sunday bulletin, hopefully, these few visual examples and written tips will help you identify when a Neocatechumenal recruitment program (for that is all the initial catechesis is) might be starting up in your area.

Don't Be Fooled by "Neocat Talk"

 [The following is a translation of a post from our friends at the Osservatorio. It originally appeared in Italian in May 2022, and can be found here.]

An important reminder for the Catholic faithful: the Neocatechumenal jargon arbitrarily modifies the meaning of certain words in the Christian lexicon, in order to deceive interlocutors. Some examples:

"Small community," in Neocatechumenal parlance, does not mean a community of, say, a few dozen members. Instead, it means "a community that slavishly follows the clownish and heretical dictates of Kiko Argüello and Carmen Hernández."

"Evangelization," in Neocat slang, does not mean announcing the Gospel, but only means "performing the Kikian-Carmenian liturgical carnivals and trying to establish new Neocat communities" (to the detriment of parishes and dioceses, using any tricks and cunning necessary).

"Catechesis," in Neocat rhetoric, does not mean presenting the arguments of the Catechism of the Catholic Church, but only means parroting the heretical nonsense of Kiko and Carmen, while avoiding questions, discussions, and above all comparisons with the Catechism, the Magisterium, and Tradition.

"Ecclesial communion/unity," to the fluent Neocat, does not mean actual ecclesial communion or ecclesial unity, but rather the prohibition of pointing out the errors and injustices of the Way, even if there were no criticisms.

"Openness to life," in Neocat discourse, does not mean welcoming all the children that God will want to give you, but only means trying to churn out children like rabbits in order to boast "large families," in order to pretend to be "more Catholic than Catholics" (and also to assure the sect new members to pay tithing to Kiko as soon as they turn 18). It also constitutes a reason for vanity at the assemblies, to the point that even unfinished pregnancies and imaginary ones are counted: "I have twelve children, eight of whom are in heaven."

"Freedom," in the Neocat bombast, does not mean freedom, but only means "adherence to the dictates of the Kikian-Carmenian sect and to the moods of the so-called "catechist" in vogue at the moment. For example, if a "brother of the Way" dares to donate something to a charitable work not linked to the Way, he will be accused of being wasteful, a spendthrift, of having idols, of acting for his own vanity, not having given freely, etc., in spite of true Christian freedom. Imagine if he donates his "tithing" elsewhere, rather than to the Way and to his greedy and insatiable representatives (who have already budgeted his "tithes" and therefore go on a rampage if they can't bag what they expected).

"Great mission," in Neocat garrulity, does not mean great mission, but only means a Neocatechumenal preschool show with a round dance. In the picture below, children have been included so the "ring-around-the-rosie" is not extremely embarrassing...

"The Way is an instrument at the service of the bishops" is a Neocat catchphrase that actually means its opposite: the bishops must be an instrument at the service of the Way. If a bishop does not accept the Way, the Neocats say that he "does not know it" (implied: "let him know, because whoever knows it must necessarily accept it"). If a bishop refuses the Way, the Neocats will say he is a pharaoh, a Judas, hostile to the Spirit, etc.

"The Way ends with the renewal of baptismal promises," in Neocat advertising, does not mean the Way "ends" (much less with a stage called "renewal of baptismal promises"), but that the Way never ends. In fact, in the Way, there is no "stage" in which one is exempted from paying tithes or from participating in "convivences" (as expensive as they are useless). Furthermore, it makes no sense that a self-styled "itinerary for Christian initiation" requires renewing baptismal promises as if this were something the Church does not do at the right time.

"Little faith," in Neocat logorrhea, does not mean "little Christian faith," but only means not having fulfilled the many thousands of obligations to the Way: to pay the "tithe" (the true Church has never demanded it); to recite Kiko's Lauds ("Household Praises," which in any case the Church has never imposed on the laity; note, too, that the Way should recite these on Sunday morning, so as to keep you from going to the normal parish Mass); participate in the so-called "convivences" of the Way (the true Church has never commanded "convivences" to grow the faith of Christian communities in any age); etc.

"Parish life," in Neocat mumbo jumbo, does not mean participating in the life of the parish, but only means marking one's presence in order to be seen. Examples: the typical Neocat layman, who goes to recite the breviary at the parish; the typical Neocat laywoman, who engages in some parish activity only for the purposes of co-opting other people into the Way (and if she's part of the cleaning group, you'll see her not with a rag and broom, but with an outstretched arm and a loud voice to command from here and beyond); or the typical Neocat who organizes some parish trip or whatever (but only to earn money and prestige for the Way, and infest the journey with Kikian songs).

"WYD (World Youth Day)," in Neocat loquacity, does not mean World Youth Day, but only an opportunity to perform at some ecclesiastical event (to seem to be more numerous and "more Christian than Christians"). Above all, it means meeting with the idol Kiko (which takes place once WYD has already finished, since "Kiko" was not part of the WYD program).

"Persecution," in Neocat rants, only means critical observation of the Way. Anyone who does not praise the triple idol of the superior category (Kiko-Carmen-Way) is "persecuting" the brothers of the Way, especially if the critical observation is flawlessly true and easily verifiable.

When a Neocat scolds you, "Fake news! It is not like you say!"
it means that you have hit the target perfectly.

We stop here, but the list could go on and on. We hope to have clarified a fundamental point: the Way deliberately alters the meaning of words in the Christian lexicon, with the express purpose of deceiving interlocutors.

Let us remember that in the Holy Church - the one that for two millennia has continued the work of Our Lord, spiritually guiding souls, teaching them the holy doctrine, sanctifying them through the sacraments - there is room for everyone, for every sensibility, with or without community life. Your faith is not measured by the number of people in the group to which you belong. Even if the form of the Church is "communal" (organized into "parishes" and "dioceses," having "convents" and "monasteries," and societies for "consecrated life," etc.), "making community" in the manner of the Neocats is not at all necessary for the life of the Christian. We note this from the lives of many saints, including holy hermits. Whoever merely attends the parish for the sacraments alone is by no means "less Christian" than those who continually busy themselves, Neocat or not. The Christian needs the sacraments (frequent confession and communion, in due course), the doctrine of the faith (the Catechism and Magisterium), spiritual guidance (even if only in the advice given by one's confessor), and that's it. Anything else is either a great help to live these three (like personal prayer), or it's a hindrance, a hobby to waste time, or a form of pride.

In the Neocatechumenal mentality, being a Christian is replaced by looking more Christian than others. This is why the troubled followers of "Don Kikolone" and Sister Carmen love to brag about their church stuff ("but I do the morning praises," "but I participate in WYD, and what do you do?" "but I evangelize and exorcise the cities, what do you do for the Church instead?" ...), especially the imaginary stuff.

Let us also remember that ecclesial movements - including the Way - are called to be a help, not a burden. The Way fails this task miserably since it is founded on the idolatry of the Golden Calf of the Superior Category, that is, the Kiko-Carmen-Way Tripod.

The 7 Steps to the Destruction of a Catholic Parish

 

Division within a Christian community is a very grave sin; it is the work of the devil.

— Pope Francis (@Pontifex) September 30, 2014

 [The following is based on an anonymous comment from August 2016 on the Guam-based blog JungleWatch. We have edited and expanded slightly on the commenter's original thoughts. The original post, with the accompanying comment, can be found here. It is interesting to note that the post on which this comment appears concerns a parish and priest in the Archdiocese of Denver.]

This is a common story in all parishes when a priest formed in the life and practice of the Neocatechumenal Way is assigned to the parish and especially if he becomes pastor of the parish.

The following steps begin the destruction of a Catholic parish (the 7 steps to the destruction of a Catholic parish):

1. The Neocat priest will either proudly proclaim (or gradually let it be known the more confident he gets) that he is a priest today because of the Neocatechumenal Way where he first heard his calling. (You’ll be hard-pressed to find a priest who felt the calling early in life - there was always a terribly sinful past until the Way - never mind if he grew up in it either).  He will frequently persuade parishioners to "walk in the Way," which he firmly believes is the "only way to walk in the church", despite claims that there are “many flowers in the garden of God’s Church”.  He will introduce the early phases of the Way by getting existing parishioners to come to Advent or Lenten “talks”, catecheses, or simply faith formation sessions - which never mention “Neocatechumenal Way” and you never know that it’s more than a few sessions. 

2. The Neocat priest will focus most of his effort and energy on serving his Neocatechumenal communities while the regular parish has to contend with being the lower priority. 

He will sit through the 2-3 times per week talks, of which he’s heard and seen it all before many times; attend the “spontaneous” three-day retreats (called "convivences") where new communities are formed; go on a week-long “mission” trip where he is placed in some random US city to “evangelize” to other already Catholic parishes. He will attend World Youth Day or other pilgrimages with the communities with the primary focus of being with other Neocat communities (or introducing unaware non-Neocats to Neocat philosophies ) and listening to more of the same Neocat songs and lectures by head catechists such as the founder, Kiko. All the while, the running of the parish, its sacramental preparations, financial, or meeting with “regular” parishioners are relegated to minimal time and attention. Priests not in the Way then have to pick up many of the responsibilities.

3. The Neocat priest will not act in the best interests of his diverse flock as his aim is to diminish the other communities/groups so that the Neocatechumenal community becomes the most prominent group in the parish; therefore becoming a Neocatechumenal Way parish.

4. Once a Neocatechumenal community is established in the parish you will notice a prevailing attitude of superiority among the Neocatechumenal community members towards the parishioners who are not in the Neocatechumenal community. This behavior is fully supported by and even perpetuated by the Neocat priest,  which is demonstrated by their disdainful attitude towards those who are not in the Neocatechumenal community and especially those who have rejected it. 

5. Neocatechumenal symbols such as the Neocatechumenal cross and icons will be introduced and used in the Mass and throughout the parish building(s); Kiko music will be integrated into some of the liturgies (always loud, with clapping, and attention seeking); the altar will be covered with make-shift tables to accommodate their many platters and bowls for the “Eucharist” for special events held in the sanctuary - otherwise various rooms in the parish building(s) will be made to accommodate their way of doing Mass--Masses that are infrequently or not at all posted in the weekly bulletin, on the parish website, or any other public forum (although they claim it’s open to other parishioners). 

The Neocat priest's sermons will frequently include teachings that are from the Neocatechumenal community which are theologically shallow, confusing, contain errors, and often have no relation to the Mass readings or theme of the day.  He will frequently use the words “your woundedness”, “brokenness”, “sufferings”, “courage”, “hating in your heart”, “judging one another”, and “wearing a mask”  - along with simplistic examples of marital and family problems, many of which sound as though they are from 1965 (“the husband comes home, he takes off his muddy boots and leaves them on the freshly cleaned floor”).  The highly negative and often shouted homilies will often assume hatred between husbands and wives, between parent and child.  He may even walk around with a microphone and “interview” those in attendance to see “what they heard from the gospel reading” that day (they call this “echos” in the communities - because why let the celebration of the Mass be focused on the worship of God when you can talk about yourself!). 

If he has a problem with a parishioner he will call them out by way of the circumstance during Mass, inadvertently calling him/her a Judas or heathen.  If he speaks of God's love for you, there is always a “but” or “even though” with a negative attached.  

6. Catholics who see this heresy for what it is begin leaving the parish and/or start attending Mass in neighboring parishes as they are uncomfortable with what they are hearing at mass and with the situation in the parish. They may also be aware of the scandalous behavior of the priest. 

7. Those who choose to stay in the parish have to contend with this unpleasant situation and be treated with disdain in their own parish.  All staff and volunteer positions are replaced with those in the Way regardless of the willingness or competence of the non-Neocat. The number of parishioners and weekly parish collections/attendance diminishes.  

These 7 steps fulfill the aim (see point 3) of the Neocat priest, and one more parish succumbs to the onslaught of this Protestant-Judeo heresy.  The Neocats will not care or feel any guilt about those who have left because they will justify themselves with judgments against them (they are weak, not a true Christian, they are like the Pharisees), never as a reflection against themselves.  

"Recognize us by our fruits"

Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles?

Matthew 7:15-16

Advocates and followers of the Neocatechumenal Way will frequently tell you to look at their fruits. Citing the Gospel of Matthew, they will tell you that all their good fruit is proof of their God-given charism, and thus they are above reproach. "Judge us by our fruits," is an oft-repeated retort to just about any criticism.

But what are the specific fruits they want you to recognize and judge? Archbishop Samuel Aquila of Denver phrases it well: 

Precisely through inviting people to encounter Jesus and by accompanying them in the communities and steps of the Way, an abundant harvest is found in our parishes. People come to know the vine, Jesus Christ, abide in him by putting their faith in him as he transforms their lives, and then they bear much fruit as they go out to invite others to come to know Jesus.... The Way has demonstrated by its fruit that it is of the Holy Spirit.

In a private letter, he goes on to say: "I have heard the testimonies of many of those in the Way who have had an authentic encounter with the Lord through a radical conversion from their former way of life. Such conversion cannot--and should not--be made up, but must only come from the grace of God."

It all sounds very simple. The Way boasts impressive numbers of converts--that is, people who have encountered Christ in a meaningful way, or at the very least, people who have joined the movement. They also boast impressive numbers of missionaries--individuals and families who travel near and far to spread the Gospel. Finally, they boast an impressive number of vocations--young men from Neocatechumenal communities around the world entering seminary and becoming ordained priests in an often vocation-starved world.

But is this enough?

The Neocatechumenal Way is fraught with deviant theology, abuse of power, corruption, and all manner of sordid baggage. The frequency of the use of "judge us by our fruits" would seem to indicate a hope that the ends will justify the means. In other words, "as long as our results are good, does it really matter how they were achieved?" This is an obvious fallacy and an especially devious deflection, assuming the one using it knows better. But as unscrupulous a tactic as this may be, the real heart of the issue lies deeper.

Conversion is, for better or worse, a pretty subjective thing. If you claim that you've had an authentic encounter with Christ, it really isn't my place--or anyone else's--to retort with "no you haven't." Your demeanor, your lifestyle, and especially your choice of words and actions might raise some serious questions or doubts, but that's not the same as outright denial. Conversion and relationship with Christ is an intensely personal experience. So, if, as Archbishop Aquila says, many in the Way have experienced these radical conversions, we owe it to them to take their claims seriously and celebrate the Good Shepherd finding his wayward sheep.

Unfortunately, the Catholic Church does not possess a monopoly on conversion claims. Joel Osteen's Lakewood Church in Houston, Texas, for instance, has a weekly attendance of upwards of 40,000 people. Men like Gerald and Julio are just two specific stories of transformation and conversion in that church. If every single one of those 40,000 congregants has a similar story, those are some amazing figures of men and women coming to Christ.

In terms of missionaries, the Church of Jesus Christ of Latter Day Saints runs circles around the rest of the world. One source estimates that between 80 and 90% of young men from practicing LDS families go on mission. Few have the missionary fervor of spreading the Good News of Jesus Christ* like the Mormons.

While priestly vocations are a uniquely Catholic thing, consider that ex-Cardinal Theodore McCarrick also had a glowing reputation for producing vocations. Author and former New Jersey seminarian Dr. John DeFilippis recounts:

As bishop of Metuchen, McCarrick earned a reputation for ordaining anyone with "a penis and a pulse." He ordained men who had psychological issues, substance abuse issues, and a host of other problems. For him it was all about the numbers, and it was the sheer quantity of vocations he brought into the Church that helped catapult him to the seat in Newark.

Once in Newark, McCarrick continued the same strategy. Not only did he ordain men who had issues that made their candidacy for the priesthood questionable at best, he also recruited seminarians from foreign countries who barely spoke English. He even welcomed the Neocatechumenal Way to Newark with open arms and established another seminary just for them. Soon he was ordaining more seminarians to the priesthood than any other diocese in the country.

 Were good, saintly priests also ordained as a result of McCarrick's long recruitment campaigns? Undoubtedly; just as good, saintly priests likely also come from the Way's Redemptoris Mater seminaries. But that is not the point. The priesthood is not a numbers game. Numbers alone are meaningless if the quality of those numbers is deficient. Ten good, saintly priests are infinitely more valuable than a thousand bad priests.

Returning to the not-uniquely Catholic phenomenon of conversion for a moment, there are even many people in the world--including members of my own family--whose conversion, whose encounter with Christ led them away from the Catholic Church! How many otherwise wonderful, faithful people in our world today are lapsed Catholics? How many of Joel Osteen's tens of thousands would identify themselves as "recovering Catholics"?

So you see, conversion is not enough. Missionary fervor is not enough. Studying for and being ordained to the priesthood is not enough. Numbers are not enough. Protestants, Evangelicals, other self-identified Christians, Unitarians--to say nothing of other religions, spiritualities, pseudo-sciences, and other movements--all can boast of "transformed lives," "missionary zeal," and "leadership vocations" in equally high, if not higher numbers than the Neocatechumenal Way.

The difference lies in the Catholic Church.

I love conversion stories. The saints, obviously, have some of the best: Augustine, Francis of Assis, Ignatius Loyola, Edmund Campion, John Henry Newman, Elizabeth Ann Seton, Kateri Tekakwitha, and Josephine Bakhita, just to name a few. Thomas Merton and Dorothy Day may or may not ever be canonized saints, but they also have great stories. In our own day, Scott Hahn and Fr. Donald Calloway are two well-known converts. The recent Mark Wahlberg film Father Stu highlights the amazing journey of Father Stuart Long. Even Hollywood star Shia LaBeouf recently crossed the Tiber, giving kudos to Padre Pio and the Traditional Latin Mass for helping him along.

The reason we celebrate these men and women and continue to pray fervently for people like Joel Osteen and his congregation, or my Evangelical relatives is that we believe that the fullness of truth and salvation lies within the Catholic Church. Those that come to Christ outside the Church have overcome a great hurdle--belief in Christ and acceptance of Christ is much better (and much harder!) than the alternative. Contrary to the Neocatechumenal brother who once told me that my claims against the Way, if true, would make him a "spiritual abortion," every man, woman, and child who comes to know our Blessed Lord is a tremendous blessing. But that doesn't mean you're finished.

Indifferentism is a condemned heresy in the Catholic Church. Pope Gregory XVI explains it this way:

This perverse opinion is spread on all sides by the fraud of the wicked man who claims that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained.... With the admonition of the apostle that "there is one God, one faith, one baptism" may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that "those who are not with Christ are against Him," and that they disperse unhappily who do not gather with Him. Therefore "without a doubt, they will perish forever unless they hold the Catholic faith whole and inviolate."

Mirari Vos, paragraph 13

 Or, as another priest put it more succinctly, "The heresy of indifferentism is the notion that all world religions have an equal chance at getting someone to heaven."

Extra ecclesiam nulla salus. No one who consciously and obstinately rejects the teachings and doctrines of Holy Mother Church can be saved, for they knowingly and willingly--of their own free accord--reject the means of that same salvation. This is why conversion on its own, and numbers on their own, are not sufficient proof of charism.

When Archbishop Aquila and others celebrate people coming to Christ irrespective of the uniqueness of the Catholic faith and the Catholic Church and then declare it to be a genuine fruit of the Holy Spirit, what can we call this but a soft indifferentism?

Surely by that logic, the Holy Spirit blesses Joel Osteen and his congregation of tens of thousands, and they will be saved. The Holy Spirit blesses the eager young Mormon men on my front porch, and they will be saved. The Holy Spirit blesses Ted McCarrick and his hordes of terrible priests, and they will be saved. The Holy Spirit blesses my Evangelical relatives--and all their cursing of the evils and blasphemies of the Catholic Church--and they will be saved. And by the same logic, what difference does it make, and why bother celebrating if a John Henry Newman or a Scott Hahn becomes Catholic? They were both ardent Protestant clergymen--surely that was good enough! What difference does it make if Thomas Merton took an eastward turn in his later life--surely that can't be a dealbreaker!

Archbishop Aquila and other like-minded souls likely take for granted the Neocatechumenal Way's canonical status as "Catholic." But, as Bishop Athanasius Schneider once said:

The Neocatechumenate is a Protestant-Jewish community inside the Church with a Catholic decoration only.... They reject the idea and teaching of the Eucharist as a true sacrifice. They even hold that the traditional teaching of, and belief in, the Eucharist as a sacrifice is not Christian but pagan. This is completely absurd.

To my dear brothers and sisters in the Way, and to all those who support the Way: do not be taken in by soft indifferentism, being impressed by numbers, moving stories, and harrowing accounts of conversion. Trust in the depositum fidei of Holy Mother Church and reject outright anything else, for "if any man teach otherwise, and consent not to the sound words of our Lord Jesus Christ, and to that doctrine which is according to godliness, he is proud, knowing nothing" (1 Tm 6:3-4).

The Neocatechumenal Way produces conversions, but also deep divisions. They produce missionaries, but of a deformed Gospel. They produce priests, yet they deny the propitious sacrifice of the Eucharist those priests stand in persona Christi to offer.

Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will know them by their fruits. 

Dear Neocat Priest:

 

For the Priests in the Way:

In John 21, Jesus speaks to Simon Peter saying “Feed my lambs, Tend my sheep, and Feed my sheep”.  Jesus often used sheep and flock in referring to His people.  Notice what Jesus does not say - He doesn’t say "discipline my sheep, beat them, or mistreat them in any way."  You have probably heard throughout your time in the Way, as a layman, seminarian, and now priest multiple tired sayings from lead catechists, one of which is “Sheep are dumb” referring to those you may shepherd.  Although this idea of "stupid sheep" isn’t original or unique to priests in the Way or even Catholic clergy, it is one of the many examples of negative thinking over-emphasized in the Way.  Yes, you have difficult, even awful people to shepherd in your parishes; no matter what the vocation - this is universal. Even very kind people can be difficult on any given day under any given circumstances.  

Try changing your perspective for a moment in regard to those in your care.  Sheep are actually wonderful animals.  Firstly, sheep are easily frightened, not because they’re dumb, but because they know their place, they know they are subject to preying wolves and other predators, and therefore they easily trust their shepherd to guide and protect them.  They are meek and even when struck, they do not fight back; they know their place and willingly submit themselves to the care of their shepherd.  They are often innocent, harmless, and peaceful animals that are content wherever they are placed and make do with what food is before them, even if the pasture is sparse; but they like to be clean and seek out good pasture and clear waters.  Lastly, they are giving: everything about them can be used for the good of the other - their meat, their wool, and their skin.  Do any of these characteristics make you think of your Christian flock? If not, they should. The people in your care are sinners, of course, but it is important to correct them with charity. 

Cynicism is from the devil.  Even your brother in Christ, Fr. Giovanni Capucci, has used this in confirmation homilies. Your flock isn’t going to church to earn their proverbial “I’m a good person” badge. Sometimes their thoughts and intentions aren’t always in the right order; they may be late, distracted, focusing on social aspects, what they’re wearing, or even something as petty as donuts after Mass - but they are there. They could go to many places to feel good about themselves, not have to arrive at a certain time and be social, but they chose to go to church, to worship God with you. Even if within that time they only manage one tiny moment actually doing that, they are there and it is an opportunity to reach them. To find people’s pressure points and what is going on in their lives is something you guys are actually good at.  Everyone is wounded and broken - two words, quite frankly, that are nauseatingly overused in your homilies.  People know their faults far more than you think they do. And if they’re willing to find a way to mend those wounds, will you be merciful or pour salt and lemon juice on it saying “Courage, God loves you”.  

When Jesus met the woman at the well (John 4), did he shout at her angrily telling her all she’d done wrong, and calling her names? Or did He simply state He truly knew her and looked at her lovingly?  Did Jesus point the finger and shout at the adulterous woman (John 8) after everyone left?  Did He even raise His voice at her accusers?  Did He throw her sins at her, or did He treat her with dignity and simply say “Go and sin no more”?  Did Jesus even call out Judas, raise His voice, or point a finger at him? People who recognize the problems theologically or in the practice of the Way are not your Judas - they are still your brothers and sisters in Christ. 

At the Redemptorist Mater Seminary in Denver, and probably all of them, there is a phallic-like sword fountain in the middle of the courtyard symbolizing Matthew 10:34-36.  This passage has been used in the community as an excuse for divisions--whether it’s within families or within the Church, pertaining to those in the community and those who are not.  Would not Jesus have said to Simon Peter, "Sheer my sheep” if He meant for you to come and divide the wool from the lamb? If He meant for you to divide a parish into those in the community and those who are not?  Or was He stating the inevitable fight between good and evil, children of the Light against children of darkness?  In the garden of Gethsemane when Peter took out his sword and struck the soldier, Jesus did not think that was good - He rebuked Peter saying “all who take the sword will perish by the sword” (Mt 26:52).  If you have separated your people by siphoning off those who are already in the Church to be in a parallel church within, or worse, pushed away with your judgment those who do not accept this falsehood, because of your unwavering commitment to the Way - you will reap what you have sown.  If you think that this isn’t a common occurrence because of the Neocatechumenal Way in parishes, that is pure delusion. This website exists largely because of this very reason.  

You, dear Father, are highly valuable despite any shortcomings and your sins. What a head game it must be for your role to be so highly recruited and yet so blatantly diluted in your value by the sinfully loquacious Kiko or the Gennarinis and other lay catechists. Despite what they know about you, they really have no power over you. Sure, you are a missionary priest, but ultimately you are a diocesan priest and you answer to the Archbishop.  If you feel some sense of obligation to defend the Way because questioning it is questioning your entire conversion and your priesthood: stop. God finds you and calls you by any means necessary.  Whether you were initially caught up in a World Youth Day Neocat gathering, running to the stage to say yes to the priesthood; or pressured to go or to stay in the seminary; or felt like it was a good choice given all your options from wherever you were, you did make it all the way through seminary even if in some parts (ahem, Guam) it was lax - you have been ordained.  You are important and the reality is that you are incredibly, even gravely, important.  So go and feed your beloved sheep with the goodness of God and regard yourself and the priesthood with the reverence and higher calling that it is.