Is the Path Néocatéchuménal a sect? A Parallel Church? A Church in the church?

While translating this book of the Father Enrico Zoffoli, our desire is that a French public has access to this Italian document importing that fact only to confirm that in very Rome, this movement is contested. He/it is besides all over the world. Few movements caused as many pastoral notes of bishops, of Episcopal conferences. The Pope, while pushing it of his/her/its authority and his/her/its encouragements, also exhorted it more of once of attitudes to avoid. Of the priests himself are opposed of it also. Some Internet sites in the world coalesce faith of the oppositions that he/it creates. Finally some laymen had strong to debate with the members of the Path NC, all this often leading to painful divisions to the human and parochial plans. Besides, it is another source of incentive, that wants to say, the big number of victims, silent for most, that don't have a voice to defend them and to sustain them.

Few documents are precisely about the source of all these problems, that, we sincerely believe it, meet in the founder's teaching. The Father Zoffoli dedicated itself to the analysis of this teaching that is stayed a long time secret, even of members that walked for years in the movement and that ignored the existence of it. The reader will be invited therefore to wonder about the human and pastoral attitudes that can derive such a teaching.

All notes of footing are the translator (as well as a preface and a conclusion) and don't hire the author, although to our opinion, they don't contradict it. We didn't remove anything or added to the translation of the book. For the reader who would find the too trying more theological shutter, we suggest to begin to the page 101.

We are anxious to thank the Rome-South association (c/o Fermo Posta, Roma Ostiense, 00154, Rome, Italy) that put to our disposition this biographic note, completed of a bibliography of them. uvres of the Father Zoffoli as well as a photo. Since, to our knowledge, no of his/her/its. uvres is not translated in French, we let the bibliography in his/her/its Italian language. Finally, thank you to the Segno editions, that gave us the authorization for the publication of the translation in French on Internet.

Gone frontal of the memory of the Father Zoffoli		 posterior Part of the memory of the Father Zoffoli

Biography

He/it was born in Marino, small city of the Collar Albainses, September 3, 1915 and all young man felt the Vocation to the "consecration to God" and in order to achieve it, he/it chooses the Community of the Passionisteses, founded by S., Paul of the Cross.

He/it browsed the rules itineraries formatives, while always showing evidence of maturity and devotion. His/her/its superior having discovered at the young a sharp and strong intelligence, they sent it to accomplish his/her/its philosophical and theological studies in the papal universities of Rome and Louvain in Belgium, where he/it dismissed himself/itself in philosophy.

The first destination of the young was therefore the teaching inside his/her/its Community and subsequently to the theological institute for laymen of Co. Cross of Florence for 4 years.

For one decade he/it was then a professor in the university Papal Latran of Rome (1959-69).

Finished the official didactic activity once, he/it dedicated himself/itself to the two functions most important for God's Kingdom: the predication of the spiritual Exercises and the writing of books, some large-scale and value, and of smaller span others, but touching the most present problems. In this activity of writing venerated it father reflects his/her/its interior adherence to the Faith, and to the orthodoxy that must envelop it, and a visceral love of the church, sacrament of salute.

Without no tip of pomposity, one can say that the activity of edition of the P. Zoffoli was "stupendous", as the list of his/her/its publications demonstrates it (cfr. Bibliography).

A special aid of the mind Saint... a happy capacity of synthesis.., a sure and clear theological basis. . .the stern use of his/her/its time... such are the elements that explain the aforementioned stupendous activity.

The Community of the Passionisteses is vastly thankful to him for his/her/its studies on S. Paul of the Cross (until now unequaled) and on Co. Gemma Galgani, and for other booklets on the Passion.

His/her/its disciples and his/her/its supporters will be above all mainly thankful to him for his/her/its different development theological, ascetic and sometimes apologetic on the a lot of Holy Eucharist.

He/it is obvious enough that his/her/its writings drive their roots in the author's personal life that lived his/her/its priesthood and his/her/its mercy eucharistique in the clarity of the Faith and in the mercy of the seraphs.

His/her/its death was as his/her/its life: serene and fervid.

He/it knew some that he/it had believed and hoped.

He/it fell asleep in the Christ like a child who knows that he/it can count on God's love! (16/06/1996).

He/it has been buried in family's vault to the cemetery of Marino (Rome).

Bibliography

Philosophy :

Itinerario went fìlosofia, Ed., Fiorentina Firenze, 1948, pp. 128.

Him male, Lecce, 1951, pp. 116 (ed. Privata).

Problema e male mistero, Marietti, Torino, 1960, pp,. 440.

Ed io che sound system?, Him Crivello, Cittadella Padova di, 1972, pp. 200.

Aborto giudicato tiled ragione, Ed., Grafischena, Fasano (Br), 1975, pp. 80.

The verità, Ed., Grafischena, Fasano (Br), 1975, pp. 40.

Origin del mondo, Ed., Grafischena, Fasano (Br), 1978, pp. 76.

Flags excelled nebulosa all'uomo, Ed., Grafischena, Fasano (Br), 1979, pp. 58.

Esistenza dello spirito e dignità della persona, Ed., Grafischena, Fasano (Br), 1979, pp. 104.

The persona non muore, Ed., Grafischena, Fasano (Br), 1979, pp. 106.

Valore dell'esistenza, Ed., Rogate, Roma, 1980, pp. 262.

Pena di dead e Chiesa cattolica, Ed., Settimo Sigillo, V.S. Veniero, 74, 00192 Romas, 1981, pp,. 134.

Tomismo e cattolicesimo, Ist. Padano A.G di., Rovigo, 1978, pp. 28 (estr. Palestra da Clero del, nn. 20-21, 1978).

Origin delle e idea astrazione dell'intelletto agente in Tommaso san, pp. 50 (estr. Atti dagli Congr dell'VIII. Tomist. Intern., flight. VII, 1982).

The dignità del corpo umano nella dottrina di Tommaso san, pp. 10 (estr. Atti dagli del IX Congr. Tomist. Intern., flight. III, 1991).

Him fundamental tomismo GaliIeo di, pp. 20 (estr. da Doctor Communis, XLIV - 1991, pp. 130-147).

Principi di filosofìa, Ed., Fonti Vive, Roma 1988, pp. 936. Idiot letture di storia del western pensiero.

Apologetic :

Itinerario went fede, Ed., Grafíschena, Fasano (Br), 1978, pp. 48.

Perched creed, Ed., Him Crivello, Cittadella Padova di, 1970, p. 204.

Galileo, Fede nella ragione e ragioni della fede, Ed., Domenicano studio, Bologna, 1990, pp. 180.

Comunione sulla mano? - Him vero pensiero della Chiesa secondo the vera storia del nuovo rito. V ed. riveduta ed ampliata - Roma, 1990, pp. 132.

The confessione ancora necessaria? - Roma, 1990, pp. 222.

The Chiesa vera Cristo di! - Roma, 1990, pp. 316.

The messa è tutto. Catechismo - Roma, 1991, pp. 68.

Eresie del movimento neotecumenale - V ed. migliorata, arricchita di nuove sconcertanti testimonianze. Saggio critico, Edizioni Segno, Udine, 1992, pp,. 168.

Congiura contro the e eucaristia him sacerdozio - Roma, 1991, pp. 174.

The Messa unico e tesoro sweat it concelebrazione - Roma, 1991, pp. 58.

Dio perdona, himself... Dialogo Sacramento sul della penitenza - Roma, 1991, pp. 48.

Magistero del Dad e catechesi Kiko di. Confronto, TO proposito del "Cammino neocatecumenale", Edizioni Segno, Udine, 1992, pp,. 150.

Eucaristia Ecumenismo ed. Dialogo. - Ed. Comitato Medjugorje - Milano, 1992 (V. Cordusio, 4). pp. 134.

Catechesi neocatecumenale e ortodossia del Dad. Ed. Segno, Udine, 1995, pp. 80.

Theology and spirituality :

The obbligo di corrispondere went vocazione, Ed., Fiorentina, Firenze, 1949, pp. 44 (estr. da Vita Cristiana, fasc. IV-V.

Him e mio vostro sacrificio. Lineamenti di una teologia del Sacriftcio eucaristico per laici, Lucca, the 955, pp. 64.

The passione mistero di salvezza, Vicenza, 1966, pp. 248 (successive ediz. italiane nel 1971, 1984,; una e spagnola un'altra portoghese Brasile in).

Done perch the Messa?, Ed. Him Crivello, Cittadella Padova di, 1970, pp. 106.

The dead. E poi?..., Ed. Grafischena, Fasano, 1975, pp. 312.

The passione Cristo di Bibbia nella, Ed., "Him Crivello", Cittadella Padova di, 1971, pp. 310.

Mistero della sofferenza Dio di? - Him pensiero S. di Tommaso. Pontif. Accad. S. di Tommaso, Libr. Ed. Vaticana, n. 34 della coll. "Studi Tomistici", Roma, 1988, pp. 88.

To colloquio Dio idiot, Ed., Rogate, Roma, 1991, pp. 108.

The Messa è tutto. Teologia has servizio della fede, Ed., Cipi, Roma, pp. 242.

Carismi e carismatici Chiesa nella - Ed. Dehoniane, Roma, 1991, pp. 180.

Incontro Mistero al. Elevazioni. Ed. Segno, Udine, 1992, pp. 280.

Catechismo della fede cattolica f.to 11x19, pp. 442, ed., Segno, Udine - 1993.

Him neocatecumenato della Chiesa cattolica. Lettera aperta al clero italiano - f.to 10,5x21, pp. 34, ed., Segno, Udine -1993.

The confessione ancora necessaria? F.to 11x19, pp. 70, ed., Segno, Udine - 1993/24 ed.

Cristianesimo. Float di teologia cattolica - f.to 12x24,5, pp. 1380, ed., Segno, Udine - 1994.

Eucaristia oh nulla f.to 11x19, pp. 132, ed., Segno, Udine - 1994.

Him male. Itinerario della speranza f.to 11x19, pp. 232, ed., Segno, Udine - 1994.

Questa è the Messa. Non altro. Ed. Segno, Udine, 1994, pp. 120.

Chiesa e uomini Chiesa di. Apologia has rovescio, Ed., Segno, Udine, 1994, pp. 56.

Dio. Dov'è Dio questo? - Bridge. Accademia S. di Tommaso, Libr. Ed. Vaticana, Roma, 1994, pp. 380.

Ecumenismo e umanesimo di Giovanni Paolo Him, Bridge. Accademia S. di Tommaso, Libr, Ed., Vaticana, Roma, 1995, pp. 108.

Catechesi neocatecumenale e ortodossia del Dad, Edizioni Segno, Udine, 1995, pp,. 80.

Vita futura e verità sul purgatorio, Edizioni Segno, Udine, 1995, pp.208,.

Hagiography :

The Gemma povera. Saggi critici storico-teologici. Ed. "Him Crocifisso", Roma, idiot 158 illustr.

S. Paolo Croce della. Storia critica. To cleaned Congr della. PP dei. Passsionisti, Roma, 1963-1968.

flight. I, Bibliografia, pp. 1616, idiot e indici 180 illustr. fuori testo;

flight. II, The e uomo him Santo, pp. 1755, idiot e indici 73 illustr. f.to.;

flight. I, Maestro Spirito di, missionario e fondatore, pp. 2512, idiot e indici 77 illustr. F.to.

S. Paolo Croce della. Diario spirituale. Testo critico, introd., note e indici. To cleaned PP dei. Passionisti. Roma, 1964, pp. 102.

S. Paolo Croce della. Profilo. Vicenza, 1967, pp. 102.

S. Paolo della Croce e the Suore Passioniste di Signed, Roma, 1967, pp. 64.

S. Paolo Croce della (compendio big dell'opera, has cleaned PP dei. Passionisti di Puglia e Calabria). Manduria (Taranto), 1975, pp. 338.

Tempo ed eternità. Nella vita summoned S. di Teresa Lisieux di, Ed., O.C.D., Roma, pp. 454.

History :

I Passionisti. Spiritualità e apostolato. Ed. del "Him Crocifisso", Roma, 1955, pp. XV-404.

The monache passioniste, Ed., "Him Crivello", Cittadella Padova di, 1970, pp. 700, idiot 55 illustr. f.to.

Varied publications :

Places di preghiera, non spelonca di ladri, Roma, 1980, pp. 43.

Lettera aperta di a gruppo di laici al clero italiano, Roma, 1986, pp. 38.

Dizionario Cristianesimo del, Ed., Segno, Udine, 1992, pp. 588.

_____________

- The present bibliographic report doesn't consist of many small and big unpublished writings, nor the articles appeared in magazines and dictionaries.

		CATÉCHÈSES OF KIKO :

		UNE COMPARISON

About the Path Néocatéchuménal

Whereas exhausts itself the last edition of my booklet Heresies of the Movement Néocatéchuménal, I have been encouraged by the reverend grant Gino Conti to undertake this work, to which my friend collaborated efficiently with an ample and scholarly compilation of drawn texts of the Pope's Magistery, intended to be opposed to other catéchèses of Kiko Arguëllo. We could not adopt a better method to satisfy a public always vast, anxious to know the real reports of the thought of Kiko with the doctrine taught throughout by Jean Paul II and rise in the water level good" Catholic ".

The goal of the present test is to answer - with data to the hand - to all Néocatéchumèneses and sympathizers, whom stops objecting to my accusation of "heresy" makes it that - as they say - the Pope knows all, the Pope is with them, the Pope approved the charisma of it, the Pope blessed some and encouraged several times l'. uvre in the fields liturgical, pastoral, missionary...

I sustained that the Pontiff is only informed in part of the" Path ", especially ignoring the dogmatic premises... But, in the hypothesis that he/it was informed of all, I would not dare to discuss ever on the reasons of his/her/its silence and his/her/its attitude in favor of the Movement: tomorrow history will be able all to reveal, us while handing to God's judgment at present.

In spite of it I feel the duty not to stop denouncing the mistakes overtly against the faith contained in the famous text of the catéchèses of Kiko, that I already criticized: Orientations for the Teams of catechists for the phase of conversion (Madrid, February 1972).

The typed copy that I examined goes back up to March 1982. Now, that this one is authentic, it is demonstrated, over it all, because she/it has been corrected by the Center Néocatéchuménal" Servant of Jahvè in the San Salvador ", Piazza S. Salvador Campo in, Rome. But, as he/it has not without reason been observed, Kiko, after some years of new experiences and reflections, have touched up it and corrected maybe also in the incriminated points...

Not wanting to run the risk to take me against the" windmills ", I obtained of other more recent writings of the author (or better, of his/her/its registered speeches) of which I introduce the list, at least of those that I succeeded in having. Will be presented you two writings that, even while being previous to those of 1982, don't defer the quoted Orientations, which amplify however and confirm the idea :

1 - orientations to the Teams of Catechists for the "Shemà" (Notes valued from the ribbons of the Shemàs made by Kiko and Carmen in some communities of Rome and Madrid in 1974) pp. 110.

2 - as preamble to the whole cycle of the Catéchèseses of the announcement we put the translation (drawn of the registered ribbons) of everything that has been said by Kiko in a meeting made to the Center Néocatéchuménal of Madrid October 22, 1981, to orient the available catechists in order to make some catéchèses in new parishes, pp. XVI.

3 - orientations to the Teams of Catechists for the Convivence of the Renovation of the first baptismal Vote (drawn Notes of the catéchèse given by Kiko and Carmen in Madrid in 1972, with additions of 1986, pp. 14.

4 - announcement of the Lent - March 1, 1987 - Crypt of the Martyrs Canadians, pp. 14.

5 - announcement of the Advent - Crypt of the martyrs Canadians - November 25, 1987, pp. 31.

6 - drawn notes of the Catéchèseses of Kiko in the Convivence of Arcinazzo of September 22-25, 1988 (to help the teams who participated in the convivences of the catechists or persons responsible in order to return the experience in their own communities, pp. 18 consistent by two letters of Kiko).

7 - announcement of Easter - Crypt of the Martyrs Canadians, March 25, 1988, pp. 21.

Having read these writings attentively, I didn't find anything considerable that makes suppose turning around or a recantation of those that are known more and more elaborate, that I presented in the booklet Heresies of the Movement Néocatéchuménal.

It allowed me one comparison more objective of the catéchèses of Kiko with the Pope's doctrine.

The author

Rome, January 28, feast of S., Thomas of Aquin

FIRST PART

					 I	

		

" That resounds always living in our ears the mandate of the Divine Mr.: "Go therefore and teach all nations, their teacher to observe everything that I ordered" you (Mt 28,19s) Conscious of an as big responsibility, you must make yours the apostolic anxiety of S. Paul when he/it exclaimed: "misfortune to me if I don't evangelize (1 horn 9, 16). And, as the same Apostle recommends it, you must preach the speech" in all opportunities, in time and to against time" (2 Tms 4, 1s), completely convinced of the inherent strength in the truth that the church professes since two thousand years. Every action of evangelism moves therefore to make that every person and every community open up completely to "God's Speech (Montevideo, To the religious, 31.3.1987).

" In light of the new Epiphany God is revealed in Christ to all peoples and to all nations of the earth. To all is destined the divine light that penetrates in the obscurity of the human existence. " (For the ordination of 10 bishops, 6.1.1988).

"Even though the times and mentalities change, Jesus' Words to the Apostles remains always valid and present: "I have other sheep who are not of this enclosure; and those as, it is necessary that I lead them; they will listen to my voice and there will be only one herd and only one shepherd" (Jn 10,16). " As the Father sent to me, me also I send" you (Jn 20,21) "Go therefore: of all nations made of the disciples, baptizing them in the name of the Father and the Son and the Holy Mind, their learner to keep everything that I prescribed" you (Mt 28,19). It is the will certain of God expressed by the Christ's command that adds: Don't fear (.). I am with you until the end of the world" (Mt 28,20). ( cf. : XVIe Council of Tolède, D-S 575,; III innocent, 792,; IVe Council of the Latran, 802,; Boniface VIIII, 870,; Council of Constancy, 1191,; Council of Florence, 1351,; Léon XII, 2720,; Grégoire XVI, 2730,; IX magpie, 2785, 2865, 2917ss,; Léon XIII, 3304,; XII magpie, 3821s, 3866-73, )

About the nature, the mission and the destiny of the church, Kiko doesn't get lost in subtlety: it would not be necessary more of them to believe it heretical.

" Let's think ourselves maybe that the mission of the church is to take all people who are outside of the church and to bring them inside (.). If it was the truth, we could say that Jesus Christ failed after 2000 years because today, those that are really in the church are very few. If the mission of the church is that all people enter there, how God can it permit that there is so little people today in the church? ( Orientations to the Teams of Catechists for the phase of conversion. . Notes from the ribbons of the meetings held by Kiko and Carmen to orient the teams of catechists of Madrid in February 1972. Publications to the care of the Center Néocatéchuménal " Serviteur of Yahvé" in San Salvador, Place S., Salvadore Campo in, 00186. Tel. 6541589. March 1982, p. 78).

" The mission of the church is not to make that all men enter there to make part juridically of it, but that the men are illuminated by the church and arrive to the Father". p. 81

" Of salute dawns out of the church (.). In this sentence, included juridically, reflect himself the whole mentality of people that will listen you. She/it is to the basis of all our mentality on the church. From there come all extreme unctions to all patients, the confessions at the last moment, and the baptisms as quickly as possible to the children hardly born. Because if the church is the unique board of salute and if the one that doesn't belong to him juridically condemns itself, this is how it is necessary to make". (id., p. 82. Cf. id., pp. 83, 84, 86).

" The church is an event, it is a history, it is a fact". p. 87

But how all this can he/it be, if she/it is not before a whole "society" with his/her/its clean energies, his/her/its message? Kiko manages to say that she is not either" a religion ". ( id. ).

" The primitive church never considered itself as the unique board of salute, but as having a mission inside history. " (id., p. 81s).

Therefore: ". This is how we think the church; without triomphalisme, nor proselytism, without wanting to carry Jesus Christ I don't know where, or that all enter in the church" (p. 86).

Therefore, it is indifferent to belong or no to the Catholic church, or to the hierarchical church, the one that is visible, that kiko calls" legal ", but that is definitely the only one founded by the Christ and whose pastor is Jean Paul II... He/it follows than always according to the charismatic chief of the néocatéchumènes :

- the" other sheep" that at present is not of its "sheepfold" don't belong to the Christ nor are not held to enter even to form one herd only...

" The supporters are called to serve God's revelation, rather than to use the speech to assist their ideas, just as elevated that they can be. One cannot forget that the Speech is confided to the church (Council Vatican II, Dei Verbum, 10) and that the service of the Magistery of the church has the responsibility of the authentic interpretation of his/her/its message" (TO the federation for the biblical apostolate, 6.8.1984).

"This duty (to interpret God's Speech authentically) has been confided to the only living Magistery of the church, whose authority exercises itself in the name of Jesus Christ (Dei Verbum 10). has a new characteristic of the faith therefore: to believe Christian manner means to accept the truth revealed by God also as the badge of the church ". ( General audience 24.4.1985. Cf. Community for the Doctrine of the faith, Instruction on the theologian's ecclesiastic vocation, 24.5.1990, )

( Cf. : Council of Thirty, D-S 150,; IV magpie, id. 1863; Alexander VIII, id. 2284; Benoît XIV, id. 2538; Council Vatican I, id. 3007; Léon XIII, id. 3281; X magpie, id. 3401-8, 3546,; XII magpie, id. 3887).

" In this path, we want that people meet the books of the Bible directly. It is useless that people read the Bible home, because since the fourth day they get tired. The Bible is interpreted of her even through the parallelisms". (id., p. 372 )

In his/her/its Orientations, Kiko rarely mentions the multiple documents of the Magistery of the Popes to illustrate some and to verify the thought of it; so of those that protected it a lot and encouraged, Paul VI and especially Jean Paul II.

In his/her/its Orientations he/it speaks only only of two of the twenty-one Councils. cuméniques celebrated by the church: the Council of Thirty and the Council Vatican II, but only to oppose them one towards the other.

The Council of Thirty, mainly famous against the mistakes of the Protestantism, that are blamed toughly,: "With the Council of Thirty, and of the XVIe in the XXe century, all blocked rest". (id., p. 174 )

" But to Thirty one put all the accent on gas, on the efficiency, and one lost of view the sacramental value of the sign". (id., p. 175 )

". With the Council of Thirty in the XVIe century, all is fixed rigidly, while imposing radical manner the Roman ritual. With this imposition he/it is not henceforth more possible to remove or to add whatever it is at the Mass. This is how the Mass arrived until us. This fixisme lasted such a long time that when one has for the first time changed the liturgy, we were shocked because it seemed unchangeable to us. It is a mistake". (ibid. p. 325) - after Thirty, we remained with gas and the efficiency while underestimating the value of the signs". (ibid. p. 327 )

But Jean Paul II, in agreement with all his/her/its predecessors, mentioned and approved several times the Council of Thirty, as having a definitive dogmatic value. ( cf. General audience 8.1.1986; 8.10.1986 )

To the condemnation of the Council of Thirty, by Kiko, answers the respectful panegyric of Vatican II, thanks to which" we nearly came out of the permanence total" (id., p. 73. Cf. id., p. 67ss, 81, 316, 327, 332, 334, 335, 348, 349, 350, 351).

Not a sign of the theologians, small and big - including S. Thomas - that had the merit to prepare, to develop and to defend the official Magistery of the church; but on the contrary distrust and contempt towards tous.Kiko satirize on their proceedings about the dogma eucharistique and in general of their treaties (cf. id., pp. 74, 251, 264, 325, 326, 329).

Answering one present topics of biblical exegesis, Kiko teaches: "You cannot give an interpretation to your manner of this Speech, because there is an interpretation that is the one that gives the church (ibid. p. 239). Exact: the survey of the parallel passages is not sufficient, it is necessary to come out of the text and to call on the authority of the ecclesiastical Magistery. Kiko gives lessons of orthodoxy. But he/it often contradicts himself/itself, because some of his/her/its interpretations of God's Speech contrast with the Magistery. Thus, his/her/its relative exegesis to the sale of goods is completely personal and aberrant (Mt 19, 16-19,; Lc 18, 18-30); to the community of goods (Ac 5, 1-4). And they don't count themselves the diametrically opposite biblical passages to the exegesis kikienne around the redemption, of the Christ's sacrificial mediation, Victim of the sins of the world.

Unfortunately, the catechists of the path hold for" possessed by the demon" whoever defers the speech of Kiko, imposed like indisputable.

" It is here, to the altar, that the church is revealed in its most intimate nature as hierarchical communion of faith, hope and charity (To the American Prelates, 2.3.1989, )

The" sense of our Episcopal ministry (...) includes duties mainly to teach, to sanctify and to govern. These duties are exercised in the hierarchical communion with the head of the college of the bishops and with the members of this college...( To the Episcopal conference of Canada, 20.9.1984, )

"To the basis of the communion, that in a some sense holds all the church together, explain himself and achieves itself also the hierarchical structure of the church, endowed by the Lord of collegiate nature and at the same time primatiale when it constituted the Apostles to the manner of a College or a steady class, to the head of which it put Pierre, chooses the middle of them... ". " To use words of the Council Vatican II", the bishops, again therefore, assume the ministry of the community with their collaborators priests and deacons, while presiding the herd of which they are the Pastors, as Masters of the doctrine, priests of the sacred cult, ministers of the government". (Apostolic Constitution., Good Pasteur, 28.6.1988. - cf. General audience., 22.6.1988; to the representatives. cuméniques, 26.6.1988; to the bishops of New Zealand, 9.4.1988, to that, he/it has between recalled other: "The ecclesiastic significance of your visit is a hierarchical communion.")

(cf. : Clement of Rome., D-S 101; Council of Florence, 1318,; Council of Thirty, 1768,; Council Vatican I, 3061,; IX magpie, 2919,; Léon XIII, 3167,3171; Magpie IX, 3685,; XII magpie, 3804,; Council Vatican II, Holy Liturgy. 26; The church, 4, 8, 10, 18, 20,; The ministry and the life of the priests., 5).

" . The church is not a legal reality but sacramental". (id., p. 167) the primitive church, with the penitential discipline, acquired" a legal dimension" (id. ). Kiko rejects" a legal vision of the church" (id. ). " Where is the church then? Where is the mind Saint, Jesus' bracing mind resuscitated Christ, there be the new man of the sermon on the mountain. Where there is it, there be the church. (p. 88). Therefore, the non hierarchical church. Bishops, priests and deacons don't represent as essential elements of the church that illuminate, sanctify, guidance.

Shortly before indeed (p. 88) he/it had said that the parish, the vicar and the priests don't make the church; didn't please the fact that there are a community and a priest; that one celebrates the Mass, that one gives a catéchèse and that one believes in revealed truths... The church, according to it, is constituted other things by far, and precisely of supporters that, animate by the mind Saint, live in God's grace, according to the mind and the letter of the" sermon on the mountain" of which is not formed a visible, composed society also of sinners...

Kiko recalls the theses therefore the more condemned of the Magistery. It would be sufficient to recall the position of Montan, disciples Béguards of the Middle Ages (D-S 893), of the Brothers (D-S 910-912), and then of Jean Wyclif (D-S 1187), Jean Hus (D-S 1201-1206), Luther (D-S 1465ss), P. Quesnel (d-S 2474ss), the Jansenists of the Synod of Pistoia (D-D 2615. cf Magpie XII, Mystici corporis, D-S 3803).

"The Council Vatican II recalled us this splendid truth" on the universal priesthood of God's whole people, that drifts of the involvement to the unique ministration of Jesus Christ ". Our "ministerial" ministration, deep-rooted in the sacrament of the order, essentially differentiates itself of the universal priesthood of the supporters (.). The Sacrament reaches this goal (to illuminate the supporters) through the ministry of the speech and sacraments, that is clean to him, and especially through the Sacrifice Eucharistique, for which only it is allowed ". ( To the clergy of Rome, 9.11.1978).

" The ministration to which we participate by the sacrament of the order, that has been engraved forever in our souls by means of God's special sign, that means the" character ", home in explicit relation with the common ministration of the supporters, that means of all baptized and, at the same time, essentially defer him" and not only in degree" (Lumen Gentium, 10). If they not only differ between them in degree, but in gas, it is the fruit of a special wealth of the Christ's very ministration, that is the unique center and the unique source is of this involvement that is the essence of all baptized, either of the other involvement to which one arrives by means of a distinct sacrament, that is precisely the one of the order..."

" Our sacramental ministration, therefore, is at the same time hierarchical and ministerial ministration - constituent a special ministry - that means that he/it is a service with regard to the community of the believers. He/it doesn't pull his/its step origin however from this community, as if it was hers to call or to delegate. It is rather a grant for this community and he/it comes of the Christ himself, in the fullness of his/her/its ministration. Such a fullness finds its expression in the fact that the Christ, while making us all capable to offer the spiritual sacrifice, call some of it and it makes them capable to be ministers of his/her/its same sacramental sacrifice: The Eucharist to which oblation contributes all supporters and in which are inserted the spiritual sacrifices of God's People.

"Conscious of this reality, we understand what manner our ministration is hierarchical, that means related with the power to form and to sustain the ministerial people (Lumen Gentium, 10) and, indeed for it, ministerial... " ( To all priests, 8.4.1979; (cf. Ordination of the priests of Rio de Janeiro, 2.7.1980); To the priesthood of Parigi, 30.5.1980; To the priests, holy Thursday, 16.3.1989; Exhortation apostolic Christifideles, 30.1.1988,22; Angelus, 8.3.1987).

( Cf. : III innocent, D-S 794, 802,; Clement VI, id. 1084; Council of Florence, id. 1321; Council Vatican II, Lumen Gentium, 10, 21, 25, 26, 41,,; Christus Dominus., 15; Xii magpie, Plectrum Dei, 68-69).

D OH N C :

The priest is placed to centers it even of the Christ's mystery (..). He/it acts" in the "Christ's person particularly when he/it celebrates the Eucharist: by his/her/its ministry the Christ continues to exercise in the world his/her/its. uvre of salute ".

" I know good that the Catholic laïcat of Honduras has more and more took conscience of his/her/its responsibility inside the church and that it is contributing in charge of to spill the evangelical message. This one must not have the irreplaceable and particular place however forgotten that, for the sanctification of God's people comes back to the priests, wanted by the Lord so that" in the society of the supporters they had the power consecrated of the order to offer the Sacrifice and to forgive the sins, and that to the Christ's name they exercise for the men in an official shape the ministerial function ".." ( The Ministry and the life of the clergyman, 2. - To the Bishops of Honduras, 23.11.1978).

All the church is ministerial to the sense that it intercedes for everybody. It is true that this ministration makes visible in a service and that there are some brothers who are servants of this ministration, ministers of the ministration. In the New Will, the word "priest" is never used otherwise that in reference to the Christ; to part it, one speaks of ministers or presbytres". (id., p. 56 )

Kiko doesn't think however (or doesn't believe) that the Catholic priest is minister of the ministration because in him the Christ lives with the power of his/her/its mediation by the Father; for it in him only (and no the supporters or the community of the supporters) conjugates itself in first the person of the verb who expresses the exercise of the powers exclusively clean to the Christ.

Unfortunately, some unanimous and influential testimonies confirm that in the Communities Neo Catéchuménales it is not the "priest" (= presbytre), but rather the "catechist" (= layman) that presides as soul and animator, feeling all and commander to all... However, exactly to the priests the Pope, December 9, 1985, grown necessary to express itself/themselves in the following terms: "... In this l path'. uvre of the priests remained fundamental ". They are "the guides of the community"; for which" the requirement first that imposes itself is to know how to maintain the faith in your ministerial identity.

" According to the sacred ordination, you have been marked with a special character that configures you to the Christ priest, in order to be able to act in his/her/its name. The sacred Minister should be welcomed therefore not only like f r è r e that shares the path of the very community, but especially as the one that, while acting "in the Christ's person ", door in itself the irreplaceable responsibility of Mr., Sanctifier and Guide of the souls, responsibility to which he cannot renounce in any way (...) It would be an illusion to believe that to serve the gospel dilutes your charisma in a false sense of humility or a demonstration badly interpreted of f r has t e r n i t é (...).

That is not sufficient. Exactly as addressing in the Néocatéchumèneses, the Pope, the 10 fév.1983 had warned: "Follow the methods, the indications, the itineraries, the texts offered by the Episcopates, exercise the ministry of the catéchèse also in the communion and in the ecclesiastic discipline, while respecting the ministry founded of the bishop and priests who are associated to him, it will be a precious help for your catéchèse to all levels..."

On the contrary, The néocatéchumènes has their "catéchèses", conceived and organized to their manner, in following neither the indications nor the methods of the Bishops. The "priest", in the Communities, is only a president for the ritual and the sacramental: presidency, his, that includes no authority magistérielle. The community is directed by a responsible layman: "The big danger of the communities - according to Kiko - it is that the priests kill them without wanting it. In this path the community will have a responsible layman". (id., p 371s). Therefore: "This community won't walk alone, as good seems you, while making each what pleases him, this community it is we that direct it in the name of the bishop. We have the mission to drive you to the adult faith, to the baptism. It is why doesn't have a catéchuménat without obedience to the authority of the catechists". He/it follows that the vicar must limit himself/itself to preside" the local community" (id., p. 370), that is well something else that the "community."

The one that is elected "catechist" must consider itself full by this same Mind Saint, and from this moment his/her/its instructions and sentences are indisputable, infallible... He/it has" the charisma of the discernment of the minds" (id., p 188). In short" if there is not an obedience towards the catechists, there is not a path". (id., p. 353).

But, nor the bishop nor the Vicar don't choose the catechist. To them is confided the duty only to confer "the mandate" in a solemn ceremony; who is adjusted by a ritual conceived by the Movement and he/it consists in the imposition of the hands on behalf of these last... The result is an ecclesiastic structure of parallel service that one founded on the sacrament of the order... But, Jean Paul II, also while recognizing to the Shepherds the authority to confer some tasks to the laymen, warns that" the exercise of these duties made not of the faithful layman a shepherd: actually it is not his/her/its duty to constitute the ministry, but rather the sacramental ordination..."

Unfortunately, "the catechist" in the community catéchuménale assumes a power that exceeds all limits of his/her/its condition... The complaints and the protests on behalf of the supporters fallen in its net are very big, frequent.

					 V

" While sinning, the man" is facing God's exclusion by the opposition in the face to one his/her/its commands, by a gesture of rivalry to his/her/its consideration, by the pretension misleading to be "as Him" (.). In the case of the Eden appears in all his/her/its gravity and his/her/its intensity what constitutes gas the most intimate and most obscure of the péché : the disobedience to God, to his/her/its law, to the moral rule that he/it gave to the man (.). Exclusion of God, rupture with God, disobedience to God: all along the human history this one was and was, under different shapes, the sin that can arrive until the negation of God and his/her/its existence,: it is the phenomenon named atheism (.). Disobedience of the man that, with an act of his/her/its liberty, doesn't recognize God's domination on his/her/its life". (Reconciliation and penitence, 14. Cf. 15).

" Why and in what measure is the sin engraves in the offense that is made to God and in his/her/its repercussion on the man? The church has its doctrine to this topic and it reaffirms it in his/her/its essential elements". (id., 17).

"... The man feels that this disobedience truncates its relation to God in his/her/its vital principle: it is a deadly sin, that means an act that offends God seriously and finishes by turning against the man himself with an obscure strength and a power of destruction... " ( id., 17).

" Then it is vain to hope that takes consistence a sense of the sin opposite the man and the human securities, if he/it misses the sense of the offense committed against God, that means the sense truly of the sin" (id., 18).

"Those that approach of the sacrament of the penitence receive God's mercy the forgiveness of the offenses that is made to Him and, at the same time, the reconciliation with the church... " ( id., 30, where are mentioned the Council of Thirty, D-S 1668-70, 1701, and the Vatican II, The church, 11).

In the beginning of the Lent of 82 Jean Paul II spoke of the love of a "jealous" God, oh f f e n s é by the man, guilty to have erased in him his/her/its picture, while sinning.

In the encyclic Dominum and vivificantem the Pope comes back on the sin as oh f f e n s e to God, as far as being going to suppose that he really suffers (id., 39).

( Cf. : Council of Thirty, D-S 1525, 1528,; Decree of the S.Office., id. 2291; XI magpie, Miserentiss Redemptor,; XII magpie, iv. 3891; Council Vatican II, The church, 11,; The church in the world of this time, 13, 22, 41).

" One wonders if it is possible to offend God solely. The question is asked thus because we have a vertical conception of the sin, individualist,: that it is we that offended God in a certain manner, as if the sin was an offense God's in the sense that one can steal from him his/her/its glory. We believe that we can make a damage to God. The first thing that we must think that is that it is not possible to make a damage to God. God is invulnerable. One cannot pull him his/her/its glory of no manner."

" In what sense can one speak about offending God? In the sense that the sin breaks God's plan. What is God's plan, God's intention on the man? The love. The sin is always a rupture of love. " (id., p. 182).

It is necessary to get along:

a) It is certain that the sin doesn't offend God solely; But it is also incontestable that he/it is mainly "offense God's": the true conception of the sin is essentially "vertical", because as offense to God the sin makes the wrong to that commits it only and to his/her/its neighbor. And, in spite of what Kiko thinks some, the very conception of this sin is as "personal" because it consumes himself/itself in an immediate report of altérité between the unique human person (conscious and free) and God. It is not the "community" that sins, but each of the members that composes it, for which each is the first to answer for his/her/its action.;

b) No one can suppose that the sin removes something to God, him whose beatitude remains immutable, in spite of all human iniquities.;

c) The sin however offense really God in this sense that the man refuses Him the love that he deserves, as refusing to recognize the absolute character of his/her/its pre-eminence, the truth of his/her/its infinite perfection, the clean required to Really depend on Him the Sovereign, eternal Law, sovereign Providence. But, this lack of recognition is the worse of the injustices, because the man doesn't assign to God what belongs to Him objectively; and exactly for it he/it offends it, even though he/it only harms himself/itself to himself, while refusing to adhere to his/her/its unique Good.

In short: Kiko only conceives the plan of God's love for the man, without thinking that the man can be only happy to the condition to like God in first and over it all, because his/her/its true good depends solely on such a love.

As we will see, the man, who doesn't offend God, is not held to some such atonement the mind of "sacrifice" that Kiko repulses logically.

						 VI

" As writing the apostle holy Jean", if we say that we are without sin, we are mistaken ourselves and the truth is not in us. If we recognize our sins, Him, is faithful and just, he/it will forgive our sins" These inspired words written just before the church orient this speech better than any other human expression on the sin that is closely unites with the one on the reconciliation (...). To recognize the sin indeed, or better - while going more again truly to the bottom in the consideration of the personality - to recognize the sinner, capable of sin and carried to the sin, is the beginning indispensable of the return God's". (Reconciliation and penitence., 13).

The expression" mystery of the sin" tempts to make us discern what of dark has and of elusive that hides in the sin. This one is l'. uvre of the man's l i b e r t é undoubtedly..." ( ib., 14 )

" The sin, in a real sense, is always the person's act, because it is an act of l i b e r t é of only one man, and no mainly of a group or a community. This man can be conditioned, hurried, advanced in more of a case by light external factors, as also he can be subject to tendencies, of the flaws, of the habits inherited of his/her/its personal condition. In more of a case of such external or internal factors can attenuate in more or less big measure his/her/its liberty and, then, his/her/its responsibility and his/her/its guilt. But it is a truth of faith, confirmed by our experience and by our reason, that the human person is l i b r e. One cannot ignore this truth, to unload on the external reality - the structure, the systems, the other - the sin of each. Over it all it be annul the liberty and the person's dignity, that also reveal - although in this case in a negative and disastrous way - the responsibility for the sin committed. It is why, in every man doesn't have anything more personal and untransferable that the merit of the virtue or the responsibility of the mistake". (id., 16).

" The sense of the sin (.) is bound closely with the moral conscience, with the research of the truth, with will to make an use responsible for the l i b e r t é". (id., 18 )

( Cf. : Council of Arles, D-S 331, 336, 339,; Léon X, id. 1486; Council of Thirty, id. 1555; Léon XIII, id. 3285).

" The man cannot make the good because he parted with God, because he sinned and that he remained radically impotent and incapable, to the power of the demons, he remains slave of the Shrewd. The Shrewd is his/her/its Lord. It is why the advice and the demanding sermons are not worth anything. The man cannot make the good (.) You cannot accomplish the law because she tells you to like, not to resist the pain that one makes to you, but you you are not able to: you, you make what the shrewd" wants (id., p. 130. Cf., p 135).

The man" is fundamentally tare. He/it is carnal. He/it cannot make otherwise that to steal, to argue, to be jealous, to envy, etc. He/it cannot make otherwise and he/it is not offending" of it. (id., p 138 )

For it the speeches don't serve exactly" to anything. He/it doesn't serve to anything to say: sacrifice yourselves, like yourselves! And if someone tries, he/it will become the biggest pharisien of the world because he/it will make all for his/her/its personal perfection". (id., p 136). Strange, irritating way to reason!.

Therefore, the personal perfection wanted by God (Mt 5,48; Ep 4, 13,; Jc 1,4; 3,2) would not a duty be? And reason would a "pharisien" be the one that worries to incite and to stimulate the other to make some as much?. - does Kiko show that he doesn't know this that he says, of the less according to the biblical language, business of the church and all Holy.

Family's mother wrote to me, in other,: "I had to face the Néocatéchumèneses and their priests with discussions on the confession and the sin. Confession or no, we are always in the sin; one has the impression that the Grace doesn't exist; but of the rest she/it doesn't serve to anything, because the one that hopes to enjoy is a presumptuous of it, because he/it wants to become like God, and he/it is in Satan's hands because he/it doesn't accept himself/itself as he/it is (God doesn't want us so different, because he likes us really thus); is worth as much to continue better to sin..."

Is this the drank to which stretches" the Path Néocatéchuménal?"

					 & #9; VII

The biblical message" underlines in the penitence before all his/her/its conversion value, term with which one tries to translate the word of the text Greek metànoia, that means to let return the mind literally to make turn it toward God. These are the rest the two fundamental elements emerging the parabola of the lost son and regained: to bring it" in itself" in, and the decision to come back to the father. He/it cannot have a reconciliation there without these attitudes primordial of the c oh n v e r s i oh n..." ( Reconciliation and penitence., 26 )

To "make penitence wants to say, beyond all, to re-establish the balance and the harmony broken by the sin, to change direction, even to the cost of sacrifices... " ( id., 26).

" The essential act of the penitence, on behalf of the penitent, it is contrition, that is to say a clear and resolute repudiation of the sin committed together with the intention not to return to commit it (Cf. D-S 1676-7) for the love that he/it carries to God and that is born again with the repentance. It being agreed, contrition is therefore the beginning and the soul of the conversion, of this evangelical metànoia that brings back the man to God as the son lavishes that comes back to the father". (id. 31/III).

( Cf. : Council of Thirty, D-S 1457, 1526s,; 1669).

KIKO

"The conversion is never the fruit of the man's effort... " She/it is" God's grant, God's call, "God's initiative. (id.., p. 163).

Initiative of God, pre-eminence of his/her/its grace, etc.: doesn't have doubt, against every tendency pélagienne,; but Christianity repulses as every behavior quiétiste, while reminding to all that it is necessary" to tighten the teeth" and to make all our "efforts" to disown itself/themselves, to take his/her/its own cross every day, to prefer the Christ to his/her/its own goods and to the dearest people, to sacrifice his/her/its own life... ( Mt 10,37-39; 13,44; 16, 24-25,; Mc 8,34-37; Lc 9,23-27; 12,33; 14,26-27; Jn 12,24-25).

Kiko seems to forget that" our struggle is not against creatures made of flesh and blood, but against the Principalities and the Powers, against the domineering of this world of darkness, against the minds of the pain..."; he/it doesn't think that the believer must take" "God's armor to resist" in the bad days and to remain standing after have support all tests ". For it he/it must really remain firm, to gird on itself/themselves the hips with the truth, to don the breastplate of the justice...", while holding hand-held the shield of the faith with which he/it can extinguish all arrows inflamed of the shrewd... " ( Ep 6,10-17).

Jesus didn't come to carry the peace but the sword..." ( Mt 10,34). Timothy must fight the good fight (1 Tm 1,18), using the weapons capable to knock every fortress and rampart that rise against God's knowledge down (2 Co 10,3-5). In short, it is impossible not to tighten the teeth" and to abstain of all "effort" when one has the duty to fight against the" carnal desires that make the war to the soul" (1 Pi. 2,11).

Kiko didn't evidently consist of the essence of the Christian life: while being mistaken himself and the other, he/it betrayed the evangelical message consisting in the knowledge of the cross (1 Co 1,18-26). Him - as we will confirm - didn't understand that the believer must limit himself/itself to honor the Christ's Cross, while supposing that he now dispensed it to carry his and to let die on this one" his/her/its passions and his/her/its desires" (Ga 5,24).

Kiko however, imperturbable, pursues: "... To call to the conversion that is not require, but rather to give the possibility, the opportunity of the conversion (.). The conversion is God's enormous grant, fruit of the resurrection of Jesus Christ (.). The conversion is a. uvre of God, and not one effort volontariste of the man. " (id., p 164).

" The conversion never has a sense moralist or volontariste; but she/it is on the contrary essentially a change of mentality, a change of direction". (id., p 165).

" Because the conversion is not repent of the past, but to get on the way forward, toward the future". (ib., p 166-167 )

What future? Evidently the one realized by an inversion of road, that hires the convert's strengths, prejudiced and sustained by the Grace. But Kiko thinks it differently.

According to him, the" métanoia ", as change of mentality, consist in an interior illumination, by which the man recognizes his own sin and accept, that is to say believes that he has been forgiven in Jesus Christ: "When we say: all sins are forgiven in Jesus Christ, we say the truth, but roaches present that to be able to receive this forgiveness, it is necessary to be first in a mind of conversion, to have this illumination,: that you are in the sin. It is why the conversion leaves from God's initiative, that makes you see that you are in the sin". (id., p 164).

But it is little. According to the faith, God, in addition to illuminate the sinner's conscience, so that he/it recognizes his/its own mistakes, also give the necessary grace so that he/it repents and intend to correct itself/themselves. What Kiko ignores or don't accept, distorting one of the most fundamental truth around the grace and his/her/its reports with the human will...

It is not all. " It is a big truth that God forgave all sins in his/her/its Son Jesus Christ; but it is as true as you must accept this forgiveness of the sins. And to accept this forgiveness, the first thing that you must make that is to recognize you sinner, extremely difficult thing. It is why God comes to your help while calling you to the conversion (id., p165).

Attention :

But it is not sufficient.

Therefore", You will return glory to God if you believe that God can make you that are a sinner, a lustful, an egoist, attached to money, God's son who likes like Jesus Christ,. Do you believe it? It is God who will make it, not you. It is why Christianity is a good news for the poor people and the poor wretches. Christianity doesn't require anything of no one, it gives all in gift". (id., p 222-223 )

Let's remain with Kiko, let's note that the confidence in the virtue of the Christ's resurrection destroys the past guilty of the man, that therefore comes back to live some Him, dead and resuscitated,: "If we have been created to the picture and God's resemblance, if died Him for our sins, us also we died for our sins (.). If occupied Him your place and mine, if he/it has been put in the pit to our place and if the Father revived it, he also revived us us. Because he/it revived it like pledge, as guarantee that your sins are forgiven, that we have access to God's life, that now we can be born in God. (id., p 141 )

" The death and the sin have been defeated in the death and the resurrection of Jesus Christ that, in his/her/its flesh, buried and destroyed the body of sin (.). If a man has been revived of the death, it means that the sin has been forgiven (.). Is revived him like beginning, to show to all men that the death has been forgiven to all, because the sin has been forgiven". (id., p. 143-144 )

In short", in Christ Dieu inaugurates a new creation, makes a new humanity" (id., p 144 )

The contrast with the i d é e of "conversion" expressed by the pope and the one sustained by Kiko is squeaky. Against the current pélagien, he/it is of faith that the initiative of the whole process of conversion belongs to God, who hears to make up the man sinner...; but, against the Lutheran current, he/it is not less certain than the conversion is enlivened necessarily by the "contrition" that regrets to have offended God and has the intention to correct itself/themselves... Contrition deriving a such love-innate that determines it in an indispensable and vital manner... It is why, Kiko only assigns the "conversion" to the faith in the forgiveness that God hears to grant to the sinner, abstraction made of "contrition" and dispensing the man of the effort to correct itself/themselves, possible returned article by the grace.

In other words, Kiko, as Luther, deny the human liberty, while exaggerating the efficiency of the grace as far as distorting the deep nature of it. She/it is a grant of God's mercy, no because she/it makes all without the human will, but rather because she/it confers to the human will the possibility to make all by her and with her, it as to be responsible for his/her/its own action in good, if he/it encourages the grace, and in pain if he/it refuses it.

In short, God operates in the man, while respecting his/her/its dignity of no one, essentially capable to accomplish his/her/its own choices in an autonomous, responsible manner. It is the faith professed by the church in l'. uvre of the Redemption. uvre of a necessarily just Mercy. ( Cf. Chapter pseudo clémentin, D-S 243-245, 248,; Council of Arles, id. 1525 s, 1529, 1541, 1554,: Alexander VIII, id., 2305s; Clement XI, id. 2401-2425, 2430s,; VI magpie, id., 2621; Council Vatican I, id, 3010,; XII magpie, id. 3846).

					 & #9;VIII

Faithful to the Sources of the Revelation (Tradition and Writings Holy) and while remaining in the furrow opened by the universal, plain and solemn Magistery, he/it takes and develop several times the central Mystery of Christianity: the one of the salute operated by the Christ's redeeming mediation according to the S has c r i f i c e of the Cross by which he/it expiated the sins of the world, while accomplishing the supreme act of love to the Father and solidarity with the brothers in the satisfaction of God's infinitely merciful justice. Such is, in summary, the recurrent doctrine in nearly all documents of the magistery of Jean Paul II, of which it will be sufficient to mention some passages.

According to him", facing the process of désacralisation, déchristianisation and crisis of the faith, the Holy Mind (.) answered by the C oh n c i l e ". Now, it would have arrived because he/it" answered while renewing the theology. And one doesn't speak anymore of the dogma of the redemption". (Orientations., p 67 )

But it is false because Vatican II, while speaking many times, confirmed that the theology derives sources of the Revelation, against the past and present mistakes (Cf., The Holy Liturgy. 2; The church. 3, 8, 9, 44, 52, 57,; L'. cuménisme. 12; The religious life. 5; The apostolate of the laymen. 2, 5,; The religious liberty. 11; The ministry and the life of the priests. 13; The church in the world of this time. 67, etc.).

But, the one that cannot sin, don't actually sin, not being person responsible of his/her/its actions. Therefore he/it cannot offend God either.

Therefore, as for the pointlessness of the" sacrifice ", Kiko is categorical: To "offer some things to God to "pacify it is the essence of the" natural religions ", pagan (id., p. 320). " God is not a judge to which you must please or to that you must ask help. " (id., p 86). " Christ came to pass the natural religiosity ", for the one that has the habit to go" to the temple to ask for forgiveness God" (id. ).

" Maybe that God has need of his/her/its Son's blood, of his/her/its sacrifice to please him? But what species of god has ourselves fact of it? We happened to from it to think that God appeased his anger in his/her/its son's sacrifice to the manner of the pagan gods. It is why the atheists said: "what is this God who pours his/her/its anger against his/her/its Son on the cross? " ( id., p. 333 )

The inclusions of such theories are numerous and serious. We will indicate them while continuing our comparative analysis of the thought of Jean Paul II and Kiko Arguëllo.

					 IX

"Jesus (in Capharnaüm) speaks of his/her/its person, but all whole, no symbolically, and he/it makes hear that she/it is a "sacrificial" offering that will achieve itself for the first time in the Last Last Supper, while anticipating the sacrifice of the Cross mystically... " ( In the Dei opus, 19.8.1979).

"In the liturgy the Christ speaks above all with strength of his/her/its Sacrifice... ". This history of love, God proposes it" again by this redeeming Sacrifice that he transmitted us in the sacramental sign, so that not only we reconsidered there like a memory, but that we renewed it, the re celebrated" (To the Roman seminarians, 19.11.1978).

"The mystery eucharistique, detached of his/her/its own sacrificial and sacramental nature, rest merely to be such... " ( Letter Dominicae Cenae, 8).

"... According to the consecration, the cash of bread and wine represent sacramental manner and without effusion of blood the offered propitiatory bloody Sacrifice by Him on the cross to the Father for the salute of the world... " ( id).

" The Eucharist (...) is the sacrament of his/her/its Body and his/her/its Blood that he/it Gleamed - even offered once for all (Ep 9, 26-28) to free us of the sin and the death, and that he/it confided to his/its Church so that she/it makes the same offering, under the cash of bread and wine and fed his/her/its supporters forever, and us also that are united around the altar. The Eucharist is therefore par excellence the sacrifice, the one of the Christ on the Cross, by the means of which receives the Christ himself, entire, God and man..." ( Homily in the Convention Eucharistique of Haiti, 9.1.1983).

" The son's sacrifice is unique and irreplaceable. He/it has been accomplished only one time in the history of the humanity. And this sacrifice unique and irreplaceable" home ". The advent of the Golgotha belongs to the past. The reality of the Trinidad constitutes an eternally "today" divine. It is why all the humanity participates in this "today" of the Son's Sacrifice. The Eucharist is the sacrament of this "today" impenetrable. The Eucharist is the sacrament - biggest of the church - by which" the today" divine the Redemption of the world always meets our "today" human of a way human" (Homily in Strasbourg, 8.10.1988).

" In the sacrament of the Body and Blood placed on the table of the altar, Christ offers his/her/its Body and his/her/its Blood again for us so that on the misery of our reality of sinners spills the stream purifier of the divine mercy once again and in the fragility of our deadly flesh is placed the germ of the immortal life" (Corpus domini, 2.6.1983).

" In the Eucharist the Redemption is relived indeed of manner actuelle : the Christ's Sacrifice, becomes the Sacrifice of the church, producing in the humanity of today his/her/its fruits of reconciliation and salute.

" When the priest pronounces, to the name and in the Christ's person, the words,: "It is my offered body in sacrifice for you ", he/it doesn't only affirm the presence of the Christ's Body; He/it also expresses the S has c r i f i c e with which Jesus gave his life for the salute of all. It was it that the Christ wanted to say while founding the Eucharist.

"...Thus, in the consecration of bread and wine, the redeeming Sacrifice is made present. By the priest's mediation, Christ offers himself/itself in a mysterious manner, while presenting to the Father the grant of his/her/its own life, made in his/her/its time on the Cross. In the Eucharist there is not a s only oh u v e n i r of the offered Sacrifice once for all on Mount Calvary. This sacrifice becomes again present while occurring again in a sacramental way in every community that offers it by the hands of the Minister dedicated.

" He/it is true that the Sacrifice of Mount Calvary was sufficient to get to the humanity all graces of the salute; the sacrifice not only has the fruits harvested. But Christ wanted that his/her/its offering was made continually present to associate the Christian community. In every Eucharist the church enters into the sacrifice of his/her/its Lord and the Christian are called to unite to his their personal offering. The Eucharist is simultaneously Sacrifice of the Christ and Sacrifice of the church, in him the Christ unites the church therefore to his/her/its Offering" (general Audience, 1.6.1983, )

" The Eucharist is the Sacrament of this Sacrifice. It is the Sacrament of the eternal redemption in the Body and in Christ's Blood..." ( In Piacenza, 5.6.1988 - Cf. to the delegates for the Convention Eucharistique., 11.3.1988; in Uruguay, 7.5.1988; Homily in Coena Domini, 16.4.1987).

( Cf. : Council of Thirty, D-S 1740-42, 1744, 1751, 1753, 1755, 1764,,; IV magpie, id. 1866; S. V magpie, id 1945,; Benoît XIV, id. 2535; Léon XIII, id. 3316; XII magpie, id. 3847; Council Vatican II, The Holy Liturgy, 6, 47, 106, 108,; The church, 11,; The missionary activity of the church; The church in the world of this time, 22,; XII magpie, Plectrum Dei, 55-57).

In his/her/its catéchèses, the doctrine of the church on the" Sacrifice Eucharistique" doesn't seem to have no resonance: all is travestied there, confused, incomprehensible returned article. So :

We should take the topic for a more complete vision of the theology of Kiko on the mystery eucharistique.

					 X

THE EUCHARISTIE - REAL PRESENCE AND CULT

Orthodoxy above all :

"The Pope exhorts to put above all in evidence the bases of the doctrine eucharistique, especially as she has been received, meditated and lived, without interruption, from the Apostles, of the Martyrs, of the Fathers of the church, of the medieval Christendom, the Councils, the modern mercy, the research legitimate of our time ". " The Pastors and the theologians of the Conventions should transmit what they have themselves received...". " First of all (...) such a Convention will be therefore the one of the contemplation of the faith" "Mystery, of the one of the worship..." ( Letter in the cardinal Knox, 1.1.1979, for the Convention Eucharistique International of Lourdes).

- " The Eucharist is the true mystery of the faith. The Eucharist is our Source of hope for the future: the success of our ministry is joined to It; the well-being of God's people depends on it; The Eucharist and the Penitence are the big treasures of "God's church (To the Indian Bishops, 26.4.1979).

" It is necessary to make the supporters understand that the Eucharist is the Center of the church and the world (...). The Height of evangelism achieves itself in the Eucharist; in it the man's full identification is reached indeed with the Christ..." ( To the Bishops of the Abruzzi and Molises, 4.12.1981).

b) The presence

- "In the tabernacle Our Lord Jesus Christ is really and really present, hidden under the sacramental cash, and from there he restores the habits, he nourishes the virtues, he comforts the grief-strickens, he fortifies the weak and stimulate to his/her/its imitation all those that approach of Him... " ( In Buenos Aires, 6.4.1987).

- " He/it is really present in the Eucharist and in all tabernacles of our churches" (To the Stage of Montevideo, Uruguay 7.5.1988).

- " Through the Sacrament eucharistique, one can say indeed, even in a very mysterious manner, that God hs have b i t e in his/her/its temple. And in his/her/its temple, in the Tabernacle, we can always meet it and contemplate beyond the veil of the cash eucharistiques, while finding consolation in the sufferings, lighting in the doubts and in the uncertainties, inspiration for new initiatives of charity" (Verona, to the priests and religious, 16.4.1988).

- " Beloved present Jesus in the Eucharist. Him the East in a sacrificial manner in the holy Mass, that renews the Sacrifice of the Cross (...) . He/it comes in us in the holy communion and he/it stays present in the Tabernacles of our churches" (To the boys, 8.11.1978).

- "From there derives the duty of an observance just of the liturgical rules and everything of which testifies the communal cult returned to very God, a lot more because, in this sacramental Sign, He/it confides in us with an unlimited confidence, as if he/it didn't take in consideration our human weakness, our indignity, the habits, the" routine" or even the possibility of outrage, etc... " ( Letter encyclic Redemptor hominis, 4.3.1979, n. 20. - Cf. General audiences, 24.7.1988; Convention Eucharistique of Nazareth, 12.6.1988, )

( Cf. : Urban IV, D-S 846,; Clement VI, id. 1257; Council of Florence, id. 1321; Council of Thirty, id. 1637, 1640-1, 1651, 1653, 1729, 1733,; IV magpie, 1866,; Benoît XIV, id. 2535).

c) Transubstantiation

- " In the context of the agnostic society in which we live, painfully hedonist and permissive, he/it is essential to deepen the doctrine concerning the august Mystery of the Eucharist in order to acquire and to maintain whole the certainty about the nature and the goal of the Sacrament that one can say the center of the Christian message and the life of the church precisely. The Eucharist is the mystery of the mysteries; therefore, his/her/its acceptance means to welcome the passage of the Christ and the church completely, of the beginnings of the faith until the doctrine of the Redemption, of the idea of the Sacrifice and the Priesthood dedicated, to the dogma of the "transubstantiation", to the value of the legislation in liturgical matter.

"Today the certainty is above all necessary, to bring back to their exact central place the Eucharist and the Priesthood, to value to their just measures the holy Mass and the Communion, to return to the pedagogy eucharistique, source of the ministerial and religious vocations, and interior strength to practice the Christian virtues".

" Today he/it is time to think, to meditate and to pray in order to return to the Christian the sense of the worship and the devotion: only in the deeply known, very beloved Eucharist and lived can wait one this unit in the truth and in the charity wanted by the Christ and distributed by the Council Vatican II" (To the pilgrimages of Milan and Alexandria, 14.11.1981).

( Cf. : III innocent, D-S 782,; Council of the Latran IV, id. 802; Council of Lyons II, id. 860; Council of Florence, id. 1352; Council of Thirty, id. 1642, 1652,; IV magpie, id. 1866; Benoît XIV, id. 2535; VI magpie, id. 2629; XII magpie, id. 3848; Paul VI, Profess. Fidei; Eucharisticum Mysterium, 3/f).

d) Worship and particular acts of cult

- "I express you the v.u that your example attracts a lot of souls to the worship of present Jesus on the altar to be the comfort and the hope those that confide in It and tighten themselves against It with faith and with love, while watching to It as to the Emmanuel, the God with us... " ( To the association of the worshippers of the S. Sacrament, 22.4.1989).

- " It is necessary and urgent to wake up and to cultivate in the supporters the reverence of this ineffable Sacrament, his/her/its celebration in the Sacrifice of the Mass and his/her/its frequent approach with the preparation that is" him (Montevideo. to the religious, 31.3.1982).

- " We adore and let's recognize the Christ's presence under the cash of bread and the vain, that is kept in the Tabernacle to allow the Christian to come to ask the Lord, contemplating it in his/her/its holy Sacrament, during the course of the days, and also so that one can carry the Communion to the patients and to the dying.

" We return a public cult to the Eucharist, when she/it is celebrated, during a Convention eucharistique or on the occasion of the Corpus Domini. This real presence among us in the celebration of the Eucharist, and always in relation with her, is for us Christian one of the signs of the Emmanuel, God With Us, like Israel called the future Messiah..." ( Homily to closing congressional eucharistique of Haiti, 9.3.1983).

"I tell you, therefore: be worshippers convinced of the Eucharist in the full respect of the liturgical rules, in a serious and included cult that doesn't remove anything to the familiarity and to the tenderness... " ( In the Dei opus, 19.8.1979).

" In truth, since the Mystery Eucharistique has been founded by the love, he is worthy of action of grace and cult. And this cult must distinguish itself in our meeting with the very holy Sacrament, either when we visit our churches, either when the holy cash are carried and are managed to the patients.

" The Christ's worship in this Sacrament of love must find his expression then in different shapes of devotion: personal prayers owing the Very holy, hours of worship, brief exhibitions, prolonged birthdays (forty hours), blessings eucharistiques, processions eucharistiques, convention eucharistiques.

" The solemnity of the "Body and the "Christ's Blood deserves a special recall as public cult act returned to the present Christ in the eucharistie, wanted of my predecessor Urban IV in memory of the institution of this big Mystery.

" All it corresponds therefore to the general principles and to the existing particular rules already since times, but formulated again during or after the Council Vatican II (Paul VI, Mysterium Fidei, AAS 57, 1965, pp,. 753-774; Consecrated Community of the rituals, Eucharisticum Mysterium, AAS 59, 1967, pp,. 539-573; Rituale Momanum. Of Consecrated communione and of cultu Mysterii eucharisticiti extra Missam, ed., typica, 1973).

"The animation and the deepening of the cult eucharistique are a proof of the authentic renewal that the Council set like goal, and they are the central point of it... ".

" Jesus waits for us in this sacrament of the love. Let's not prepare our time to be going to meet it in the worship, in the contemplation full of faith and expeditious to repair the big mistakes and the offenses of the world.

Do never quit our worship... " ( Letter. Dominicae Cenae, 3, )

" The cult eucharistique is the center and the end of the whole sacramental life (The missionary activity of the church, 9, 13,; PO N. 5). " On us all, that are by the grace of God ministers of the Eucharist, we have the heavy responsibility of the ideas and the attitudes of our brothers and s.urs, confided to our pastoral care, in particular. Our vocation is first the one to cause by the personal example, every demonstration healthy of the cult towards the present Christ and acting in this sacrament of love. God preserves us to act differently, to weaken this cult, "disaccustomed" of different demonstrations and shapes of cult eucharistique in which express themselves a "traditional" maybe but healthy piety, and especially this "sense of the faith" that God's whole people possesses, as the Council reminded it the Vatican II (The church, 12).

"... I would like to ask for forgiveness - in my name and in the one of you all, venerated brothers and dear in the episcopate - for everything that, for any motive and for any human weakness, impatience, carelessness, to the continuation also of the application sometimes partial, one-sided, erroneous of the prescriptions of the Council Vatican II, have caused scandal and embarrassment about the interpretation of the doctrine and the reverence due to this big Sacrament.

" And I ask the Lord Jesus so that in the future it is avoided, in our manner to treat this sacred Mystery, what can weaken or to disorientate any manner the sense of reverence and love in our supporters" (id., 12).

"...I want to remind to your attention an important truth expressed of the Council Vatican II at the moment, that means: "The spiritual life doesn't amount however to the involvement to the liturgy" (The Holy Liturgy, 12). And it is why I encourage you because to the others exercises of devotion you kept lovingly especially during centuries those that concern the holy Sacrament (...).

" The visit to the Very Saint Sacrement - that is distributed thus in Ireland and that makes part of your mercy so as your pilgrimages in the Knoch - is a big treasure of the Catholic faith; she/it feeds the social love and offer the possibility to adore and to thank, to repair and to implore.

"The blessing of the Very Saint Sacrement, the holy Hours and the processions eucharistiques are as many precious elements of your inheritance, in full agreement with the teachings of Vatican II... ".

" The Eucharist, in the Mass and outside of the Mass, is the Body and the Blood of Jesus Christ, and he deserves the worship that one makes to the living God to Him only therefore (Cf. Paul VI, Mysterium fidei, n. 5; the speech of the 15.6.78). So each act of reverence, every genuflexion that you make before the Very Saint Sacrement is important because it is an act of faith in Jesus Christ, an act of love for the Christ...( In Dublin, 29.9.1979).

( Cf. Council of Thirty, D-S 1643s, 1656,; XII magpie, Plectrum dei, 107-115,; Paul VI, Mysterium fidei, 31-41).

e) Feast and procession of the "Corpus Domini"

"... In the course of the centuries was revealed that this more appropriate day (holy Thursday), only, is not sufficient... ". " We cannot say the Eucharist everything of which our c.urs is filled then. It is why, in the Middle Ages, and precisely since 1264, the need of the liturgical and public worship together of the Very Saint Sacrement found its expression in a solemnity to part (the one of the Corpus Domini) " (general Audience 13.6.1979).

" The procession eucharistique is the picture of the pilgrimage of God's people. We follow the Christ who is the shepherd of the immortal souls..." " We walk while singing and while adoring the Mystery. And we know that him there not of words capable to express it in an adequate manner and to adore it..." ( Domini corpus, 25.5.1989).

" And as he/it appears logical and natural that the Christian, during the course of their history, felt the need to express joy and the gratitude as outside for the reality of one so big grant.

" They have conscience however because the celebration of this divine mystery could not cut down between the walls of a temple, as ample and artistic it was; but that it was necessary to carry it on the roads of the world, because The one that the fragile cash of the host veiled had come exactly on the earth to be the life of the world (Jn. 6,51).

"So was born the procession of the Corpus Domini, that the famous church since several centuries now in particular with a complete solemnity and joy... " ( Homily of the Corpus Domini, 2.6.1983).

f) Respect of the liturgical norm

"... You will celebrate the Eucharist and, especially, the Easter, with a true mercy, with a big dignity, with love for the liturgical rituals of the church, with the exact observance of the rules established by the authorities concerned (In the Néocatéchumèneses, 10.2.1983).

"...( The priest) can consider itself like "owner", who has the liturgical text and the ritual consecrated like his/her/its good individual freely, in order to give him a personal and arbitrary style. It can seem big effect sometimes, it can even correspond also greatly to a subjective mercy, however objectively it is always a treason of this union that especially in the Sacrament of the unit must find his/her/its own expression.

" Every priest who offers the holy Sacrifice is not only with his/her/its community to pray, but he also asks all the church, expressing thus, with the use of the approved liturgical text, his/her/its spiritual unit in this sacrament. If someone wanted to call such a position "uniformisme", it would only have only the i g n proven oh r has n c e of the objective requirements of the authentic unit and it would be a "harmful individualism symptom (Dominicae Cenae, 12).

( XII magpie, Plectrum dei, 32-52,; Council Vatican II, The Holy Liturgy, 22.23; Consecrated Community of the Rituals, Eucharisticum mysterium, 45).

g) Necessity of the penitence before the Communion

" Dignity, purity and innocence are the main grants recommended by S. Paul to the first Communities of Corinth (...). A founded sacramental catéchèse must not disregard a duty so important.

( Cf. Council of Thirty, D-S 1646-7, 1661,; Léon X, Exsurge, Dominates!, id. 1465; Code of right Cannon, c. 916 )

A) Sacrifice eucharistique

Kiko is coherent: having denied to the Christ's death the character and the clean efficiency of an atonement" "sacrifice, he/it refuses to accept in the Mass a real "sacrifice":

- for him there is not church nor has u t e l: "Us Christian others (he/it doesn't say: "us Catholics"), we don't have an altar because the unique holy stone, it is the Christ, angular Pierre. It is why we can celebrate the Eucharist on a t has b l e and we can celebrate on a place, in the fields, where it pleases us. We don't take place where it would be necessary to celebrate the cult" exclusively. (Orientations, p. 56).

- Then he/it passes to the pseudo-historic and overtly heretical philippic: ". It is why when, later to the Middle Ages, one started debating the "sacrifice", in the bottom one debated things that didn't exist in the primitive Eucharist. Because a "sacrifice" in the religion, it is "sacrum facere", to make the sacred, to get in contact with the divinity by the means of cruel sacrifices. In this sense, there is not a sacrifice in the Eucharist (.). But, to this time, of the sacrifice idea is not consisted thus (as" sacrifice of praise" according to Kiko). What one sees in the Mass that is that someone sacrifices itself, that is to say the Christ. In the Eucharist, one only sees the sacrifice of the cross of Jesus Christ. And if today you ask for something people to this topic, they will tell you that in the Mass they see the martyrdom". (id. p. 322).

- In substance - as we already returned it - doesn't have any offering" "in the Eucharist. (id. p. 328).

- The Mass is a rest of the cult returned by the pagans to their gods. Cult that the church encourages with the celebration of the "sacrifice eucharistique", typical of a lived Christianity" (...) in the natural religiosity ", or pagan. Now it is the moment" to come out of the religion to enter in the faith. And that it is that the faith? A meeting with Jesus resuscitated Christ". (id. p. 60-61). One verifies that it arrives for the Hebrew nation: God" didn't destroy his natural religiosity, but (...) works with him while purifying it. especially in the exile where he/it purifies his/its sacrificial rituals. (..). God doesn't begin while refusing the sacrifices of goats and cows, but he left of there to drive his/her/its people to a liturgy and to a purer spirituality. He/it has little by little sublimate these cruel sacrifices, so that, when presents itself Jesus Christ, the Jewish spirituality is not founded anymore on the sacrifices of cows and bulls, but fundamentally on the Jewish Passover, that is a feast celebrated to the domestic level, that is a sacrifice of praise and an oblation. The same thing occurred in the church. " (id. p. 60-61 )

Sham Kiko to ignore that, as quitting the sacrifices of the former Law, now made useless, Christ, Sovereign Pontiff, sacrificed itself himself on the altar of the Cross, and he/it wanted that his/her/its Offering girths sr perpetuates - only, perfect and unique - in the liturgy eucharistique celebrated by the "ministers" of the New Alliance, participants of his/her/its priesthood. All is summarized in an incomparable way in the letter to the Hebrews (cc. 7-10).

Jean Paul II could not certainly be delighted with to read in the catéchèses of Kiko a faithful commentary of his/her/its magistery.

B) real Presence

- Kiko doesn't deny it, but he hears it to his/her/its manner, while refusing however still the doctrine of the church, having his/her/its answer in the most orthodox Catholic theology.

According to him", the primitive church never had a problem around the real presence..." ( id. p. 326). " But the important thing is not therefore the presence of Jesus Christ". (id. p 325). What presence is necessary to speak? Of a" sacramental, real, authentic presence, a memorial. How can the Passover achieve itself if there is not the powerful arm of Yahvé that pulls out of the Égypte ? With Jesus Christ it is the same thing. The memorial that it lets us is his/her/its resuscitated Mind, made life to carry to the Father all those that celebrate the Last Supper with It. The primitive church doesn't have a problem about this p r é s e n c e" (id. p.326).

- He/it follows that "bread", "wine" would be only signs or "symbols" of such a presence. And then everything that is said itself in the Catholic world to explain the presence eucharistique in reference to the dedicated "bread" has no value: ". And when now one doesn't understand this presence of the Easter more, of this sacrament that one wants to explain philosophically (... ) that one begins proceedings on how he/it is present, with the eyes or without the eyes, physically, etc. all these explanations leave from a false starting point, that consists in wanting to explain something rationally different". (id. p. 326).

- Still according to Kiko", bread and wine, as signs, help and prepare to receive God's action ", "to get in the necessary availability so that the sacrament achieves itself". (id. p. 327). Useless therefore to argue these elements, while returning them to their "gas" that, according to the Catholic dogma, converts entirely in the substance of the Body and Christ's Blood... Exactly for which Kiko blames the theologians, before and after the Council of Thirty. And it is for it that, according to him, Luther doesn't deserve to be condemned to have denied" the speech of the t r has n s s u b s t has n t i has t i one, that is a philosophical speech to explain the mystery..." ( id. p. 325).

- Therefore, the presence eucharistique makes abstraction of the prodigy of the t r has n s s u b s t has n t i has t i oh n, matter of faith, according to the solemn definition of the Council of Thirty confirmed by acts different from the Magistery until Jean Paul II. Kiko, is fundamentally okay with the Protestant: "To a certain moment, for example, it was necessary to insist against the Protestant on the real presence. But once it is not more necessary, he/it is not anymore need to insist. Because this historic moment passed". (id. p.333-4).

"...Today the whole research rénovatrice is discovering the center of the sacrament, and now one sees the Eucharist as the Memorial of the Passion, Death and Resurrection of Jesus Christ, as the celebration of the mystery of Passover of Jesus Christ. The fact to have discovered the center, the core of the sacrament of the Eucharist (that is to say of him to have excluded, according to him, "expiatory  sacrifice "and" transubstantiation") makes that the other aspects are illuminated, so that the quarrels with the Protestant are disappearing, because as going to the center, to the essential, us is going to join" us (id. p. 162).

Yet, mentioning Congar and Rahner, Kiko is convinced that" in the future of the church there won't be the Protestant anymore and those that are not Protestant; there will be a new schisme : those that are for the Council and those that are against the Council. It is prophetic, because we are there. We are nearer of a lot of Protestant that of some of the church that want to hit us and to kill us. Today the schism comes of those that don't accept the Council and that disent : but what Council? The one of Thirty? That one it was a Council! ". And they believe that the Council Vatican II is only a continuation of stupidities (sic) that makes to sink the church; and on the other hand, there are those that follow the Pope and the Council that have dit : renovation for the church, with everything that it means". (id. p. 349).