Friday, May 19, 2017


Posted by LaPaz, Jungle Watch Correspondant from Spain.

The work being done by Lino Lista and the companions of the Italian blog Neocatecumenali to comparatively analyze the original mamotretos of the Neocatechumenal Way and its version corrected by the Holy See is crucial to dismantle Kiko Argüello and his sectarian charisma.

I also want to publicly thank Charles White for his translation work so that those findings will be available in English. The Neocatechumenal Way is not a local problem, it is a global problem. The same heresies and deviations recur, again and again, where the Neocatechumenal Way lands.

It does not matter if you are a former member of the Way of Guam or Italy, your experience will be virtually identical to that experienced by former members of Canada or Pakistan. Of course, Italy and Spain are the countries with the longest experience in terms of the Neocatechumenal Way, where it emerged and expanded in the early years and for decades the test laboratory of Kiko and Carmen.

In my opinion, it is not possible to dismantle the Neocatechumenal Way in Guam - or anywhere else - without taking into account all that European experience. The first neocatechumenals of Guam are today in the passage of the Traditio, it will take more than a decade, at least, to be able to finish the Way with the passage of the Election.

You are on time to stop the parasite.

In Europe, concretely in Italy and Spain, there are hundreds of thousands of Neocatechumenals who have already completed the Way years ago or are close to doing so. We are faced with the paradox that the Way is no longer so effective in calling new members, except the children of the Neocatechumenals and their grandchildren, when there were never before so many members who had completed the entire itinerary.

The Neocatechumenal Way in Europe survives thanks to its internal inbreeding. People who come to listen to the initial catechesis without having had previous contact with the movement are very rare.

In Italy and Spain Kiko is desperate looking for patches to the situation, as for example, transplanting entire communities from one parish to another so that the Way does not die. He tells his followers that the members of his "communities on mission" are very happy. It is not true.

The elderly communities forced to move to the other end of the city feel neither of the new parish where they are in mission nor of the old parish where they come from. They only know that they are of the Way, they live for it and by it. They do not take root in parish life or with parish people, they only identify themselves with the Way and more specifically with their own community.

Kiko, however, remains convinced that his Way is the salvation of the Catholic Church. He will never recognize that the Way is stagnant in Spain and Italy, that only the children of the catechumens and the children of those children attend the initial catecheses. And previous obligation. Entering a community is a sine qua non condition for every child of the NCW. At the age of thirteen or fourteen, no one can oppose it.

In the Way, the large families overflow, and it is the many children who are sustaining the movement through inbreeding. Kiko had to invent the formula of the older brothers on mission to ensure that in the new communities at least there would be several adult marriages in the faith that put order into the chicken coop. Thus, for a decade, we found communities composed only of children of the Way (second and third generation), with an average age of less than 18 years, and by brothers and sisters from the ancient communities that do a "double walk".

What has happened in Italy and Spain with so many communities that already have finished the Way years ago? Have they revitalized the life of the Church at the parish and diocesan level? Have secularization stopped there? Have they managed to attract to parishes the people who live around? Have they managed to ferment the dough? Have the salt been lacking in the stew? I'm afraid not.

Something goes wrong. Something does not work. The Way is not giving its fruits to the Catholic Church in terms that might be expected. Kiko says that the Way is a womb where the adult faith is born for the distant and the lukewarm. Anyone would have expected that those adult Catholics in faith, once born or re-born, would return to the Catholic Church to live their faith integrated into immediate parish life and into the diocese as common parishioners.

No. Kiko has shown that he was not referring to that. Kiko played with language just as he always does. Take the case of the priests Redemptoris Mater. The Way forms them in their own seminaries, with their own method, to make them available to the bishops. Any ordinary Catholic would understand that "at the disposal of the bishops" means "at the disposal of the diocesan needs of the Church".

And not. Kiko meant that his Redemptoris Mater priests would serve the needs of the Neocatechumenal Way wherever a bishop demands it. That is, any of their RM priests must be ready to serve the Neocatechumenal Way where a particular bishop requests Kiko the services of the Neocatechumenal Way.

Bishop X decides that he wants to introduce the NCW in his diocese and talks to Kiko, asking him to send a team of families on mission to catechize in the parishes. Kiko randomly chooses several families and several RM (of course, at least one priest who has already fulfilled his years of obligatory pastoral service in a parish of the diocese where he was ordained and at least a couple of seminarians who fulfill their time of mandatory itinerancy).

If there is no demand for catechization to the Neocatechumenal Way by a bishop, Kiko does not move a finger because of the needs of his diocese. On the other hand, Bishop Y of the diocese where the priest RM John Smith was ordained can not refuse him to go on mission to the diocese of Bishop X. That was the deal when Kiko sold him his seminary Redemptoris Mater. If the NCW needs the Priest RM John Smith, Kiko will lend it to Bishop X for the Neocatechumenal Way to evangelize in his diocese.

Returning to the members of the neocatechumenal communities that finish the Way, they work in the same way in the parishes where they walk. They are "borrowed," so to speak. They are in that parish just as they could be in any other one. His love for that parish is something merely circumstantial. If tomorrow the parish priest breaks with the NCW in certain parish, the communities will go to another parish where they receive them. And they will never step on that original parish to offer anything.

Such are the fruits of the Way. There are RM priests who will never again step into the diocese in which they were ordained. The expansion of the Way is the mission to which they are called above all things. The brothers of the Way can lead the pastoral care of marriages of an X parish while they are in the phase of serving the parish (after the Reditio). But his ecclesial love ends there. If obedience is requested from the pastor above the NCW, the response will be "I am sorry but no".

The older brothers in the faith of the neocatechumenal communities of Guam are now in the pass of the Traditio. According to the Way, for two years they will go house by house (door by door) announcing Jesus Christ. Okay, this is another typical Kiko language game. Rather, they will give their experience of faith by telling how they have discovered Jesus Christ on the Neocatechumenal Way in the Church. They will invite people to approach the Neocatechumenal Way to discover Jesus Christ just like them.

In Guam there will be no recruitment of new members of the Neocatechumenal Way for a year, by order of Bishop Byrnes. It was an intelligent decision on his part, but his ignorance of the operation of the Neocatechumenal Way has played a trick. Of course there will be no initial catechesis in Guam for a year. I believe it. But the Neocatechumenal Way will not interrupt its mission of evangelization by announcing a "neocatechumenal Jesus Christ" (pardon for expression) in the squares (great mission during the Sundays of Paschal time) and cold door (two years of Traditio). If you close a door for Kiko, Kiko always will find a window.

The work of Lino Lista and his Neocatecumenali companions is crucial to know how these brothers who are preaching to Jesus Christ door-to-door are mentally trained. It is evident that few bishops of those who preside the neocatechumenal rite of sending of these brothers have been present in the previous scrutinies.

Those bishops only attend the beautiful and spectacular part: the community of the catechists proclaims the Apostles' Creed - cherished according to the composition of Kiko, of course - as representing the older brothers in the faith who transmit the symbol of faith to the initiates. Like it was in the primitive Church. Those bishops go out levitating in admiration for the way in which Kiko has managed to represent how the apostles gave an arcane to those who were ready to be baptized.

If those bishops had been during the previous scrutinies, they would have run out.

Unlike the Second Scrutiny, the scrutiny of the Traditio is less theatrical from the point of view of its staging. The person scrutinized does not sit physically in a prominent chair between the catechist and the priest and in front of the others. This scrutiny is supposed to be lighter because in theory all who do the Traditio have previously made the Second Scrutinies, which were the most traumatic.

But pay attention: not all will be sent. Married women or men who walk alone will be sent to evangelize their spouses to their homes, far from the community. And those who do not know how to translate their lives into the purest neocatechumenal marketing language will absolutely not be sent out.

Now, with the distance of the years away from the sect and knowing the true Truth, I read the scrutiny of the adulterer who wraps his sin in the pedagogy of the Way to justify himself and I take my hands to the head. My heart hurts for it: I have spent at least twenty years of my life believing that only by experiencing sin could I then bring the light of Christ to the sinner.

That is, I supposedly reached maturity in the faith through the Neocatechumenal Way without understanding what Grace was. This to me is an absolute heresy. I was two years of Traditio announcing a Jesus Christ who wanted me to be a sinner, but that did not help me to stop sinning because I was nothing but sin, as reflected by Lino Lista and can be read in the translation of Charles White.

I knew a Jesus Christ who forgave me when I had sinned and He helped me to get up, but not a Jesus Christ who could help me not to sin. Let's say that virtue, not to fall into sin, was given by the years of Camino and not by Grace. They never told me about Grace. Jesus Christ on the Way offers you to get up when you fall, but does not offer you to stop falling. That is why Kiko indoctrines you to affirm that God loves you as an adulterer, but never that God loves you to the point that you will never be an adulterer.

I do not know if I'm entering swampy ground. I do not want to incur doctrinal error, but the God of the Way does not resemble the God of Opus, for example. In Opus they speak continually of Grace. Thanks to Grace you can not sin. In the Way that is understood as a faith of the effort that of course is not the authentic faith. It is voluntarism. It's virtuosity. Kiko and Carmen called it contemptuously "faith by fist".

Neocatechumenal ideology is very dangerous because it develops a kind of existential pessimism incompatible with the idea of ​​sanctity of the Catholic Church. For Kiko you can be a saint at the same time that you are a great sinner. For Kiko, the more holy, the more sinful. That is why the neocatechumenals learn to bear witness to a dramatic faith. If you do not masturbate, you can not bear witness that God loves that who commits unclean acts and forgives him. If you do not experience the sin of stealing you can not bear witness that God loves the thief. It is a pure pedagogical justification of sin.

Sincerely, what Kiko preaches is not what the Catholic Church preaches. It is very sad that the hierarchy believes that by having corrected its mamotretos and by having approved its Statutes Kiko will have modified its preaching. He has not. It continues to indoctrinate thousands of people into a deviant doctrine. When in doubt, ask any Neocatechumenal for Grace.

FINAL NOTE: I know my limitations with English language. English is not my mother language. I do not use English in my ordinary life. I only use it to write here because I am aware of the imperative need to break down language barriers to share our experiences on the NCW and then being able to fight it better.

Tim and Charles know I had always insisted on the need to join our efforts (Guamanian plus Italian plus Spanish against the NCW) to be more effective and that task would be impossible without a common language through which we can communicate. If we were living some centuries ago, we could speak Latin, the vernacular language of Catholic Church.

Thank you very much for your patience!

This time I will keep the original in Spanish if somebody wants to practise it. Here it is:


El trabajo que están realizando Lino Lista y los compañeros del blog italiano Neocatecumenali para analizar comparativamente los mamotretos originales del Camino Neocatecumenal y su versión corregida por la Santa Sede es crucial para desmontar a Kiko Argüello y su sectario carisma.

Quiero agradecer también públicamente a Charles White su trabajo de traducción para que esos hallazgos estén disponibles en inglés. El Camino Neocatecumenal no es un problema local, es un problema  a escala mundial. Las mismas herejías y desviaciones se repiten, una y otra vez, allá donde el Camino Neocatecumenal aterriza.

No importa si eres un ex-miembro del Camino de Guam o de Italia, tu experiencia será prácticamente idéntica a la vivida por ex-miembros de Canadá o Pakistán. Por supuesto, Italia y España son los países con la experiencia más longeva en cuanto a Camino Neocatecumenal, pues fueron los países donde surgió y se expandió en los primeros años y durante décadas fueron el laboratorio de pruebas de Kiko y Carmen.

En mi opinión, no es posible desmantelar el Camino Neocatecumenal en Guam -ni en ningún otro lugar- sin tener en cuenta toda esa experiencia europea. Los primeros neocatecumenales de Guam se encuentran hoy en el paso de la Traditio, tardarán más de una década, como mínimo, en poder terminar el Camino con el paso de la Elección.

En Europa, concretamente en Italia y España, hay cientos de miles de neocatecumenales que ya han finalizado el Camino hace años o están cerca de hacerlo. Nos encontramos ante la paradoja de que el Camino ya no es tan eficaz para llamar a nuevos miembros, salvo a los hijos de los neocatecumenales y a sus nietos, cuando nunca antes había tantos miembros que hubieran terminado todo el itinerario.

El Camino Neocatecumenal en Europa sobrevive gracias a su endogamia interna. Las personas que se acercan a escuchar las catequesis iniciales sin haber tenido contacto previo con el movimiento son muy escasas.

En Italia y España Kiko está desesperado buscando parches a la situación, como por ejemplo, transplantando comunidades enteras de una parroquia a otra para que el Camino no se muera. Él cuenta a sus seguidores que los miembros de sus "comunidades en misión" están contentísimos. No es cierto.

Las comunidades ancianas obligadas a trasladarse a la otra punta de la ciudad no se sienten ni de la nueva parroquia donde están en misión ni de la antigua parroquia de donde proceden. Solo saben que son del Camino, viven para y por él. No se enraízan en la vida parroquial ni con sus gentes, solo se identifican con el Camino y más concretamente con SU comunidad.

Kiko, sin embargo, sigue convencido de que su Camino es la salvación de la Iglesia Católica. Él nunca reconocerá que el Camino está estancado en España e Italia, que ya solo asisten a las catequesis iniciales los hijos de los catecúmenos y los hijos de los hijos. Y previa obligación. Entrar en una comunidad es una condición sine qua non para todo hijo del Camino. A los trece o catorce años de edad nadie puede oponerse a ello.

En el Camino sobreabundan las familias numerosas y son los numerosos hijos quienes están sosteniendo el movimiento a través de la endogamia. Kiko tuvo que inventar la fórmula de los hermanos mayores en misión para garantizar que en las nuevas comunidades al menos hubiera varios matrimonios adultos en la fe que pusieran orden en el gallinero. Así, desde hace una década encontramos comunidades compuestas solo por hijos e hijos de hijos del Camino (segunda y tercera generación), con una media de edad inferior a 18 años, y por hermanos de las comunidades mayores que hacen doblete.

Qué ha pasado en Italia y España con tantas comunidades que ya finalizaron el Camino hace años? Han revitalizado la vida de la Iglesia a nivel parroquial y diocesano? Han frenado la secularización? Han logrado atraer a las parroquias a las gentes que viven alrededor? Han logrado fermentar la masa? Han sido la sal que le faltaba al guiso? Me temo que no.

Algo falla. Algo no funciona. El Camino no está dando sus frutos a la Iglesia Católica en los términos en que cabría esperar. Kiko dice que el Camino es un útero donde se gesta la fe adulta para los alejados y a los tibios. Cualquiera habría esperado que esos católicos adultos en la fe, una vez gestados y re-nacidos, regresarían a la Iglesia Católica para vivir su fe integrados en la vida parroquial inmediata y en la diócesis como parroquia de parroquias.

No. Kiko ha demostrado que no se refería a eso. Kiko jugaba con el lenguaje igual que lo hace siempre. Observemos el caso de los sacerdotes Redemptoris Mater. El Camino los forma en sus propios seminarios, con su propio método, para ponerlos a disposición de los obispos. Cualquier católico normal entendería que "a disposición de los obispos" significa "a disposición de las necesidades diocesanas de la Iglesia".

Y no. Kiko se refería a que sus sacerdotes Redemptoris Mater estarían al servicio de las necesidades del Camino Neocatecumenal allá donde un obispo lo demande. Es decir, que cualquiera de sus sacerdotes RM deben estar prestos a servir al Camino Neocatecumenal allá donde un obispo determinado solicite a Kiko los servicios del Camino Neocatecumenal.

El obispo X decide que quiere introducir el Camino en su diócesis y habla con Kiko, le pide que envíe un equipo de familias en misión para catequizar en las parroquias. Kiko elige al azar a varias familias y varios RM (por supuesto, al menos un sacerdote que ya haya cumplido con sus años de servicio pastoral obligatorio en una parroquia de la diócesis donde fue ordenado y al menos un par de seminaristas que cumplan con su tiempo de itinerancia obligatorio).

Si no hay demanda de catequización al Camino Neocatecumenal por parte de un obispo, Kiko no mueve un dedo por las necesidades de su diócesis. Por otro lado, el obispo Y de la diócesis donde el sacerdote RM John Smith fue ordenado no puede negarse a que él se marche en misión a la diócesis del obispo X. Ese fue el trato cuando Kiko le vendió su seminario Redemptoris Mater. Si el Camino necesita al sacerdote RM John Smith, Kiko se lo prestará al obispo X para que el Camino Neocatecumenal evangelice en su diócesis.

Volviendo a los miembros de las comunidades neocatecumenales que terminan el Camino, funcionan de igual manera en las parroquias donde caminan. Están "de prestado", por así decirlo. Están allí igual que podrían estar en cualquier otra parroquia. Su amor por esa parroquia es algo circunstancial. Si mañana el párroco rompe con el Camino en Santa Rita, las comunidades se marcharán a otra parroquia donde las acojan. Y nunca más pisarán Santa Rita para ofrecerse a nada.

Así son los frutos del Camino. Hay sacerdotes RM que jamás volverán a pisar la diócesis en la que fueron ordenados. La expansión del Camino es la misión a la que están llamados sobre todas las cosas. Los hermanos del Camino pueden llevar la pastoral de matrimonios de una parroquia X mientras estén en la fase de hacer servicio a la parroquia. Pero su amor eclesial termina ahí. Si se les pide obediencia al párroco por encima del Camino, la respuesta será "lo siento pero no".

Los hermanos más viejos en la fe de las comunidades neocatecumenales de Guam están ahora en el paso de la Traditio. Según el Camino, durante dos años irán casa por casa anunciando a Jesucristo. De acuerdo, es otro juego de lenguaje típico de Kiko. Más bien irán dando su experiencia de fe contando cómo han descubierto a Jesucristo en el Camino Neocatecumenal en la Iglesia. Invitarán a la gente a acercarse al Camino Neocatecumenal para descubrir a Jesucristo igual que ellos.

En Guam no habrá reclutamiento de nuevos miembros del Camino Neocatecumenal durante un año, por orden del Obispo Byrnes. Ha sido una decisión inteligente por su parte, pero su desconocimiento del funcionamiento del Camino Neocatecumenal le ha jugado una mala pasada. Por supuesto que no habrá catequesis iniciales en Guam durante un año. Lo creo. Pero el Camino Neocatecumenal no va a interrumpir su misión de evangelización anunciando a su Jesucristo neocatecumenal (perdón por la expresión) en las plazas (great mission durante los domingos del tiempo Pascual) y a puerta fría (dos años de Traditio). A Kiko no se le puede cerrar una puerta porque siempre encuentra una ventana.

El trabajo de Lino Lista y sus compañeros de Neocatecumenali es crucial para conocer cómo se entrena mentalmente a estos hermanos que van predicando a Jesucristo puerta a puerta. Es evidente que pocos obispos de los que presiden el rito neocatecumenal de envío de estos hermanos han estado presentes en los escrutinios previos.

A diferencia de los Segundos Escrutinios, los escrutinios de la Traditio son menos teatrales desde el punto de vista de su puesta en escena. La persona escrutada no se sienta físicamente en una silla destacada entre el catequista y el sacerdote y frente al resto. El escrutinio supuestamente es más ligero porque en teoría todos los que hacen la Traditio ya hicieron previamente los Segundos, que son los más traumáticos.

Pero no nos engañemos: no todos serán enviados. Las mujeres o los hombres casados que caminan solos serán enviados a evangelizar a sus cónyuges. Y no serán enviados aquéllos que no sepan traducir al más puro lenguaje de marketing neocatecumenal absolutamente todo de sus vidas. Ahora, con la distancia de los años lejos de la secta y conociendo la auténtica verdad, leo el escrutinio del adúltero que envuelve su pecado en la pedagogía del Camino para justificarse y me llevo las manos a la cabeza. Me duele el corazón por ello: he pasado al menos veinte años de mi vida creyendo que solo experimentando el pecado podría luego llevar la luz de Cristo al pecador.

Es decir, supuestamente alcancé la madurez en la fe a través del Camino Neocatecumenal sin entender qué era la Gracia. Esto para mí es una herejía absoluta. Yo estuve dos años de Traditio anunciando a un Jesucristo que me quería siendo pecadora, pero que no me ayudaba a dejar de pecar porque yo era la nada más el pecado, tal como reflejan Lino Lista y puede leerse en la traducción de Charles White.

Yo conocía a un Jesucristo que me perdonaba cuando había pecado y me ayudaba a levantarme, pero no un Jesucristo que podía ayudarme a no pecar. Digamos que esa virtud, no caer en el pecado, te lo daban los años de Camino y no la Gracia. Nunca me hablaron de la Gracia. Jesucristo en el Camino te ofrece levantarte cuando caes, pero no te ofrece dejar de caer. Por eso Kiko te adoctrina para afirmar que Dios te ama siendo adúltero, pero nunca que Dios te ama hasta el punto de que no seas adúltero jamás.

No sé si estoy entrando en terrenos pantanosos. No quiero incurrir en error doctrinal, pero el Dios del Camino no se parece al Dios del Opus, por ejemplo. En el Opus hablan continuamente de la Gracia. Gracias a la Gracia puedes no pecar. En el Camino eso es entendido como una fe del esfuerzo que por supuesto no es la auténtica fe. Es voluntarismo. Es virtuosismo.

Es muy peligrosa la ideología neocatecumenal porque desarrolla una especie de pesimismo existencial incompatible con la idea de santidad de la Iglesia católica. Para Kiko se puede ser un santo a la vez que se es un grandísimo pecador. Para Kiko, cuanto más santo, más pecador. Por eso los neocatecumenales aprenden a dar testimonio de una fe dramática. Si no te masturbas no puedes dar testimonio de que Dios ama al que comete actos impuros y lo perdona. Si no experimentas el pecado de robar no puedes dar testimonio de que Dios ama al ladrón. Es una pura justificación pedagógica del pecado.

Sinceramente, lo que Kiko predica no es lo que la Iglesia católica predica. Es muy triste que la jerarquía crea que por haber corregido sus mamotretos y por haber aprobado sus Estatutos Kiko habrá modificado su predicación. No lo ha hecho. Sigue adoctrinando a miles de personas en una doctrina desviada. Ante la duda, pregunten a cualquier neocatecumenal por la Gracia".


  1. Unfortunately, the NCW won't die any time soon. Local bishops have to ban them from their dioceses, and good luck with that. Their tremendous European wealth bought off the rotten Vatican long ago.

    Even the hated reactionary who prances around my diocese draped in magenta turns a blind eye to their overt heresies and liturgical atrocities. They, in turn, pay him off. Money talks, and the useless jerk needs it. The dominant mainstream justifiably won't give him a cent.

  2. All about money and numbers of priests. Good article shows how seminarians incardinated into Guam but may never serve there as priests. It is a game that has been going on for years. As the author rightly states it will take a decade or two to clean up the mess left by Apuron. The good point is the clean up has begun by the people of Guam and signs are already beginning to be seen. There is a hope for the post Apuron Church.

  3. This is a common scenario seen everywhere, that once the devastation that the NCW way brings to a parish becomes evident to active parishioners who haven’t joined after only a few recruiting cycles, the NCW is no longer so effective in calling new members.

    Therefore as Lapaz has pointed out: "once established in a parish, the NCW survives thanks to its internal inbreeding where most of the new members (victims) are the children of the Neocatechumenals and their grandchildren"

    If however not enough "breeding" has occurred then "missionary families" are brought in from other places.

    1. In other words, its like an "infestation" of bacteria.

    2. In March 2016, Francis blessed and sent out 50 NCW families to evangelize 5 continents. This was done in the presence of Kiko and a Rome audience of 8,000 Neocats. Some of them might be heading for Guam.

    3. Actually Francis did nothing of the sort. Nor has any other pope. It is KIKO who "sent" out the missionaries. And it was KIKO who stages the annual event to make it look like the pope is "sending" them. That way they can say "the pope sent us." That's bullshit. Anyone can go to Rome and be blessed by the pope. He blesses the missions of thousands weekly who come to his audiences and his Sunday messages. It's all staged bullshit.

    4. That "sent by the Pope" line that they use is a gross exaggeration. Every group that has a Papal mass or audience will get the Popes blessing to go and continue the work.

      This is a classic NCW name dropping tactic.

      NCW = Lie, Cheat and Deceive.

  4. Excellent post, Lapaz. There are many things which you say here which I further want to emphasize. God Bless, and Thank you. Tim

  5. All of these comments make sense to me.

  6. There’s only one way between God and Man, Only Jesus Christ is the WAY, the truth & the life, and not NCW under Kiko, Carmen, not even a Pop, Clergymen or Pastor. Wake up! We’re in the whore of Revelation, the typical Babylon. Jesus comes very soon!