The controversy in the Archdiocese of Agana over the manner in 

which Holy Communion is distributed in the eucharistic celebrations 
of the Neocatechumenal Way 
 
Submitted by Tim Rohr 
(12/27/14) 
 
The  controversy  in  the  Archdiocese  of  Agana  over  the  manner  in  which  Holy  Communion  is 
distributed  in  the  eucharistic  celebrations  of  the  Neocatechumenal  Way  (NCW)  is  no  small 
matter.  This  is  primarily  due  to  Archbishop  Apuron’s  public  response  to a 2005 directive from 
the Congregation for Divine Worship and the Sacraments (CDW). 
 
In   December  of  2005,  in  the  midst  of  the  “ad  experimentum”  period  granted  to  the 
Neocatechumenal  Way,  Cardinal  Francis  Arinze,  Prefect  for  the  CDW,  issued a letter 1 to the 
leaders  of  the  Neocatechumenal  Way  beginning   with  the  address: “The  Holy  Father  wishes 
you to know…” 
 
In  the  letter,  Cardinal  Arinze  notes  six  items  of  concern  relative  to  the celebration of the Holy 
Eucharist by the neocatechumenals. Item 5 reads as follows: 
 
5.   On  the  manner  of  receiving  Holy  Communion,  a  period  of   transition  (not 
exceeding  two  years)  is  granted  to  the Neocatechumenal  Way  to  pass  from  the 
widespread   manner  of  receiving  Holy  Communion  in  its  communities  (seated, 
with  a  cloth­covered  table  placed  at  the  center  of  the  church  instead  of  the 
dedicated  altar  in  the   sanctuary)  to  the  normal  way  in  which  the  entire Church 
receives  Holy  Communion.  This  means  that  the  Neocatechumenal  Way  must 
begin  to  adopt  the  manner  of  distributing  the  Body  and  Blood  of  Christ  that  is 
provided in the liturgical books. 
 
Only  a  few  weeks later, speaking on the Archdiocese  of Agana radio station (KOLG 90.9 FM), 
Archbishop  Apuron  publicly  challenged  Cardinal  Arinze's  authority  to  issue  the  directive, 
saying: 
 
“Arinze,   to  tell  you  the   truth,  is  really   not  for  the  Way,  and  I  don’t  know  what 
credentials  he  has,  I  mean  I  don’t  want  to  get  into  an  argument  in  terms  of  an 
individual  but  Cardinal Arinze, with due respect,  uh, I, you know uh, I don’t know 
why  he  uh  uh  wants  us  to   conform   to  what...and  you  know  the…  “  (He  then 
changes the subject.) 2 
 

This  might  have  been  seen  as an error or a small slip up  except that it occurred in the context 
of  40  minute  long address in which Archbishop Apuron defends the Neocatechumenal  Way  in 
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terms   of  “we”  and  “us”  (categorically  identifying  himself  with  the  NCW  apart  from  the  rest  of 
the  diocese)   and  goes  so  far  as  to  cast  Cardinal  Arinze’s   letter  as  an  historically  unique 
permission for the NCW to continue its practices: 
 
“...in  fact,  really  looking  at  the  letter, mostly, beside the interpretation of the two 
columnists...it  is  the  first  time  in  the  history  of  the   church   that  we  were  give 
permissions  for  the  variations  that  is  being done in the Neo Catechumenal Way, 
officially by the pope.” 3 
 

The  program,  which  at  the  time  was  aired  live  every  Monday  morning,  was   normally 
rebroadcast  in  the  afternoon  of  the  same  day  and  twice  more  later  in the week. Word quickly 
got  out  about  the  Archbishop’s  statements and many were waiting for the rebroadcast to hear 
for   themselves  what  was  a  very  obvious  taking  of  sides  by   Archbishop   Apuron,  not  just 
against  those  of us  who  are not  members  of  the  NCW,  but  against  the legitimate authority of 
the Church (the CDW). 
 
The  rebroadcast  never  came.  Realizing  the  full  impact  of  the  Archbishop’s  scandalous 
remarks,  the  show’s producers decided not to rebroadcast the episode. However, they did not 
initially  announce  why.  Angry  listeners  began  calling the station asking the technician on  duty 
why  the   program  was  not  being  rebroadcast.  The  technician  simply  told  the  callers  what  he 
was told: “I don’t know, they just told me not to run it.” (The technician was my son.) 
 
The  next  day a meeting was called by Deacon  Frank Tenorio, the manager of the station. The 
object  of  the  meeting  was  to  come up with a statement that could be released explaining why  
the program with the Archbishop’s damaging remarks was not being rebroadcast. 
 
With  the  Archbishop  present,  Deacon  Tenorio  proposed  that  we  blame  it  on  “technical 
difficulties.”  The  shows  hosts,  Fr.  Michael  Crisostomo  and  Mr.  Fred  Rodriguez,  (and  others) 
were   present   at  the  meeting.  Everyone  seemed  shocked  into  stillness.  Deacon  Tenorio,  in 
front  of   the  Archbishop,  had  just  proposed   a  lie.  There  was  no  protest  from  Archbishop 
Apuron. Apparently he was content that we lie for him. 
 
After  a  long  moment,  I  called  it  a  lie.  Again,  no  response  from  the  Archbishop.  Finally,  Fr. 
Crisostomo proposed something benign that was at least not a lie. 
 
This  episode  would  have  long  been  forgotten   except  for  Archbishop  Apuron's  continued 
campaign  to   advance  the  neocatechumenal   agenda  in  this diocese,  a  campaign  he  actually 
began in Rome in 2005 at the Synod on the Eucharist where in front of Pope Benedict and the 
rest  of   the  synod  fathers,  he  proudly  advocated  for  the  anomalous  liturgical  practices  of  the 
NCW. Here is an excerpt from a report by the Catholic News Service: 
 
Archbishop  Anthony  Sablan  Apuron  of  Agana,  Guam,  said  perhaps "the church 
needs  to  restore  the  'breadness'  of  the  bread,"  by  using  the  "unleavened  bread 
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used  in  the  ancient  and  primitive   church  rather  than  the  wafer­thin, 
mass­produced bread we use as hosts for our people today." 
 
He  said  using  signs  that  "fully  and  powerfully  represent  the  reality  they  signify 
and  not  just  approximate  them"  might  lead  the  faithful  to  "better  appreciate  the 
Eucharist." 
 
He  said  in   his  experience  small  faith  communities  more  successfully  grasped 
the faith. 
 
In  order  to  foster  that  sense  of  a  close  community, he suggested the priest take 
the Eucharist to seated people. 
 
"What  sort  of  a banquet  does  one go  to  which requires you to stand rather than 
sit?" Archbishop Apuron asked. 
 
He  said  that,  in  the  Gospels,  St.  Mark  said  "Christ  served  the apostles  ­­  he  did 
not ask or invite them to come up" in order to receive his body and blood. 
 
The  archbishop   praised  the  Neocatechumenal  Way  in  Guam  and  said  he  has 
witnessed  "a remarkable growth in faith in the lives of thousands of people" who 
are part of this parish­based process of faith formation. 4 
 

In another news report, Archbishop Apuron is said to have...  
 
“asked  that   the  practice  of  receiving  communion  while  seated  be  extended, 
because  ‘if  the  Eucharist  is  a  banquet,  then  this  is  the  most  appropriate 
posture.’” 5 
 

(We note  here  that Archbishop Apuron's belief that  the  Eucharist "is a banquet", is based in Kiko Arguello's 
theology of the Eucharist as solely a banquet to the exclusion of it being a Holy Sacrifice.) 
 

Archbishop  Apuron  personally  bragged  about  his   comments  at  the  synod  during  the  above  
mentioned radio program on KOLG: 
 
“...as  you  know,  it  was  made public  that  I  argued first of all for the kiss of peace 
to  be  moved,  or  at   least  the  possibility  of   having  to  move  the  kiss  of  peace at 
before  the  offertory  after   the  homily,   before  moving  into  the  liturgy   of  the 
eucharist  as  is  done  in  the   eastern  church.  And  that’s  what  separates  us  from 
the  eastern  church  but  it  had been the  much  earlier practice of the church in the 
primitive  church,  the  receiving  communion  seated.  My argument, and in front of 
the pope and the bishops there…” 6 
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Thus,   we  can  be assured,  given  his  public  statements  in  Rome  to  the  pope  himself,  that  the 
KOLG  incident  was  NOT  a  “slip  up”,  and  that  Archbishop   Apuron  was   in  fact,  in  those 
statements  on  KOLG,  stating  clearly  and  emphatically  that  he   not  only  believed  that  the 
liturgical  inventions  of  Kiko  Arguello,  the  founder  of  the   NCW,   to  be  “most  appropriate”,  he 
also,  in  rejecting  Rome’s  authority  on  the  matter,  was  publicly  embracing  an  alternative 
hierarchy. 
 
This  “alternative  hierarchy”  has  continued  to  rule  Archbishop  Apuron  to  the  present day. And 
while  many  of  us were willing to overlook most of damage that seemed to be mostly occurring 
around  the edges  of  our church, we could not longer ignore it once Archbishop Apuron  began 
his  attack  on  the  very  heart  of  our  church  with  his public  persecution and maltreatment of the 
clergy,  first  in  2008  when  he  threatened  three  priests  from  the  Philippines  with  an  effective 
deportation  should  they not serve the NCW, 7  and then again in 2013  and  2014 with his public 
attacks on Fr. Paul Gofigan 8 and Msgr. James Benavente, 9 
 

(Fr. Gofigan, because  he stood in the way of the NCW's control of the largest parish on the island, and Msgr. 
Benavente  because  he has long  been  rumored to  be Apuron's most  likely successor,  and not being  "Neo", 
he had to be eliminated.) 
 

In  April  of  2008, four months after the two year “grace  period” given by Cardinal Arinze for the 
NCW  to  change   its   communion  practice,  and  one  month   prior   to  the  final  approval  of  the 
Statute   of  the  NCW,  I  approached  a  priest,  a  member  of  the  Neocatechumenal  Way  and  a 
professor   at  Guam’s  Redemptoris  Mater  Seminary,  and  asked  him  why,  given  the  deadline, 
the NCW had NOT complied with Cardinal Arinze’s directive. 
 
I  am copying here the full conversation on this issue between this priest, who for the purposes 
of this post I shall refer to as Fr. X, and myself: 
 
(Note:  The priest's  name  will  be  supplied  in  the  version  submitted directly to  the  visitators. I do  not consider 
this  priest  to be  the  culprit  in  this  matter. He  appears  to  be just the  messenger. However, hopefully he has 
seen  how  much damage all this  has  led  to. The priest is welcome to  identify himself in the comments below 
if he wishes. Highlights are mine.) 
 

4/26/08 (from Tim Rohr to Fr. X) 
Father, 
 
I  have  spent  quite  a  bit  of  time  compiling  questions,  but  before  I  submit  any  of 
them,  perhaps  this  one  needs  to  be  answered  first.  Has  the  NCW  on  Guam 
obeyed   the  directive  of  Pope   Benedict  XVI  as  transmitted  through  Cardinal 
Arinze's  office  on  December  1,  2005  regarding  the  reception  of  Holy 
Communion: 
 
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5.   On  the  manner  of  receiving  Holy  Communion,  a  period  of   transition  (not 
exceeding  two  years)  is  granted  to  the Neocatechumenal  Way  to  pass  from  the 
widespread   manner  of  receiving  Holy  Communion  in  its  communities  (seated, 
with  a  cloth­covered  table  placed  at  the  center  of  the  church  instead  of  the 
dedicated  altar  in  the   sanctuary)  to  the  normal  way  in  which  the  entire Church 
receives  Holy  Communion.  This  means  that  the  Neocatechumenal  Way  must 
begin  to  adopt  the  manner  of  distributing  the  Body  and  Blood  of  Christ  that  is 
provided in the liturgical books. 
 
The  two  year  transition  period  expired  as of Dec 1, 2007. However, every person 
in  the  NCW  that  I  have   asked  about  this   says  that  they  still  receive  Holy 
Communion  according  to  the  way  described  above  from  which  the  NCW  was 
instructed to depart. 
 
Has   the  NCW  been  granted  an  extension  of   the  time  allotted?  If   so,  I  would 
encourage  you   to  make  it  known  so  that  the  rest  of  Guam's  Catholics  are  not 
scandalized  by   what  appears  to  be  disobedience.  Or,  is  it  that  just  some 
communities  have  not  gotten  the  word?  Or,  is  it  that  some communities are not 
in  line  with  the  full  authority  of  the  Church?  Is  this  something  that  the  bishop 
himself  can  decide?  If  so,  then  that  should  be  made  known. As I've said before, 
whatever  Rome  is  okay  with  I am  okay  with. I  have  no  issue  with  anything  that 
Rome  allows   regardless  of my  personal  preferences.  We  just  need  to  know  the 
real  story.   As  it  looks  now,  the  NCW  is  not  obedient  and  appears  to  be  making 
its own rules. I think this question needs to be dealt with first. Thank you, 
 
Tim 
 
 
4/26/08 (from Fr. X to Tim Rohr) 
Dear Tim: 
  
An  extension  has  been  granted.  The  reason  for  this is  that the  statues that will 
be  definitively  approved  have a  modification of the instructions contained in the 
letter  from  Cardinal  Arinze.  These  statutes  were  to  have  been  approved  to 
coincide  with  the  end  of  the  two  year  period  mentioned  in  the  Cardinal's  letter, 
but  other  issues   regarding  the  statutes  have  been  raised  by  one  of  the 
departments  of  the  Roman   Curia.  Kiko   asked  the  Council  of  the  Laity,  which 
oversees  the NCW,  what  should  be  done,  and  he  was instructed by the Cardinal 
Prefect  of  the   Council   to  continue  the  present  practice  until  the   statues  are 
completed.  We are still waiting.  
 
Fr. X 
 
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4/26/08 (from Tim Rohr to Fr. X)  
Then  this  needs  to  be  made  known.  I  will  be  happy  to  do  my  part  in  getting  the 
word  out  so  that  the  opponents  of  the  Way  no  longer  use  this  as  part  of  their 
evidence  against  the  Way.  Can you  please supply a copy of the instruction from 
the Cardinal Prefect? 
 
Thank you,  
Tim 
 
 
4/26/08 (from Fr. X to Tim Rohr)  
Tim: 
 
Kiko   spoke  to  Cardinal  Rylko,  the   head  of  the  Council  for  the  Laity,  back  in 
December  when the two year transitional period ran out.  Both Kiko and Cardinal 
Rylko  knew  that  the  statutes  would  contain   a  modification  of  Cardinal  Arinze's 
instructions.  Rylko  gave  an   oral  reply  to  Kiko to  maintain  the  present  practice 
so   that  the   Holy  See  would  not  be  put  in  the  awkward  position  of  seeming  to 
change  its  mind  by  going  from  Arinze's  letter  to  the new  statues  in  a very short 
time.   
 
The  pope  approved  the   statutes  in  the  beginning  of  February  and  they  were to 
be   promulgated  on  February  27th.  But  just   before  the  promulgation,  the 
statutes  were  removed  from the  hands  of  the  Council of the Laity and sent back 
for  further  considerations  by  the  other  four  dicasteries  of  the  Curia that have to 
review  any   changes  in  the  statutes.  We  were  just  told  to  hold  tight  until  you 
receive  further  word.  No  explanations  were  given  at  the  time.  There  is, 
however,  evidently  still  some  strong  resistance  to  the  statutes  on  the  part  of 
some  in   the  Curia  and  they  are  trying  to  introduce   further  changes.  However, 
there  are  no  documents  to  show you at this point.   All our instruction have  been  
oral, but we are satisfied with that.  We have no choice.   
 
All  we  were  told  is  to   take  no  action  until  the  Holy  See  resolves  these  matters. 
This  is  what  we  are  doing. However, I hope you understand that this information 
is  not  for  publication.  I share it with you so  that you will understand  the delicate 
position  we  are  in  at   the  moment.   I  would  caution  against  reading  into   these 
events   more  what  I   have  said.  I  mention  them  simply  to  show  that  we  are  not 
disregarding  Arinze's  letter,  but  that  subsequent  events  have  changed  the 
situation in which we find ourselves.   
 
Fr. X 
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4/27/08 (from Tim Rohr to Fr. X)  
Okay,  I  won't  pass  this  on.  However,  I  must  say  that  it  does  seem  odd  that  a 
change  or  abatement  of  a directive coming from such a high office as that of the 
Congregation  for  Divine   Worship,  and  also  one  that  made  so  much  news  upon 
its   release,  and  one  that  affects  the  worship  of  over  1  million  Catholics  (the 
estimated  pop.  of  the  NCW)  and  the  observations  of  many  millions  more  (those 
aware   of  the  directive  but  not   in  the  NCW),  could  be  left  to  just  a  conversation 
between Kiko and the Cardinal. 
 
While  I  have  no reason to doubt what you  say  is true,  the potential  for  scandal is 
huge.  Also,  the  Pope  very  clearly  reinforced  the  directive  from  the  CDW  in  his 
address  to the NCW on Jan. 12, 2006. It is hard to believe that this Pope, perhaps 
the  clearest  thinker  on  the  planet, would change his mind. Also, the fact that the 
practice   is  still  in  place  even  now  shows  that  the  directive  that  came  out  over 
two years was completely ignored. 
 
The  NCW was not given 2 years to continue  its practice, but 2 years to change it. 
Obviously no effort was made to change it. 
 
I  also  understand  that  one  of  the  contingencies  for  the  approval  of  the  statutes 
is  an  investigation  into  "how  fully the Neocatechumenal Way has  adhered to the  
norms  issued  in  December  2005 by  the Congregation  for  Divine  Worship".  Why 
is   there  any  need  to  investigate  your  obedience  in  this  matter  if  in  fact  the 
approval of the statues is going to include a retraction of the directive??? 
 
I  have  to  say  that on a personal level your answer is a great discouragement. My 
issue  is not with you, but with the continued mystery that  seems to shroud more 
and  more  aspects  of  the  NCW.  I  think  for  now,  due  to  my  increasing skepticism 
about  the  NCW,  it  will  be  wise  of  me   to  no  longer  engage  in  any   attempt  at 
dialogue  or  reconciliation  between  the  NCW  and those that are openly hostile to 
it. I will wait in silence for Rome to speak. Thank you for your time.  
 
Tim 
 
 
4/27/08 (from Fr. X to Tim Rohr)  
Dear Tim:   
 
All  of  the  directions  contained  in  Cardinal  Arinze's  letter  have  already  been  put 
into  practice.  The  only  exception is the manner of receiving communion.  There 
Page 7 of 13 

are   some  practical  problems  due  to  the  type  of  bread  that we use.  We  will  the 
expressed  direction of  the  Roman  Missal  which  says  that the bread should look 
like  bread.  Hosts  may  be  used  as  a  second  option  if  circumstances  render   it 
more  feasible.  As a matter of practice, all parishes that I am ware of do not even 
attempt  the  preferred   form  because  of  the  difficulties  attached  to  it.  Arinze's 
letter  presupposes  the  use  of  hosts as does the mode of distribution envisioned 
in  his  letter.  Kiko  was  granted  an  audience  with  the  Pope  in  May,  2007,  and 
discussed  the  issue.  Kiko  proposed  an  alternative  method  which  would  meet 
these  problems  and  which  the  Pope  then  accepted.  The  statues,  which 
incorporate  the  other  provisions of  Arinze's letter,  were then amended to reflect 
this modification.   
 
The  fact  that  the  statutes  have  been  delayed  is  most  unfortunate.  I  trust  their 
publication will go a long way to remove an suspicions.  
 
Fr. X 
 
 
4/28/08 (from Tim Rohr to Fr. X)  
 
Okay, I'll wait.  
 
Tim 10 
 
 

So  as  you  can see,  the  01  December 2005 directive from the CDW  was NEVER obeyed, and 
as  per  this  email  conversation  with  Fr.  X,  the  permission  is  said  to  have  come  from  Cardinal 
Rylko.  The   question  is  whether  or  not  Cardinal  Rylko,  if  in  fact  this  account  is  true,  has  the 
authority  to overrule the 01 December 2005 directive from the CDW, and if so, why is there no 
documentation  of  this  decision  from  Cardinal  Rylko?  According  to  Fr.   X,  all  the instructions 
are  “oral”.  This  is  not  the  way  Rome  operates  especially  in  matters  regarding  the celebration 
of the Eucharist. 
 
Of  course,  the  main  context  of  Fr.  X's  comments  is  the  pending  approval  of  the  Statute  in 
which  it  appears  he  is assured  the  NCW will  continue  to  be  permitted  to  receive  communion 
sitting.  The  Statute  received  final  approval  two  months  after this conversation (in June 2008), 
and  there  was  NO  permission  to  continue  the  neocatechumenal  practice  of  receiving  Holy 
Communion seated. 
 
Specifically Article 13 § 3 states: 
 
 
Page 8 of 13 

For  the  celebration  of  the  Eucharist  in  the   small  communities  the  approved 
liturgical  books of the Roman Rite  are followed, with the  exception  of the explicit 
concessions  from  the  Holy  See.  49  Regarding  the  distribution  of   Holy 
Communion  under  the  two  species,  the  neocatechumens  receive  it  standing, 
remaining at their place. 
 
Footnote 49 is copied as follows with my comments in italics: 
 
See  Benedict  XVI,  Speech  to  the Neocatechumenal Communities on January 12, 
2006,   in  Notitiae  41  (2005),  554–556;  (In  this  address,  Pope  Benedict  emphasizes 
that the 01 December 2005 instruction from the CDW was issued on his behalf.) 
 
CONGREGATION  FOR  DIVINE  WORSHIP,  Letter of December 1, 2005 in Notitiae 41 
(2005),   563–565;  (This  is  the  letter  from  Cardinal  Arinze  instructing  the 
neocatechumenals to cease the practice of receiving Holy Communion while seated.) 
 
“Notification  of  the  Congregation  for  Divine  Worship  on  celebrations  in  groups 
of  the  Neocatechumenal  Way,”   L’Osservatore  Romano,  December  24,  1988: 
“The  Congregation  consents   that  among  the  adaptations  foreseen  by  the 
instruction  “Actio  Pastoralis”,  nn.  6­11,  the  groups  of  the   above­mentioned 
“Way”  may  receive  communion  under  two  species,  always  with  unleavened 
bread,  and  transfer   “ad   experimentum”  the  Rite  of Peace  to  after the  Prayer  of 
the Faithful.” 
 
● Statute of the Neocatechumenal Way  – Final Approved Text – June 2008 11 
 

To   summarize,  the  2008  Statute  of  the  Neocatechumenal  Way  provides  for  the  following 
exceptions: 
 
1. The communicants may receive communion under two species. 
2. The  communicants   may  receive  the  sacred  species  remaining  in  their  place standing 
(not sitting). 
3. The Rite of Peace may be transferred to after the Prayer of the Faithful. 
 
However,  relative  to  the  manner  in  which  Holy  Communion  is  distributed  in   the 
neocatechumenal  celebration  of  the  eucharist  in  the small communities, this is the practice to 
this day in the Archdiocese of Agana: 
 
1. The  celebrant,  prior  to  his  own  communion,  distributes  the  sacred  host  to  the 
communicants who stand, remaining in their place. 
2. The communicants do not consume the sacred host but continue to hold it. 
3. The communicants wait till the sacred host has been distributed to all. 
4. They then sit, still holding the sacred host. 
Page 9 of 13 

5. The  celebrant himself  then  returns to his chair, holds up the sacred host, says “Behold 
the Lamb of God…”, and communicates himself. 
6. The communicants, seated, then consume the sacred host. 
 
Absent  public  permission  from  the  Holy  See,  there  are  two  major  transgressions  of  the 
liturgical books: 
 
1. The  priest   has  moved  his  own  communion  until  after  he  has  distributed  the  sacred 
host to the communicants. 
2. The  communicants  do  not  consume  the  sacred  host  upon  receiving as required in the 
GIRM par. 161, but sit and then later consume. 
 
On  December  15,  2014, Archbishop  Apuron  publicly  stated  that  Rome  has  given  permission 
for these exceptions: 
 
“Rome  has  approved   it  –  even  the  way  we’re  receiving  Communion.  That  they 
receive  the  host  standing  and  they  can  sit  down  and  everybody  who  receives it 
and  they   eat  together,  as  the   Priest  stands  and  says,  “Behold  the  Lamb  of 
God…” you know, the acclamation before and they receive it sitting down. Rome 
has  given  permission  for  that.  And  it’s   somewhere  I  need  to  find  out  where 
exactly, but they told us that permission is given.” 12 
 

We  now  ask  the  present  Visitors  from  the  Holy  See,  to  clarify  once  and  for all whether or not 
“Rome  has  approved  it.”  If  Rome  has  approved  it,  then  we  simply  ask  that  said  approval  be 
properly  made  known  so  this  ongoing  scandal  can  be  stopped.  If  Rome  has  not  approved  it, 
then  we  simply  asked  that  the  practice  itself  be  stopped  and  that  the  instruction  be  made 
public. 
 
Conclusion 
 
While   the  manner  of  distributing  Holy  Communion  in  the  neocatechumenal  community 
celebrations  of  the  eucharist  versus  the  rest  of  the   local  church  is  an  outward  sign  of  our 
division,  we  believe  that  the  obstinance  to  the  Holy  See  in  this  matter  and  as  documented 
above,  underlines  a  much  more  dangerous  division,   a  division  of  belief  in  what  the  Holy 
Eucharist   in  fact  is.  We  even  must  wonder  whether  or  not  our  new  neocatechumenal 
presbyters  and  even our  own  Archbishop  believe  the  same  thing  the  rest  of us believe about 
the  Real  Presence:  that  Jesus  Christ  is  ACTUALLY  present,  body,  blood,  soul  and  divinity, 
and  not  just  MYSTERIOUSLY  present  in  the  community,  as  many   neocatechumenals  have 
intimated. 
 
Further,  Archbishop Apuron often evidences what  many of us  frighteningly suspect: that he no 
longer has a mind of his own, that he simply parrots what he is told to say, that he is under the 
Page 10 of 13 

control  of   his  neocatechumenal  masters,  specifically  Fr.  Pius  Sammunt,  O.C.D.,  who  is  ever 
at   his  side  and  to  whom  Archbishop  Apuron  seems  to  submit  every  word  and  decision,  and 
more  specifically  (and  dangerously)  Mr.  Giuseppe  Gennarini,   the  chief  "catechist"  and 
"responsible" for the United States and the Pacific. 
 
I  make  this  observation  in  a  general  way  because  over  these  many  years,  Archbishop 
Apuron's  actions  against  the  larger  church  do   not  make  sense  even  if  we  account  for  the 
possibility  of   Archbishop  Apuron  being  a  "bad  man",  but  I  also  make  this  observation 
specifically  because  much  of  what  Archbishop  Apuron  says  relative  to  the  Neocatechumenal 
Way can be traced almost word for word to his neocatechumenal masters. 
 
As an illustration, consider a statement by Archbishop Apuron already referenced: 
 
“...in  fact,  really  looking  at  the  letter, mostly, beside the interpretation of the two 
columnists...it  is  the  first  time  in  the  history  of  the   church   that  we  were  give 
permissions  for  the  variations  that  is  being done in the Neo Catechumenal Way, 
officially by the pope.” 13 
 

Now  Consider  what  Giuseppe  Gennarini  told  the  news  agency, Zenit  only  a  few  days  earlier 
on January 1, 2006: 
 
"For  the  first  time,  the  Holy  See  has  accepted  several  variations  to  the  way  the 
Eucharist  is  celebrated  within  the  context  of  the  Neocatechumenal  Way,  as  licit 
adaptations...  To  the   best  of   my  knowledge,  this   is  the   only  case  in  which the 
Holy See has granted such an explicit permission to an ecclesial group." 14 
 

Sadly,  we  find  this  kind  of  parroting  all  too  often  in   Archbishop  Apuron's  words,  but 
exponentially  more  dangerous  is  his  robotic  obedience  to  Gennarini  et.  al.  in  the 
administrative   decisions  of  this  archdiocese,  specifically  his  firing  of  Fr.  Paul  Gofigan  and 
Msgr.   James  Benavente,  but  most  dangerous  of  all,  his  ordaining  of  men  from  Redemptoris 
Mater  Seminary  even  he himself knows should not be ordained. We trust you will learn all this 
for yourselves. 
 
Footnotes 
 
1
 Letter  from  Cardinal  Francis  Arinze,  Prefect  of  the  Congregation for Divine Worship and the 
Sacraments.  Prot.  2520/03/L.  Vatican  City,  December  1,   2005.  To   the  esteemed  Mr.  Kiko 
Argüello, Ms. Carmen Hernandez, and Rev. Father Mario Pezzi. 
http://www.internetica.it/neocatecumenali/english/arinze­letter­interview.htm 
Page 11 of 13 

 
2

  Archbishop  Anthony  S.  Apuron.  KOLG,  90.9  FM,  Catholice  Educational  Radio,   Agana, 
Guam. January 2006. 
http://www.junglewatch.info/2014/02/by­what­authority.html 
 
3
 Ibid. 
 
4
  Glatz,  Carol.  “Eucharistic  adoration  is  key,  but  also  has drawbacks,  bishops  say.”  Catholic 
News Service. October 6, 2005. 
http://www.catholicnews.com/data/stories/cns/0505663.htm 
 
5
  Magister,  Sandro.  “Liturgy:  Benedict  XVI   Brings  the  Neocatechumenals  Back  to  the  Right 
Way.” Chiesa News. December 27, 2005. 
http://chiesa.espresso.repubblica.it/articolo/44140?eng=y 
 
6
  Archbishop  Anthony  S.  Apuron.  KOLG,  90.9  FM,  Catholice  Educational  Radio,   Agana, 
Guam. January 2006. 
http://www.junglewatch.info/2014/02/by­what­authority.html 
 
7
  Apuron,  Anthony.  Letters  to  Frs.  Hector  Canyon,   Manuel  (Jun)  Trenchera,  Jr.,  Manuel 
Ombao. March 28, 2008. 
https://www.scribd.com/doc/234271730/Apuron­2008­Letters­to­the­3­Filipino­Priests­edited 
 
8
 Rohr, Tim. “The Removal of Fr. Paul Gofigan”. JungleWatch.info 
http://www.junglewatch.info/p/documents­relative­to­case­1.html 
 
9
 Rohr, Tim. Posts relative to the removal of Msgr. James Benavente. JungleWatch.info 
http://www.junglewatch.info/search/label/Msgr.%20James%20Benavente 
 
10
 Rohr, Tim, X, Fr. X. Email conversation. April 2008. Attached. 
 
11
 Statute of the Neocatechumenal Way  – Final Approved Text – June 2008 
http://www.camminoneocatecumenale.it/public/file/en_Statute2008.pdf 
 
12
  Apuron,  Archbishop  Anthony  S.,  Address  to  the  parishioners  of  St.  Francis  Parish,  Yona, 
Guam. December 15, 2014. 
https://soundcloud.com/undecoverneo/tanaka­question­and­aasa­answer­on­neo­communion 
 
13
  Archbishop  Anthony  S.  Apuron.  KOLG,  90.9  FM,  Catholice  Educational  Radio,  Agana, 
Guam. January 2006. 
http://www.junglewatch.info/2014/02/by­what­authority.html 
 
Page 12 of 13 

14

  Neocatechumenate  on  the  Holy  See

s  Guidelines.  Interview  With  Giuseppe  Gennarini. 

Zenit. January 01, 2006. 
http://www.zenit.org/en/articles/neocatechumenate­on­the­holy­see­s­guidelines 

Page 13 of 13 

Related Interests

s  Guidelines.  Interview  With  Giuseppe  Gennarini. 
Zenit. January 01, 2006. 
http://www.zenit.org/en/articles/neocatechumenate­on­the­holy­see­s­guidelines 

Page 13 of 13 

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