Sean O’Conaill © Doctrine & Life 2001

In March 1997 I made my way for the first time to Termonbacca Monastery in Derry. In the process of retirement due to ill health from the teaching career that had dominated my life for thirty years, I was in shock over the loss of the school and career that had grounded me. Although also now a committed Catholic, I was also seriously concerned, as parent and teacher, with the failure of my church to address the exodus of its teenagers from faith, as well and home and school, at eighteen.

That failure was due, I was convinced, to an ill-conceived and desperate clinging to a patriarchal and clerical ‘Christendom’ model of leadership, when Christendom itself was patently dead, and deservedly so – the root source of the secularism that now dominated the west. Misled by centuries of inherited power, that leadership had become essentially verbal rather than exemplary, a matter of preaching a gospel narrowed to little more than sexual prudishness and perpetuation of the clerical system. Not even the shock of the sexual scandals that had begun with the Casey affair in 1992 had awoken the Irish episcopate to a realisation of the fact that Ireland was now part of the western mainstream, in which autonomous individualism had replaced deferential acceptance of inherited clerical authority.

Which meant in turn that the church was unable to critique the emerging crisis of individualism as a race for ‘success’ which most must lose in the long run, bereft of a community which will love them anyway. An Ireland in which Sunday Massgoing was the natural communal gathering of small local communities had been replaced since the sixties by a media-dominated and urbanised rootlessness that found the Mass incomprehensible and boring – but leadership had failed to react adequately. As a result most of the children I taught – including my own – now found patriarchal Catholicism a self-regarding straitjacket they were obliged to respect for the moment, but were instantly throwing off as soon as they became independent adults. What kind of church would still be around when they needed it, I wondered?

I didn’t expect to find any part of the answer in Termonbacca in March 1997. All I knew was that I was in for a three-day experience of Catholicism to be conducted by a team of laymen. Would they be up-to-speed with a Vatican II model of church? It seemed unlikely.

I was, and I remain, astonished by what I found.

The culture shock began about nine o’clock on Thursday when about seventy laymen were gathered in the coffee bar. Most wore casual clothes and small pewter pectoral crosses – these were the team. The rest of us were the ‘candidates’ – the course members. An atmosphere thickly laden with cigarette smoke and Derry banter was eventually pierced by a call to order from the team leader, or ‘Rector’. The ‘Cursillo’, he explained, was a three-day course in Catholicism, originating in Majorca. He then called the team members to introduce themselves. Most did so nervously and quickly, saying when they had done their first weekend, and how much they had enjoyed it – but finishing with ‘I’m here to serve’. Others launched into a more extended appeal to us to stick it out for the three days – and these were heckled good humouredly by the rest. Three things struck me straight away. These men were mostly unsophisticated, but happy in one another’s company – and totally unembarrassed about their faith. I was having difficulty coping with the noise, the heavy Derry accents and the smoke – but I was also touched and moved in a way I hadn’t expected. I started paying attention, wondering who was orchestrating this bonhomie.

That evening finished with a talk on the Prodigal Son by the first priest to appear. It had an unusually frank and personal character – and this prepared us for what was to follow the next morning. We also had our first experience of Cursillo music – it was in the folk idiom with expert guitar accompaniment, but the singing had a fervour I was quite unaccustomed to – especially from men.

We found ourselves on Friday seated at tables in a conference room overlooking the Foyle, listening to jokes told by team members who were clearly expert and intent on having a good time. This set the pattern for the three days. Life is often critical, but seldom serious, in Derry.

Then the talks began – half given by religious – but it was those given by the laymen that riveted me. These began with a sincere exposition of some aspect of the Cursillo ‘method’ (based upon piety, study and action) but then became an account of those experiences that had led the speaker to faith. Confidentiality prevents me recounting any one in particular – but all remain extraordinarily vivid.

Imagine the worst things that might have happened to any individual in Derry these past three decades – Bloody Sunday, or the aftermath of explosions; attempted sectarian assassination, or the blanket protest in the Maze, or the suicide of a family member, or an experience of child abuse: all against a background often darkened by unemployment, addiction, family violence and the breakdown of relationships. A multitude of the darkest valleys the human soul can experience. Into some of these we were given eloquent insight over three days, and into others I have been led on subsequent weekends on team. They were all very different from the valley through which I was then passing – but were all recognisable nevertheless as ultimate trials of the human spirit. And in all of them there had been a bonding with the Jesus of Gethsemane and Golgotha, an experience of the Church as sacrament of reconciliation, healing and ongoing community through what they call the Cursillo family – and now a joyful pursuit of others undergoing the same trials. The Cursillo framework is the means by which this is accomplished – and this explains why it is still thriving after twenty-two years.

The traditional devotionalist Catholicism that goes along with this has misled some of the more theologically ‘with it’ local clergy to dismiss Cursillo as a remnant of a dying Church. As conducted in Derry it is in fact for me the most astonishing vindication of key elements of Vatican II theology, and a promise of a vibrant church of the future – one fully capable of meeting the challenges we now face.

In particular, although there is a strong Marian element, the practical theology of the Derry Cursillistas is fundamentally Trinitarian. Their overwhelming conviction is the unconditional love of Jesus for all, especially those hurt by life. He is a God who allowed himself to be broken in order to find the broken. The Father is perceived not as inexplicable demander of due punishment for all, but as generous giver of the Son, and celebrator of our return to his house. The Spirit is invoked as the one who enables the speakers to tell their stories, who allows us to be honest and loving – and then joyful in our reunion. Salvation is therefore easily explained: it is the dawning of another life in communion with these Three, one that truly now has nothing worse to fear than the possibility of alienation from them.

How that joy is mediated on the Cursillo weekend I cannot precisely describe, as it could diminish the experience somewhat for those who take on the weekend.

One experience I can recount however. Towards the end of the weekend all get the chance to sit together in a family-sized room, as a member of their table team, in the presence of the blessed sacrament, and to pray spontaneously to the really present Lord. The sincerity with which this opportunity is seized, with complete openness, faith and intimacy, is quite unique in my experience. There is a sense of something shared, of deep communion and warmth, that celebrates the sacrament far more powerfully than is ever possible in the parish church.

The spirit of generosity that grounds the weekend, and the humility with which these men speak of their own lives, has often an extraordinary effect upon the demeanour of the candidates. Often closed and suspicious to begin with, most find that at least one of the team has shared their darkest experiences, and come through with the support of God’s grace. This creates trust and openness, and a willingness to experience the sacraments in a context of welcome rather than criticism. The most sophisticated theologian could not convey more powerfully the love of God for the individuality of every person.

The result is described by a Cursillista friend as ‘the losing of the mask’ – the abandonment of pretence to a disdainful invulnerability and independence, of remaining unwounded by life and needless of community. Realising that their deepest wounds and insecurities are understood and accepted, candidates lose that fear of openness that prevents them from being truly themselves. I have never seen men more freely and joyously respond.

One other experience I remember vividly, as it relates directly to my own professional arrogance. At the end of one weekend, at the feedback session, a young candidate of about twenty went freely to the microphone and explained that as a boy he had been dismissed as uneducable. This had profoundly depressed him, making him socially withdrawn and fearful, and unable to feel positively towards himself. On the weekend he had been accepted so fully for himself that he had lost this fear, and learned to respect himself. All of this he said with perfect lucidity, revealing again the power of Christian community to free the individual from self-dislike – and to unlock people from the prisons that supposedly intelligent people can put them in.

From this, and from many other similar experiences, I have learned that the secular pyramid of esteem, founded so rigidly nowadays on educational and career attainment, is spiritually fatuous and unjust – that when we relate to one another in a context where social status has no meaning we can be most truly ourselves, able to converse and relate as the equals we truly are, separated from secular pretensions. I serve on team knowing that I am valued simply for myself – not for the social accidents that have made me a teacher and writer. With many Derry Cursillistas I have formed enduring friendships which have given me too another life.

Which brings me to the conclusion that we intellectuals are often our own worst problem. Too often educational success has separated us from the experience of the darkest valley that the less educated have been through. We have also been taught the enlightenment’s fear of deep emotion, and its bias towards the mind as the sole repository of wisdom and happiness. So we may suppose that somewhere in our refinements and abstractions the ultimate truth resides, and that the unsophisticated faith of the less educated is somehow inferior and passé. We may also suppose that they should see us as their salvation – when in fact we may have far more to learn from them – especially the gifts of spontaneity and humility, laughter and tears.

Thoughtful Derry Cursillistas generally feel a tolerant sympathy for theologians, who in their view complexify what is really very simple – that Christ’s gift of himself renews simple words like love, peace and joy – cleansing them from the cloying sentimentality and cynicism that have made them almost meaningless. He does this by being, at Termonbacca, the presence that redeems the past, allowing people to share these words, in perfect sincerity, on the weekend, with those still in need of this experience. What they have to learn from an updated Church is therefore far, far less than they have to contribute to it – in wisdom as well as joy.

That the Cursillo framework elsewhere can also be a framework for a more chauvinist and fundamentalist form of Catholicism is clear from certain Internet sites. In Derry it is fiercely egalitarian, keeping structure to a minimum and determined to prove that personal freedom is entirely possible in the context of a genuine love of God and neighbour. Uniting evangelism with a deep sense of community, it has replaced for many the extended family that Ireland has only recently lost. It can also be a foundation for the recovery of a spirituality that truly expresses the Irish character. That Christian evangelism must be far more than a matter of mere words, that it must now be expressed in the rebuilding of community, is proven there conclusively.