Neocatechumenal Way

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The Neocatechumenal Way or Neocatechumenate, originally called "Post Baptismal Catechumenate," is one of the various religious movements within the Roman Catholic Church that have been founded during the second half of the 20th century, around the time of the Second Vatican Council. It dedicates itself to "a post-baptismal catechesis in the form of the catechumenate"^[1], i.e. a Christian adult faith formation process similar to the Catechumenate, the ritual preparation for baptism in the early Christian church. It was initiated by the Spanish painter Kiko Argüello in the early '60s.

In June 2002 the Holy See approved the Statutes of the Neocatechumenal Way "ad experimentum" (for an assessment period lasting five years, ending in June 2007).^[1]

Contents 1 Formation of the Neocatechumenal Way 2 Nature and mission of the Neocatechumenal communities 3 Structure of the Way 4 Responsibles of the Way 5 Missionary Activity 6 The Redemptoris Mater Seminaries 7 Statistics of the Neocatechumenal Way in Europe 8 The World Youth Days 9 The Statutes: approval of the Neocatechumenal Way as a Post-baptismal catechumenate 10 Recent Official Statements 10.1 Vatican Letter 12/05 11 Recent Developments 11.1 Meeting with the Pope 1/2006 11.2 Pope meeting with Clergy 2/2007 11.3 Letter from the Bishops of the Holy Land 2/2007 12 Criticism of the Neocatechumenal Way 13 Literature 14 Notes, Documents and References 15 External links

[edit] Formation of the Neocatechumenal Way

The approbation decree describes the history of the movement as follows: „The Neocatechumenal Way began in 1964 in the slums of Palomeras Altas, Madrid, through the work of Mr. Francisco (Kiko) Argüello and Ms. Carmen Hernández who, at the request of the poor with whom they were living, began to proclaim to them the Gospel of Jesus Christ. As time passed, this kerygma was embodied in a catechetical synthesis, founded on the tripod: "Word of God-Liturgy-Community", that seeks to lead people to fraternal communion and mature faith.

This new catechetical experience, born in the wake of the renewal inspired by the Second Vatican Council, attracted the keen interest of Archbishop Casimiro Morcillo, then Archbishop of Madrid, who encouraged the initiators of the Way to spread it to the parishes who asked for it. This experience of evangelization thus spread gradually through the Archdiocese of Madrid and to other Spanish dioceses.

In 1968, the initiators of the Neocatechumenal Way arrived in Rome and settled in the Borghetto Latino. With the permission of Cardinal Angelo Dell'Acqua, then Vicar General of His Holiness for the city and district of Rome, the first catechesis began in the parish of Our Lady of the Blessed Sacrament and the Canadian Martyrs. Since then, the Way has continued to spread to dioceses around the world and even to mission countries.“^[1] And in the years that followed, on request of the same congregation, the name "Neocatecumenal Way" was chosen over “Post-Baptismal Catechumenate”.

[edit] Nature and mission of the Neocatechumenal communities

According to its statute, „The Neocatechumenal Way is at the service of the Bishops as a form of diocesan implementation of Christian initiation and of ongoing education in faith, in accordance with the indications of the Second Vatican Council and the Magisterium of the Church.“^[2]

It is made up of a „post-baptismal catechumenate“ (or baptismal catechumenate if the members did not receive baptism), an ongoing education in faith and a service of catechesis.^[3]

The Neocatechumenal Way is implemented in the dioceses under the direction of the diocesan Bishop and with the guidance of the Responsible Team of the Way according “to the lines proposed by its initiators”.^[4]

[edit] Structure of the Way

The Neocatechumenal Way is structured as an itinerary with steps.

The Neocatechumenal itinerary begins in the parish with a cycle of catechesis, which are spread out usually in a period of two months, in which is prepared and announced the Kerygma, the apostles' message of the death and resurrection of Jesus Christ. At the end of this period, with those willing to enter into this „post-baptismal catechumenate“, the neocatechumenal community is formed. This community is guided by the pastor and of the other priests of the parish, and begins its journey based on „the tripod“ of Christian life: „Word of God, Liturgy, Community“^[1].

• The first phase, the post-baptismal catechumenate, is a time necessary to learn humility and to help the members of the community acquire inner Christian simplicity ^[5];

• The initiation to prayer (with the handing of the Liturgy of the Hours)^[6];

• The Traditio Simboli (the giving of the Creed) which is followed by a public testimony of ones own faith, the "Redditio Symboli"^[7];

• The giving of the Our Father and the welcoming of the maternal love of the Virgin Mary^[8];

• The final phase of rediscovery of baptism is the election, where the members learn to live in the praise of God. This period ends with the renewal of the baptismal promises in the Easter Vigil presided preferably by the local Bishop ^[9].

[edit] Responsibles of the Way

Currently the international responsible team for the Neocatechumenal way is made of the initiators Kiko Argüello and Carmen Hernandez (both from Spain), and an Italian priest, Father Mario Pezzi of the Diocese of Rome. The international team names the electoral college (from eighty to a hundred twenty members) that will be in charge of the election of the new "Responsible Team"^[10]).

From the international team depend the local teams of “Itinerant Catechists” (around seven hundred), appointed by the international team of the Neocatechumenal Way in the various nations or areas of the world. These teams of “itinerant catechists” for the evangelization are usually formed by celibate men or women, by a lay married couple and by a priest (with permission from his bishop or his religious superior).^[11] They contribute in forming the first neocatechumenal communities of a parish, and to maintain regular contact with the Bishops of the diocese in which they work; the itinerant teams are supposed to preserve a constant link with the responsibles of the Neocatechumenal Way, visiting periodically the communities they catechized and taking care of the development of the Neocatechumenal Way in the territory assigned to them, being fully faithful to the charism given to the initiators and obedient to the local Ordinary.

The “itinerant teams” may begin the Neocatechumenal Way in another diocese, after the request of a pastor and the permission of the Ordinary.

Furthermore the “itinerant catechists” are free to interrupt at any moment their own missionary experience.

[edit] Missionary Activity

In front of the de-secularization of Northern Europe and vast areas in the world, the Initiators of the Neocatechumenal Way, have began the experience of “Family in Mission” to help establishing through this charism, the presence of the Catholic Church in countries where it is non existent ("Implantatio Ecclesiae") or to help strengthen the present Catholic communities in particularly difficult areas ^[12].

Pope Benedict XVI entrusted the missionary mandate to about two-hundred families who began this mission on January 12, 2006 bringing the number of “Families in Mission” from the Neocatechumenal Way to over five-hundred in the entire world.^[13].

[edit] The Redemptoris Mater Seminaries

These diocesan seminaries are a fruit of the Second Vatican Council and of the prophetical vision of Pope John Paul II. The idea to establish these seminaries started in Rome, the diocese of the Holy Father, to establish a seminary with these characteristics:

• international, i.e. with vocations coming from different nations; and
• missionary, i.e. that upon ordination, the priests are available to go wherever the ordinary sends them ^[14] .

In 1988, the first Redemptoris Mater Seminary was erected by Cardinal Poletti, Vicar of the Holy Father in Rome.

These seminaries have vocations that come forth from the Neocatechumenal Way. The seminarians in these seminaries have the same educational formation as the other diocesan seminarians, following the directives of the nations where they are erected. The “Redemptoris Mater” Seminaries are not seminaries of the Neocatechumenal Way, but diocesan seminaries under the full jurisdiction of the ordinary. To this day 60 Redemptoris Mater Seminaries have been opened in 5 continents, and have been ordained more than 1200 priests.

[edit] Statistics of the Neocatechumenal Way in Europe

The following statistics cater for the number of communities in Europe. Communities are established in a parish, and each community usually consists of between 30 to 50 people.

Nation	Communities
Albania	22
Austria	38
Australia	50
Belarus	11
Belgium	30
Bulgaria	10
Croatia	250
Cyprus	5
Czech Republic	40
England	32
Estonia	5
France	60
Georgia	6
Germany	50
Greece	6
Hungary	40
Ireland	25
Italy	10,000
Israel	8
Latvia	9
Lithuania	20
Luxembourg	1
Malta	100
Netherlands	40
Poland	1,000
Portugal	300
Romania	50
Russia	5
Scotland	3
Serbia, Bosnia & Macedonia	30
Slovakia	65
Slovenia	40
Switzerland	35
Spain	7,000
Scandinavia	10
Turkey	8
Ukraine	45

The highest number of communities found in Europe (and the World) are found in Italy. Other countries such as Spain, Poland, Portugal, Croatia and Malta have high numbers of communities too. Per capita, the highest density of communities in the World is found in Malta (with 100 communities), an island nation of 400,000 persons. Guam comes second with 35 communities (the Catholic population of the Island is just over 115,000).

It is estimated that there are around 500 communities in the United States of America. South and Central America, as well as Mexico, also have thousands of communities each. Other countries with a large number of communities include the Philippines,with over six hundred communities. Australia has around fifty communities. The communities in Africa number around eight hundred and are rapidly growing.

[edit] The World Youth Days

The World Youth Day is periodically organized by the Roman Catholic Church, during which youths from all over the world are gathered by the Pope in a particular chosen city around the world. The Neocatechumenal Way is an active organizer within the World Youth Days and rallies tens of thousands of youths from the Neocatechumenal Communities to attend the World Youth Day. During the last World Youth Day, held in Cologne in August 2005, nearly one hundred thousand (100,000) youths from the Neocatechumenal Way made it to Cologne, nearly one tenth of the total of all the youths from around the World who attended the event.

After the meeting with the Pope held for all the youths, the initiators of the Neocatechumenal Way organize a meeting with the Neocatechumenal Way youths, at the end of which a call for vocations is made. In Bonn in 2005, around one thousand five hundred (1,500) young men answered the call for the priesthood, together with another nine hundred (900) young women who felt called to enter a religious order. These young men and women, begin a process of discernment in their own dioceses and parishes, which may lead to priesthood or consecrated life.

[edit] The Statutes: approval of the Neocatechumenal Way as a Post-baptismal catechumenate

The Statutes of the Neocatechumenal Way approved in June 2002, ^[15] by the Pontifical Council for the Laity, have been marked as ad experimentum for five years, thus up to June of 2007. The Catechetical Directory of the Way has already undergone a first scrutiny by the Congregation for Faith and has been granted an informal approval ^[16], during the time it was headed by Cardinal Joseph Ratzinger; currently the Holy See Congregations are still in the process of verifying this "Catechetical Directory" (it consists of more than fourteen volumes), and giving the final approval.

As the name states, the "Statutes" contain the formal regulations which define the Way as a Catholic post-baptismal catechumenate and give it its rightful collocation inside the Catholic Church. The "Catechetical Directory" contains the methods, the directions on the liturgy and the catechetical points of the Way. The approval of the latter is therefore a necessary condition to a final validation of the Statutes (which contain numerous cross-references to the Catechetical Directory).

On September 21st, 2002, The Holy Father, at the time John Paul II, mentioned the Statutes when speaking to the members of the neocatechumenal way, that «it is now the task of the competent offices of the Holy See to examine the Catechetical Directory and the catechetical and liturgical practices of the Way. I am sure that its members willingly and generously support the directives they will receive from these authoritative sources» ^[17].

[edit] Recent Official Statements

[edit] Vatican Letter 12/05

On December 1st, 2005, a few days after Benedict XVI met Kiko Argüello, Carmen Hernández and father Mario Pezzi, Francis Cardinal Arinze sent to Argüello, Hernández and father Pezzi a letter^[18] containing «The Holy Father's decisions» about Neocatechumenal liturgies, requiring that in the celebration of the Holy Mass, the Neocatechumenal Way continue as they are with the following changes,

• one Sunday per month, the communities of the Neocatechumenal Way must participate in the Holy Mass of the parish community;
• admonitions may be issued before the readings to help the assembly enter into the Reading and listen, these are to be brief;
• on the exchange of peace, permission is granted to the Neocatechumenal Way to continue exchanging the Kiss of Peace before the offertory;
• "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 cloth-covered 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^[19]."
• "The possibility of ‘dialogue’ during the homily (cf. Directorium de Missis cum Pueris, no. 48) can be used occasionally and with prudence by the celebrating minister as a means of exposition, which does not transfer to others the duty of preaching."

The Letter ends acknowledging the fruits borne by the Neocatechumenal Way.

[edit] Recent Developments

[edit] Meeting with the Pope 1/2006

On 12 January 2006, two hundred families from Neocatechumenal Communities, called to go on mission to evangelize all over the world, attended a private audience given by Pope Benedict XVI, who entrusted them a «missionary mandate» and gave a «special greeting and blessing» to members of the Way all over the world ^[20]. The Pope also spoke about the "certain norms" contained in the letter from the Congregation for Divine Worship on the celebration of the Holy Eucharist in the Neocatechumenal communities^[21]. He explained that the purpose of these norms is to make the apostolate of the Neocatechumenal Way even more effective in communion with all the People of God.

On 17 January 2006, Kiko Argüello, Carmen Hernández and father Mario Pezzi sent to Pope Benedict XVI a letter^[22] in which they express to be "very content with the norms" about liturgy, and that they will "speak with the Bishop of each Diocese" to arrange the participation "at least one Sunday per month", thanking for the "period of two years" to conforming the distributing of the Holy Communion.

On the 24th of February, The Holy Father gave as an example of the continously imprving relationship between pastors and the way, the process of approving the statutes of the Neocatechumenal Way: "It has been a long way, with many complications which are still occurring today, but we have found an ecclesial way which has much improved the relationship between the pastor and the Way. And so we go ahead!"

"The same is true for the other movements," he added ^[23].

[edit] Pope meeting with Clergy 2/2007

From a conversation with the clergy of Rome on February 22, 2007:^[24]

The question was posed by Fr Gerardo Raul Carcar said that Ecclesial Movements and new communities are a providential gift for our time. These are entities with a creative impetus, they live the faith and seek new forms of life to find the right place in the Church's mission. Fr Carcar asked the Pope for advice on how he should fit into them to develop a real ministry of unity in the universal Church.

[...] In these months, I am receiving the Italian bishops on their “ad limina” visits. [...] The Movements also welcome my fatherly role as Pastor. Others are more critical and say that Movements are out of place. I think, in fact, that situations differ and everything depends on the people in question. [...] It seems to me that we have two fundamental rules of which you spoke. The first rule was given to us by Saint Paul in the first letter to the Thessalonians: do not extinguish charisms. If the Lord gives us new gifts we must be grateful, even if at times they may be inconvenient. And it is beautiful that without an initiative of the hierarchy but with an initiative from below,[...] new forms of life are being born in the Church just as, moreover, they were born down the ages.

At first, they were always inconvenient. Even St Francis was very inconvenient, and it was very hard for the Pope to give a final canonical form to a reality that by far exceeded legal norms. For St Francis, it was a very great sacrifice to let himself be lodged in this juridical framework, but in the end this gave rise to a reality that is still alive today and will live on in the future: it gives strength, as well as new elements, to the Church's life.

I wish to say only this: Movements have been born in all the centuries. [...] Even St Benedict at the outset was a Movement. They do not become part of the Church's life without suffering and difficulty. St Benedict himself had to correct the initial direction that monasticism was taking. Thus, in our century too, the Lord, the Holy Spirit, has given us new initiatives with new aspects of Christian life. Since they are lived by human people with their limitations, they also create difficulties.

So the first rule is: do not extinguish Christian charisms; be grateful even if they are inconvenient.

The second rule is: the Church is one; if Movements are truly gifts of the Holy Spirit, they belong to and serve the Church and in patient dialogue between Pastors and Movements, a fruitful form is born where these elements become edifying for the Church today and in the future.

This dialogue is at all levels. Starting with the parish priest, the Bishops and the Successor of Peter, the search for appropriate structures is underway: in many cases it has already borne fruit. In others, we are still studying.

For example, we ask ourselves whether, after five years of experience, it is possible to confirm definitively the Statutes for the Neocatechumenal Way, whether a trial period is necessary or whether, perhaps, certain elements of this structure need perfecting.

In any case, I knew the Neocatechumens from the very outset. It was a long Way, with many complications that still exist today, but we have found an ecclesial form that has already vastly improved the relationship between the Pastor and the Way. We are going ahead like this! The same can be said for other Movements.

Now, as a synthesis of the two fundamental rules, I would say: gratitude, patience and also acceptance of the inevitable sufferings. In marriage too, there is always suffering and tension. Yet, the couple goes forward and thus true love matures. The same thing happens in the Church's communities: let us be patient together.

The different levels of the hierarchy too - from the parish priest to the Bishop, to the Supreme Pontiff - must continually exchange ideas with one another, they must foster dialogue to find together the best road. The experiences of parish priests are fundamental and so are the experiences of the Bishop, and let us say, the universal perspectives of the Pope have a theological and pastoral place of their own in the Church. [...]

Let us be grateful to the Holy Spirit for the gifts he has given to us. Let us be obedient to the voice of the Spirit, but also clear in integrating these elements into our life; lastly, this criterion serves the concrete Church and thus patiently, courageously and generously, the Lord will certainly guide and help us.

[edit] Letter from the Bishops of the Holy Land 2/2007

Additionally, three days later, The Catholic bishops of the Holy Land wrote a letter welcoming the Neocatechumenal Way, giving indications for its work in the area.

Letter from the Bishops of the Holy Land dated February 25, 2007 - Jerusalem:^[25]

Brothers and Sisters of the Neocatechumenal Way:

1. May the peace and love of our Lord Jesus Christ be with you always.

We, ordinary Catholics of the Holy Land, address this letter to you at the beginning of Lent, in the context of the common pastoral plan for this year, the theme of which is catechesis and religious education in the parish.

Brothers and sisters of the Way, you are welcome in our dioceses. We thank God for the grace that the Lord has given you and for the charism that the Holy Spirit has poured out in the Church through your ministry in post-baptismal formation. We are grateful for your presence in some of our parishes, for your preaching of the Word of God, for the help you offer our faithful in understanding their faith more deeply and rooting themselves in their local churches, in “a synthesis of kerygmatic preaching, lifestyle changes, and liturgy” (Statutes, art. 9).

Pursuant to the letter that Pope Benedict XVI addressed to you on January 12, 2006, and the one from the congregation for divine worship on December 1, 2005, was ask you to take your place in the heart of the parish in which you proclaim the Word of God, avoiding making yourselves a group apart. We would like you to be able to say with Saint Paul: “ I have made myself a slave to all so as to win over as many as possible” (1 Corinthians 9:19).

The principle to which we must all remain faithful, and which must guide our pastoral action, should be “one parish and one Eucharist.” So your first duty, if you want to help the faithful grow in faith, is that of rooting them in the parishes and in their own liturgical traditions in which they have grown up for generations.

In the East, we care a great deal about our liturgy and our traditions. It is the liturgy that has contributed greatly to preserving the Christian faith in our countries throughout history. The rite is like an identification card, and not only one way of praying among others. We implore you to have the charity to understand and respect the attachment of our faithful to their own liturgies.

2. The Eucharist is the sacrament of unity in the parish, and not of fragmentation. And so we ask that the Eucharistic celebrations, in all the Eastern rites as well as in the Latin rite, be presided over always by the pastor, or in the case of the Latin rite, in full agreement with him. “Where the bishop is, there is the Church,” wrote Saint Ignatius of Antioch. Teach the faithful to love their liturgical traditions, and put your charism at the service of unity.

3. We also ask you to undertake a serious study of the language and culture of the people, as a sign of respect for them and as a means of understanding their soul and their history, in the context of the Holy Land: religious, cultural, and national pluralism. Moreover, in our countries – Palestine, Israel, Jordan – everyone is searching for peace and justice, a search that is an integral part of our Christian life. All preaching should guide our faithful in taking concrete stances in the various contexts of life and in the continuing conflict in Palestine: an attitude of forgiveness and of love for one’s enemy and, on the other hand, demand for one’s rights, especially dignity, freedom, and justice.

We ask you to preach a Gospel incarnated in life, a Gospel that illuminates all aspects of life and roots the faithful in Jesus Christ Risen and in their entire human, cultural, and ecclesial environment.

We ask God to fill your hearts with his power and love, and to grant you grace that you may fill the hearts of the faithful with his love and power.

+ Michel Sabbah, Latin patriarch of Jerusalem; + Elias Chacour, Melkite Greek-Catholic archbishop of Acri, Haifa, Nazareth, and all Galilee; + Georges El-Murr, Melkite Greek-Catholic archbishop of Philadelphia, Petra, and Jordan; + Paul Sayah, Maronite archbishop of Haifa and of the Holy Land, and Maronite patriarchal exarch of Jerusalem, the Palestinian Territories, and Jordan; + Fouad Twal, Latin coadjutor bishop, Jerusalem; + Kamal Bathish, Latin auxiliary bishop, Jerusalem; + Salim Sayegh, Latin patriarchal vicar for Jordan; + Giacinto-Boulos Marcuzzo, Latin patriarchal vicar for Israel; + Pierre Melki, Syrian-Catholic patriarchal exarch of Jerusalem, the Holy Land, and Jordan; + Georges Bakar, Melkite Greek-Catholic patriarchal exarch of Jerusalem; + Raphael Minassian, Armenian Catholic patriarchal exarch of Jerusalem, the Holy Land, and Jordan. ^[26].

[edit] Criticism of the Neocatechumenal Way

During the 40 years since its inception, and especially in the '80s and '90s, some local bishops and priests have expressed concerns regarding the validity of this experience. In some instances, a few diocesan bishops have issued letters or decrees to control this reality at a local level, or regarding the modalities of its liturgies; in one instance, a bishop in England has totally prohibited the Neocatechumenal Way in his diocese. Some other critiques came from priests and theologians who challenged the validity of its teachings, liturgies and its practices.

Of special concern are the Eucharist celebrations which occur late Saturday evening. These masses have a slightly varied eucharistic liturgy, usually take place in separate rooms and therefore appear as closed door liturgies. Even though formally they are open to others, these celebrations can be seen as an element of division in the parishes.

All these challenges though, spread over a period of forty years, have been partially overcome by the Supreme Authority of the Church in 2002, with the Approval " of the Statutes of the Neocatechumenal Way ("ad experimentum", for a period of five years), which is valid, according to Canon Law, for the Universal Church.

The approval of the "Catechetical Directory" will be the final step for the formal recognition of the Neocatechumenal way.

While diocesan bishops are free to use or not this charisma in their Dioceses, personal opinions do not influence its recognition “ad experimentum”, legally issued by the competent hierarchy.

[edit] Literature

• AA, VV., El Camino Neocatecumenal: de las barracas de Madrid a los Estatutos deRoma: Vida Nueva, n° 2338 (20 de julio de 2002) 23-30.
• AA. VV., En la carcel, pero libres!, Bilbao 1996.
• AGUDO, J., De quincalleros transeuntes a predicadores de la Palabra: "YA" (Domingo 15 de marzo de 1987) 35;
  • "Iglesia y carismas", en Del temora la esperanza (t. II), Madrid 1993, 232.
• ARRIETA, J.I., Observaciones canonicas sobre el Estatuto del Camino. Itinerario de formation, no asociacion ni movimiento: Alfa y Omega, n° 314 (4 de julio de 2002) 6-7.
• AZCONA, E, Las Comunidades Neocatecumenales. Una experiencia de evangelization a traves de la Parroquia, Oficina de Estadistica y Sociologia de la Iglesia, Madrid 1992.
• BLAZQUEZ, R., Comunidades neocatecumenales: un camino de iniciacion cristiana: Teologia y Catequesis 4 (1984) 603-641;
  • Las comunidades neocatecumenales, Bilbao 1988;
  • La carta del Papa sobre las comunidades neocatecumenales: Ecclesia n. 2.508, (29-12-1990) 1965-1968;
  • El Camino neocatecumenal y la formation para el presbiterado en el seminario Redemptoris Mater de Roma: Communio 12 (1990) 452-471;
  • Initiation cristiana y nueva evangelization, Bilbao 1992;
  • "Maria en el Camino Neocatecumenal", en Catecumenado en la Iglesia, Valencia 1998, 81-115.
  • La Nuova Evangelizzazione, editore Grafitalica, 2000.
  • Guai a me se non annunciassi il vangelo. Iniziazione cristiana e nuova evangelizzazione, edizioni Grafite (collana "Biblioteca Neocatecumenale"), 1997.
• BOGARIN, J., Los movimientos eclesiales en la VII Asamblea General Ordinaria del Sinodo de los Obispos: REDC 47 (1990) 69-135;
  • La institucionalizacion del camino neocatecumenal. Comentario a sus estatutos: REDC 59 (2002) 705-825.
• BONETE, E., Reflexiones sobre la relation entre el Camino Neocatecumenal y el Concilio Vaticano II: Communio (noviembre-diciembre 1996), 547-555;
  • La faz oculta de la modernidad, Madrid 1995;
  • Eticas en esbozo, Bilbao 2003;
  • Libres para morir? En torno a la Tanato-Etica, Bilbao 2004.
• BOROBIO, D., Catecumenado para la evangelization, Madrid 1997;
  • El catecumenado y su situation en la Iglesia actual: Teologia y Catequesis, 83 (julio-septiembre 2002) 77-112.
• BUGNINI, A., La riforma liturgica (1948-1975), CLV Edizioni liturgiche, Roma 1983 (la edition en castellano: La reforma de la Liturgia 1948-1975, Ed, Catolica, Madrid 1999);
  • Catecumenato per la maturazione nella fede: Notitiae 10 (1974) 228-230; "Comunidades neocatecumenales", en AA. VV., Comunidades plurales en la Iglesia, Madrid 1981.
• BUTTURINI, G., Cammino catecumenale: una iniziazione cristiana alia fede: Credere Oggi 15 (1995) 109-126;
  • Cammino: un autoritratto: II Regno-Doc 3 (1996) 121-128.
• CASTELLANO, J., Carismas para un "tercer milenio". Movimientos eclesiales y nuevas tendencias, Monte Carmelo, Burgos 2003.
• DEVOTO, P., Il neocatecumenato. Un'iniziazione cristiana per adulti, editore Chirico, Napoli, 1994.
• COLLADO, E., El Camino Neocatecumenal (los kikos).;Que antropologia? Que teologia? Que moral?: Sal Terrae (abril 1996) 301-312.
• CONTI G.,, Neocatecumenali al bivio. Sussidio per una scelta (fra Catechismo della Chiesa Cattolica e catechismo di Kiko Argüello), edizioni Segno, Udine, 1996.
• CORDES, P.J., Nouveaux mouvements spirituels dans 1 'Eglise: Nouvelle Revue Theo-logique 109 (1987) 49-65;
  • Una participation activa. Aproximacion pastoral a la celebration de la Eucaristia en pequenas comunidades, Bilbao 1998;
  • "Kiko Argiiello, fundador del Camino Neocatecumenal", en Signos de esperanza, Madrid 1998, 13-33.
• DEL PALACIO, J.L., Comunidades neocatecumenales, Boletin del Arzobispado de A.equipa, n.15 (1986) 27-30;
  • El catecumenado postconciliar de adultos, forma privilegiada de la evangelization de la Iglesia local. Estudio del Catecumenado en el Concilio Vaticano II y en el Ritual de Iniciation Cristiana de Adultos, Bilbao 1999;
  • Arquitectura, Liturgia y Nueva Estetica en el Tercer Milenio para la Nueva Evangelization (Inauguration del ano academico 2001 en el Seminario Diocesano Misionero Redemptoris Mater Juan Pablo II del Callao-Peru);
  • Arquitectura y Liturgia, Bilbao 2000.
• DELLA TORRE. L., Le comunita catecumenali: Rivista di Pastorale Liturgica 48 (1971) 512-515;
  • Significato teologico-pastorale dell'OICA: RPL n. 5 (1973) 9-20; I DELLA TORRE. L., Neocatecumenato: Communio 32 (1977) 58-68;
  • Balance de las aplicaciones del OICA: Concilium 142 (1979) 225-232.
• DELLA TORRE, L., SARTORE, D., Considerazioni pastorali sui Capitoli IV e V de, RICA: RPL n° 66 (1979) 471-493.
• DI GIOVANNI, C., Eramos terroristas, Bilbao 1993.
• ELORRIAGA, C., El Camino Neocatecumenal dentro de la iniciation cristiana de adultos: Comunidades n° 55 (octubre-diciembre 1986) 199-208;
  • Bautismo y espiritualidad neocatecumenal: Revista de Espiritualidad, n° 184-185 (1987) 369- 388;
  • San Cirilo de Jerusalen, Bilbao 1991;
  • Bautismo y Catecumenado e la tradition patristica y litiirgica, Baracaldo 1998.
• ENGELS, I., Der Neokatechumenat: Liturgisches Jahrbuch 29 (1979) 180-185.
• FARNES, P., La celebration eucarfstica enpequenos grupos: Salmanticensis 43 (mayo- agosto 1996) 281-295.
• FAVALE, A.,' Movimenti ecclesiali (IV Comunita neocatecumenali)', en Nuovo Dizionario di Mariologia (ed. S. De Fiores y S. Meo) 965-968.
• FERNANDEZ, P., Cuestiones teologico-pastorales sobre la initiation cristiana: Ciencia Tomista 407 (septiembre-diciembre 1998) 529-567;
  • La celebration de la Eucaristia en el camino neocatecumenal: Phase n.° 260 (marzo-abril 2004) 139-165.
• FLORISTAN, C., El fenomeno de las Comunidades de Base en Espana: Pastoral Misionera 4 (1974);
  • Modelos de comunidades cristianas: Sal Terrae 67 (1979) 6 72 y 145-154.
• FUENTES, A., Camino Neocatecumenal. Experiencia de un parroco: Communio 7 (1985) 185-188;
  • Miles de jovenes del Camino Neocatecumenal descubren su vocation sacerdotal y religiosa: Vida Religiosa. Boletin informativo 59 (1985 240-241;
  • La espiritualidad del Camino Neocatecumenal: Vida Sobrenatural 1995;
  • El Neocatecumenado: Un camino de initiation cristiana, Bilbao 1996.
• MARIGHETTO E,, I segreti del Cammino Neocatecumenale, edizioni Segno, Udine, 2001.
• PASOTTI, E. (a cura di), Il Cammino Neocatecumenale secondo Paolo VI e Giovanni Paolo II, edizioni Paoline, 1993
• ZOFFOLI, E., Catechesi neocatecumenale e ortodossia del Papa, edizioni Segno, Udine (Italy), 1995.
  • I neocatecumenali - chi sono - quale il loro "credo" - cosa pensarne, edizioni Segno, Udine, 1990.
  • Eresie del Cammino Neocatecumenale, edizioni Segno, Udine (Italy), 1992.

[edit] Notes, Documents and References

[edit] External links

• http://www.catholic.travel/ Neocatecumenal pilgrimages to World Youth Day
• Official Neocatechumenal Way website
• The Neocatechumenal Way in the US
• Official status of Neocatechumenal Way
• Website run by a group of catholic priests critical of the Neocatechumenal way
• Redemptoris Mater Seminaries In Spanish
• articles from italian weekly magazine "L'espresso"'s website
• Neo-catechumenate Review
• Swiss (German language) site section on the Neocatechumenal Way