Of the "Stimmen magazine "Zeit der, notebook 7, July 1992,:
Makes by Jesuits and published with their agreeable authorization, visit their internet site while clicking hereNovel Bleistein SJ
The Neukatechumenat
Between Erwachsenenkatechese and politics of church
In fall 1991 became the 19 in Berlin. Seminary ministerial "Redemptoris Mater" founds. To this ministerial seminary, it is about, after a Roman model in the via Tenuta dent of Maglianella della 88, to one seminary of diocesan under the authority of the Ortsbischofs. He/it serves then but indeed the formation of priests that works above all after sa/leur consecration three until five years in this diocese in agreement with the Ortsbischof and probably on the order from a power station of the Neukatechumenats to Rome, to evangelism in other,
The regions of world are sent.
This new seminary in Berlin has history following. After a report of prelate Peter Tanz Mann of the 26. November 1991 pities Cardinal Georg Sterzinsky to one day multiuser of the Neukatechisten in Berlin that only a man more solely young is announced itself 1991 of the Berlin bishopric to the studies of theology. There the Neokatechumenat "offers a ministerial seminary of 'Redemptoris Mater' to the bishop of Berlin. The Berliner cardinal accepts this offer after a lot of demands to precisions clarifying and Entsendung demand of about 20 candidates." At 20. October 1991 arrive to 24 seminarians of eleven nations, of that only eight of the German language are powerful, in Berlin. You had yourselves at 6. October 1991 in Rome to the put disposition and takes now ever to second lodgings in families of the Neukatechumenats. Meanwhile the seminarians visit since the 28. The October 1991 a school of language. As the place of the theological formation, the theological seminary appears not to be possible in the Berlin university the outside. The persons responsible of the Neukatechumenats show "a big reserve opposite a theological and public faculty in Berlin because one fears a theology that is influenced of the consequences of the spiritual radical change of 1968." Cardinal Sterzinsky sees the possibility of a faculty then only in the setting of the concordats and indicate it "that diocesan's seminary of 'Redemptoris Mater' in Berlin cannot be diocesan's seminary for finished but only for these candidates of ministration, who are on the path neukatechumenalen." One evidently has therefore Berlin in the diocese two ministerial seminaries.
This new foundation refers in particular to the decree of the second Vatikanischen council on service and lives of priests "Presbyterorum Ordinis" (before 7). December 1965, and on the letter of the pope Johannes Paul II. of the 30. The August 1990 to ribbed Bishop Paul Josef Cordes * (Rome), that is mandated personam" "ad like vice-president of the advice for the amateurs with the apostolate for the communities neukatechumenales. While the possibility admits ersteres, that to make of the international and only seminaries considering pastoral and special duties (in particular in the no. 10, the pope recognizes the "path neokatechumenalen as the path to the print of people of the Catholic mind, active for the society and for the present time." He/it says the urgent wish that "the brothers in the Episcopal office, with ses/leurs priests, value this work well for the Neuevangelisierung and helps, so that him himself according to this of the founders of proposed leading lines, in the mind of the service and the Communio opposite the Ortsbischof as well as in the unit of the church of part with the universal church achieves." These two sources are called with it, the meanwhile an abundance of diocesan ministerial seminaries with the aims überdiözesanenes, to that is defined last more by a spiritual movement, legitimize. Because this charismatic development, especially as in the situation of ecclesiastical and present interior radical change, cannot be disdained, the question wins a new quality that is immensely politically essential church after the mind and the effect of the Neukatechumenats.
Origin of the Neukatechumenats
In the periphery of Madrid, in the shacks of alto Palomeras ace, the Neukatechumenat began in the year 1964. The initiator was a young Spaniard, painter Francisco Arguello, with the pseudonymous Kikos that had converted of the atheism to the Christian belief. Now he/it wanted to share his/her/its enthusiasm of belief with others. So he/it lived with some other amateurs under the arms of this shanty town and declared in the style of the Charles of Foucauld of, in the simple presence under the man, the Christian belief. Soon he/it has been helped by Carmen Hernandez, a Lizentiatin of the theology. Three years, he/it lasted until a synthesis katechetische was born of this daily proximity experience, like path of the initiation in the Christian belief, that in the only steps progressively too much a Christian and committed life and to the church like a living community led.
By the interest and the help of the archbishop of Madrid, Casimiro Morcillo, this spiritual path spreads soon in Madrid, Barcelona and other Spanish dioceses. 1968, he/it settled in Rome, in the parish to the Canadian martyrs. Of the way altchristliche the "ltineranten", these priests and amateurs, who leave like servants from the gospel, the common neukatechetische grew since 1971 in all continents. An elevation of the year 1985 gave that more that 7200 communities consisted to more of 2600 parishes in 65 nations, also in Germany and Austria. One counted universally on 250000 partisans. For this reason the big growth recommended this spiritual path at the very least also the pope as the path of the Neuevangelisierung.
Method and theology
The Neukatechumenat gets along like path of the return, that occurs in the structures of the parish and in the link with the bishop. As pastoral and continual Katechese for the adults finds it in the small communities, that develop himself like signs of the unit and love and as the shape of life of an adult faith, in. One attaches the particular value to it to shout Fernstehende to the belief. This project justifies to add the Neukatechumenat of the movement of the Neuevangelisierung.
The phases of the path katechumenalen are immobilized in the method and content, articulate a theology paulinische and specific and advance after an obligatory program. You structure about the path that runs on a lot of years on 14 until 20 years. If a priest for his/her/its township can begin the path of the Neukatechumenats, he takes contact with a township, in the platoon neukatechumenale exists already. This one sends a team of four people then, a priest, a couple, a vast person, who is responsible for the process neukatechumenalen and vast. The progress advances in the steps following:
1. Grundkatechese. The only four Katechesens with the themes: the experience with this path of belief, the situation of the church, the necessity of evangelism, the mission of the church underlines the significance of the Neukatechumenats and should motivate to a committed involvement. Two Katechesens, that put in relief the Gottesglauben and the question of mind of the man, the join. He/it is absolutely led in them in a living Gottesbild and to an exam dived in the situation of life often proceeded of the man. On the in it himself questions putting answer the Kerygma of valet Jahwes that God woke up and that shouts every man to the return. According to the inside logical of this introduction follows the welcome of the sacrament of pénitance now. The next Katechesens underline Abraham as model of the faith and the exodus like path of the liberation of the sin. To the liturgy of word now following, diocesan's bishop is invited. He/it puts back the Bible to the only ones. The Grundkatechese is concluded by one day multiuser. This in particular in the feast of the Eucharist of community lived forms a narrow community of all, that participated in the Grundkatechese, with the priest of the township as the center. If this goal is reached, the Katechistens can leave the township in the meantime.
2. The Vorkatechumenat. The first two years of the Vorkatechumenats help the dispute with the questions towards the own belief and with the conditions of a faith that all must himself to God's grace. Once in the week one meets to the feast of a religious office of word of that every fourth is celebrated as the religious office of pénitance, and Saturday, the Eucharist is committed together intensively and solemnly. Every six weeks, the multiuser day seizes ceci/ceux here in the weeks passed of treated theme. The first Skrutinium, that consists in the first dialogue in the ritual of the baptism, follows after these years, in which of the Christian "begin to" to discover the condition of the sin and sa/leur faith. The registered Neukatechumene then his/her/its name in the Bible of the community.
3. The passage in the Katechumenat. In the two until three years following, this community neukatechumenale lives of more than the trias word, Eucharist, community. In the method already known, the healthy history "is studied", the gospel is opened in its big demands considering work, on the emotions, on money. The intention to it is to become free of the "Götzes of this world." The second Skrutinium now following with the liturgy of the entry in the Katechumenat is again under the bishop's direction. The meaningful sign for the intern return is the grants and grants the poor people of the parish.
4. The Katechumenat. In this time should become recognized, that the power of Jesu Christi of the sin frees and that the faith represents a fight with the sins of fund. The stagnant introduction in the beginning in the prayer becomes enclosed with a liturgy, in which the "book of the psalms" is put back. In more this "school of the faith" runs farther. One already works to other in the parish to the preparation, especially as young, members of the parish on the communion first, confirmation, baptism or marriage with. Then the discount of the creed guides there to the confession of the faith in the township. For six weeks, the Neukatechumenens visit the families in the triads and testify them of Jesus' message. After this phase of evangelism, each confesses in the presence the township his/her/its belief. He/it receives after this report, after "Redditio characteristic i", a Palmzweig for the procession in the Palmsonntag. After one year vast and an introduction dived in the prayer, the Vaterunser is transmitted to each.
5. The Auserwählung. The theme of this Katechesen says: The "call as God's people, the mission of the church to live to be sacrament of the love for the world. The passage owing Katechumenat to the Auserwählung is celebrated in a liturgy that in that registered his/her/its name the only one in the "book of life", vgl. Lk 10, 29.
6. Renewal of the Taufversprechens. She/it forms the end and the point culminated of this belief path in the feast of the paschal night. One tells to him to in a representation of the Neukatechumenats: "Lives in the conscience, that the resuscitated Christ intervenes every day in sa/leur life and must save it, that they are pilgrims and live in joy on the today of God and in the waiting of the celestial homeland, that they have be other that the other people, because God named it to a high and big mission: , to "be a Christian.
As this representation shows, the only steps of a path, cleanly a path of the return to the being of Christian living, after which executed on years of shape unwound of the outmoded baptism, become. The sacramental event, that shortens to the baptism in the ritual, will be united with it, detached again again stretched out in the steps of development urkirchlichens and so to speak by quasi-sacramental and vast gestures, before longer maturation processes in a pagan environment. Because the ritual of the "incorporation is to all of the adults in the church. The feast in the levels" to the basis. Decisive to this process is the community as the experience of reason of the church. She/it is substantially to word, Eucharist, community in the "tripod." The evidence of the executions of the only steps doesn't give a dynamic geringzuschätzende that is as indeed necessary before a length total of more than 15 years to the whole process if the enthusiasm of the beginning should not die out on the path.
Odds of the Neukatechumenats
The new spiritual movement of Neukatechumenat tries to correspond to the miseries of the present man and the situation of the church in the theory, method and convenient. Some details to this "charisma" should especially be illuminated, in the recourse on the work of Ricardo Blásquez, the communities neokatechumenalenes. A theological clarification, Wien O., J., not in the bookstore. Mention: The FLAT with the information of side).
1. Spiritualität
The theology, that wins in the Neukatechumenat milks, is the paulinische. Ricardo Blásquez seizes it so together: "The announcement of the resurrection is directed to people, who are of the slaves of the fear owing the death. Here, we are before one the decisive points. People are 2,14-15 according to Hebr of the fear owing the death during theirs whole. To life the enslaved slavery. If we are not conscious of this human situation, the Kerygma doesn't unwind all his/her/its range. While the man sinned, he made" an experience of the death, FLAT 15. The experience of reason of the Kenosis, an existential experience in the sin, lead to the experience of contrast in the Kerygma: that God the man, like him is, like "free."The Christi cross and that in the own life, becomes to a sign of the love. "In the man's existential situation, that is enslaved by the fear owing the death, the Kerygma of Jesus' resurrection sounds like a good news, like a message of joy. Life is possible", FLAT 18. A such distrustful, the theology to live facilitating is now displaced by means of a pedagogy, that refers on the practice urchristliche and also recognizes the adventures of the charismatic foundation phase in Madrid as the divine indication.
That the method of one intensive collective life also made extremely pedagogically, one doesn't first know since the formation of group dynamics and sociology. On this doesn't put but the Neukatechumenat the value. He/it sees God's mind to the work in the experiences and developments of the community that makes continually newly also the miracles of a big return and reconciliation. This Spiritualität lives thus, in the memory to the original church, of the core of the Christian message and the intensive execution of a brotherly community.
2. The community
The habitat of the Neukatechumenats is the community, the group, in which the Neukatechumenens go together together son/leur path. This group becomes progressive the sphere of experience of a Christian township. The cohesion among the members is deepened back by the common intern to beginning, also by the religious and apparently simultaneous experiences, it is in the evolution conscious of the mistake, it is in the observation of the paschal joy.
In this group, some only amateurs assume some responsibilities. There is the cantor, the reader, the Ostiarier, this one all is necessary to the feast of the extended religious offices -, the "widows", who offer the hospitality to the migratory sisters and brothers, the professor of belief, who is helpful, to lead the children of the couples to the belief. The migratory catechist possesses a central place in the group and is a lot in the front. Not excluded not can become him that he/it agrees in tension with the priest, who becomes necessary to the sacramental actions. Yet: he/it is not only spoken in the Neukatechumenat of the responsibility of amateurs. The amateurs carry the process of renewal, he/it is sa/leur thing. You ready precisely the religious offices continually until in the smallest detail before.
This vast structured, closed group of it in oneself and against the "bad trained world", becomes thus to the space of experience of the church, of the Christian township, of Geschwisterlichkeit coins believers. The faith rests on a lattice of personal relations on, is taken in at the end in the biography of people that entered into the in the God embodied of Jesus Christ. Again a social works more therefore from it to the emotional tie. In this case the faith cannot be accepted differently to the all that a shape of radical life; he/it doesn't have anything so of the all of an intellectual Vernünftelei to oneself, that conceives itself in more to the role of feasts with emotion of big value. The levels of the development let an advances in the hollow of the faith to it, an access to God learns; the respective rituals, that come with the steps of the initiation, is living, meaningful and moving. Precisely these rituals contribute to an integral hold of the Christian faith. The faith becomes integrated in the own human life, and the Katechesens tear them forward in it the own existential dynamics.
The conscience of group consolidates the Neukatechumenen in the disputes with an anticlerical or indifferent environment; he/it also contributes to the triumph of personal difficulties or involvement in the marriage and family. If and until what point a Gruppen-Ich walks to this topic instead an only and capable Ichs to take some decisions, turn around at the very least as the question. Also the problem arises if these constraints of group don't make effect either selectively on the determined characters. What faces meet in these groups? What biography becomes, in mourning and joy, quasi therapeutically mitbearbeitet? Knowingly or unconscious? Because a man's curative and most important experience emotionally sick consists to that, in his/her/its infirmity and miseries to be accepted, because him himself, accepted of God who even accepts that, one won't be able to underestimate the curative human effect of a Katechumenatsgruppe. The salute is learned anyhow as the recovery.
The danger of a Gruppen-Ichs has already been indicated. A triumph of a group narcissism asks and encourage the method that the catechists leave more cleanly groups to initiate the path neukatechumenalen in the other townships. He/it is diverted by that by the own fixing on the group. The demand of evangelism works precisely then in the front if the group threatens to degenerate to a religious idyll. The missionary impulse, that was has in the beginning of years in Madrid to the movement, relives again; he/it keeps at the same time before a sterile fixing of the group one members on the other, a danger, that leads or in the group-dynamics processes and tension-full to the failure of the path neukatechumenalen or would put the credibility of the group by an exclusive right élitaire and real in the question. This opening at the very least theoretical or exemption can be as then helpful if a group crumbles by the departure of members or becomes überfremdet by the admission of members of rest of other parishes neukatechumenalenes. Some such situations are revealed as the trial race of a Christian township: if she/it is indeed open or if she/it already distorted herself/itself to a sect.
Before a corporation and before the incoherence, that results itself the postmodern of a certain non obligatory character, the group neukatechumenale wins a big fascination then as soon as the only one overcame its fears of contact and a certain fear surmounted before intimate gates, in the "echo, in the pronunciations the multiuser day (in the confessions). Also under the aspect of these miseries conditioned by the time, the method is revealed like advantageous: in the density of the relations, in the investment of time, in the length of the development, in the emotionalism of the community, in the affinity of a joy, that can be found on such an integrated belief path,.
3. School of the faith
The path of the very faith to take once again especially in the look would be. He/it goes, challenged of "Kenosis" and "Kerygma", slowly in head, he/it offers the truth as the truth of life, he/it asks for the moral return where the Christian life deepens should be learned, it is about a path, that has continually and continually newly the goal before oneself,:, to become a Christian. That before the social of the processes of group essentials precisely after him here of the hl. The mind path of belief led the by only must be asked, is on the hand. Or does the conflict arrive necessarily between Uniformierung and individualization? The precedence of the social view of the faith, by the strong accentuation of the church and township, would lead in the same conflicts if the spaces of liberty are measured very closely. Is it that the ecclesiastical faith of again a multiplicity is oriented favorably in the unit or does it part with all, who evades a too light integration?
A summary of a group neukatechumenalen can underline the significance of this spiritual movement once again:
"But precisely this church is necessary if it wants to remain salt and leaven of the world that even continually to the cells, that are salt and leaven for themselves. The communities make this service for the parish. In the township with the Katechumenat begins, be called, that a path of the practicable return for all doesn't remain a marginal phenomenon but is put to the parish in the middle, and indeed of the worry in the Fernstehenden. You have need that we become free of an attitude moralist, in which us all wait the good will and the own fatigue and let's condemn therefore of as much more the other. He/it lasts a long time until we have ourselves convinced that God the unique, that likes us, is to be ours, and to that as the unique, that qualifies us, to accept itself/themselves and" to give is.
Every Akzentuierung of a belief process, also in priest's innovation, door as ses/leurs dangers with these advantages with oneself. These dangers are the price of a determined path. As Ricardo Blásquez shares these doubts if he writes: "Evidently mean an angle to exclude the rest doesn't come out again but the setting in relief specifies the contours, the particular features make, strength and weakness" (FLAT 20) condition. He/it calls less happy formulations" (FLAT 9), conflicts (FLAT 43), a certain Arkandisziplin (FLAT 64), problems with the integration of the finished Neukatechumenen (FLAT 65). And he/it concludes: "Simultaneously the path neokatechumenale must be appreciably for the felt absences so that they can be surmounted little by little that FLAT 100.
One won't be able to understand ses/leurs disadvantages to all the hypes for a thing, especially as if it is about paths of the faith with people, that recognized of the highest place in the church by the foundation of special ministerial seminaries universally and is encouraged.
Risk of the Neukatechumenats
The critical and following remarks result themselves from authentic reports on the Neukatechumenat and conversations, that have been led with the old and present participants in this path of belief in the years 1990 until 1992.
1. The tie of group
Decisive for the access in the group is, as one the very Neukatechumenat understands and as he searches for vast members. If the group in sa/leur one puts son/leur "path" so absolutely, that it only sees herself/itself as the church of the future, class others members of the parish as Christian of second choice and raise a complaint of absolute on a Christian practice with it, that will make also counterproductive, as if arrived with Heilsangst and with the threats on people, in the intention, to win it for the Neukatechumenat. One can never carry major people on a path of belief of the such way at the end of that the full and free baptism renewal should be. Right to these two examples he/it becomes perceptible that the link of the only one must be watched in a critical manner to the group neukatechumenalen, especially as if to hear also is, that that one, that leaves a group, are not besides tidy particularly.
Immediate here he/it joins the problem to himself as such a group integrates in the parish. He/it is subordinated that the priest of the township wishes the path katechumenalen and accompanies it. He/it is taken all with that in the optics of the Nichtkatechumenen in the parish of this duty in the moisture: He/it becomes two evenings in the week, Wednesday and Saturday, an only for this group exclusively to be there. This fact receives the particular weight because the religious office of the Neukatechumenats succeeds every time Saturday with the religious office of eve of the township in the collision. This exemplary conflict has been dissolved in Paderborn of the bishop in favor of the Neukathechumenats in the archdiocese: The other believers of the township should participate in religious office formed of the Neukatechumenatsgruppe to this long and after special rituals. How important he/it is, that the Neukatechumenatsgruppe opens up anyhow to this topic, the practice, in which didn't remain to the members of the parish a real choice, is so doubtful. Because otherwise the liturgy of the Neukatechumenats in closed, for it spaces arranged under the exclusion of vast members of the parish are celebrated intentionally, one parish is also born on this sage in the parish, a "special" township.
2. The style of education
The practice of the teaching katechumenalen rather takes place undialogisch, authoritative. Some demands are not possible, even the translations of Italian, that many speak "ltineranten, are refused. The Neukatechumene enters so to speak blindly into a path of belief: Doesn't he/it know the length of the path asking for it, surely who when on his/her/its admission to the renewal of the baptism wishes?), and he/it doesn't know either the total scheduling and unwound of the path; therefore representations writing of the Neukatechumenats, in the only levels, in the theological foundation, is not given without exception of the hand. Or is it that him of it doesn't have it of the all? Either he/it should not be spoken of the processes in the group to the strangers. If something becomes yet "outside" known, "will look for the "traitor. Signs of fanaticism?
He/it conceives himself/itself because of such observations that the simple believers move the Neukatechumenat in the proximity of a sect. The suspicion made justify itself of a picture of oneself, that is élitaire and exclusive, of an authoritative style of the tour and the doctrinaire belief intervention, of the concentration on a Gruppen-Ich, that is with emotion workbench and by the priest of the parish is sustained directly. This proximity of a sect is deepened again by two cash: by a fundamentalist demonstration in the truth of belief and by a fixing vorkonziliare on the hierarchy. At first would be to notice that in the understanding of the hl. The writing to discover little matter knowledge of them often is. The "echo" after the reading of the writing opens the door and the door to the subjective interpretation. At second would be to keep, that the priest plays a role raised outside and a "emotion prorömischère" is in front of the unconditional Kirchlichkeit to not to understand.
3. The conflicts
In a report retailed of an advice of the parish, that is seen itself confronting with the conflicts with a group neukatechumenalen, the characteristic following was to find:
We come "of our view to the evaluation according to the Neukatechumenats:
1. The Neukatechumenat comes, like it himself here represents, in the proximity dangerous of a sect.
2. The introduction of the Neukatechumenats in a township 'living' is to refuse:
to, he/it leads inevitably as him 'path of the township' to the division of the township.
the flat, also a coexistence of Neukatechumenat and remaining township is in front of the identity personalene and imposed more that critical. The spiritual chief of the township is indeed in a very integrated inalienable way in the Neukatechumenat. He/it doesn't have a possibility to behave 'neutrally.' He/it dares two hierarchies simultaneously: celui/ceux of the Catholic church and that, a few transparent, the Neukatechumenats.
3. If the Neukatechumenat would have to ready to be, detached to make available townships, if the case arises with the own priests, would be thus to ask to review his/her/its methods yet. Had to at the very least to, the horizon of information widens and flat, every shape of the psychic pressure is extinguished.
Because the other reports, in the text and conversation, confirm the dangers of such a development, some fundamental problems, that don't result themselves from complications of the staff, at the very least resign themselves but conceives itself structurally. What the Neukatechumenat concerns in a township, he appears there not to act as dynamite where two clergymen work in her. A can himself then undivided and hire in the Neukatechumenat that can other, a priest or catechist, dedicate to the person of reference of the "Rest"-Gemeinde becomes. He/it also offered himself/itself the other solution that is answered every time by a deanship, if the path neukatechumenale is begun in one his/her/its parishes. Then but all priests and advice of the parish of a deanship had to be ready to sustain insofar as this experience, one as her where one priest is absorbed to replace, and where believer of because of "sa/leur" parish of the Neukatechumenats emigrates. The danger of the "special" township, that prevents priest's innovation precisely rather, will be able to become avoided only in a big sensitivity of everything that is participant. The advice of the parish, that should not be cored indeed by parochial foreign members of the Neukatechumenats, will play his/her/its role nachkonziliare it in the responsibility for the entirety. If the "love and unit" are already the signs of the Kerygmas to live structural of the gospel, one cannot also want the Neukatechumenat the division of parishes and exceptional conflicts. Ricardo Blásquez argues in this manner:
"In the case of a conflict, the Katechistens only ask that a continuation allfällige of the path neokatechumenalen arrives without the falsification. So more are not possible because of this of the priest's attitude, the Katechistens withdraw definitely from the parish. It is unthinkable that they exercise the pressure or use dark schemings against the priest. He/it is also unthinkable that the priest benefits the group created in the parish, to their an orientation to give after his/her/its personal will... Some conflicts are natural excluded not, but the counter-page conversation dissolves it. In the last process, the bishop has the word' (FLAT 43).
He/it can only be agreed to these maxims.
A path under a lot of paths
The consideration critical of the Neukatechumenats comes to the result that it is today possible a path of the faith under many. Every complaint of absolute of a pastoral method already contradicts here ceci/ceux in beginning "pains of the mind" (Joh 3, 8) and makes itself unite only heavily also with the experience that all the human action has his/her/its borders and weaknesses and is not sure before the abuse.
This evaluation conceives itself as therefore because the fixing entails an Engführung on the theology paulinische in the understanding of Jesus' message. The speech is hardly the Reichgottesbotschaft Jesus. Some Blásquez becomes in the Ekklesiologie simplifies "the church carried in the shape of a community" contrary to a church "in the shape of the "religious service Organisierung (FLAT 66). This critique to the real church marvels of as much more as the Neukatechumenat uses all organizational possibilities to spread. Finally the picture of the township is enggeführte on Evangelisierung, of that is not consisted in more as an apostolic community. Blásquez excuses it with the indication, there must be different communities side by side in the church and he is not able to the efficiency of the communities neukatechumenalenes for example to the number of assets union that she produces, is measured, FLAT 104. Some particular calls followed of the communities: to the ministration, in the charity, among the marginal groups. Draw himself thus therefore in arrangements of nature of a Christian township, indeed Martyria, Liturgia, Diakonia, an important selection, that doesn't deposit themselves little of a social of responsible church, of.
This critique would be misunderstood, one wanted to devalue the demand of the Neukatechumenats with it sees. The questions following absolutely arose to the right: How does one lead today a Christian, a township too much one faith, and conscience of baptism? What role is it that some varied groups play in the unit of a parish? Does a new Katechese let itself for the adults - and not only the Sakramentenkatechese, in the townships constructs? What religion pedagogically and of the psychologically answered religion methods offer themselves today? Don't also listen to a knowledge of group-dynamics process in the paths of radical belief? Does a path of belief make itself open as generation-global in the township? Some important questions arose with it to a modern soul load.
There are other methods that want to be already answers on the same questions in the history of the soul load: spiritual Exercises (in the varied millings), "missions of people", the weekend religious, days of contemplation, intensive groups Christian, the instruction and accompaniment of life in the associations etc space had the goal to lead to one believable Christian life and filling that answers outside on the signs of the time of the message of the gospel and then also this social message and answers politically. Karl Rahners word "one is always the Christian to" to become therefore not only a big dynamics carries in one Christian life; him to perfect before warns strategies of the soul load as quite. The path absolutely sure some Christwerdens becomes before the the cannot be found ever to bigger God.
Charisrna and politics of church
Ricardo Bláquez, Weihbischof in Santiago Compostella of and promoters of the Neukatechumenats, comes to speak also at the end of his/her/its strip on the function of the charisma in the church. He/it recognizes a duty of the church to God's mind to keep the charisma in his/her/its originality vis-a-vis, and writes:
"So that the charismas are admitted in their Unverfälschtheit of the church, they must be discussed. Sometimes the church must encourage it in sa/leur maturation and in the development clarifies his/her/its, what is put in them. Then he/it is comprehensible that of the certain corrections, a certain adaptation in the light of the experiences made and for the requirements of the ecclesiastical community are asked, FLAT 114. The word is not spoken to the manipulation with it; therefore the health of the church is revealed in the admission generous of initiatives, that is awake by the mind,; and the truth of the charismas is certified" by the own availability opposite the ecclesiastical community that FLAT 115.
One wonders indeed until what point the "own availability can be given opposite the ecclesiastical community", so on one hand because of the absence of the constituent writings of the Neukatechumenats, in the theory and method, a theological pastoral dispute and discussion not of the all can be held and if some facts are put otherwise structurally by the foundation of seminaries ministerial neukatechumenalens in everything that is vast, often to the responsibility of the respective clergy and God's people. Where does the worry change to a charisma in the occult strategies of the church politics? It is a petty step, not only nachkonziliares problem.
