These are anyway the same néocatéchumènes to admit that there are the doctrinal problems that delay the approval of their by-laws and their catéchèses.

On the www.geocities.com/Athens/Delphi/6919 site, kept by some priests and laymen left of the Path, one mentions one of their publication followed a convivence of vicars and priests of different regions of Italy and Albania, taking place in the door San Giorgio (Ap) of the 24 to May 26, 1999; to the point 4 of the page 113 of this text one reads: "we handed to the Holy Seat all catéchèses until the initiation to the prayer (initial catéchèses, first vote, Shemà...), in all has 2800 pages of which us put back half already to the Community of the Faith that studied them while making us the observations for which we made some corrections, we annotated the texts of the Catechism of the Catholic church, we corrected these expressions that were considered imprecise or not really orthodox."

On the ecclesiastic recognition of the néocatéchumènes the pope intervened lately, April 17, 2001, and wrote a letter to the president of the Council Pontifical for the Laymen, the cardinal Francis Stafford. While first saying that" It is not therefore an easy process that to recognize and to welcome the charismas ", the pope wished "the hope of a happy result of the process, now begun toward the phase conclusive."Jean Paul II has however, between the lines, also invited Kiko to submit to the ministry of Stafford, whose authority has been confirmed completely "in the approval of the aforementioned by-laws, once they will be written" duly. Taken "duly into consideration the written" the pope declared sure that the Council Pontifical will be able to count "on the collaboration and on the mind of filial docility of the Path néocatéchuménal."

The pope's confidence on such a docility must not have found a concrete correspondence so after so many years and after so many announcements of "phases conclusives" the wished approval didn't arrive again.

Of sources near we learned Vatican that to the beginning of December he/it seems that an umpteenth attempt to convince Kiko to standardize the teachings of the néocatéchuènes to the Catholic doctrine failed. The founder of the Path would not have presented himself/itself exactly to Vatican to the decisive meeting.

During the following days, bishops and cardinals among which mons. Tarcisio Bertones, attached from Ratzinger to the Community for the Doctrine of the Faith, went to the Roman villa of Kiko to convince it to give up on the colons that seem to create difficulty to the approval: penitence and eucharistie. Enter time, in the Movement spilled the voice that the approval will arrive from February on.

THE KIKO OF THE FACTION. CARD ON THE FOUNDERS OF THE NEO-CATÉCHUMÉNAL MOVEMENT

31212. ROME-ADISTA. Kiko Argüello (to the status register civil Francisco Argüello), classified 1939, when the pope, November 2, 1980, went in visit to the parish of the Martyrs Canadians, he/it told himself to the pontiff: "God allowed me to make an experience of the absurd, of the atheism, until he grants me mercy." One youth that culminates in the flight of the house to 19 years, in the conversion and in the adherence in the Cursilloses of Cristiandad (a Catholic conservative movement been born in Spain in 1944). Kiko, not completely satisfied of the experience in the cursillos, move to live among the shacks of Palomeras Altas, in an attempt to imitate Charles of Foucault. In 1964, after the meeting with Carmen Hernandez he/it decides to give the green light to the Path néocatéchuménal. During these years he/it maintained himself/itself with a salary of drawing professor. He/it lived to the contact of the beggars, tramps, addicted, read them the Bible, always accompanied of his/her/its guitar (and indeed the guitar, having to sound in the same way as the founder is a must for all néocatéchumènes). The first successes with the shacks and the desperate one of the suburb of Madrid, but also the failures in two parishes of the same city ("these last were well for people, vaccinated. A long path was necessary so that they recognized themselves as sinners", it was his/her/its word), encouraged Kiko, that settles in 68 in Rome with Hernandez and, with the permission of the pope's priest of then the cardinal Dell'Aqua, founded the first communities in Italy, close to the parish of the Martyrs Canadians, sustained by the fathers sacramentins. Since then the Path had a high gear: data speak of beyond 15 thousand communities in 4.550 parishes and 101 nations, with a presence that since some years begins to spill toward the Countries of the East of Europe that also became since one decade an earth of mission for the Movement.

The néocatéchumènes has between other as their own seminaries, that take the name Redemptoris Mater. The first is born in 1987 in Rome, but many others have been founded: in Warsaw, Medellín, Madrid, Bangalore, Newark, Saint Domingo, etc. The priests who come out of these seminaries are often sent abroad, especially in these Countries where the process of secularization asks for a new phase of evangelism (by ex. the old Communist Countries of East Europe). Even of the only laymen, of the couples, and often some whole families accept good will to go in mission on behalf of the Movement. During the big gatherings organized by the Movement, there are the hundreds of people that rise up indeed, when Kiko asks the foule : Does  Y have someone among you who wants to carry the water of the faith in the desert of the world? Who wants it rises."

When Kiko met Carmen Hernandez, she had already been a professor during about 8 years in a religious missionary institute. Young chemist, having an academic title in theology, Carmen had become nun and had entered in the order of the Carmelites Removed. After some years she/it had asked to be able to get the solemn v.ux. She/it dreamed to leave for India but, tell grant Élio Marighetto in his/her/its book" The secrets of the path néocatéchuménal", "she/it has not been admitted to the solemn v.ux", he/it seems, telling itself/themselves further a little "because incapable to obey." "Refusing to come out of the order", she/it lived in Barcelona, while living in the shacks, with the load to train a team and to send it among the Indians of Bolivia, for the mission that there had.

Training a first team, "she/it settles in Madrid with the same goal. She/it was going to get settled to 500 meters of the shack of Kiko and she/it took care like worker while working in factory and as woman of service." Among his/her/its favorite readings there were theologian Louis Bouyer and the bibliste Xavier Léon Dufour (whose biblical concordances now make fury inside the Movement). She/it knew Kiko by the s.ur Pilar "and she/it remained surprise to see to ask beggar's community. From this moment she/it didn't think anymore in Bolivia and never parted with Kiko.

NUMEROUS "NEO" IN THE CHURCH. HOW IS SEEN THE MOVEMENT OF TRIESTE OF THE HEAD TO THE FEET...

31213. ROME-ADISTA. Inside the Path are called "the Pharaohs": those of the bishops that, for different reasons, but that can go back up often to some common elements, oppose the diffusion of the Path néocatéchuménal firmly (v. previous news) in their diocese. The former Egypt seems then fashionable income, to judge the number of bishops that opposes the Movement.

So in Rome, the city where took place the beginning of their Italian expansion, and where the disciples of Kiko enjoy the pope's support, the Movement néocatéchuménal is all the rage (1 parish out of three sees their presence), to other cities of Italy and Europe the things for them don't go with the same easiness. They are indeed numerous the bishops and the cardinals who took a hard position against the Path.

In 1987 (v. Adista 58/87), the bishop of then to Brescia mons. Bruno forbidden Foresti that are made of the announcements of new catéchèses in his/her/its diocese (the announcement is the first shape of proselytism that is led by the néocatéchumènes that organizes a cycle of meetings of catéchèses for the adults without making reference explicit to the Path). Foresti in July of' 87 had raised thus, in the experience néocatéchuménale, "that there was a vision pessimistic of the man, a psychological vassalage climate, a certain atmosphere of exclusivisme, a certain identification with the very church and a certain discredit for the religiosity of the other", beyond the irregularity and the length of the liturgies, the subtraction of priests to the diocese and the retraction of the duty to obey the bishop while calling directly to the pope. May 2, 1990 the general priest of Foresti, mons. Virgilio Olmi, during an intervention to the fourth assembly of the Council diocesan presbytérale indicated some pastoral criterias (v. Adista 48/90) to surmount at least in part the interdiction for the Movement to operate for the diocese.

In Turin the card. Giovanni Saldarini put to the rank the Movement, while emitting him in 1995 a decree (v. " Il Regno" n. 12/95). In the same year, March 25, to Florence the card. Silvano Piovanelli sent a letter to all priests of the dioceses to put them in guard of the excessive tendency to hegemony and to the sectarianism of the Movement in the parishes (v. " Il Regno" n. 15/95). The  " Espresso" (June 13, 96), returning a few hard declarations on the néocatéchumènes: "they believe themselves better than the other", "they impose their presence as the only way to vivify the church", "they divide the parochial communities with rigid closings, the incomprehensions and suspicions." Still in 1995 the father passioniste and professor of theology Enrico Zoffoli, published a volume that collected a great deal of documents and of testimonies on the néocatéchumènes and that titled itself "Truth on the path néocatéchuménal" in which he/it especially raised some doubts about the orthodoxy of the teachings of Kiko and Carmen (v. Adista n. 51/96). The reading of the text produced some influential considerations: the archbishop of Lecce, mons. Cosmo Francesco Ruppi, said of the book,: "I hope that he/it will be able to sensitize display device our card. President who is... close to the S. Father"; while the bishop of Trieste, mons. Lorenzo Bellomi, applying to the author, commented: "I remain stuns that the S. Seat, with all means in his/her/its possession, cannot know the reality that you denounce. Everything that you wrote impresses me and I will speak of it with my brothers bishops." The same Bellomi in March 1989 decided to emit some instructions (published in 1990 in "Palestra del clero" to the pages 377-380), to standardize the catéchèses of every parish, the one of the included néocatéchumènes, to one same project. A lot of calls to the Holy Seat and to the card. Camillo Ruinis remained without fruit, he/it is true that this same president of the Cei reprimanded Zoffoli, while inviting it "firmly" to" not to substitute itself/themselves for the competent Organs and to not to emit, even with good intentions, of the personal and premature judgments on topics that concern the orthodoxy of ecclesiastic realities, or directly of the Holy Father."

In Palermo, February 22, 1996, as last act of state before his/her/its retirement, the card. Salvatore Pappalardo promulgated a text, with the title " Chemin néocatéchuménal. dioceses and parishes ", that forbids to those that follow Kiko to continue to say the Mass of the groups enclosed doors, and even to celebrate the paschal vigil isolated of the rest of the supporters (v. " il Regno" n. 9/96).

December first, 1996 the Conference Episcopal pugliese wrote a "pastoral  Note to the priests ", in which is analyzed of manner very stern some aspects of the Movement, for example the fact that the Path gives its " sans catéchèses references to the pastoral plans of the Cei and dioceses "; even criticizing sometimes the  " excessive uniformity" of the " poussé liturgy until the least particularities", the report of the néocatéchumènes with the parish, the role of the priests inside the Movement. With regard to the famous votes, led by the laic catechists to value the development of the adherents in the Path, the bishops invited the persons responsible to avoid "everything that the idea of an inquisitorial process" can give and while establishing peremptorily that the catechists that "on the occasion of the votes for the various passages must abstain to intervene in the fields more intimate of the conscience." Finally they barred to celebrate the reserved Mass (Saturday and at Easter) for the communities only néocatéchuménales, while obliging the Path to open his/her/its own celebrations in the whole parochial community.

Few days after, December 18 1996 mons. Pietro Nonis, bishop of Vicenza sent a letter to the vicars of his/her/its diocese, while asking them to "insert the Path in the parochial plan", to make so that the presence néocatéchuménale is one of the offered possibilities, while submitting the beginning of the new catéchèses "to information and to the bishop's approval." Then Nonis enacted the defense to celebrate the private Mass.

December 10, 1997 the archbishop of Turin of then, the card. Giovanni Saldarini sent a letter to grant Gino Conti, author of the book "A "unveiled secret, of very critical style towards the Movement néocatéchuménal while writing that this book "constitutes an excellent documentation for all those that want to know style and the doctrine of the Movement Néocatéchuménal and it invites to a critical attention attitude for some remoteness. A book to make know."

The archbishop of Milan, Carlo Maria Martini, in an interview granted to the Catholic English weekly the Tablet" October 29, 1999 (v. Adista n. 81/99), among other things, affirmed not to share the fact that the néocatéchumènes leads a liturgical life separated of the one of the parochial community: "I am ready to accept that a group néocatéchuménal has its paschal vigil for two or three years; the parish can learn it and can make the vigils more living. But after the néocatéchumènes must unite at the parish. What is not acceptable that is that they must have a liturgy special years after years." One arrives thus in December 2001 when the archbishop of Catania, mons. Luigi written Bommarito to the néocatéchumènes (and, for information, to all priests of the diocese) a hard letter that condemns many aspects of the Movement (v. number 10 enclosure to this one).

In Italy a few priests and laymen come out of the Movement néocatéchuménal tell the backs of the stage of the Path on Internet.

The address: www.geocities.com/Athens/Delphi/6919. The site is equipped with a rich documentation and it returns large parts of the secret catéchèses.

...AND HOW HE/IT IS (PAIN) SEEN TO THE STRANGER

31214. ROME-ADISTA. But the opposition to the Movement néocatéchuménal (v. previous news) clears the national borders amply. In 1996 the path interrupted itself in England. The card. Basil Hume, primate of the Catholic church of England refused to order priests fifteen seminarians of formation néocatéchuménale (v. Adista n. 67/96 and "Jesus" January 1997). The incentive was that these seminarians, once ordered, would have had like reference position, more that their own bishop, the chiefs of their community, creating problems thus inside the diocese. The year of before (v. Adista n. 55/95), it was to mons. Meryn Alban Alexander, bishop of Clifton, to bar the diffusion of the Movement inside his/her/its diocese. In March 94 the same Alexander had promulgated a decree that imposed for twelve months of strong restrictions to the Movement: no new catéchèse, more of paschal vigil or Mass of Saturday separated of the rest of the ecclesiastic community. At the end of 96 (v. Adista n. 79/96), in the diocese of Clifton were published the results of an investigation on the Movement wanted by the bishop through a commission, presided by Tom Millington (member of the Lord Chancellor's Department) and enthroned in January of the same year. Such an investigation used meetings with members of the Movement, vicars, priests, parishioners. The findings were not encouraging for the disciples of Kiko: no new vitality carried in the parochial communities of the Path, but on the contrary divisions and damages brought by the introduction of the experience in the diocese and in communion with the bishop.

An article of an extreme toughness against the Movement, definite without half measure, "Catholic sect", appeared in the "Sunday Times" April 23, 1995, signed by Lesley Thomas. In this one one said that some that had left from it spoke of arranged marriages, of long cross-examinations on behalf of the catechists, authoritative heads of the sect."

And a stone on the Movement has also been put to Berlin, always in 1996, in June, when the German chancellor of then Helmut Kohl (v. Adista n. 71/96) blocked the transfer of a land to the Movement néocatéchuménal. While benefitting because in this period Jean Paul II was in pastoral visit in Germany, mons. Paul Josef Cordes (vice-president of the Council Pontifical for the Laymen and sponsor of the néocatéchumènes, loaded ad personam for the apostolate of the communities of the Path), convinced to get Kohl's support comfortably had thought to make a "small gift" to the Movement and to the pope, while making the pontiff put the first stone of a new seminary Redemptoris Mater. But that went badly, so much with Kohl that with the chapter of the cathedral of Berlin, guided by the card. Georg Sterzinsky, that didn't route the construction of the seminary for lack of fund. He/it declared in this period to his/her/its general priest, mons. Roland Steinke: "We don't hear to assign to the community néocatéchuménale some special significance. In the church there are groups of left and the right-hand groups, and among these as the néocatéchumènes. The proportions must be protected."

DIFFICULTY TO ENTER: THE PRETENDERS TO THE MOVEMENT ARE SCRUTINIZED AND ARE STRIPPED

31215. ROME-ADISTA. When he/it projected the Path néocatéchuménal Kiko Argüello left of the idea that the baptism hardly received in the baptismal funds is like a non developed seed, it is why it has need to be cultivated by a special path, called by it divided Néocatéchuménal in several phases. The first is the one kérigmatique: the catechists of the movement announce the beginning of a course of catéchèses for adults in parish. Often some posters are stuck up in the manifest districts with enrollments of the "God type likes you", garnished by some sacred picture (very often a lady with child paints by Kiko himself). During the catéchèses one speaks never of the adherence possible of the participants to a new movement, on the contrary, the catéchèses is led without one never makes allusion in the Path.

After about two months it is the first "Convivence", or during one weekend the participants to the catéchèses make a spiritual retirement during which one proposes the adherence in the Path. Those that decide to remain found a community. After the phase of the précatéchuménat, that verifies the size of the faith of the members of the group, there is the "passage to the catéchuménat." During this phase the redditio comes true or one tells his/her/its own path of conversion publicly followed the traditio, the duty to convert people outside of the community. While passing by the election that is the time of the catéchèses deepest, finally one arrives to the renewal of the baptismal promises in which one becomes aware of the reality of the baptism again. The passages of a phase to the other are not automatic, and even the times vary a lot according to the case. The judges without call of the development in the faith of the only members of the community are not the priests who have a very marginal role in the communities but the catechists who condition the passage to a superior level of the path to the clearing of a vote. The vote is a public questioning to the course of which the catechist can look for to penetrate the candidates in their sphere the most intimate and personal. They are numerous to complain about the inquisitorial tone of the questioning of the catechists, judges of the consciences who require complete public confessions. They tell the one that remains before that he/it is as if he/it spoke before the Christ's cross: he/it cannot lie, he/it cannot omit any particularity. He/it often arrives that men and women are pushed to say everything that they think before their own friends and members of the family.

Over it all your members of the Community are invited to give up everything that they call "idols" (that sometimes, beyond money or the sex, can be even the attachment the family's, to the interests, to the career), and to give the tenth on behalf of their income to the Community, to show that they are not submitted to "mammon" of which speaks the gospel. But many are also led to give to the Path their familiar goods of considerable value.

DIFFICULT TO LEAVE: TRAPPED THE "CONVICTS" OF THE MOVEMENT ARE VICTIMS OF BLACKMAIL

31216. ROME-ADISTA. On the method educational of the néocacéchumènes (v. previous news), stopped the weekly "Avvenimenti", that October 18, 1995 published some testimonies of elders adhesive to the Movement: "I made two votes to high voice, before 60 people who don't have the obligation of the secret. The catechists tell to you that you are in front of the cross, you must speak of you, of what you were, of your idols, how and if you tamed them. And you begin to speak. But that is not sufficient, the interlocutor puts the finger more and more in the bottom, he wants to know the deeper things; when I said that my life had been lived for the children and the husband that I now tried to like like a brother in Christ, whereas au beginning I feared it a few and I were dependent of it, it answered me: " tu doesn't like your husband ". Appear yourselves at what point the judgment of the maxicatéchiste, the whisper of the brothers, the husband who becomes red of fury." Inside the Movement, besides, the catechists preach a very rigid morals with regard to the sexuality: they bar any contraceptive method, the one "natural" including, that the Catholic church always admitted, because the néocatéchumènes believes that one must confide completely in God's will. Without exceptions. In the same number of "Avvenimenti" another control denounced: "Those that are in the Path pay a high price. A mother of six children, who risked his/her/its life with another son, " devant to open up to life" died. The husband is however in the peace."

There is the event of Faustini Augusto, Roman, then repentant néocatéchumène, and precisely for it distant by his/her/its same family, because inside the movement each has the obligation to evangelize his/her/its family's own members, but if he/it doesn't often succeed the domestic joint life is compromised irreparably. Faustini wrote a file lately, of the title "The canvas of spider" in which he tells his/its experience and through her, he tempts to give a complete assessment of the path: "Whereas pass the years, the adepts become a stationary group, granitique, capable to impose the obligation to get married inside the group ("endogamy"), while saying explicitly: "you marry the girls of Israel." Who gets engaged with a girl or with an outside boy to the sect, is not let alone so much that he/it won't force the other to enter also in their Movement. Who doesn't succeed in its attempt will be forced to abandon the "paradise néocatéchuménal", but with atrocious psychological sufferings, because the brother will have been convinced that he can have there only true authentic Christianity that with the catéchumènes! The same thing arrives for the spouses. When one of the two spouses has been returned fanatically slave of their organization (thing that arrives more often than one believes it), they are going as far as making live separated them to life (divorce of fact) if the other joins doesn't appreciate the "community": and it is what arrived to the one that writes. The day of April 27, 1992 at 17 hours, in the church of S., Leonardo Murialdo, formerly S. Titus, Rue Pincherle, a crossbar of Marconi boulevard, zone south of Rome, the vicar of then in charge, father Domenico Paiusco ordered me to live the rest of my days far from my house, my sons and my wife because, with my opposition to the organization Neo catéchuménale I had opposed the Catholic church! The decision had been taken by the biggest "catechists" of the diocese of Rome and it was irrevocable! I told to him that my (and his/her/its) bishop of sector, had asked it to make the opposite, but he/it answered that he/it only obeyed his/her/its conscience (indeed he/it obeyed the summit of the organization!). No one had courage to oppose such a decision: nor my wife, nor my sons, nor mons. Rivets, the bishop of Sector!." Even for the one that doesn't have any parents inside the Path to come out of the Movement is not very easy. Faustini underlines the tie of dependence that one creates with the members of the Community, sharp by the fact that they know the most intimate secrets, revealed in the public confessions. If someone even, he/it makes it in the general odium and, if he/it doesn't abandon his/its own chief, he/it is marginalized completely by his/her/its former friends. Not lacking any menacing tones. Faustini mentions words contained in the writings of Kiko: "You will become an unhappy man, you won't serve to anything anymore, because so only you were as those that didn't know the catéchuménat and don't know anything, then you would alienate yourself with the Television or you would become associated of Rome and you would leave with a big illusion to see to play it every Sunday. But you have been marked to fire and it no one can remove it to you."And he/it insists: "If you leave, the blood of Jesus Christ by our testimony will fall again on you."

SACRAMENTS IN CRUMBS: THE DOCTRINAL MISTAKES OF THE NÉOCATÉCHUMÈNES

31217. ROME-ADISTA. Among the doctrinal mistakes for which one blames the Path néocatéchuménal has the theories of Kiko Argüello and Carmen Hernandez especially on the eucharistie and the penitence. Inside the movement one relativizes the importance of the Christ's real presence in the eucharistie (the transubstantiation, that means the transformation of bread and wine in the body and in Jesus' blood) in relation to Jesus' spiritual presence, grown as the only one really important because sign of the paschal mystery of the resurrection. Speaking of the thought of Kiko on the eucharistie grant Élio Marighetto, in his/her/its book "Secrets of the "Néocathuménal path, affirm: "If there is not change of substance (transubstantiation) but only of sense in view of the celebration (transfinalisation), then in the fragments remaining eucharistiques, there would not be the Christ's presence anymore, because these would stop symbolizing his/her/its presence. We should not worry for the crumbs and even less to keep the hosts after the celebration. Kiko and Carmen don't understand and therefore they refuse the transubstantiation that doesn't explain, but describes the mystery that we accept in an act of faith. (.) Kiko and Carmen believe that Jesus' real presence in the cash eucharistique only acts in the celebration. Of real presence of Jesus doesn't have anymore for them in the  " hostie" (and even less in the " fragmentses ") after the celebration: therefore the one that adores them outside of the Mass is to reprove." And indeed Elio grant tells that inside the communities one doesn't worry to collect the crumbs of bread dedicated.

On the penitence he/it is known now how the néocatéchumènes puts the accent essentially on the communal and public confession of the sins, rather than on the confession made to the priest. In the communal confession it is besides the catechist's and not to the priest, to interrogate and to guide the members of the Path spiritually. Marighetto affirms that for Carmen "the sin has a social dimension only and, therefore, the conversion should also concern the society. According to her, offended it is not God but the Community, and it will be then the Community to forgive and to acquit. The thing, however, is not important because in Jesus we have been forgiven already." For the founders of the Movement, explain Marighetto further, the real dimension of the sin is social and ever individual; besides, he/it pursues, "for Kiko the man would be forced to sin: his/her/its nature would not allow him to accomplish the good. His/her/its effort to correct itself/themselves would be therefore vain." Between other the founders of the Path have a radically pessimistic conception on the man's possibility to avoid the pain and to be able to choose freely in their life, for it, said Marighetto "according to Kiko and Carmen, the conversion doesn't consist so much in regretting to have offended God and in the intention to correct itself/themselves, but merely in the recognition (even public) of the committed mistakes and in the total confidence in the power salvatrice of Jesus Resuscitated. Therefore one should not insist on the Penitence because the Holiness is not possible."