all copillage will be pursued before the courts
00036468
Translation of lived it of catechist's couple by Dennis DUMAS
source:
http://www.geocities.com/Athens/Delphi/6919/ita_index.htm
Conjoined former catechists of the Path
I am called Marina, I am Austrian and today I am 61 years old. Since 1972 I am married with Concetto. We have three children: Raffaella, Elisabetta and Alfredo. I knew the "Movement Néocatéchuménal", known like "Path Néocatéchuménal", by my physiotherapist's profession. It was indeed the mother of a little girl affected by a handicap, that I took care of, that made us know this reality.
Immediately I welcomed the invitation to participate in the meetings, because since some time I wanted to have a religious experience that put me in communion with other people. With my husband I entered thus in Community in 1984 early an experience that we only concluded in 1998. Again today, it to denounce what follows, us réentendons of the ideas that was instilled us then, especially the one that the " le Path" is The way to follow to arrive to the Salute.
The hammering speeches that one made us, carried us to lose the conscience of our liberty and led us to feel us linked indissolublement in the "Path" while convincing us, to the deepest, that the eternal salute risked, if we left from it. Hardly entered he/it seemed me to achieve my desire finally. I was happy, and in the Community I felt "well wanted." I immediately accepted quite with a certain enthusiasm. The catéchèses (even though they were very long and hammering), the brothers, God's Speech, the Table Canteen Eucharistique, the convivences,: all gave me an immense joy. I thought to have found the true Church finally. With my husband I was chosen like person responsible after the 1° passage. Thereafter, always with my husband, I was named Catechist. Concetto was not enthusiastic as me. However I encouraged it and I dragged it, because I took to the letter all that they told to me. Gradually also he/it grows in the devotion.
OUR FAMILY AND THE PATH (of Marina)
In Community all went for best, but home, appeared the first clouds on the horizon. To the suggestion of the Catechists, we also wanted that our children frequent the "Path." I became obsessive with them: I could not disobey the Catechists! These, indeed, continued to sustain that, if they didn't come, it was because we didn't incite them sufficiently and we didn't give them some compliant signs. It was our duty to transmit to them, especially after the convivences, these very touching experiences.
The situation in family became more and more intolerable. Continuous sufferings, incomprehensions, distrusts, accusations and threats were on the agenda. After some time we convinced Elisabetta and Raffaella to enter in Community. Raffaella let after the 2° Passage, while Elisabetta didn't want anymore to hear to speak of it when after them 'votes' the catechists humiliated it a lot. After the Shemà she/it didn't come back anymore. From this moment I began to see his/her/its failure as consequence of the abandonment of the Community.
Another motive of suffering for us was to know that the fiancé of Raffaella was not a member of the "Path." The catechists had to this subject been precise. They told us: "The marriage between two people of him 'Path' is very important, or better, indispensable to train a good Christian family." If while betrothing Raffaella he/it had entered in Community, the two should have begun the Path together. Indeed, when a person got engaged or got married, he had to restart the Path again, with the partner, regardless of the stage where he had arrived.
Lasting years us carried these burdens without perceiving that our family, instead of uniting in the Christ's love, crumbled of all sides. During 14 years we could not live one Saturday evening with our children, abandoning them to themselves and depriving us of their company. Ever a walk together! Ever one evening to the parents or in pizzeria! Today they are adult and they don't forgive us them to have quit, when we would have to remain he near of them more that in all other period of their life. Saturday evening we went to the Table Eucharistique and late we came back. The following day, after having invited them in an oppressing manner to say the Laudeses, we considered ourselves free of all engagement, while they let us only to go to the Mass. Often, Sunday, we went to Convivence, while they went for a walk or went at friends or parents because they felt alone. I have remember few past Sundays together serenely as he/it should arrive in all family. Of it our children accused us always. To their accusations we answered that the "Path" was more important than any other engagement, even the one of the family or the one religious. We had to, indeed, to put the liabilities of the "Path" before all something else :
recurrences of the birthday of the children, meetings with parents or, again, employers' feasts. If someone of these recurrences took place in concomitance with a meeting of the Community, there was not possibility of choice: it was necessary to go not there! We had to not be absent of the important meetings as the Convivenceses Régionales unless serious motives, as bass tones problems of work, family or health. The only interest that we had to have, was to participate in the life of the Community. Once, a s.ur of our Community (S.G) cannot participate in a Convivence of the "Redditio" because, some day before his/her/its mother had had, an ictus. When the catechists turn it in the following meeting, they accused it of being attached to money, because she/it should have made help the mother by a nurse, to be able to participate thus in the Convivence. She/it burst into tears, but it didn't serve to anything: he/it was imposed him to go with another Community to make this Convivence. Another s.ur, returned after decades to the last stage of "the election" or, as they call it, of "Jerusalem", asked to the catechists to leave on one's own account for the Earth Holy, the following day, because exactly the day planned for the departure, his/her/its daughter had to get married. The catechists answered to him that it was not possible. She/it had to choose: or to go to his/her/its daughter's marriage or to leave for the Earth Holy. The episode has been told me by the girl of my 's.ur.' These episodes made us understand how, as being part of the Path us had to change. We convinced ourselves as well as "Nothing serves to the Salute as the Path."
LIFE IN THE COMMUNITY (of Marina)
As members of him 'Path' we had to wait continually for the Christ's arrival: every instant could be the good. We yet had to always to be present to the catéchèses and to all celebrations: in these opportunities, indeed, the Lord spoke us! Every speech, every sign could be for each of us, what would convert us. To underline the requirement of conversion, they constantly hammered us on the fact that we were sinners. All we were useless servants. The grace would only save us. By means of our only will we would arrive never to anything. The idea not to can anything without the help of him 'Path' and of the Catechists made his/her/its path in our minds. Every time that we had to make a choice of life us asked help to the Catechists. All our life passed by their hands, of the most banal things to the most serious things. The Catechists had the obligation not to be our friends (it they clearly told it to us). They only united to us for the catéchèses and to direct us spiritually. In all other things, they were detached completely. For example, in the dinners they sat down to their table while isolating itself/themselves. Because of the detachment of the Catechists and with the members of the Community more honored in the Path, while thinking about all already made stages, we saw these brothers as examples to follow and we hoped to be able to make even also, one day, what they made. The oldest members of the Community had to be examples. As they behaved in a detached manner and they distinguished themselves as in the Agape of Sunday of Easter.
To 5.30 every day of Lent, except Saturday and Sunday, they met in the parish to that their Community belonged, to ask the Laudeses together. We looked at them with admiration and we hoped that one day we would also succeed ourselves in making some as much.
To that entered in the Path he/it was advised against heartily to be part of other associations or religious parts. One day my husband tells the Catechists that he had decided to become Minister extraordinary of the Eucharist. These hesitated but, not can forbid him it, they told to him: . proceeds however with moderation ".
In the Community one spoke never of what arrived in the church. It was a whole world to part. We had our rituals, our pictures, our songs, our seminaries, our priests, our manner to pray. When we participated in meetings that were not not organized by us as the Pope's arrival in Catania, we had to distinguish ourselves of the other while carrying our pictures and while singing our songs. Everything that distinguished us was l'. uvre of Kiko Argello: the Virgin Holy painted by him, the Christ paints by him, the songs composed by him. All was thanks to him!
In the assemblies to national or regional character, Kiko had the capacity to call on the stage all those that wanted to become missionaries priests or s.urs of fence. In the Path, his/her/its writings, his/her/its work was law and it never skimmed to anyone the idea to refute his/her/its thoughts (that are anyway those of a layman, very committed). During the 14 last years in the Path it happened to me several times to pity me of some stands or some ideas expressed by priests or directly of bishops of the Catholic church.
Ever it I didn't arrive opposite Kiko or Carmen. Every time that in the Path he/it takes place an event where he/it must sing. Immediately his/her/its songs recognize themselves as soon as they are sensible. The monotonous rhythm is inserted of "crescendo" of the ch.ur. The guitars, the drums, and all other instrument repeat the notes with a rhythm hammering and all accompany while singing and while beating some hands. The one that sang was invited to make all him even. In few minutes one lost the conscience and one thought that one was alone renting the Lord. It was a species of drug. The time passed without we realized it. The unawareness that me assaillait while singing and as dancing was the same that a lot of boy of today lives in disco. For us, as for them, the time passed without we perceived some. Sometimes in the dance that made itself at the end of the Mass, I was a little lightheaded by the alcohol of wine drunk in the celebration. Then I let myself go too much a little, with the other brothers that as I didn't sustain the alcohol so. In the Community I felt the atmosphere of the unawareness often. Indeed, all meetings were belated and numerous, even while being physically present, they didn't understand anything. Often, the things that there was said were taken by us for good without we realized it. Therefore (even when we were attacked of doubt) we were convinced that the catechists were probably right. This manner to live in Community pushed us to accept whatever that "was suggested" there. In the Catéchèseses and there was a "divine inspiration" in the Resonances. One day, I met a friend Catechist of the Path who explained to me, how he/it had to conform faithfully to the trace to what was handed him in the catéchèses.
Me also, when I was a catechist, I received one of these traces. One called the way to give the catéchèses to the newcomers. When one confided documents of the kind to the Catechists and to the accountable persons or in the meetings one spoke itself of the "method" to follow, he/it was recommended the biggest secret. To this secret we were bound like to family's secrets!""In the catéchèses all was organized well. "The divine inspiration" was oriented to stun the minds that, seen the timetables and the hammering and repetitive rhythms, didn't give another choice that to hold for sure everything that one declared there, especially as, every time that someone asked for an enlightenment, it was always answered him to sit down and to listen.
Everything that one heard in the catéchèses was just. Of the rest, it was said "divine inspiration." The Catechists sustained to be angels sent by the church", and we looked at them with admiration.
In the Convivenceses Régionales the catéchèses began at one belated hour. In these opportunities one would have been able better to organize itself/themselves, in such a way that the timetables help to learn the message that one wanted to transmit us. On the contrary, no. One made of big dinners and after. all to the catéchèses. Some didn't succeed in remaining awake. The Catechists hardly perceived some, they took them while telling them to be attentive, because he/it could arrive that tonight God passed indeed for them. During the last years "as néocatéchumènes he/it was even forbidden us the behaviors that, for the one that accomplishes a path of faith, should seem obvious: We could not kneel. Either before Jesus sacrament; We could not mention passages of the Bible, because it was only allowed to the catechists; We could not ask any questions, because the answers would come during the Path that we had undertaken (and that in the best of the cases, last 25 years!). The fact not to be able to ask any questions, because sooner or later we would have received an answer in some catéchèses, convinced us to the deepest than the Path was the answer to all: for this reason we saw the Catechists and those that were now returned to the stage of "Jerusalem" with an admiration and an extreme reverence.
We could not correct the brothers, not more when we noticed lacks bass tones. We had to convince ourselves that if a brother was mistaken and behaved in sinner, we had to always think ourselves sinners more that him. We had to not behave like pharisiens "looking for the sprig of straw in l'. him of the brother, in not seeing the beam in our. him." So then, the brother's mistake was involuntary, because it was maybe new in the Path, we had to not also correct it, because we had to put in practice the virtue of the patience.
Life in the Community was only serene for the first months. After these, began the first resentments: one confessed and one often argued. A special moment destined to the "enlightenments" ago: immediately after the lunch in every Convivence of the Community. On this occasion we began to ask the brothers for the reason and the how and one always ended up arguing bitingly. The meeting finished us hugged ourselves and we kissed in the name of the Lord, but we came back home, nervous and exhausted. According to the catechists, it was nearly desirable to argue. They told us, indeed, that in this manner we had gotten before our smallness and this one would serve us to grow spiritually. Exactly, as example they brought us the "famous litigations" of Kiko and Carmen. No one could correct the Catechists or could express his/her/its opinions on the used methods: not more the Priests. One day, a Priest who presided to a Convivence Régionale to her 'Formed Jonica', rebelled to the speech of the Catechists. These nearly took it with strength. Then they told us that they would not have any success and immediately they called emergency the Father P.P that was at that moment absent. The one that sat down nearby said that he/it "was mad." I could not understand, however, of what he/it rebelled, because I didn't have the time to speak.
The last months of my experience in the Path, I showed my doubts to a friend who was not néocatéchumène, but merely Catholic churchgoer. This one tells to me that he/it had read some testimonies similar to mine in one book. Then I asked him to make me make known the title of it but he/it didn't limit himself/itself to it and him me in offra one. While reading this book I saw myself that I was not alone. I understood that my doubts were the same, identical, of those of a lot of other people. I understood that I was not outside of the church, if I had questioned the Path and it gave me strength to think seriously on the possibility to take some. Since this day and thereafter my soul was always torn more: I understood that in 14 years I had made some serious offenses and it hurt me. In the last Convivence (to which I took part) during the Penitence, I decided to confess my serious doubts. I told the Priest my tearing and I tell to him how my bass tones puzzlements were the same that those of score of other people. I also told that their testimonies were collected in one book that had been offered to me. He/it answered me that I had to remain in the Path and, with a resolute tone, ordered me to burn this book. To this moment I had the confirmation that he/it made a mistake to continue to be part of the néocatéchumènes. This Priest's attitude made me understand definitely, undoubtedly or hesitation, that the truth was not only in the Path and that I could abandon it without scruples.
The Catechists sustained that the one that left of the Path would be lost: he/it would have divorced
either, he/it would have moved away anyway of God. To push this thesis they gave a lot of examples of people that, left of the Path, had divorced, were himself 'lost' or had fallen sick (as if it was about a divine punishment). One didn't owe the Path and one could not leave! The one that left was seen by the brothers like a poor devil (on that the pain had had the advantage) or like a possessed. I don't only speak of the one that abandoned the church completely, but also of the one that remained in. On the other hand, these were seen exactly with big suspicions, maybe by fear that they could reveal the "intimacies" of the Community or the "Secrets" of the Path, especially for the one that had been néocatéchumène during several years as me. In the period during which I let the Community, I greeted the Father PP. I expected cordial embrace, as one makes with the friends of old date, but him with a menacing air only told to me: Not to make the sotte!".
CATECHISTS. VOTES - TESTIMONIES (of Marina and Concetto)
The catechists told us to have the "charisma often to be our angels, sent by the church" and we believed them blindly: they were our guides and we looked at them with reverence. To their demands, we had to obey because they were sent by the church.
To every passage there were the "Votes." On this occasion, the Catechists who followed the Community asked some questions concerning the personal life. These questions were made to every member of the Community, and before all others, 35-40 people. Regardless of the facts arrived, they asked for example: Are you in peace with the Community? With the family? Are you attached to money? What are your idols? Did you ask for forgiveness to Tizio or in Caio?". The episode was not important in itself, but that one abandons our attitude as far as giving us account to be only miserable sinners.
They asked again: " Est This that you are open to life? ". (They entered, therefore, in the intimacy of each). "Why do you have a child only? Why you are not married?". And they added: Either you get married, or you enter in the religious life! ". For them, indeed, compromise didn't exist. According to the Catechists, these questions had to be fundamental to our growth, because they touched the bottom and the dirt of our soul. Questions of transcendent character have ever, been addressed however us; they never questioned us about our direct report with the Christ.
The Votes took place in parochial rooms or in a hotel. The scrutinized person had to sit down before a Crucifix and before the team of Catechists forward. All happened after 21 hours (to last, sometimes, until 1.30). Enter time our children passed the evening all alone. We didn't think either on the following day, when we would have to be going to work.
Every team was only composed of laymen, with the exception of a member that had to be the Priest (for our Community it was PP. about the Father). This one, however, was not obliged to be present, to this point that the Votes were always guided by laymen. If there was a Priest, he/it only intervened to justify the choices made by the laic catechists. To the term of the Votes, the Catechists met and they examined their notes that they had taken during "the cross-examination" to every member. At the end they took the decision to admit, or not to admit, each of us to the following stage.
A Priest of the Path, not being part of the team of Catechists, followed, sometimes, the Votes, but in a passive way. He/it sat down with the members of the Community, behind the one that was examined and, the low head, he/it prayed with his/its breviary. Sometimes, to the demand of the Catechists, he/it answered the questions, usually of this kind: "Enrico (to the Priest did they use it always 'you' without calling it ever 'Don' or 'Father') do you have something to say on this brother? Is he/it present in a regular way in Community?". In general, his/her/its answer included few words. "The cross-examination" often succeeded in tears or in laborious silences. Us, that we remained behind, we looked ourselves curious to know the answers to the questions that were
calm. The Priest whom sometimes was present followed passive manner and he never intervened to ease the tones that were often dramatic. Some declared to have made use of drugs; others, in presence of all their Community, discovered the woman's mouth have been betrayed during years. I remember how a couple, before all, learned directly by the girl that she/it had premarital reports with the fiancé. Of other histories, that would make sweat the most aged confessors even, sounded in the rooms where we met, letting us amazed. It is impossible to describe the faces of the husbands betrayed or of the parents who listened to some experiences of the children: they were embarrassed, upset, dejected. They looked at themselves between them and, the red face, they sweat.
When these episodes arrived, all remained in the most absolute muteness. We looked at ourselves in the face and we communicated with the expressions of the face. So then the victims were the people that we believed some "holy hypocrites", we appeared satisfied and at the end we agreed to say that finally they had finally discovered themselves. The gossip, in a low voice, never missed! I remember how the Catechists entered in the life of each of us, until the most hidden intimacies, while advising us" the behaviors to follow. So after a little time we had not followed this "advice" again, we could not make the passage and we had to stop then to this stage, while our brothers advanced in the Path. It was, finally, a bankruptcy! The one that was interrogated, had to necessarily open up on all. The one that didn't have many to say was always accused of being a hoary sepulcher or someone that resisted the conversion. And then, while descending with the sins of all sort, including those of which we were not sure.
Even them 'Testimonies', made us lose the dignity. I remember that in a Regional Assembly, a brother of another Community declared ingenuously, before 300 people, whose immense majority was underestimated him, to have united to his/her/its wife during the day gone by the hotel. In a Vote a s.ur told the husband's "conjugal desires", nearly to defend itself/themselves of the accusations of the catechists that believed the couple "closed" to life. Today I wonder where finished the family's dignity. No one ever spoke to us the idea of "responsible procreation." They told us: "The church doesn't admit the contraceptive methods, nor the natural methods, because a son is always mandated by "God's will. We had to only think about to open us to life, for the rest we had to have faith only in the Father. In light of this, the couples who succeeded in putting a lot of children in the world were "winning."
I remember that, while giving our Testimonies and while confessing us" during the Votes, we began to have a certain feeling protagonist, in negative. To make see to all makes to be sinners was nearly a motive of pride, because the one that didn't have anything to tell was seen by us like a pharisien.
THE PRIESTS SCRUTINIZED AS THE OTHER (of Concetto)
To every Vote and to every Testimony we expected to enrich our knowledge of them sinned possible. I remember a Priest's testimony malted: all carried on his/her/its passion for the women. The thing that hit me the more was not a Priest's confession public (to it I had gotten used already), but the commentary of mine after, when it lives it to go up on the stage: "It I already heard it. I know what he/it made." He/it said it with a certain sufficiency, as if he/it was bored of réentendre the same history. I was pushed to comment with a tragic irony: "Listen to it! There is something maybe again!"
All Priests who followed us at the time made part them also of the Path and they browsed then, step by step, our way. As "they were scrutinized before their team in presence of the members of their Community. He/it became also normal for them to speak of the intimate things. I remember that a Priest G.S., revealed to be also a sinner him, while enumerating his/her/its shortcomingses and his/her/its sins (even the most intimate lacks). It is important to know that to her 'Redditio' can take part whoever wants it, regardless of his/her/its adherence or no to the Path. For the Father A.S. it was normal to make the one that listened to the testimonies of his/her/its personal weaknesses known. As us all, even the Priests who were part of the Community were afraid of the Catechists. These had the power to decide on all: if they were 'good' or 'bad' and if one permitted or no the passage to the following phases. The Catechists had to be held aware of all. When he/it spoke to them, the Priest could not contradict them. Even him, as the other, had to learn to obey his/her/its Catechists. As Father P.P, initiator of the Movement in Sicily informed his Catechists in Rome of his/her/its life and the life of the Regional Path.
ORGANIZATION OF THE PATH (of Concetto)
In September the convivences of Inizio Float took place. On this occasion the "Heads Catechists" of every Diocese, met Kiko in the Door San Giorgio (in the Marches), and, sometimes, elsewhere. One decided there and branched out the programs then. In particular one indicated the topics of the catéchèses to treat during the year. The catechists who participated in this convivence with Kiko (for Sicily and Calabria was S.M) made on their turn the Convivence of the Plotting to the Catechists Régionaux. Then, these made one of it then, with the Catechists Provinciaux and every Community.
The interior Hierarchy of the Path was thus: Kiko, Carmen and Father Mario, to the same level, even though the leader is Kiko; Catechists Nationaux - Catechists Régionaux - Catechists Provinciaux; Team of catechists for every Community, at least 6 people,: 2 persons responsible, who are also catechists, 2 singers, 2 catechists. It is preferable that every couple is formed of spouses.
One could become very Catechist after one year of life in the Path. From this moment, the one that received the load, had the divine lighting and the power to evangelize in his/her/its own parish.
The Persons responsible, the Co-Responsible and the Catechists of every Community of the Diocese and the Province were part of the "Provincial Work Center", that had his/her/its seat in the San Leone Parish for Catania. The members of such a Center meet in the church (exactly at the place of the cult and not in the adjacent pieces), to speak of the life of every Community. Before the Advent and the Lent, in this Center one conferred the "mandates" to evangelize news or old parishes.
THE STAGES OF THE PATH (of Concetto)
PRÉCATÉCHUMÉNAT
1ª Catéchèseses of the announcement (3 months, in parish,;)
1ª Convivences (3 days to the hotel or in a religious house);
Formation of the Community;
Election of the Persons responsible and the Co-Responsible;
1° Vote - Ritual of the exorcism -
Signature in the Bible (Enrollment in the Book of life)
1° Passage (2 years after the entry in Community);
Shemà (after 1 or 2 years of the 1° Passage). C 'est a special catéchèse to scrutinize his/her/its attachment to the idols, in preparation to the 2° Passage. On this occasion, in sign of detachment, one had to give up the idols, valuable articles and money! These were sent to the catechists of Rome.
CATÉCHUMÉNAT
2° Vote (with invitation to a solid renouncement to the tangible assets).
2° Passage.
Initiation to the Prayer - Discount of the Breviary - Ritual of salt. (From this moment we were the salt of the world. Therefore the one that reaches this stage must ingest a small quantity of salt symbolically).
The Traditio (to carry directly directly in the houses "the announcement" and his/her/its own experiences as example) as makes Jehovah's Witnesses. One recommended us that, while carrying the gospel in the houses, we had to exalt the reached results while frequenting the Path in order to incite people to frequent the Communities and to convert.
The Redditio - Testimony and proclamation of the Creed.
(One had to carry the testimony of his/her/its own changes since the moment where one had begun the Path. One proclaimed the Creed after. People of the other Communities could not only attend these testimonies, but especially, of the people who were not part of the Path so that they were incited to make part of it). This stage I didn't live it personally, but I attended the one made by the brothers.
(The other stages I didn't live them personally).
THE LITURGY (of Marina)
The penitential. In the penitential the catechists one told us that we had to ONLY confess to our sins, and over it the market quickly. For motives of time, the priest had to not give any spiritual advice. This advice we could have asked for them in other moments, outside of the confession.
Even though one let us hear that we could have asked for advice, in effects, us were accustomed to open us only to the Catechists, and rarely to the Priests.
During the Penitential, all brothers who were not confessing had to sing to very high voice, to cover the voice of the one that was confessing. We had of the very embarrassing moments when finished a song and that one began another one. The confession had to take place in hurry because we were in number. We were afraid to say a word of beyond the accusation of our sins too many people waited too much! To the absolution, we had to accomplish the gesture to kneel us, to be raised then by the Priest.
The Holy Mass - we always Celebrated the Holy Mass enclosed doors. One made exception for the spouses and for the parents of the NC. The celebration always took place in a room, except the night of Easter. On this occasion they managed the baptisms.
Then they also admitted the parents near of the catéchumènes who celebrated the baptism.
In the parish that received us (Crucifissio Miracoli dei), in the first years of our experience, three Communities cohabited that celebrated the Mass Saturday, at the same time and separately, ever in the church but in the rooms put at the disposal of the vicar. Us us mêlions" ever to the other supporters. We didn't think to attend the Mass ever in the church, certainly more adapted place than a parochial room or a room of hotel. What hit me the more was that one ever tried to make the ceremonies before the tabernacle.
We only sang the "Gloria" in the night of Easter, at the Pentecost and in extraordinary opportunities, as in the Convivences Régionales. After the proclamation of the gospel we made the "Resonances" during which each could express what had hit it. At the end the Priest made his/her/its homily taking the tip, often, of everything that he had listened to. During the "Resonances", not only no person foreign to the Community was admitted, but even the children had come out of the room.
One never professed the "Creed", except at the time of the "Redditio", or of those that were
now close to the last stage, "the election", and, anyway, always outside of the Mass. There was never the Offertoire. At his/her/its place one exchanged it 'sign of the peace', as in the Ritual Ambrosien. This sign had to be exchanged of all and with all, so that it created himself/itself a big confusion.
During the Mass one didn't collect any money, even though at the end one made the Collection to pay the sitter that, in an adjacent lounge, helped the children.
Before the Prayer Eucharistique the Priest didn't purify himself/itself the hands. We never answered: "The Lord receives your hands this sacrifice."
At the time of the Consecration he/it was PROHIBITED from getting on the knees. A lot of brothers have been reprimanded to have made it, among these, my husband, a deacon, that I knew and my friends who were of service next to the Priest close to the altar during the Mass.
The fact that we had to not kneel, and the narrow relation of this act with the worship eucharistique made me think! I remember that in 14 years, we never made only one worship eucharistique. While returning us to the Consecration eucharistique, I have remember that one explained that it was about "the exaltation of the Resurrection of the Lord." So much so that at the end of the celebration one danced around the Table to celebrate the victory of life on the death.
The néocatéchumènes always speaks of the Mass as the "bridal Banquet" and, therefore, making allusion in the altar they always call it and only Table. For this reason, as the guests to a banquet, we sat down around the Table and, one always got on the floor on the carpets.
One never recited "the lamb of God." One counted the participants. One broke the dedicated bread, that was unleavened in the shape and in the dimension of a fougasse. Bread was broken by the Priest who called the Ministers Extraordinaires in order to help it. If these were insufficient, he/it allowed some laymen to break bread with him. One didn't declare jamais : " Lord I am not worthy ". Indeed, the priest, after having pronounced words,: Here is the lamb of God who removes the sins of the world", immediately added: The Christ's body keeps us for the eternal life." It, however, he/it didn't say it standing before the altar, but seated to his/her/its place!
The Communion made itself of manner all original. We remained seated all and us waited that the Priest and those that helped it pass by the places while putting a tip of Bread dedicated on the hands of the participants. This distribution finished, the Priest sat down to his place and ate Bread at the same time as all others. Then the Priest took the chalice, bigger than those used for the "common Mass" and he passed by the places where the participants, seated, drank a mouthful, abundant, of dedicated Wine.
After the Communion, the persons responsible gave opinions of all kind and that ended with the blessing. At the end of all one danced around the Table. This dance was part of the celebration: all had to participate there, even only while beating some hands.
When I think about the possibility that a few small Eucharistiqueses fragments can be fall on the floor and that we danced over, I feel a terrifying alarm for the shown lack of concern. The Lord wants to have mercy of me and of those that continue again today to act thus. I add that during the celebration (that didn't last less than two hours and half), there were of the moments of distraction (some left the room literally to be going to smoke or to chat). The Priests were opposed to it, but they were not able to either to correct the brothers who missed.
When someone, prevented to participate in the celebration of Saturday evening, participated in the "common Mass" of Sunday morning, while meeting the brothers of the Community, he/it told the experience that he/it had made and, often he/it commented the considerable differences between the two celebrations, while sustaining that the " dimanche he/it had not felt anything ". I will never forget that a s.ur "Ostiaire" reprimanded my daughter because one Sunday she had gone to the Mass to parish. According to her, this Mass was not valid! With it I don't want to accuse this poor s.ur of that that she/it said on the contrary, but merely to return testimony of the climate in which the participants live at the Path.
To all one instills the idea that the true Church is in the Path and that "the one that limits itself to the "usual "common pratiqueses only possesses "a natural faith that is not mature." This idea was always sustained by examples given by the Catechists, banal but incisive, and that made the whole Community notice how had a big involvement always in the Path, whereas the churches were more and more emptiness. The common church was seen like "statics."
Toward the end of my experience in the Path, every time that I stopped to think on the Mystery Eucharistique, I remained very uneasy. The fact that had to not kneel before the Tabernacle was a strong stimulation to the reflection. I didn't understand why I should not accomplish this gesture of worship! In the Path, no one knelt. The Priests didn't make it either, with the exception of Father Enrico, Jesuit, of A.C grant and G.S grant! In the parish of San Léon (c.ur of the "Path" in Catania) the hassocks have been removed!
About the Eucharist, the biggest sufferings I had them during the Mass. The preparation of the Table fascinated me a lot. All was of dream: flowers, carpet, songs,; the company of the brothers, the waiting of the Lord But in the last time, the religious teachings received by the children made me become aware of the serious situation that I was living. As all those that received a Catholic teaching know the importance of the Sacrament Eucharistique. The host and Wine dedicated are the Body and the Christ's Blood. They are the whole Christ! Because of it, every time that for any motive one comes in contact with these sacred cash, one must always pay maximally attention. In spite of all this attention, although the hosts are prepared in order to not to fragment, the Priest knows that at the end of every celebration he remains small tips of Eucharist always. For this reason during the Holy Mass he/it purifies the chalice and the paten with scruple, in search of the smallest remaining fragments of Eucharist, conscious that these are the whole Christ. The Priests, the Deacons and all those that are allowed to reach the Tabernacle are prepared in an adequate manner so that is not underestimated the sense of Bread and Wine dedicated. These notions, fundamental for all Catholic, pushed me to have serious doubts on the goodness of the actions with which the néocatéchumènes deals the Eucharistiques cash. I bring back to this intention my personal experiences, so that they can serve to the one that has expertise.
Bread - In the celebrations of the Path one dedicates the unleavened bread, prepared by the members of the Community, exclusively. Those that have this load are called "Ostiaire." Bread has the shape and the size of a fougasse. On him, must be engraved a big Cross (the one of the Christ) surrounded by small Crosses, representatives our Crosses. Today I understand how bread (contrary to the hosts) decomposed itself more slowly and then, after the Communion, he/it remained again in us for a long time. As thinking about this us should not have smoked, to eat. but all it didn't arrive. At the time of breaking Bread, always detached themselves of the Fragments that remained on the Bodily (always what was put on the Table). He/it often arrived that a few Fragment fell on the Table or on the floor, on the carpets. The one that received Bread put the hands to the shape of cross, with the left on the right, to form a throne for the Christ Eucharistie. The parts of Bread that were distributed had variable measurements according to the number of participants. He/it could arrive that one receives a tiny tip of Bread or a full hand. The tips that remained on the paten were distributed again until that they don't remain to some anymore. Often, at the time of "eating" Bread seen the measurements, we were forced to bite it. It was natural that they make some fragments thus, that we tried not to disperse.
My husband who is a Minister extraordinary of the Eucharist, helped in the distribution. He/it was forced to recall several times the one that received Jesus, seated in a non-standard way or, worse, that received the Christ's Body while chewing an eraser. These episodes make understand how much we had little conscience of that that made. When someone tried to correct a brother who received Bread dedicated with few respect, he/it was taken because we had to be patient, especially with the one that was recently in the Path of time.
While one waited to eat Bread, numerous, (especially among the young) commented or, joked with the Eucharist on the hand. I could not make otherwise that to ask for silence. Sometimes, while with the hand-held Bread we waited to receive communion, one stopped to examine it, and the ironic commentaries were not rare on the excessive cooking, on the toughness or on the fact that was believed again.
As already mentioned, we ate Bread, all to the same moment. Some, having received two or even three tips of Bread, were in difficulty to consume it to the appropriate moment, because immediately after the Minister passed with the Chalice. I remember how the Eucharist was eaten no more no less as one eats to table a piece of bread. It hurt me! Consumed the sacred, numerous Bread once, as remaining seated dusted themselves pants or the skirts With an immense pain today I think about the possibility that some fragments of the Eucharist can be fall on the floor. From time to time the carpets were cleaned. Were they either beaten aspirate by some available brother but, done see the elevated probability that on them has more fragments of Bread, that they would have made? While reconsidering to the final dance around the Table, I wonder: Was "so on the floor of the fragments of the Eucharist, what sense could this dance have? Was this joy because of it? Maybe because one was trampling on the Christ?".
My beloved s.ur (A.Mn), Minister Extraordinaire, disconcerted after a Celebration eucharistique, came to tell me an episode that had arrived him before some moment. A man, husband of our s.ur, but not belonging at the Path, had put in the pocket of his/her/its jacket the Bread eucharistique. She/it lives this gesture and, hardly finished the ceremony, spoke of it to the Priest celebrating. This one answered to him: "Mingle you". She/it came closer of this man and says then: "Brother, give me the Bread that has in your pocket. It is Jesus. I eat it." He/it gave it to him and her the " consomma ".
Another s.ur, (A.Mg) told to me shortly before that I leave of the Path, how during a Celebration Eucharistique in which we participated together, while we waited to consume the Bread that was on our hands, one heard the room a noise outside as the one of a car accident. Some brothers, fearing that their car was implied, hurled down to control outside. One among them, in his/her/its ardor to leave, put Bread dedicated in his/her/its pocket.
How much little respect of the Eucharist at someone of the Path!
Wine - After Christ's Body, it was the moment of Blood. The priest passed by the places with the chalice of Wine dedicated. In the beginning of my experience in the Path the Catechists suggested us that during the celebration, when it was the moment to drink to the chalice, it was necessary to take a "beautiful mouthful." Today I only succeed in understanding what big mistake that was! I reconsider to the thing that amounted to drink the Holy Species: it was as the acceptance of any drink. My thought is sustained by the experience that I had in my Community. He/it seemed that some brothers and s.urs in love with wine, drank several mouthfuls of it and, sometimes they tried to get at the first places, while hoping that Wine didn't exhaust itself to the first tour, in order to provide in again. Often I felt a big suffering to see it a poor brother that, in love with wine (heard like normal drink), tried of manner obvious to have some again. I confess that sometimes I hoped that the Priest, or the one that made it for him, iron with Wine: this one, indeed, was syrupy and pleasant to drink. Some brothers, while following the advice of the Catechists and the Priests of the Path, drank Wine Dedicated to big mouthfuls and sometimes he/it arrived that they poured some on the garment. On an occasion I live a brother that, by accident took the chalice, poured Dedicated on the floor a little Wine. I don't remember if it fell on the carpet or on the floor. I only remember that they were going to absorb Wine with the cleansing.
After having received communion one didn't make itself the purification of the Chalice and the Paten. These were put in an angle of the room and, at the end of the celebration, the Priest and the extraordinary Ministers (to this moment had my husband also), or merely a loaded Person responsible took care some.
In the Path, the signs are fundamental. For that to make the Communion had to be a physically considerable action. One had to feel Bread in mouth. One had to taste Wine. "The common Mass" seemed petty to us for this reason: we don't feel anything! Taken into consideration our unleavened Bread, the Hosts were inconsistent. The physical character of all carried us to see the Path as the true, unique Church, because there was only there that "we felt some emotions."
TIME OF THE LITURGICAL YEAR (of Marina)
We ever commemorated a Holy or a Holy. These Feasts and these Patronage were seen like clear examples of "natural faith and dévotionisme."
We ever made the Eucharistique worship and even less the "Forty hours." The processions were not part of the culture néocatéchuménale. The one that would look for a néocatéchumène in some Eucharistique procession, as the one of the Corpus Domini, would remain disappointed because he/it would find some little and only those that cannot do without some habits.
One never invited us to participate in a meeting or demonstration of diocesan character. Only the Father Enrico invited us to participate in the procession of the Corpus Domini but, in truth (seen the liabilities that we had in Community), his/her/its words were almost always inécoutés. The only moment to live intensely with the Path was the holy week. In the other opportunities we were free to participate where we wanted.
Week Holy - The Christmas, Sunday of the Palms. were of moments to live in his/her/its own parish. But the néocatéchumène lives all his/her/its religious life in his/her/its Community! Naturally in these Sundays one didn't go to the Mass, because in the evening one had participated before in the Celebration in Community.
The procession that precedes the Mass of Sunday of the Palms, in the parishes that received the Communities néocatéchuménales, was organized in such a way that, the one that had passed it 'Redditio', carried a big palm. Then this one would be arranged on the balcony his/her/its own house, so that the one that saw it understood that in this house lived a Christian. Who carried these palms had the privilege to go up to the altar. The others that carried branches of olive tree non comparable to this lush palms followed behind.
Thursday Holy was dedicated exclusively to the Enema of the feet. It was prepared well. One thought about Readings and every particularity. On this occasion, the Person responsible (preceded possibly by the Priest), washed the feet to all those that composed the Community, while making all understand thus that he/it was their servant. When they had finished, all we were invited to repeat the same gesture, while washing the feet to the brothers with which one had to make up.
One didn't celebrate the "Mass of the Last Supper of the Lord" but we were free to participate at the Mass in the parishes, but it was necessary to make in first the Enema of the feet that, seen the hour to which he/it took place, always ended toward 23.30 hours. No one ever invited us to participate in the "Celebration of the Last Supper of the Lord" importing event for all the church.
The Father D.C. told to me how when he/it was cleaned to Massaged Annunziato, he/it must impose to the Communities of the Path to participate in the Mass "of the Last Supper of the Lord", before making the Enema of the feet. The discussion was lit, but these cannot oppose it. Lasting my adherence in the Path I never lived Thursday Saint as the other supporters. Before the Enema of the feet I looked for desperately, for my account, a neighboring church to my Community, to make reconcile the work schedule, the one of the Mass and the one of the Enema of the feet. Lasting several years I didn't succeed in participating in the Mass "of the Last Supper of the Lord."
The Good Friday we didn't make the fasting as the other Christian supporters. Indeed one only fasted in the evening late, and precisely of the moment of the worship of the Cross and after. One explained that in the gospel he/it is written that "when the spouse will be removed, then they will fast!". In practice the fasting was displaced Saturday Saint. In the evening of Friday one proclaimed the gospel of the Passion and after oneself accomplished the worship of the Cross.
One never spoke of the path of Croix" and we ever made it. One explained us that the sense of the worship of the Cross (to kiss the Crucifix), was the one to kiss our Cross, that means everything that made us badly, in particular the people who made us suffer.
After the worship one came back home in silence. This sad atmosphere gave us the sense of the mourning and made us think that in the common church it was not lived in an adequate manner.
Saturday Holy was the day of the fasting and the silence. The abstinence of food was very rigid. One could only drink some juice of fruits or tea. Because of it the weakest were sometimes badly and often vanished. The morning got ready the room for the Vigil. All was decorated of flowers. One also prepared "Jacob's Well." The water of this "well" used for the baptisms and the other rituals of the Vigil, was thrown after to the street or, worse, in the discharge of the waters of the inside of the interior courre. There was a lot of it. Next to the seat of the one that presided, one prepared a chair that had to remain emptiness. One put a rose over. This chair was for "the host."This night, indeed, was the "Passage of the death to life" and he/it was able to that arrives the "Glorious Return of Christ Resuscitated."
The night of Easter, to the cathedral, those that had arrived in the last "Jerusalem" stage, known like "those that passed by the big tribulation", presented themselves before the bishop in white clothes.
In the middle of the night the Vigil began that ended at 7 hours or 7.30 the morning, but if there were some Baptisms it could also end toward 8.30. After the Vigil every Community met for a brotherly Agape, organized previously. One went home of a brother, or in the room of the parish, more frequently one was in line with a restaurant. In this Agape (that took place toward 9 hours) one consumed the classic signs of the Passover: the bitter herbs, the lamb (to the oven, with the potatoes) them. hard ufs and, in conclusion, a soft thing in the shape of brick to recall the slavery in Egypt. One didn't lack any other dishes, as the tortellini in soup, salads and other. The important was that one called itself meat and vegetables.
The agape of the more aged Communities was milk-based, of honey and sweet to get used to the "delights of the Earth Promised again."
After the day of fasting, after a sleepless night and a sumptuous lunch, one came back home nearly unconscious, but proud of him to have made! While the other woke up while renting the Resuscitated and while living all the joy of Easter together, we disconnected the telephone not to be disturbed in the sleep.
Attached to my habits, I hoped to succeed in waking me to be able to follow to the Television the "Urbis blessing and orbis up." In the Communities this appointment didn't have any importance.
THE ECONOMIC ASPECTS (of Concetto)
In the catéchèses money was presented like an idol. It was necessary to treat it as garbage. For it, every time that we had to collect money, we passed by the places with the black bags, used for the harvest of garbage.
To the first convivence of a new Community, those already existing contributed to buy the cakes and the frothy to celebrate with the new brothers their entry in the Path. At the end of the feast, when it was the moment to collect money to pay for the expenses, if one didn't collect the necessary sum, after the first towers, even those that were present of the older Communities were invited to participate in the collection. In this manner the newcomers remained deeply struck by this fraternity and they felt as in family.
During the Convivenceses Régionales or in the Rituals of Passage, we collected money to pay for the hotels or to let the offerings in the religious houses that received us. We passed with the "bag" while the songs of the Path that were begun and the Catechist incited to despise money. He/it said: "Separate you of your goods and you will receive the hundredfold." Sometimes he/it even incited to sign some checks, especially for the one that didn't have a liquid. Sometimes he/it even suggested to let them blank. No one was obliged to put money but the invitation to make it was pressing and all put something, some more and some less. Each threw to closed fist, a sum of money or the objects value. Initially, when one had explained us how the harvests took place, one told us that the brothers who were the more in the need didn't have in jeter" in the bag, but rather " prendre ". When then one attended for the first time a collection of money one perceived that it was nearly impossible to take the bag. This one indeed, was very deep and there to take money would have become an obvious action to all.
One didn't often reach the number that defrayed, and then one proceeded to one second or a third tour of the "bag." When one reached the necessary sum, one told us that it was to reward a brother who had converted, in side the considerable missing sum. In this manner we were hit and were also incited in nous convertir" us. After every tower, in an adjoining piece to the one where we were united, the "Persons responsible emptied the bags. Having been also a "Person responsible", I have them emptied several times and I remember that it was always a surprise. Inside the "bag" it rained all: money, checks, (some even blank, objects of gold (rings) necklaces, pins, also with precious stones, and, sometimes of the bulletins of the totocalcio (Italian game) (in the Path, indeed one insisted a lot on the fact that the one that played the bulletin didn't have confidence in God and for it to play was for him retained like a sin).
The numbers that one collected were considerable. In the Convivenceses Régionales of three days, to the hotel, we were usually about 450 people. The sum to destine to the hotelier was around (in 1997), of the 80 millions of liras. If one considers while these 450 people were only a third of the total number of the participants to the Convivence Régionale: indeed, the eligible applicant (catechists and responsible of the whole Sicily) were more or less 1.400. One collected money also destined to the sitter there that, during the Convivenceses, came with the children of the participants.
In these opportunities one harvested money also to destine to the subsistence of the Seminaries néocatéchuménales "Redemptoris Mater" widespread in the world and also for the construction of the big Center of welcome for the Communities of the Path that, arrived in the "Jerusalem" stage, makes the customary pilgrimage in Earth Holy. The sum of introverted money for the Seminaries and for the Center in Galilee passed, often, the one intended to the hotelier. In these last two goals one collected money also in the Communities, during the Convivenceses of Plotting. While being Responsible for my Community, I had the duty to collect this money and to send it to the persons responsible of Rome. Of to the other one signalled me a name and a different banking checking account once. The motive for which one often signalled me the names and the different banking accounts was never clear for me, also because, advanced by the goodwill to sustain the Path, I thought that it was more appropriate to make reference always to a same account. One "could have poured" this manner in deprives also, in the moments where there was not a Convivence of anticipated and same of people not belonging at the Path could have made some remittances. One could make, in practice, as the big associations of volontariat or as the Organisms of charity.
In the ritual of the initiation to the prayer one made the exorcism of money.
Placed before a Cross, every insider threw in a basket an envelope containing a considerable sum of money. While he/it accomplished this gesture he/it had to pronounce one
sentence of renouncement to Satan. My Community was among the poorest, but I know that of others numerous communities gave up the lands, to the apartments, to the cars, etc. The is harvested were always very big. They told us that these goods would go to the parish host and the local bishop, as offering for the charity. Clearly beyond to this money we had to add the one for the active expenses: hotel, baby-sitter, etc. Also in this opportunity, finished the ritual once one celebrated in luxurious restaurants (Villa of the Roses in the Trezza Aci, Poggio Ducale, close to the Madona parish Lourdes di and other of the kind). The expenses sustained for these banquets of luxury were to the complete load of the Community but no of the Catechists. These, indeed, executed a service and participated never to the expenses. They didn't participate either when they came to visit the Community and they united to the agape that we organized. In these opportunities they benefitted from this to take their own children even.
I remember that at the end of every Convivence Régionale or Plotting we came back stripped home of all physical asset. We didn't have a lira in pocket. We often came back from Cefalù or Bagheria with only of gas in the reservoir. With pain I think about the moments where we tried to save in all in order to be ready to destine to the Path of money, the most possible. Often we said "no" to the demands legitimize our children who were obliged to be content with the strict necessary even. The shoes and the clothes were used until the limit; the funs and the small gratuities that one gives to the children were not part of the domestic politics: this money was destined to the Community.
The tithe - All those that arrived to "the initiation" of the Prayer" (moment where the bishop hands us the breviaries) had to pay for the "tithe." This one consisted in yielding to his/her/its own Community at least the tenth of his/her/its monthly pay. The money that was collected had to serve to help the least rich brothers. To decide that could benefit from the economic helps and in what measure, was the Person responsible of the Community, according to the introverted sum and the demands. I remember how a lot of brothers took advantage gladly of these helps. Often they knew or understood that someone asked for l'aide" without having need really of it and for this numerous motive didn't give the tithe gladly and were born sometimes of strong disagreements. I remember that after one year about the initiation to the Prayer, the catechists came to visit us in order to inquire about our Path. The Person responsible made them known that on the occasion of the tithes, they collected themselves little money. Then the catechists reprimanded us to be again too attached to money and they told us that because of it the Community didn't succeed in growing. They asked the Person responsible, doctor P.Pg, if he/it had given the example, that means, if at least had poured him a commensurate sum. This one answered that, even several times the brothers having invited it to pay and to pour the tithe, he/it had not listened and for it decided, with his/her/its wife, to destine his/her/its own tithe to the s.urs of Mother Teresa of Calcutta. To this point the Catechists (and notably P.P grant) became furious. They reprimanded the couple bitingly before the Community, while accusing them of not liking it and to have disobeyed the Catechists and the Path. The Person responsible cannot retort because of the excessive ardor of his/her/its interlocutors. These persisted with the woman who tempted to minimize and especially to defend the husband. Confessing that, while looking at the priest, he/it seemed me to see the shepherd turning into wolf, so much he/it expressed the anger, without worrying of the effect that it would have on those that were present. The screams got along until the street and us even we were upset and terrified. Since this moment the P. Pg. didn't participate anymore in the life of the Path. The woman participated in some other meetings and then she didn't come back either. Today, with the serenity of the one that left without some outside pressure, I wonder: "In the beginning of this experience, that had warned us that we would have had to ourselves to sacrifice, even economically, not having the liberty anymore to choose to whom to address our charity?". Do I wonder, besides, if he/it exists in the church of the Associations or Groups that makes to pay to their members for a tithe?
Far from us the idea to judge or to accuse. Our only desire was the one to testify to make better understand what the adherents to the Path néocatéchuménal live and suffered in the Communities, and so that the one that has authority can give an answer to a lot of doubts.
Concetto Bonaccorso & Ermine (Marina) Niess