January 19, 2002

The archbishop of Catania, LUIGI BOMMARITO, during the avent previous Christmas 2001 published a letter "to the brothers and to the s.urs of the Communities néocatéchuménales" of the Diocese in order to express between other "the puzzlements of théologico-pastoral type" shared by a lot of colleagues Bishops, is returned like that in the second appendix of the letter.

Luigi Bommarito

Archbishop of Catania

To the brothers and to the s.urs

of the Communities néocatéchuménales

of the church that is in Catania

For information

to the priests of the archdiocese

Very beloved in the Lord,

during my Episcopal service that took place lasting about fourteen years in God's holy Church that is in Catania, I never stopped thanking the Lord for wealth, the variety and the pastoral vivacity not only met in the parochial communities and in the religious life but also in the associations, in the movements and in the different ecclesiastic aggregations of which our Diocese catanais is rich.

In syntonie with the S. Father Jean-Paul II and with the Italian episcopate, I consider "God's big grant", a real "influx of grace" the shapes different of aggregation of supporters, of those older to those more recent, that are signs "of wealth and the variety of resources with which the mind of the Lord Jesus nourishes the ecclesiastic cloth" in their multiplicity (Christifideles laici, 20), so that they "have been welcomed with gratitude and have been valorized in a responsible" manner, as the pastoral note of the CEI : Les underlines it laic aggregations in the church (in the introduction).

In truth in this precious context of grace, as pastor of the whole herd that God confided to me, when he was possible to me, I was joyously present to encourage, to bless, to stimulate and to receive, but at the same time - as he was and he is of my precise duty - also to correct these aspects that, sometimes, in their expressions appeared rather of manner "problematic", soon by default soon by excess.

He/it was and it is also the case of the communities néocatéchuménales that I came with with esteem, affection and. as him you know all - with some puzzlements. I had the opportunity to discuss with the persons responsible of the "Path" in and outside our Diocese.

Then me to confirm you that my puzzlements of théologico-pastoral type that I am going to transmit you met everywhere - from several my colleagues Bishops - a perfect consonance either as regards to the ideas as on the one of the concrete experiences lived with a certain suffering in the setting of a lot of Italian and not only Italian local churches.

I often wondered, and at the same time I hear the demands that are addressed you, if it is not appropriate to make light and to give precise answers to demands of enlightenment that until today remained unfortunately evasive, with the risk that it can continue to foment more and more puzzlements again and of varied intolerances in the middle of God's people. I believe appropriate, to enumerate some aspects of your "Path" that seem me he/it needs necessary, applicable and urgent clarifications therefore.

If I didn't make it in first - ever however I didn't hide my puzzlements even though they were joined to feelings of admiration - it is because I waited for the approval of the Path on behalf of the S. Father. Considering the delay of such an approval, I confide you the reasons that let me perplexed, for a long time, that means when, in Monreale, priest I frequented the catéchèses of the Path.

1) one notices that in a lot of communities néocatéchuménales one recognizes usually or maybe " concède " to the Priests only the worship and functional dimension of the sacred order, while mortifying it if no directly while depriving it of his/her/its connaturelle jurisdictional dimension that - as we know it well - is integral part and constituent of the very order. Often, it is indeed, the catechist who appropriates the clean jurisdictional power of the ministerial priesthood unduly.

One wonders: what consonance has with the n. 28 of Lumen Gentium that specify that "in the unique local communities the priests return, so to speak, the present bishop... they sanctify and they govern the part of the herd that the Lord confided to them."

A priest whom I am expensive, confided to me that after beyond 20 years his/her/its priest's role in the team of catechists is not even clear.

2) all along the procedure catéchétique of the "path" one develops rigidly and heavily the situation of the man's uselessness even though he/it is baptized and then the inability of this same Christian to open up - without the contribution of the community néocatéchuménale - to the Christ's redeeming grace, as if the historic event of the Resurrection had not solved and had given the earnings of the alliance of all and each with God. In other words: as if the virtue théologale of the hope - virtue given by the mind to every baptized with the Baptism - being impoverished and dismissed didn't have any voice to the chapter. But the Christian faith equipped with the prayer and Sacraments she/it already is not by force in herself carrier of light, of peace, of joy, of victory on the pain? To what Christianity cuts down if it comes to miss him the theology of the hope?

3) with a lot of bishops of my knowledge - of which I include the interventions and testimonies that make to think very - I make observe that the fact that to celebrate in a secret and private manner the eucharistie of Saturday evening and the paschal Vigil of the Lord, resounding event of God's love had the tendency by his/her/its nature to unite God's whole people in only one big family, continues again of the communities néocatéchuménales provoke confusion, bad moods and pastoral hindrances. God's people divides in two, as block composed in classes and different categories, one of set TO and 1'autre of B set, that means as if they had separated and opposite, incapable to recognize itself/themselves all brothers. Do they have really wrong those that think that the communities néocatéchuménales constitutes a parallel church?

Must we welcome in an unique very community the poorest and weakest, the less ready catéchétiquement who often, without wanting it nor to know it, believed the surrounding wall outside or remained maybe "outside" by our mistake us that we consider the nearest, the most practicing and observing?

Someone can think: but the Sacrament doesn't already act advantageously "ex operates operato?" Why then to give as much importance only to the involvement of the group of the most qualified? Maybe that the ex operates operantis (heard also as action of community of selected people) thanks to the mode of the "path", and only because he/it defers other "paths", succeed in making worthier and effica­ce the Sacrament?

4) we know Holy Paul; that the mind confides its charismas to every baptized - and therefore also to every ecclesiastic group - for the common good (cfr. 1 horn 12, 7), for example for the common good of the whole people of present God in every parish. The community néocatéchuménale, as as a few other ecclesiastic movements, impose the inverse course on the contrary precisely, while behaving in order to manipulate the common good to guarantee their own charisma, absolutisant their choices and imposing their method as if she/it was unbeatable, unique in relation to all other and, for some absolutely, the only salvatrice.

5) therefore he/it often arrives to note, that is not always easy with the other acting ecclesiastic realities of the place in the parishes where are present in a solid manner the communities néocatéchuménales, the joint life and the collaborations.

With those that came with me, during the pastoral Visit, in a parish, we made the bitter observation of it.

Must one think that a bigger syntonisation with the plan and could the pastoral orientations of the Pasteur of the diocese reduce the presumed conviction that their own method is the most perfect as far as having the priority on all other, as if she/it had the imprimatur of the mind?

6) we know the gospel from that Jesus' message proceeds mildly on the free side and freeing the "If you..." (if you want...) and one puts in evidence as far as developing clearly and as regards to the love the emblematic expression that is the son's parabola" lavishes" in a friendly way: a father who waits for his/her/its lost son, and go to his/her/its meeting, he/it embraces it, forgive him for the committed mistake, he/it dons it, puts him the ring to the finger, makes him the feast, the excuse before the elder brother who doesn't think as him!...

Sometimes the path néocatéchuménal seems to walk on the contrary on the uncompromising side of the "you must", on the thread of a "categorical imperative" of memory kantienne, with the risk very easy to fall in a sort of fundamentalism intended fundamentalist, as it arrives unfortunately, to foment the divisions and the various separations, while creating small ghettos or dangerous "small churches" inevitably on the contrary in the setting of the same born God church to be the Father's unique big family.

7) I would not like to speak of the votes that, often, strip the consciences with questions that no confessor would put. But how it can he/it be allowed to a layman who is only a pure catechist?

I would not like to speak of the public confessions either... But who can allow a style that the church, in his/her/its wisdom and in his/her/its maternal prudence, abolished since centuries?

8) I read with attention and interest the letter that (Rome, 5-4-2001) the Holy Father sent lately to the Card. Francis Stafford, President of the Council Pontifical for the laymen: a very meaningful and extremely important letter. The Sovereign Pontiff asks for a definitive judgment on the "Path néocatéchuménal" while proposing an attentive and tidy discernment on behalf of this same Council Pontifical in light of the directive théologico-pastoral of the Magistery.

Actually, not having had until now. after decades of presence of your communities in different countries of the world - a true and official approval of the Statute in light of the rules emitted by the S. Seat and the CEI, the judgments on the goodness of your "Path" are not always in agreement because of fact they change diocese in diocese and parish in parish, on the basis of the behaviors and the local experiences. He/it is asked you therefore for a lot of reflection before continuing the path in a sure and definitive manner. The submissiveness to the judgment of the church is the ticket of presentation the most believable, valid and decisive.

Very dear, as you see - I already told in the beginning it to you - the words that I write you call the clarity merely on some points remaining again in a zone of shade and that wait adequate changes of pastoral practice, for the good of our parochial communities, therefore.

I am certain that the love that binds you to the monitoring of the Speech, to the Eucharist, to the service of the charity and to the judgment of the church will succeed to modify what is modifiable and to correct what is appropriate and urgent to correct, in the goal to live serenely, with all supporters of our parishes, this unit and this communion that were and that is Jesus' big sigh: "As you, Father, you are in me and me in you, that they are them also in us" (Jn17,21).

I can attest that I saw anyway, beyond a shadow of a doubt - in your communities, as in each of you - the bracing presence of Jesus' mind that carried you and that carries you to accomplish them. pastoral uvres worthy of admiration, because you achieve with sacrifices of time, affections, money and the gestures of missionary goodwill even outside of our Country. Now it is necessary to reexamine the finished steps however and to review and to verify - in light of the conciliar ecclésiologie, of the Catechism of the Catholic church, of the orientations of the pastoral plan of the Italian episcopate and the pastoral plan of his/her/its own Pasteur - how much our parochial communities wait for the charisma that has been confided them by the Lord and that we hope will be recognized as early as possible of the mind by the approval of the Statute for years presented to the S. Seat.

That the Lord Jesus and the Virgin Holy bless and attend your Path so that he/it is illuminated by the holy writing meditated by you and so that you lived in narrow communion with the bishop, with the vicars and with all ecclesiastic realities that the Holy Mind causes for the path of holiness of God's whole people.

With an ample and cordial blessing also for the Advent and for the Christmas of our Lord Jesus.

2001 your Advent + Luigi, arciv.

Letter of the Holy Father to the president of the Council Pontifical Council the laymen

LETTER OF THE HOLY FATHER TO THE PRESIDENT OF THE COUNCIL PONTIFICAL FOR THE LAYMEN

To my Venerated Brother James Francis Card. STAFFORD

President of the papal Council for the Laymen

1. Four years went by henceforth since the noteworthy January 24, 1997, date to which I had the opportunity to meet the Initiators of the neo-catéchuménal Path and, with them, the numerous persons responsible of the communities of the Path present in the world. In this circumstance, uniting me to their prayer of praise and action of thanks to the Lord for the precious fruits produced by the Path in thirty years of life, I didn't fail to underline the importance of some ineluctable steps, of which depends the very existence of the Path. Among these, the writing of a rule of the by-laws specifies in view of its formal legal recognition (cf. The Romano Osservatore, January 25, 1997, p. 4). This is how opened up a decisive new phase for the future of this ecclesiastic reality.

2. In the exhortation apostolic Christifideles laici (December 30, 1988) I already recalled that "no charisma dispenses the reference and the submissiveness to the Pastors of the church" (n. 24), and I returned to what is written to this subject in the Constitution dogmatic Lumen gentium: "It is those that have the load of the church to carry a judgment on the authenticity of these grants and on their use surely. It is theirs that he/it especially agrees, not to extinguish the mind, but all to feel to keep what is good (cf. 1 Th 5, 12. 19-21) " (n. 12). Indeed, it is to this condition that the charismas, in their diversity and complementarity, can cooperate to the common good (cf. Christifideles laici, n. 24).

It is not therefore an easy process that to recognize and to welcome the charismas. It asks for a deep discernment of God's will and must be accompanied by a constant prayer, so that the c.urs opens up submissively to the voice of the mind in the ecclesiastic communion. The summit of this process is the official document of the recognition and the approval of the by-laws like a clear and sure life rule, one moment that the concerned ecclesiastic realities always live with a big joy and a quick gratitude with regard to God and with regard to the church. New starting point, he/it constitutes a visible sign of a mature ecclesiastic identity indeed (cf. Christifideles laici, n. 30).

3. I know with how much goodwill and pastoral solicitude the papal Council for the Laymen gave generously and give generously to come with the neo-catéchuménal path in this determining stage of his/her/its own life, the development of the by-laws. Mr. Cardinal, I confided this delicate task to this papal Council for the Laymen, because of the authority that comes back to him, on the basis of the canonical norms in force, as well as because of the singular experience that he/it possesses on the subject. It is precisely on this fact that founds the hope of a happy exit of the procedure, that approaches henceforth of his/her/its term.

Whereas I express to the papal Council for the Laymen my quick satisfaction and my recognition for the seriousness and the rigor demonstrated in the achievement of the task that has been confided to him, I confirm his/her/its expertise in the approval of the aforesaid by-laws, once they will be written as he/it must, and I put it in charge of continuing to come with the Path, also in the future. I am certain that, in the achievement of this mandate, the papal Council for the Laymen will be able to count on the collaboration and on the mind of filial docility of the neo-catéchuménal Path. While confiding to the Lord, by the intercession of Marie Mère of the church, the activity of the dicastère that you preside, I give you all c.ur, Venerated brother, as well as to your collaborators and collaborators, my loving Blessing.

Of Vatican, April 5, 2001

of the Holy Father Jean Paul II to the néocatéchumènes

(The Romano osservatore, 11-2-1983, pp. 1-2; nn. 1.5).

"That your itinerary of faith and your apostolate are always inserted in the parish and in the Diocese." . Follow the methods, the indications, the itineraries, the texts offered by the Episcopates, as well as the manner to exercise the ministry of the catéchèses in the communion and in the ecclesiastic discipline...

"Don't close again yourselves on you same, while isolating you of the life of the parochial or diocesan Community... The right of the church is a means, a help and also a defense to maintain itself/themselves in communion with the Lord. Therefore the legal, as well as liturgical rules must be observed without carelessness and without omissions."

Clarifications of some Bishops among so many others, that I share with them.

Of the Pastoral Note of the Episcopal Conference of Umbria on the communities néocatéchuménales in Umbria

(Seated, 2-3-1986).

"The Bishops feel the duty to emit some reserves however about the role of the catechists that, of the less in a few community let little place to the priest for the concrete exercise of his/her/its pastor's responsibility. In the votes the catechist must avoid especially to assume pastor's responsibility.

In the votes the catechist must avoid in particular to assume a position that sometimes seems to come closer dangerously of the one of the confessor. You will use all care so that the occult sins are not demonstrated, otherwise in the secret of the sacramental confession."

"The risk to avoid is that the small community néocatéchuménale makes a parallel path to the one of the vast parochial and diocesan community, in not fitting organically in the plain pastorale.

He/it is true that, in the phase advanced of their path, some néocatéchmènes assumes in parish the service of the catéchèses, the liturgical animation and charities and make part of the pastoral Council; but he/it is also true that a certain closing, clean especially to the young communities, is felt by the other supporters and often same of the priests like a division, what is not without creating some difficulties."

"Had consideration in the Mass of feast, several times lately the documents of the Magistery (cf. Eucharisticum Mysterium nn. 26-27; eucharistie, Communion and Community, nn. 71 and 81; the Day of the Lord n. 10) insisted on a pastoral guideline specifies: to eliminate the dividings of the most possible God people during the day of the Lord.

The particular ecclesiastic groups must hold their celebrations during the days of week to then to converge together all toward the parochial assembly Sunday, in the goal to show the unit of the Christian community concretely and to enliven the common liturgy for the edification of the whole people.

To this pastoral line should adjust the communities néocatéchuménales of Umbria also. The Mass of feast, that is reserved to them, will only be allowed them in the monthly and yearly convivences, as in the traditional retirements and spiritual exercises."

Of an Episcopal Decree of Mons. Mervyn Alexander

Bishop of Clifton (15-3-1994)

"However, I received letters of other parishioners that reveal to me that the Néocatéchuménat drove to divisions in the Parish. I want much naturally that there is, in as much as it is humanly possible, inside the family of the parish harmony and collaboration."

"This one is the family's eldest, with which we must try to cultivate good of good reports. I ask the Communities of the Néocatéchuménat therefore to not to begin new catéchèses, not to celebrate their own Mass of Saturday Eve evening, nor their own ceremony of Vigil Pascale, for one period of twelve months."

"The unit of the parish asks that is made quite in a common manner and that it accepts all. In other words the programs catéchétiques, the implication of the young, the parochial groups and the committees should not be more exclusively néocatéchuménales and they should be representative of the whole Parish."

Of the pastoral letter of the Card. Sylvano Piovanelli,

Archbishop of Florence, 25-3-1995,

In Florence's Diocese, because of the solid presence of the communities néocatéchuménales "don't miss, however, a rigidity and a closing, of the incomprehensions and suspicions, that sometimes divided the parochial community or in some way generated a lot of sharp tensions."

"To the brothers of the path néocatéchuménal is asked a big c.ur, that knows how to give itself an attitude of humility while passing the temptation to believe itself/themselves better than the other."

"The cleaned priest cannot choose an unique method of evangelism, but he must examine all and keep what is good (1 Teas. 5,21).

He/it will prevent the risk thus from imposing to all, in fact, a manner or a method determined to follow the way of the gospel.

He/it is not indeed thinkable, of all power to arrive only by the path néocatéchuménal. And it, no because of a closing deliberated to the mind, but by the fact of different sensitivity and histories different of people inside the unique Christian community.

Such a consideration is not only worth for the path néocatéchuménal, but for all other method or spirituality. So that one can affirm quietly that inside a parochial community he/it can have the shapes and the experiences of multiple Christian life there, but no cannot be proposed like absolute or exclusive.

He/it can have there only a parish néocatéchuménal, as he/it can have there only a parish charismatic, or only "cursilliste", or only focolari or only Carmelite Franciscan etc.

"A deeper community between the priests of the presbytery and a truer contact and without preventions between the parish and the community néocatéchuménale will attenuate the risk that the néocatéchumènes considers their experience as the unique way to construct the parish and to vivify the church and the other supporters who look at the path as to a different Church."

Of one documents of the Card. Salvatore Pappalardo,

already Archbishop of Palermo, the 22-2-1996,

"In the liturgical celebrations the Speech. as he/it arrives in a laudable way - is put in the center of the assembly, although the place is different of which the monitions are situated, the introductions, the animation of the songs.

The monitions, then, must not depart in number and in length. The homilies must not refer to the stripped Speech, but must hold account of the living magistery the church, the theological deepenings, the sense of the faith of the Christian people, also facing the problematic most present of the history and the society in which we live."

"The path is not the only church,; therefore that it doesn't detach himself/itself of the liturgies common eucharistiques, that it participates in the most important diocesan celebrations presided by the bishop, and that it maintains cordial reports with the rest of the present God people in the parish or in the place where it operates. That the Mass of the communities néocatéchuménales are not celebrated Sunday or in the days of feast, but only to the workdays, and that they are never closed to the other supporters."

"That the priest, especially if he/it is cleaned doesn't let itself absorb completely by the Path or other aggregations, especially in the days of feast, and that he/it is present in parish, committed in the conduct of the whole pastoral and to the service of the whole community.

That appears, in every case, with clarity, the role and the priest's sacramental and ministerial responsibility - especially if he/it is cleaned. that he/it is respected of the "catechists", that in his/her/its responsibilities and his/her/its role formatif are recognized in the care to the other laic brothers and to the communities."

Of the Pastoral Note of the Episcopal Conference of Pugliese to the Clergyman of the Offensive remarks on the "Path néocacéchuménal"

"One makes observe that unfortunately "the lines of the Path" and the materials used proceed by autonomous ways, without reference to the pastoral plans of the CEI and Dioceses. One notices a certain difficulty to harmonize them with other ecclesiastic experiences and associative shapes."

About the "paschal Vigil" :

"One of the points of most frequent friction is the celebration of the paschal Vigil. The adherents to the "Path" since the beginning elaborated a shape ampler particular célébrative, enriched of other elements, prolonged during the whole night and this until the the dawn, and they declare that she/it constitutes for them a fundamental, practically irreplaceable moment. This requirement must not enter however especially in conflict with the other less important not to split up the Christian community in separated groups, in "parallel" eucharisties, to the moment culminating of all year liturgical, in the celebration of this mystery of the salute that makes of us the church while introducing us in the communion with God and with the brothers."

The Community of the divine Cult, in the letter Paschalis solemnitatis of the 16.1.1988 expresses itself thus: "You will encourage the involvement of the special groups to the celebration of the paschal vigil in which all supporters, unite together, experiment deeper manner the sense of adherence to the same

ecclesiastic community."

"The adherents to the "Path néocatéchuménal", like all other community or movement must valorize the Catechism of the Catholic church, the Source document of renewal of the catechism and the different volumes of the Catechism for the Christian life of the CEI. They must study and must follow the programs of the church that are in Italy and the lines of the diocesan pastorale."

"The responsible laymen, especially on the occasion of the "votes" for the different passages must abstain to enter in the fields more intimate of the conscience, avoiding everything that can give the idea of an inquisitorial process,; that they receive the discernment on the attitudes, no on the specific choices: the inviting spiritual goals limit themselves merely to propose. The priests, also in this delicate matter, as in every other opportunity will keep their pastoral responsibilities, without letting itself/themselves reduce to a merely functional role of ministers of the eucharistie and Sacraments."

Of the letter of the bishop of Vicenza

Mons. Piero Nonis, messenger the 18-12-1996

"In the same time we also recalled that the quoted papal Letter is accompanied by a note that specifies how the Pope doesn't hear to impose a choice, but lets "to the judgment of the same Plain to act according to the pastoral requirements of every diocese." It is for it that I wanted to share with you my duty to help the Path Néocatécuménal to harmonize with the specific situation of the diocese of vicentina, especially characterized by the central aspect of the parish, that is nowadays difficult, but again living and decisive for our pastorale."

"He/it is first necessary that the project of the path and his/her/its concrete conduct came true in the context of the organic pastoral plan that the parish elaborates with choices and periodic audits, in realization of the diocesan pastoral plan and from the clean responsibility of the parochial pastoral Council (cf. Diocesan Synod, nn. 21 and 27). In such a context the Path will be proposed efficiently and realized like one possibilities offered the Christian growth of people, and it will receive the same engagement of every other communal faith itinerary."

"In every case the choice to propose in parish announces it kérygmatique in view of the paths or other shapes of "mission" binds you to it; otherwise to found the Path or of new communities néocatéchuménales others that those already existing, should be beforehand subject by the Vicar to the bishop's approval, while also presenting the counsel's opinion of the parochial pastoral Council. Seen the difficulties that you same you signal I don't believe appropriate - until a more mature discernment - the experience of a "missionary announcement" proposed by the members of the path to the families of the parish."

"Some different positions emerged on the other hand about the incompatibility - several times affirmed by me, and recognized by other Italian Bishops - between the Mass of Sunday for the community and special groups and the ritual essential, and non formal significance, of the Day of the Lord (Sundays and feast), day where community is invited to celebrate the Easter of the Lord together (cf. Sin. Dico. , nn. 44, 48, 52); my Letter In the Day of the Lord, 1995, n.8,2)."

"On the other hand he/it is well to recall than also the Notification mentioned in the Pope's letter to mons. Ropes return to two influential documents of the S. Community of the Rituals that presents clear indications in the sense that I affirmed. The first is the instruction Eucaristicum mysterium (25.5.1967) that affirms the central and communal aspect of the Sunday Mass (cf. nn. 6-7, 16-18) and that affirms about the Mass for special groups: "that they celebrate them of preference, when it is possible during the workdays. That, if they cannot be displaced during the week, that they take care to keep the unit of the parochial community while inserting the groups in the parochial celebrations" (n. 27). The second is the instruction "Actio pastoralis" (15.5.1969) on the theme of the Mass for special groups in which are confirmed the principles of the previous document (cf. n. 5), and one specifies that the faculty to celebrate of outside of the sacred place doesn't agree normally in Sundays and in the feasts reliegieuses (cf. n. 10/a)."

Of a Note of the Episcopal Conference of the Basilicata and signed of President Mons. Ennio Appignanesi (1-3-1998).

1. That the celebrations of the paschal triduum also take place in the communities néocatéchuménales, according to everything that is prescribed in the Missal Roman, with the whole parochial community, in the timetables most capable to encourage it the involvement of all supporters, while avoiding inopportune multiplications of celebrations that, in such cases, would attenuate the sense of it - value of the liturgical action that is always celebration of the church which is revealed in every assembly. As the Bishops Italiens remind it in the pastoral Note "The day of the Lord" (1983) "the group or the movement is not alone, all the assembly..., like that they are part of the church. For all is worth the recommendation of the old church not to decrease the church and not to amputate a member Christ's Body with his/her/its own carelessness (Didascalie of the Apostles, 27). And the body of the Lord is not only impoverished by the one that doesn't go anymore of the all to the assembly, but also by those that, having horror the common table, long for to sit down to a privileged and richer" table (n. 10).

"Although it concerns the paschal Vigil the Bishops want that only one paschal Vigil is celebrated in every parish, during the night to which the communities néocatéchuménales participates, also than them: are stimulated to not to prepare another celebration after the progress of the liturgy of the big Vigil, only while waiting for the dawn, because it would end up decreasing the sacramental and educational value of this Vigil, as she/it is proposed in the Missal.