Pope John Paul II is fond of describing the Gospel as “ever old, ever new.” Perhaps no better example exists than the Neocatechumenal Way. The movement proposes a present-day return to the ancient emphasis in the Church on “catechumenate”—the period of preparation for baptism—followed by an intensive living of the baptismal promises in community. The movement has flourished in the nearly four decades since it was founded by a poor, existentialist Spanish painter known as Kiko.

Just as the world grows more complex—and more secular—one of the Catholic church’s more recent movements seeks to re-emphasize ages-old traditions and rituals. The Neocatechumenal Way forges new communities within parishes designed as evangelization for adults.

As adults continue to participate in the secularized world, they need a renewal of baptismal promises. Jesus explained that, “No one can see the kingdom of God unless he is born again.” (John 3:3). Uncertain of the Savior’s meaning, Nicodemus asked, “How can a man be born when he is old? Surely he cannot enter a second time into his mother’s womb to be born.” (John 3:4)

The answer is that he must return to the womb of the church. Itinerant catechists travel to dioceses in need to announce the Gospel. It’s a concept born when Francisco Arguello started the Neocatechumenal Way movement in 1964. With just a guitar, crucifix, and Bible, the existentialist Spanish painter better known as Kiko, lived with the poor of the Palomeras slums outside Madrid, Spain—and he was convinced of Christ’s presence among the poor.

Kiko hoped to spread his way of serving communities through parish-based renewal of baptismal commitments and catechism efforts, including public confessions. He had help at the start from Carmen Hernandez, who was a teacher and religious missionary. They joined forces and traveled to Rome in 1968 to start the movement.

The Neocatechumenal Way movement, sometimes known simply as “the Way,” has touched about 250,000 members in more than 13,500 communities worldwide, including Russia, spread throughout 4,000 parishes in 780 dioceses, and more than 90 countries. It has also received official recognition in 1990 from Pope John Paul II. The pope called the movement “a Catholic path and initiative which is valid for our society and for our times.”

Neocatechumenal communities achieve this by showing signs that Christ is present and credible. It begins with a parish priest requesting catechists be sent from the Way. Catechists work with all the priests and groups of the parish and issue an invitation during Sunday Mass. Kerygma, or proclamation of salvation, is the first stage of the process. Kerygma dialogue examines Christianity’s impact, using a Word-Liturgy-Community catechumenate.

On the way to the second state, members walk together in a precatechumenate, testing their faith with other imperfect sinners. The community celebrates the Word of God once a week; the sacrament of penance once a month; and takes part in monthly Sunday retreats, in which members talk freely about the Way’s impact on their lives. Catechists who helped launch the community return after two years.

The second stage, or post-baptismal catechumenate, holds two periods. The first is designed to put God at the center of their lives and strips them of worldly idols such as money and career, which opens the door. In the second stage, catechumens discover how their baptism sends them forth as witnesses.

A third stage revisits the concept of simplicity for catechumens while they discern the renewal of baptismal promises.

Catechumens join the Family of Nazareth, returning to Nicodemus’ question for Jesus: “How can a man be born when he is old?” Through the Neocatechumenal Way, which is like returning to the womb of the church, going back to the Mother, the Virgin, to renew the promise of baptism and to help it grow.

Copyright © 2000 by Michael Clark