The first stage of the journey is the , often called the “Pre-Kerygma” or “First Steps.” This phase serves as an initial shock to the modern, secularized conscience. During this period, which lasts several months, participants (often called catecúmenos even before official enrollment) listen to the first announcement of the Gospel—the Kerygma. The structure of this step focuses on God’s love manifested in the Paschal Mystery of Christ. Through testimonies, the liturgy of the Word, and community meals, the individual is invited to confront their own sinfulness not as a psychological defect but as a rupture with God. The goal of this paso is to provoke a “metanoia” (change of heart), leading the person to decide whether to continue or leave. It is a time of purification of the intentions, culminating in the Passo ceremony where the candidate formally requests admission into the Catechumenate.
Initiated in the slums of Palomeras Altas in Madrid during the 1960s by Kiko Argüello, Carmen Hernández, and Father Mario Pezzi, the Neocatechumenal Way is one of the most dynamic—and controversial—post-conciliar movements in the Catholic Church. At its core, the Way is not merely a series of meetings or a prayer group; it is defined as a “post-baptismal catechumenate.” The genius of its structure lies in its “Pasos” (Steps). These steps are not arbitrary phases but a gradual, pedagogical journey designed to lead an adult Catholic from an initial, often nominal faith to a mature, kerygmatic conversion. The pasos —specifically the Pre-catechumenate , the Catechumenate , and the Election leading to the Communities in Mission —form the backbone of a process that seeks to rebuild Christian initiation. camino neocatecumenal pasos
The final structural step before the definitive insertion into the Way is the . After the Catechumenate, the community celebrates the Election (usually on a Palm Sunday or a significant feast), where the catechumens—now called electi —renounce Satan and profess their faith publicly. However, the Way does not end with this election. A crucial paso follows: the Announcement of the Passover . Here, the newly confirmed community enters the “paschal triduum” of Holy Week in a radical way. The final step leads to the Status of Communities in Mission . At this point, the community has completed the catechetical cycle and is sent by the bishop to carry out the “pastoral of vocation.” This means the community’s step is now one of permanent mission: to build the Church in hostile territories, to form seminarians, or to start new communities in parishes that are spiritually dead. The first stage of the journey is the
In conclusion, the pasos of the Neocatechumenal Way represent a radical return to the ancient catechumenate of the early Church, adapted for contemporary atheism and indifference. These steps—from the initial shock of the Pre-Catechumenate, through the painful self-confrontation of the Catechumenate, to the missionary dynamism of the final Election—form a ladder of conversion. While critics sometimes accuse the Way of rigidity or “elitism” because of these demanding steps, defenders argue that in a culture that treats faith as a vague sentiment, the concrete pasos are necessary to produce disciples, not just adherents. Ultimately, the Camino Neocatecumenal proposes that faith is not a destination but a journey; a journey measured not in miles, but in the deliberate, transformative of grace. Through testimonies, the liturgy of the Word, and
