Establishing the Lay Ministry of Catechists in the Church: Preserving Tradition in New Circumstances

Abstract

This article, including the Introduction and Conclusion, consists of five parts. The first part discusses the role of the catechist in the early Church and its significance in the process of faith education, particularly during the preparation for receiving the sacraments of Christian initiation. The second part emphasizes the bearers of the catechetical ministry, i.e., bishops, priests, and consecrated persons, but also the Christ’s lay faithful, to whom special attention is given in the third part. This part describes the place and role of the lay faithful in the Church’s evangelizing mission, especially in light of the challenges posed by socio-cultural and religious changes. The fourth part, based on the Apostolic Letter in the form of a motu proprio, Antiquum Ministerium, in which Pope Francis establishes the lay ministry of catechists, and the current state in the Church and socio-cultural context, highlights the reasons that contributed to the establishment of this ministry and the challenges it brings with its establishment. In the fifth part, based on the analysis of ecclesiastical activity in Germany, Italy, and Croatia, the current situation regarding the (non)introduction of a lay catechetical service in the mentioned countries is highlighted.

1. Introduction

The Church, built upon the foundation of the apostles (Catechism of the Catholic Church 1992, n. 887), carries out the mission of Jesus Christ in the world, desiring that all nations come to know the Truth, which is Christ Himself (John 14:6). By proclaiming the Truth, Jesus Christ, the Church strives in its mission to renew humanity and all aspects of human life, aiming to achieve the transformation of all that is in contrast with the Word of God and God’s plan of salvation (Paul VI 1975, n. 19). One of the essential characteristics of the Church is the communion (communio) of all believers who form the People of God, in which all the baptized are equal in their fundamental baptismal dignity and share a common mission. However, within this communion, different ministries are recognized within the same mission: ordained ministers, consecrated persons, and Christ’s lay faithful. According to the specific characteristics arising from their entrusted ministry and their personal gifts, charisms, and talents, they make the common mission recognizable in the world.

Among the many ministries in the Church, the ministry of catechist dates back to the Church’s beginnings. Despite the various transformations this ministry has undergone throughout the Church’s history, its fundamental identity has always been linked to education in the faith, teaching in the faith, and accompanying believers on their journey of growth in the faith. Since the Church carries out its mission not only within itself but also in the socio-cultural context of a given historical period, the ministry of catechists should be viewed both in an ecclesial and a socio-cultural context. Therefore, the very act of teaching in the faith must take these realities into account.

The aim of this paper is to highlight the importance of the ministry of catechists and to emphasize its significance in the Church, both in the past and today, with special emphasis on the lay faithful and the contemporary context in which people live today. Therefore, the central focus of this study will be the catechetical ministry of the lay faithful, which has been reinforced by the establishment of the lay ministry of catechists in the Church through the Apostolic Letter, issued in the form of a motu proprio, Antiquum Ministerium. In doing so, we will point out the importance of establishing the said lay ministry, highlight the reasons that contributed to its establishment, and analyze the demands it places on local Churches in terms of its concrete implementation. In this context, the first part will explore the role of catechists in the early Church and their significance in the process of teaching in the faith, particularly in preparation for receiving the sacraments of Christian initiation. The second part will focus on those who carry out the catechetical ministry, as this role is often associated with priests and men and women religious in pastoral practice. Consequently, in the third part, attention will shift to the lay faithful, describing their place and role in the Church’s mission of evangelization, especially in light of the challenges posed by socio-cultural and religious changes. In the fourth part, based on the Apostolic Letter Antiquum Ministerium, in which Pope Francis establishes the lay ministry of catechists, and considering the current state of the Church and its socio-cultural context, we will examine the reasons behind this ministry’s establishment and address the question: must all the lay faithful currently serving as catechists be formally instituted into this ministry through a liturgical rite? In the concluding part, based on insights into the life of the Church in Germany, Italy, and Croatia, we will analyze the current state regarding the (non)establishment of the lay ministry of catechists in the mentioned countries.

2. Ministry of Catechists in the Church

From the very beginnings of the Church, various ministries have been assigned, serving the growth and advancement of the Church and its manifestation in the world. Although these ministries differ in function, they share a common mission rooted in Jesus’ call: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you!” (Matthew 28:19–20). Every participation in the Church’s mission reflects, on one hand, a belonging to Christ and the Church He established, and on the other, a personal concern and commitment to the growth of the Church.

Among the many ministries in the Church, the ministry of catechists holds a unique and significant place. To fully understand its distinctiveness and importance, it is necessary to examine the etymological meaning of the mentioned ministry. We trace it back to the Greek verb κατηχέω, which means “to resound in opposition, to enchant, to teach, to instruct, to inform” (Senc [1910] 1991, p. 500). In its New Testament usage, this verb signifies “to announce, to communicate, to instruct, to guide” (Popović 2016, p. 102). In this sense, traces of catechetical practice can already be found in the New Testament: in Jesus’ teaching of His disciples and the crowds (Mark 4:10–12), in the Resurrected One’s explanation to the disciples on the road to Emmaus (Luke 24:13–35), in Peter’s proclamation in the house of Cornelius (Acts 10:9–48), and in many other New Testament texts (Filipović 2011, p. 10). Thus, in the New Testament sense, “being a catechist” meant not keeping for oneself the gift of faith received from Jesus Christ but spreading it through preaching, witnessing, and teaching in the faith, so that all this would contribute to the lives of God’s people and the growth of faith (Second Vatican Council 1965, n. 8).

The Church, in the early years of Christianity, existed on the margins of a pagan society for a long time, facing oppression and persecution, which made it difficult to carry out its mission through various ministries, among which we should mention apostles, prophets, teachers (1 Corinthians 12:28), ministers (1 Corinthians 3:5; Colossians 4:17), overseers (Philippians 1:1; 1 Timothy 3:1–6), elders (1 Timothy 5:17–24); deacons (1 Timothy 3:8–12), and co-workers (Romans 16:3,9,21). It was only with Constantine’s Edict that the freedom to profess one’s faith was granted, and Christianity became the official religion. As a result, many who wished to become believers needed to be sufficiently taught in the faith. Although by the end of the first and the beginning of the second century, there was already a practice of preparing adults for the sacrament of baptism, as attested by the Didaché (end of the 1st century) and the Apologia I of St. Justin (around 150) (Girardi 2022, p. 1). During the third and fourth centuries, we observe the presence of a highly developed institution of the catechumenate, whose purpose was to prepare adults who had expressed their intention to convert to Christianity. Among numerous sources, this is confirmed by the Traditio Apostolica, the writings of Tertullian, Clement of Alexandria, Origen, and Cyril of Jerusalem. In this preparation process, the catechist played a particularly important role. The catechist was commissioned by the community for this service (Pranjić 1991, p. 364) with the aim of introducing catechumens to Christian doctrine and to the ways of practicing Christian doctrine in everyday life, but also to give an opinion on the progress of candidates and their suitability for joining the sacraments of Christian initiation. Starting from the second half of the fifth century, with the rise in infant baptism, the importance of the catechumenate gradually declined, eventually leading to its disappearance in the fifth and sixth centuries (Pranjić 1991, p. 365).

The Church, while remaining faithful to Christ’s call to mission and considering various cultural, social, and religious circumstances, has demonstrated a continuous commitment to fostering the growth of its members in the life of faith. From the early medieval period, characterized by domestic catechesis overseen by parents, through the Christianization of barbarian tribes by missionaries, to the later medieval period, priests and monks in monastic schools and cathedral Churches made significant contributions to faith education. After the Council of Trent, up to the present day, faith education gradually gave way to catechisms. As a result, catechisms themselves became catechists in the true sense of the word. They present “a full, complete exposition of Catholic doctrine, enabling everyone to know what the Church professes, celebrates, lives and prays in her daily life” (John Paul II 1997). In this context, the ministry of the catechist has taken on various meanings throughout the history of the Church: teacher of faith, educator in faith, evangelizer, community builder, and community animator. Seeking to respond to the demands of the present time, the Church has sought ways to “offer catechesis her best resources in people and energy, without sparing effort, toil or material means” (John Paul II 1979, n. 15). Any pastoral activity, including catechesis, that does not rely on truly competent and trained personnel is placed at risk of compromising its quality (Congregation for the Clergy 1997, n. 234). Taking into account the contemporary context in which today’s person lives, the catechist is defined as a witness of faith and keeper of the memory of God, a teacher and a mystagogue who introduces others to the mystery of God, and a guide and educator of those entrusted to them by the Church (Pontifical Council for the Promotion of the New Evangelization 2020, n. 113). Consequently, numerous ecclesiastical institutions have dedicated their academic programs to the education of catechists, while some local Churches have entrusted diocesan institutions with their catechetical training (Katolički bogoslovni fakultet Sveučilišta u Zagrebu 2024; Conferenza Episcopale Italiana 2006).

Having outlined what is meant by the term catechist and how this ministry was understood in the early Church, we now turn our attention to who is called to fulfill the role of catechist and to whom this ministry applies.

3. Bearers of the Catechetical Ministry

Every believer is obliged to give the reason for the hope that they have, as Saint Peter teaches us (1 Peter 3:15). Many ministries in the Church emphasize the need for a witnessing dimension, which entails not only orthodoxy but also orthopraxy. In today’s context—where the identity of believers and the fulfillment of various roles and ministries in the Church are being re-examined—orthopraxy has become the measure of authenticity in serving Christ and the Church.

As previously mentioned, in the early Church, the ministry of the catechist was entrusted to individuals recognized by the community for their wisdom and virtuous life, empowered to teach in the faith those who were preparing for the sacraments of Christian initiation. However, alongside them, an irreplaceable role was played by the Church Fathers, who, through their written catecheses, guided the itinerary of catechumens on their path toward entering the mystery of the Christian faith. Their own experiences of conversion—since some of them had once been catechumens themselves—granted them the authority to dedicate themselves to writing catecheses and indirectly instructing adult candidates for Christianity. Among them, Augustine, Jerome, Ambrose, Tertullian, and Cyprian stand out as key figures. Since the term Church Fathers referred primarily to bishops as the successors of the apostles, their engagement in catechesis stemmed from their episcopal order, which implies that they were responsible for the spiritual care of the congregation of the faithful entrusted to them (Pontifical Council for the Promotion of the New Evangelization 2020, n. 114).

With the introduction of infant baptism in the history of the Church, various methods were developed to teach children the faith. Despite certain challenges—particularly related to literacy, reading comprehension, and writing—parents assumed the role of catechists during the Middle Ages, teaching their children Christian doctrine and its significance in daily life (Barić 2023, p. 5). “No external aid was involved in the educational process within the confines of the family household, so it is apt to assert that the family functioned as a primary catechetical setting. Words, and even more so the role model provided by the father and mother, held significant value during that time. Parents were the first teachers of faith to their children, and at the same time, responsible for their preparation to receive sacraments” (Läpple 1985, pp. 84–85).

In the Middle Ages, the service of godparents for baptism and confirmation—which, unfortunately, today is understood merely as a “service for just one day”—was associated with significant catechetical responsibility. Because of this, it is still surprising today the high demands that were placed on those who were to serve as godparents. The considerable demands placed upon those who were to be godfathers were not limited to the comprehensive knowledge related to Christian teachings. It was even more important that the godparents, as proper Christians, could continue to educate their godchild through word and example and that, in the event of the parents’ premature death, they would be able to adopt the child as their own (Läpple 1985, pp. 85–86).

Although the priest is the primary catechist and liturgist in the community entrusted to him, his catechetical responsibility for the faith development of the faithful became especially evident after the Council of Trent, which led to the publication of the Roman Catechism, understood as a doctrinal summary for pastoral use, intended for pastors. It was designed to assist the pastor in teaching and guiding the Christian life of the people entrusted to him (Pranjić 1991, pp. 358–59).

Although Church documents after the Second Vatican Council emphasize the importance of the lay faithful in the catechetical ministry, as we have seen, laypeople have also carried out this ministry throughout the history of the Church. It was not institutionalized but stemmed from the obligation taken on by parents during the sacrament of marriage and by godparents during the sacrament of baptism, while priests and bishops exercised their catechetical ministry based on the obligation arising from the sacrament of Holy Orders.

To understand the uniqueness of the lay catechist’s role and why it is given such attention in the Church, we must be familiar with the Church’s stance on the lay faithful in catechesis, particularly after the Second Vatican Council up to the present day.

4. The Lay Faithful in Catechetical Ministry

The significance and importance of the lay faithful have never been absent at any point in the history of the Church. The Holy Scripture provides numerous examples of exemplary and dedicated lives of the lay faithful (Acts 11:19–21; Romans 16:1–16), who cared for the growth of the Christian community in faith. Their example, along with the examples of so many devoted men and women throughout the history of the Church who have contributed their lives to the foundation of the Church’s existence, shows that they did not close themselves off or become spiritually isolated (John Paul II 1988, n. 20). Instead, they became aware of their own responsibility and dedicated themselves to serving Christ and the Church. Even today, in the modern world, we can see the dedication of the lay faithful who, for example, hold various positions in ecclesial, social, and political life, striving through their actions to bring the values of the Gospel into the world, either acting individually or united in Christian communities or parties.

The Second Vatican Council dedicates significant attention to the mission of the lay faithful, calling them to participate, through personal and collective efforts, in shaping the world in which they live, in the spirit of the Gospel (Second Vatican Council 1964, n. 31). This attention should be understood not only as a call to the shared responsibility of the lay faithful for the life and mission of the Church, and consequently, for the necessary cooperation with all members of the Church, but also as a fundamental paradigm rooted in the sacraments of Christian initiation. From this, the call of the lay faithful emerges—to seek God’s Kingdom by engaging in temporal affairs and organizing them according to God’s will (Second Vatican Council 1964, n. 31).

In today’s time of growing individualism and indifferentism, dominated by the self-sufficiency of man and the loss of a sense of communion and belonging, it is impossible to imagine the mission of the lay faithful in the Church and the world without a parish community in which ecclesial communion is formed in various ways. The parish community, as the environment for Church life within the particular Church, is “the regular framework for Christian living and action” (Hrvatska biskupska konferencija 2012, n. 25). In it, the Church’s fundamental mission is most concretely realized—the proclamation of God’s word, the Eucharist, the celebration of the sacraments, communion, and service. The lay faithful, “strengthened by the power of the Word and the sacraments, are called to spread the Good News of the Gospel, primarily through their own lives, so that the Gospel of Jesus Christ may truly be recognizable in personal and family life, as well as in the professional sphere and the wider socio-cultural environment” (Hrvatska biskupska konferencija 2012, n. 26).

Among the many characteristics that define the parish community and make it recognizable is its catechetical activity (Pontifical Council for the Promotion of the New Evangelization 2020, n. 302), along with the family, which is the fundamental element in the education of faith, the parish community is also the primary promoter of catechesis. Indeed, faith education within the family finds its full meaning in the parish community because what an individual has not been able to absorb due to various circumstances within the family, the parish community, through catechesis, seeks to replace, internalize, deepen, and strengthen. In this sense, the parish community serves as a place for growth in faith and as a catalyst for catechesis and its special role (John Paul II 1979, n. 6).

Although, as we have already emphasized, the parish priest is the primary catechist in the entrusted parish community (Pontifical Council for the Promotion of the New Evangelization 2020, n. 116), through the sacrament of baptism, all the faithful share the responsibility for the growth of their parish community. In communion with their pastors, they are called to assume responsibility and, with their knowledge, work, and talents, contribute to the spiritual and material development of their community, making the entire Christian community “responsible for catechesis” (CIC 1983, can. 774 § 1; Pontifical Council for the Promotion of the New Evangelization 2020, n. 111). Therefore, all the faithful are called to contribute to the realization and care of parish catechesis, either by participating in it or by ensuring that it is carried out correctly. The catechetical activity of the lay faithful, in contrast to other ministers in the Church, is marked by daily interaction with others in all socio-cultural environments. In this context, the witness of life—an essential element of catechetical work—is the strongest link in embodying the Gospel in the concrete lives of individuals. The increasingly visible changes in the world order and the pursuit of a new socio-cultural paradigm, in which the signs of the times manifest in atheism, religious indifferentism, and newer forms of religiosity, further validate the fact that the lay faithful, by sharing life with those they catechize, offer a Christian model of living for the future (Congregation for the Clergy 1997, n. 230).

One of the defining features of Pope Francis’s pontificate is the emphasis on the transmission of faith and the encouragement of shared responsibility among all members of the Church in passing on the faith to all generations. Although aware of the challenges on this path, he does not primarily see them as obstacles but rather as opportunities “to find new ways to proclaim Jesus that suit the circumstances in which we live” (Francis 2013, n. 121). For this reason, he often uses the phrase “missionary transformation” in the context of both transmitting and witnessing the faith (Francis 2013, n. 25). In this regard, building on the teachings of his predecessors, he highlights the significance of the lay faithful in catechetical work, as their daily lives are deeply embedded in family and social relationships. This affirms that they are “called in a special way to make the Church present and operative in those places and circumstances where only through them can it become the salt of the earth (Second Vatican Council 1964, n. 33)” (Francis 2021, n. 6).

Although the Second Vatican Council recognized the role of the lay faithful, encouraged their active engagement in the Church, and opened avenues for their effective presence, the emphasis was placed on their activity “ad extra”, while their involvement “ad intra” was either assumed or remained at the level of merely emphasizing their responsibility. The actual implementation of this responsibility—its concrete expression in visible actions—was either lacking or dependent on the goodwill of those entrusted with the care of the parish community. In this sense, on the one hand, there has been a rise in ecclesial movements, lay associations, and civic initiatives through which the lay faithful actively participate in various areas of social engagement, such as politics, healthcare, economics, science, education, culture, and media, with the aim of promoting Christian values. On the other hand, within the Church, particularly in specific parish communities, there is a noticeable mentality of passivity and non-cooperation, along with a lack of formation for the lay faithful and the absence of operational models for their involvement. This does not, in any way, imply shifting responsibility for the status quo solely onto the lay faithful. Rather, it calls all those responsible in the local Church and parish community to examine their openness, trust, and willingness to collaborate with the laity. In this process, priests must take on a stronger role in promoting the apostolate of the lay faithful within parish communities (Vranješ 2018, p. 663). For this reason, it is particularly relevant to examine the repercussions of the motu proprio Antiquum Ministerium for the lay faithful in the Church, with special emphasis on the exercise of the catechetical ministry.

5. Antiquum Ministerium—Preserving Tradition in New Circumstances

Guarding the deposit of faith is the mission entrusted by the Lord to His Church (Catechism of the Catholic Church 1992), which, despite the challenges and difficulties of the world and time, continues Christ’s mission. Saint Paul writes to Timothy: “Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2 Timothy 4:2). Preserving the deposit of faith calls us back to the sources (ad fontes), not to simply repeat the actions or words of people from the past, but to follow the example of men and women who, despite various challenges and difficulties, obedient to the workings of the Holy Spirit, dedicated their lives to building up the Church (Francis 2021, n. 2). Thus, preserving tradition—which, in this context, entails proclaiming and transmitting the faith—is impossible without the contribution of individuals who gather, pass on, and bear witness to acquired experiences for new generations, leaving space for reflection, study, and the transmission of faith in new circumstances. “For the Church to be able to respond to the needs of people today, it presupposes a dynamic concept of tradition, one that necessarily includes a connection with innovation (novelty)” (Domazet 2001, p. 429).

Wishing to emphasize the importance of the catechetical ministry itself and highlight the role of the lay faithful in carrying out this ministry, Pope Francis, following in the footsteps of his predecessors, particularly Paul VI (Paul VI 1975, n. 73), established the lay ministry of catechists in the Church. Although, today, the Church witnesses a large number of lay catechists distinguished by sound doctrine, a witness to the life of the faithful, and a willingness to take on responsibility in the Church’s missionary activity, the establishment of this ministry aims to awaken personal enthusiasm in every baptized person and to revive the awareness that they are called to fulfill their mission within the community—to go out and meet many who are waiting to discover the beauty, goodness, and truth of the Christian faith (Francis 2021, n. 5; Buchta 2022, p. 60). This, in turn, can help the Church rediscover its inherent sense of communion and inspire a renewed commitment to catechesis and the celebration of faith.

However, does this imply that all lay faithful currently serving as catechists must be instituted into the ministry of catechist through a liturgical rite? Or that all lay faithful who will take on this ministry in the future must be instituted through a liturgical rite for their service to be considered valid? First and foremost, since the ministry of catechists is understood as a vocation of great value that requires careful discernment on the part of the bishop, not all those who are called “catechists” have to be formally instituted into the mentioned ministry (Congregation for Divine Worship and the Discipline of the Sacraments 2021, n. 7). This primarily applies to those who have already begun their formation process toward the sacrament of Holy Orders, as the ministry in question is a lay ministry: religious men and women, unless they have been entrusted with a significant catechetical task within the ecclesial community, such as a coordinator of catechetical activity; those who carry out a role exclusively for the members of a specific ecclesial movement, as they are assigned by the leaders of the individual ecclesial movements and not, as in the case of the ministry of Catechist, by the diocesan bishop following his discernment in relation to pastoral need; and those who teach Catholic religion in schools, unless, in addition to being religious educators, they also carry out other ecclesiastical tasks in the service of the parish or diocese (Congregation for Divine Worship and the Discipline of the Sacraments 2021, n. 8). On the other hand, it is necessary to distinguish between catechists entrusted with the specific and exclusive task of catechesis and those who are tasked with participating in various forms of apostolate, in collaboration with the ordained ministers and obedient to their guidance. Certain characteristics and the specifics of the ecclesial reality, such as Churches of long-standing tradition; young Churches; the size of the territory; the number of ordained ministers; and pastoral organization (Congregation for Divine Worship and the Discipline of the Sacraments 2021, n. 6), will determine the approach to the initiation into the ministry of catechists in particular local Churches, without diminishing the value of the catechetical service performed by so many lay faithful—fathers and mothers, grandfathers and grandmothers, and religious educators. However, since it is a “permanent ministry in the Church” (Francis 2021, n. 8), this means it is analogous to other instituted ministries in the Church, such as the ministry of lectors and acolytes, into which candidates who meet the age and talents specified by each episcopal conference are initiated by a rite of institution, which implies the uniqueness of receiving the ministry and the permanent commitment of catechists in a way that will be determined by each individual episcopal conference, depending on the circumstances of place and time (Congregation for Divine Worship and the Discipline of the Sacraments 2021, n. 3).

Along with all of the above, the question has often been raised in recent years: Why is now the right moment to establish this lay ministry? Or rather, what circumstances have contributed to the establishment of the lay ministry of catechists? The establishment of this ministry should be viewed, first and foremost, in the context of the vision of the Church that Pope Francis sees as a Church that “goes forth”—a community of missionary disciples who take the first step, who are involved and supportive, and who bear fruit and rejoice (Francis 2013, n. 24). In this Church, the laity are “not guests” but are those who, together with the clergy, must be protagonists, take initiative, and take responsibility for the life and future of the Church (Francis 2023). However, without diminishing the role of bishops and priests, who receive the sacrament of holy orders, the establishment of the lay ministry of catechists finds its foundation in the baptismal priesthood. Through their baptism and confirmation, all are commissioned to this apostolate by the Lord Himself. Both ordained ministers and lay faithful are called to offer themselves to God and participate in the continuous sanctification of the Church, thus forming an integral part of its mission (Second Vatican Council 1965, n. 33).

Although there were previous aspirations for the establishment of this ministry within the Church, especially after the completion of the Second Vatican Council (Paul VI 1972, 1975, n. 73), we can now identify the circumstances that have contributed to its establishment. One of these is the synodality of the Church, which, although present since apostolic times, has gained particular attention during the pontificate of Pope Francis. It has become an instrument of communion, involving the gathered People of God who, in the diversity of ministries and charisms, journey towards the same goal: to walk with the Church and in the Church, and to recognize the forms of pastoral action most suitable for carrying out the mission of God’s people in the world hic et nunc. Bishops, or any other Christian, can never imagine themselves without others. Just as no one is saved alone, so the proclamation of salvation requires others and demands that everyone be heard (Francis 2024). Therefore, the principle of synodality aims to strengthen the participation of the lay faithful in pastoral decision-making and encourage shared responsibility among them in the Church’s evangelizing mission while promoting participation, communion, and joint mission between priests, religious, and lay faithful (Sultana 2023, pp. 134–35). Since catechists, by virtue of their baptism, are called to be co-responsible in the local Church for the proclamation and transmission of the faith (Congregation for Divine Worship and the Discipline of the Sacraments 2021, n. 4), the establishment of the ministry of catechist contributes to the evangelizing transformation of the Church. In this context, Pope Francis once again confirms and pastorally concretizes the statement from Pope Paul VI’s Apostolic Exhortation Evangelii nuntiandi that “that the task of evangelizing all people constitutes the essential mission of the Church” (Paul VI 1975, n. 14; Filipović 2023, p. 31).

The second reason for recognizing the establishment of the lay ministry of catechists in the Church stems from the contemporary phenomenon of the crisis of faith. In fact, since the Second Vatican Council, we have witnessed frequent situations of dechristianization in our day and a multitude of people who have been baptized but who live quite outside Christian life (Paul VI 1975, n. 52). Also, “whole countries and nations where religion and the Christian life were formerly flourishing and capable of fostering a viable and working community of faith, are now put to a hard test, and in some cases, are even undergoing a radical transformation, as a result of a constant spreading of indifference to religion, of secularism and atheism” (John Paul II 1988, n. 34). All this leads to a crisis of religious socialization, evident in the weakening or even complete absence of the family’s role in transmitting religious tradition to new generations. As a result, parents often delegate their responsibility for the religious education of their children to professional educators in schools, such as religion teachers, or to catechists in parish communities (Razum 2008, p. 45). For this reason, among others, the lay faithful are being prepared to assume the ministry of catechist so that, within the various possibilities for action ad intra et ad extra Ecclesiae, they may contribute to the growth of the Church. By exercising the catechetical ministry, they also express their commitment to guarding the deposit of faith and transmitting it within contemporary circumstances.

In this context, through the motu proprio Antiquum Ministerium, men and women of deep faith and human maturity are called to the catechetical ministry. Among other qualities, they should be distinguished by their active participation in the life of the Christian community, a welcoming attitude, generosity, and the ability to foster fraternal communion. They must also acquire appropriate biblical, theological, pastoral, and pedagogical formation to serve as effective communicators of the truths of faith and should have prior experience in catechesis (Francis 2021, n. 8). Taking into account the Pope’s guidance and the Church’s rootedness in concrete socio-cultural and religious realities, it is the responsibility of episcopal conferences worldwide to establish the necessary formation process and the norms and criteria for admission to this ministry, ensuring its practical implementation. At the same time, each local Church, considering its specific characteristics and needs, is called to determine the most suitable form in which the catechist’s ministry is to be carried out (Francis 2021, n. 9).

6. Towards the Establishment of the Lay Ministry of Catechists in Germany, Italy, and Croatia

Starting from the publication of the motu proprio Antiquum Ministerium up to the present day, the establishment of the lay ministry of catechists has been the subject of study and discussion in many particular Churches, especially in terms of the identity, recognition, and practical living out of this ministry.

For example, in the Church in Germany, the lay ministry of catechists is viewed in the context of Pope Francis’s efforts to promote and strengthen evangelization and catechesis. It is also linked to the proposal from the Amazon Synod, which sought to expand the space for laypeople’s participation in the life and mission of the Church (Synod of Bishops 2019, n. 94) and to encourage ministries (Synod of Bishops 2019, n. 95). However, there were opinions that the establishment of the ministry of catechists in the German-speaking area would likely lead to difficulties, as it excludes certain individuals who are already fulfilling this role, such as engaged volunteers in catechesis. Consequently, the question arose: Is there an intention to exclude them from the introduction to the catechetical ministry, or will there be first-class and second-class catechists? (Höring 2021b). Considering the guidelines of the motu proprio Antiquum Ministerium, in the discussions about who should be instituted in this ministry in the Church in Germany, the prevailing opinion was that it should be pastoral and parish referents who are employed full-time in parish communities. However, since they already possess the required education for the catechetical ministry and an official Church appointment (missio canonica), there is no perceived need for new (additional) appointments or for instituting them in the ministry of catechists (Höring 2021a, 2021b, p. 167; Patzek 2021, p. 240). Without diminishing the importance of volunteers in catechesis and without wanting to use their current activity as a reason not to introduce the lay ministry of catechists in the Church in Germany, some theologians believe that the catechetical activity of the faithful should not devalue what has been achieved so far but rather complement it. Namely, since there are no educational opportunities for volunteer catechists, “the introduction of the lay ministry of catechists can be an added value: in-depth acquisition of the content of faith and its competent transmission to others, a good balance in daily professional life, social contacts, and recognition” (Müller 2022, p. 50). Alongside these reflections and the efforts made, among which the online discussion on the catechetical ministry held on 5 May 2022, organized by the Catholic Office for Missionary Pastoral, stands out, the German Bishops’ Conference will need to take more concrete steps that will contribute to the establishment of the lay ministry of catechists in the Church in Germany.

The particular Church in Italy, after the issuance of the motu proprio Antiquum Ministerium, has begun developing specific guidelines aimed at establishing the lay ministry of catechists in Italy. In this context, the Italian Bishops’ Conference issued the Nota ad experimentum in July 2022, which will be valid for the next three-year period and pertains to the ministries of readers, acolytes, and catechists. It defines the identity and tasks of the established ministries and also explains the criteria for admission to these ministries and the formative path necessary for their establishment and the granting of the required missio canonica. With regard to the ministry of catechists, the interesting aspect lies in the fact that this ministry takes on a broader identity and mission than what is defined within the framework of the Directory for Catechesis from 2020. Specifically, according to the Nota of the Italian Bishops’ Conference, the catechist becomes a participant in Jesus’ mission to introduce disciples into His relationship of sonship with the Father (Pontifical Council for the Promotion of the New Evangelization 2020, n. 112). A catechist, according to the wise decision of the bishop and the pastoral decisions of the diocese, can also serve as a contact person for small communities (without the constant presence of a presbyter) under the guidance of the parish priest and, in the absence of deacons and in collaboration with established readers and acolytes, lead Sunday celebrations in the absence of a presbyter and in anticipation of the Eucharist (Conferenza Episcopale Italiana 2022, p. 6). It is undeniable that the establishment of the lay ministry of catechists in Italy is viewed through the lens of the Church’s synodal journey, as the synodal path is seen as a favorable moment that allows for the creation of an opening for new possibilities capable of initiating a more dynamic experience of proclaiming the Gospel, enriched by new faces and diverse experiences (Conferenza Episcopale Italiana 2022, p. 8). Italian bishops, while setting a minimum age limit of 25 years, have determined that both men and women who meet clear criteria for assuming the ministry of catechist can be appointed to this role. These criteria are: general human maturity; deep faith; formation in accordance with the Word of God; active participation in the life of the Christian community; the ability to foster brotherly relationships; and the transmission of faith through example and word. Candidates must be recognized by the community in forms and ways deemed appropriate by the bishop of the specific diocese. Moreover, it is the duty of the local bishop to organize, with the help of existing academic institutions in the diocese, such as theological institutes and institutes of religious sciences, an appropriate formation for candidates lasting at least one year (Conferenza Episcopale Italiana 2022, p. 7). Upon completion of the formative journey, candidates may be instituted into the ministry through the prescribed liturgical rite. In seeking to highlight the distinction between existing ministries in the Church and the newly established permanent ministry of catechists, it is made clear that the permanent ministry of catechist “is not a form of ‘recognition’—like a kind of honor bestowed in certain circumstances—but rather an effective exercise of ministry in many areas of Church and social life. Therefore, the established ministers place themselves within the community to support and accompany, rather than replace, the many forms of de facto ministry (catechists, educators, animators, readers of the Word of God, those who serve in the liturgy in various capacities, etc.) that are already present and so essential for the life of our communities” (Moraglia 2023). In the Diocese of Rome, the first generation of established catechists has emerged, consisting of 284 individuals from 150 parishes of the Roman diocese. They were instituted into ministry in January 2024, and they were encouraged with the assurance that their ministry is fully integrated into the synodal path of the Church, and that their role as catechists will not only enrich the mission of the Church but will also promote the development of more profound communion among those involved in proclaiming and growing in faith (Diocesi di Roma 2024).

Pastoral life in the Church in Croatia shows that the establishment of the lay ministry of catechists has not yet taken root. The Croatian Bishops’ Conference has not yet established criteria for the age and suitability of lay candidates for the exercise of the permanent ministry of catechists, nor the necessary formative itinerary, or a customized rite of institution that would, for example, involve an adapted text of the exhortation within the institution rite itself, depending on how the role of the catechist is to be defined, while considering the most consistent way of executing the catechist’s ministry in a particular Church. Although a diocesan synod was held in the Archdiocese of Zagreb, which is the largest territorial archdiocese in Croatia, its Statements and Decisions of the Second Synod of the Archdiocese of Zagreb (Zagrebačka nadbiskupija 2022), relying on the Directory for Catechesis (2020) and the motu proprio Antiquum Ministerium, provided important inputs for the exercise of the catechetical ministry and emphasized the importance of a stronger involvement of lay believers in performing this ministry (Zagrebačka nadbiskupija 2022, n. 37). The permanent ministry of catechist has still not taken root in the Church in Croatia. The reason for this can be attributed to the fact that all efforts following the democratic changes in Croatia in 1990 were directed towards the reintroduction of Catholic religious education into the Croatian school system. This required the development of a plan and a program for Catholic religious education, didactic/methodical resources, and an appropriate program for the basic and professional formation of future religious educators. The school religious education has taken on many tasks of parish catechesis, which is why it can be said that “parish catechesis has, in the past two decades, been put to sleep due to the expectations placed upon it by school religious education. If this continues, the consequences of such a delegating approach to religious education will soon manifest in all their seriousness and drama” (Mandarić and Razum 2015, p. 254). Furthermore, although there has been a strong awakening of the laity in Croatia following the democratic changes (Baloban 2012, p. 1022), the weakening of parish catechesis has undoubtedly been contributed to by the insufficient profiling of the role and place of the catechist within the parish community. Perhaps too much was expected of religious educators in schools, that they would dedicate themselves to this task or at least provide significant assistance, but this was not enough; in some cases, there were even considerable disagreements (Hrvatska biskupska konferencija 2018, n. 92). However, without wanting to diminish the importance of what has been achieved in the field of catechesis, especially after the Second Vatican Council, and listening to the Church’s call “to awaken the personal enthusiasm of every baptized person and to revive the awareness that they are called to fulfill their mission in the community” (Francis 2021, n. 5), parish catechesis in the Church in Croatia needs to become a priority of pastoral activity—not for the sake of pastoral activity itself, but for the Church that nourishes its children with its own faith through catechesis and includes them as its members in the ecclesial family (Congregation for the Clergy 1997, n. 79). Consequently, it is to be expected that the role of the catechist will emerge as an urgently needed topic that, in addition to reasoned discussion, requires the making of concrete decisions for the life and action of the Church in Croatia, since “any pastoral activity that does not rely on truly formed and prepared individuals calls its quality into question” (Congregation for the Clergy 1997, n. 234).

7. Conclusions

There are numerous incentives and initiatives originating from the universal Church that call for actualization and deeper rootedness within particular Churches across the world, whereby we can recognize the Church’s concern for its life within the People of God and its effort to find a dynamic balance between the Church as a whole and its particular expressions (General Secretariat of the Synod 2024). In this regard, it is worth mentioning the initiatives of the Pontifical Council for Promoting the New Evangelization, such as the Year of Faith on 2013 the Year of Consecrated Life on 2014, the Year of Mercy on 2016 and, most recently, the Synod on Synodality from 2021 to 2024. All these events have aimed to foster communion among the People of God through reflection, the exchange of experiences, and the encouragement of shared responsibility in the Church’s mission, so that each member of the Church may contribute to its growth in a world that “often goes astray and needs to be encouraged, given hope and strengthened on the way” (Francis 2013, n. 114).

In this paper, we have highlighted the establishment of the ministry of catechist with particular emphasis on the role of the lay faithful, recognizing the significance of this ministry, which is fulfilled in the duty to preserve and transmit the faith handed down to us through the Church’s tradition and to which we must “open the doors” so that, in new circumstances, faith in the Triune God may be passed on to new generations (traditio/reditio) (Čondić 2020, p. 708). The establishment of the lay ministry of catechists also reflects the Church’s recognition of the lay faithful as integral members of the People of God, calling them to greater engagement in the Church’s mission of evangelization. This is because “the vocation and mission of the lay faithful is to strive that earthly realities and all human activity may be transformed by the Gospel” (Francis 2013, n. 201).

The circumstances that contributed to the establishment of the lay ministry of catechists, along with the liturgical rite of commissioning them, form the foundation for the reception of this ministry within particular Churches, as the episcopal conferences are called to determine an appropriate form of service that the catechist is called to perform. However, if we gain insight into the reception of the established lay ministry of catechists in the local Churches, it follows that it will still take time for the establishment of this ministry to take root or that more time is needed before the ministry is fully perceived. Namely, the pastoral life in the local Churches in Germany, Italy, and Croatia shows different approaches to the establishing of the lay service of catechists. These approaches reflect the picture of Church life, socio-cultural conditions, and the experience of synodality in the mentioned particular Churches. While the particular Church in Italy is leading the way in taking concrete steps towards the establishment of the lay service of catechists, with visible fruits, the particular Church in Germany is still engaged in a discussion about the need to establish the lay service of catechists and is seeking ways to realize it. As for the particular Church in Croatia, there is still a challenging path ahead towards the necessary revitalization of parish catechesis at all levels (national, diocesan, and parish) to subsequently clarify the identity of catechists and make the need for the establishment of the lay service of catechists understandable.

Since hope does not disappoint (Romans 5:5), there is reason to hope that this noble and ancient ministry, now reaffirmed in the establishment of the lay catechist ministry, will not remain merely at the level of encouragement, guidelines, and aspirations within the Church. Rather, it is hoped that it will be recognized as the Church meeting the needs of every person, man, and woman, proclaiming and bringing God’s salvation into our world (Francis 2013, n. 114).