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Agnus Dei Theological Seminary
Seminary of The Evangelical Orthodox Catholic Church in America
Seminary Catalog 2019-2020
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WELCOME TO AGNUS DEI THEOLOGICAL SEMINARY
Explore ~ Imagine ~ Engage
LET YOUR FAITH GUIDE YOU AS YOU SERVE THOSE IN NEED
AUTHENTIC
INDEPENDENT
ORTHODOX (OLD) CATHOLIC SEMINARY
est. 1974
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Agnus Dei Theological Seminary
The Evangelical Orthodox (Old) Catholic Church in America
Serving all Metropolitan Archdioceses, Dioceses, and Religious
Communities of The Evangelical Orthodox (Old) Catholic Church
in America
Catalog approved by:
The Metropolitan Archbishop Primate
The Most Reverend Allen W. Zaugg, S.T.D., Th.D., D.D.
Agnus Dei Theological Seminary President
The Most Reverend Dr. Robert F. Jangro, O.SS.T., O.C.R.
Our Lady of Grace Publications
Copyright ©2019-2020
NOTE: The Evangelical Orthodox (Old) Catholic Church in America is often referred to as simply The
Evangelical Orthodox Catholic Church in America, or EOCCA. The terms are used interchangeably in
this catalog.
Our Lady of Grace Publications
Milwaukie, Oregon
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TABLE OF CONTENTS
Introduction Page 6
Agnus Dei Theological Seminary Overview Page 8
What is the difference between a Theological Seminary and a Divinity School? Page 8
Church-Based Theological Seminary Education Page 8
Main Features of Agnus Dei Theological Seminary Page 9
Our Mission Page 9
Accreditation – Authorization Page 9
Disclaimer Page 10
Academic Programs Page 12
Program Design and Tracks Page 12
Why a track? Page 12
Degree Offerings Page 13
Assignments and Examinations Page 14
Grading Page 14
Faculty and Staff Page 16
Message from Our Seminary President Page 17
Message from Our Metropolitan Archbishop Primate Page 19
Track 1 – Diocesan Priesthood or Permanent Diaconate Page 22
Curriculum for Ordination to the Priesthood (Diocesan) Page 22
Track 1 - General Master of Divinity or Licentiate of Sacred Theology Degree Page 23
Requirements
Pastoral Internship Page 23
Master of Divinity Curriculum (Track 1 – Diocesan Priesthood) Page 24
Ordination Review Board Information Page 25
Track 1 - Curriculum for Ordination to the Permanent Diaconate (Diocesan) Page 28
Permanent Diaconate Page 28
What is the Permanent Diaconate Program? Page 28
The Diaconate Program of Formation Page 28
Other Criteria Page 29
Licentiate of Sacred Theology Curriculum Page 29
(Track 1 – Diocesan Permanent Diaconate)
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Track 2 – Consecrated (Religious) Priesthood or Permanent Diaconate Page 31
Curriculum for Ordination to the Priesthood or Permanent Diaconate Page 31
(Consecrated/Religious)
Ordination Page 31
Ministerial Formation Program Page 31
Incardination Page 32
Introduction to Clergy Formation Program Page 33
The Sacrament of Holy Orders Page 33
Formation of Holy Orders Page 33
Ordination to Holy Orders Page 35
Clerical Incardination (Religious Community) Page 35
Personal and Financial Responsibility Page 35
Core Academic Process Page 36
Course Abbreviations Page 36
Spiritual Formation Program Page 36
Diaconate Formation Program Page 37
Priesthood Formation Program Page 39
Supplemental/Practicum/Internship Process Page 40
Supplemental Course Abbreviations Page 40
Traditional Catholic Minor and Major Orders Page 41
Course Bibliography (Texts) Page 43
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INTRODUCTION
Training and study for Holy Orders was first mandated and established for the Church (The Evangelical
Orthodox Catholic Church in America) in March of 1945 through legal incorporation in the State of
California. In 2003, updating and re-organization of the Seminary program was established by official
mandate under the patronage of our Lord Jesus Christ the Teacher. On April 30, 2019, Christ the Teacher
Seminary of Milwaukie, Oregon; Ave Maria Theological Seminary of Fayetteville, Georgia; and Saint
Anthony House School of Biblical Theology of Nashua, Montana entered into a Corporate Agreement of
merging all three Seminaries and Theological Schools into one entity, now officially named Agnus Dei
Theological Seminary.
The program is designed to provide each student with the understanding of their role within the Minor and
Major Holy Orders as upheld by The Evangelical Orthodox Catholic Church in America. In the process,
those accepted as candidates/postulants for the Major Holy Orders will be well prepared to lead in the
ministry to which they have been called to by God.
Presently, the Seminary is open to any student that meets one of the following criteria:
1. Those students who are seeking, or are in, Holy Orders within The Evangelical Orthodox Catholic
Church in America;
2. Those students who are seeking, or are in, Holy Orders within a Jurisdiction that has signed an
Understanding of Full Communion or Intercommunion with The Evangelical Orthodox Catholic
Church in America;
3. Those students who are seeking, or are in Holy Orders, but do not fit in either category 1 or 2 above,
whose Bishop has made a formal request in writing to the Seminary on behalf of the student.
The Seminary program is primarily one of correspondence. Each student starts their program of study when
it is appropriate for them. They can move along within the program as fast or as slow as they need in order
to learn the course material. The only time limit set within the program is that a seminarian must complete
at least one course every three months. If the candidate finds it necessary to take longer than three months,
the Seminary President, Dean of Academic Affairs, and/or the Faculty has the authority to approve
extensions depending on the reason and the need of the candidate and their individual circumstances.
Within the Seminary program, one is prepared both intellectually through academic studies in various areas,
and spiritually through the verbal instructions for the various levels of Holy Orders. It is very important
that one develops a spiritual level that is commensurate with their academic level within the Seminary
program.
The Evangelical Orthodox Catholic Church in America and Agnus Dei Theological Seminary does not
discriminate in regard to Holy Orders on the basis of gender or marital status. Holy Orders are open to both
male and female.
Agnus Dei Theological Seminary functions as both a correspondence (distance learning) and a resident
program, depending upon the student’s or seminarian’s place of residence. Therefore, the application
process, acceptance process, and the educational process is the same as it would be if one was to attend a
larger college or university. This means that we are very serious about our education and formation of
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seminarians who wish to serve in God’s vineyard as priests. In this process, the application is long and
extensive, thus giving the Seminary Faculty and Administration an understanding of who our prospective
candidates are. Further, the application requires one to write several essays to help discern the candidate’s
call to serve the Lord. Also, a letter of recommendation from someone who has known the individual
candidate for at least 5 years or more is needed and who is willing to attest to their (your) character. This
can be either a close friend or a former Pastor.
Along with this process, all prospective candidates will be asked to submit to a criminal and financial
background check. Those with criminal pasts may be denied entry into the Seminary Program based upon
the severity of their offense(s). Financial matters may be discussed with the Metropolitan Archbishop
Primate, Metropolitan Archbishop, or Bishop and the Seminary President at the time of one's meeting.
Along with the aforementioned, the application process, criminal and financial background checks, each
student (seminarian) will be required to have an interview with the Archbishop or Bishop of the jurisdiction
and/or religious community that they are applying for. All previous religious college courses are evaluated
as to their acceptance toward one of our required courses. Please know that just because you are accepted
into the Seminary Program, does not mean you will be automatically ordained to any of the Minor or Major
Holy Orders. Only the Archbishop or Bishop can make that final determination based upon the
recommendation of the Seminary Faculty and Staff, as well as the other Priests of the jurisdiction. It is
expected that the candidate will develop a close spiritual relationship with the Faculty and Staff and with
their (one's) Archbishop and Bishop. This is the only way that we will know of one's actual spiritual
development. Both the Faculty and Staff, and the Archbishop and Bishop are here to help one (you) to
grow and be prepared to become a priest both spiritually and intellectually.
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AGNUS DEI THEOLOGICAL SEMINARY OVERVIEW What is the difference between a Theological Seminary and a Divinity School? A Theological Seminary educates students for leadership roles in Christian ministry, such as pastors,
missionaries, church planters, counselors, and other avenues of service to the Church. Its curriculum places
strong emphasis on study and understanding of the Bible and theology, spiritual formation, and practical
tools for church ministry.
A Divinity School is usually affiliated with a university. Like a law or medical school, a divinity school is
essentially a theological division within a larger university. Its students can take courses unrelated to
theological education. Some are more focused on the academic study of religion and Christianity, preparing
students to serve in academic, religious and non-sectarian settings, while others are more pastorally-
focused.
At Agnus Dei Theological Seminary, we take pride in offering:
Church-Based Theological Seminary Education: A relatively recent trend is the development of seminaries by churches. Still rare in the U.S., these schools
may offer both undergraduate and graduate degrees that prepare students to understand and apply the
Biblical understanding and theology in vocational ministry. Typically, they are not accredited.
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One of the best-known church-based theological schools is Agnus Dei Theological Seminary developed by
The Evangelical Orthodox Catholic Church in America through the merger of three outstanding and well
established existing theological schools.
Agnus Dei Theological Seminary is the official Seminary of The Evangelical Orthodox (Old) Catholic
Church in America, its archdioceses, dioceses, and religious communities, with the primary purpose of
training, educating, and preparing candidates for ordination to Holy Orders as priests and deacons for
service in the church.
Administrators and faculty of the Seminary are authorized by a mandate from the Metropolitan Archbishop
Primate of The Evangelical Orthodox (Old) Catholic Church in America.
Main Features of Agnus Dei Theological Seminary:
➢ Non-residential study for mature male and female, married or single, employed students;
➢ Clergy Training Program leading to Holy Orders;
➢ Well qualified Faculty and Staff;
➢ Associate, Bachelor, Master, and Doctorate degrees available;
➢ Spiritual Direction and Advisors.
Our Mission:
Angus Dei Theological Seminary has two purposes:
1. to train and educate clergy for The Evangelical Orthodox (Old) Catholic Church in America, its
archdiocese, dioceses, and religious communities;
2. to oversee the formal educational portion of the Church's Formation Program for ordination to the
diaconate or priesthood.
The Seminary program is set up so that a man or woman, married or single, called to the priesthood or
permanent diaconate in the Orthodox Old Catholic heritage and tradition, may prepare for ministry without
leaving his or her home, employment, or local church.
Our non-residential (distance learning) Seminary Program prepares those for ministry through a structured
academic program as well as examination for service to the Lord in His Church. Many are hearing the call
in mid-life, or even later, and cannot leave home, employment, and family to attend a full-time, residential
seminary. This is why Angus Dei Theological Seminary is here.
Accreditation - Authorization Agnus Dei Theological Seminary, as a Christian Orthodox Old Catholic Seminary, has elected not to pursue
secular accreditation, which would force us to teach secular courses with secular guidelines. Our vision
and focus is MINISTRY ONLY! The Church should not be under secular academic guidelines. Therefore,
a Christian Seminary that trains clergy for ministry in the Church should NOT be under these secular
guidelines. Secular accreditation has not been found in God's Will or in God's Word. Consequently, at
Agnus Dei Theological Seminary, we seek only the approval of God.
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NOTE: Schools dedicated to the specialized area of theology may be (but are not required to be) corporate
structured or state licensed for theological education. Degree granting institutions must be qualified to
grant degrees either from governmental agencies or through affiliated status with recognized ministries
or denominations.
Agnus Dei Theological Seminary does not hold regional academic accreditation. Our programs and degrees
are religious-theological, not secular. We wish to educate and train ordained ministers (Deacons and
Priests) of the Gospel, which is our primary mission and task.
Agnus Dei Theological Seminary is affiliated and underwritten by The Evangelical Orthodox (Old) Catholic
Church in America. The Evangelical Orthodox (Old) Catholic Church Primate and the Synod of Bishops
of the EOCCA, in conjunction with the Ordination Review Board (Vocations/Formation Committee),
authorizes the Board of Regents of Agnus Dei Theological Seminary to issue Theological Degrees to those
students whom the Faculty and Dean of Academic Affairs have approved and recommended.
Disclaimer The Evangelical Orthodox (Old) Catholic Church in America, its archdioceses, dioceses, and religious
communities DOES NOT assume any LEGAL responsibility for its members. Neither The Evangelical
Orthodox (Old) Catholic Church in America nor the individual member is an agent for or of the other.
However, each member remains in communion with the Church and its archdioceses, dioceses, and
religious communities. If an investigation finds serious violations in ethics, morals, and values have indeed
been committed; certain sanctions can and may be applied, up to and including removal and/or revocation
of the members faculties and membership in the Church and/or the religious community. Dismissal
automatically abolishes Religious Vows thereby returning the Cleric, Brother, or Sister to the secular (lay)
state. Mindful of our responsibility to the Church and to the community, the Church (The Evangelical
Orthodox (Old) Catholic Church in America), its archdioceses, dioceses, and religious communities will,
after examination and prayerful consideration, admit only those candidates who exhibit the character and
maturity necessary for entering the Church ministry or religious life. The Evangelical Orthodox (Old)
Catholic Church in America, its archdioceses, dioceses, and religious communities reserves the right to
refuse membership within the Church or religious community to those who it determines should not be
members for legitimate reasons.
The Evangelical Orthodox (Old) Catholic Church in America, its archdioceses, dioceses, and religious
communities is a religious organization with the goal to provide spiritual frameworks for individuals to
grow in the service and worship of Almighty God; no other goals or proposals are suggested, offered or
implied. NO LEGAL OBLIGATION on the part of the Church or its archdioceses, dioceses, religious
communities, members, or applicants is established through application or profession.
Agnus Dei Theological Seminary is not accredited, and has no plans to pursue any type of accreditation for
several particular reasons. Agnus Dei Theological Seminary is an unaccredited private Christian Seminary
which for various reasons has chosen not to affiliate with a regional or other professional accrediting agency
because the qualifications and standards of such accrediting agencies run counter to the convictions and
purposes of Christian schools and because the external interference with internal policies by organizations
or agencies with different goals and purposes than the Christian university, college, or seminary have
proven to be non-productive.
Agnus Dei Theological Seminary is not accredited by any accreditation organization recognized by the U.S.
Department of Education or Council on Higher Education Accreditation. The Seminary has declared itself
to be "a primarily religious institution" that will not seek either regional or national accreditation by a
secular accrediting agency.
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The Seminary is approved by The Evangelical Orthodox (Old) Catholic Church in America, its
archdioceses, dioceses, and religious communities, as a self-governing religious organization (community)
and independent autocephalous jurisdiction of the One Holy Orthodox, Catholic, and Apostolic Church.
The Evangelical Orthodox (Old) Catholic Church in America Primate, Metropolitan Archbishops, and
Bishops, in conjunction with the Vocations/Formation Committee (Ordination Review Board) authorizes
the Board of Regents of Agnus Dei Theological Seminary to issue Theological Degrees to those students
whom the Faculty and Dean of Academic Affairs have approved and recommended.
Agnus Dei Theological Seminary is a "religious exempt" unaccredited theologically conservative Christian
Seminary founded in 1974, with the merger of Ave Maria Theological Seminary, Christ the Teacher
Seminary, and Saint Anthony's School of Biblical Theology, offering distant learning (education) to train
clergy for The Evangelical Orthodox (Old) Catholic Church in America and its archdioceses, dioceses, and
religious communities. It is set up so candidates, man or woman, married or single, called to the permanent
diaconate or priesthood in the Orthodox Old Catholic heritage and tradition, may prepare for ministry
without leaving his or her home, employment, or local church.
NOTE: We are not affiliated with the Roman Catholic Church, but welcome its members to join us. We
do not seek to draw anyone away from their faith or origin, but work with all faiths to Seek God.
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ACADEMIC PROGRAMS Program Design and Tracks The curriculum design and educational focus developed by Agnus Dei Theological Seminary is expressed
by two central ideas. These include Track 1 – Diocesan Priesthood or Permanent Diaconate, and Track 2
– Consecrated (Religious) Priesthood or Permanent Diaconate. Students may pursue a degree in one of the
two tracks. It is suggested that the student (seminarian), in conjunction with his or her Bishop or
Archbishop, select one of the two specific tracks offered by Agnus Dei Theological Seminary. Each option
charts the path that should be taken in moving along the journey toward graduation and ultimately, the
prospects of ordination.
Why a track?
There are four steps that any man or woman must take when praying about becoming a priest. The first of
these is to decide whether to become a diocesan or religious priest. Diocesan priests are bound to their
bishop through their ordination to the priesthood. Religious priests are bound to their religious congregation
and their superior through their ordination. Diocesan priests are the parish priests you see every weekend.
Religious priests focus on the religious order or congregation they belong to. After discerning diocesan or
religious priesthood, the next step is to contact the vocations director for your diocese or for the particular
religious order in which you are interested in being a part of. The third step would be to enter into a
formation program. Both of these steps are guided by the bishop or by the superior of the religious order
in which you enter.
While the training and preparation for the priesthood and permanent diaconate of both the diocesan and
religious communities share many commonalities, there are also some very distinct differences. Normally,
an ecclesiastical faculty offers three cycles of study: baccalaureate or fundamentals, licentiate or
specialized, and the doctorate. Agnus Dei Theological Seminary offers both ecclesiastical and civil degrees,
as well as joint degree programs. For example, the Master of Divinity (M.Div.) degree is a civil professional
degree, recognized in the United States and Canada, while the Bachelor of Sacred Theology (S.T.B.) degree
is an ecclesiastical Sacred Theological Baccalaureate degree (ecclesial academic degree). The offering of
the joint degrees serves to accentuate both the professional and academic realities together with a
recognized civil and ecclesial degree program.
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These tracks of study allow the student (seminarian) to focus on one of the two emphasis. This does not
mean that a student, having selected one of the tracks of study, cannot choose to study a course subject in
another tack. What it does mean is the student shall choose a concentration from one track. Courses
selected from a second track are to reinforce the student’s degree program, rounding out the appropriate
knowledge in a chosen area.
NOTE: Specific curriculums for the two tracks will be explained elsewhere in this catalog.
Degree Offerings
We offer the following religious-theological diplomas/degrees at the Certificate, Associates, Bachelors,
Masters, and Doctorate level:
Certificate in Sacred Studies (C.S.S.) Diploma
(May be awarded upon completion of the Religious Community’s Spiritual Formation Program, and may also serve
as a prerequisite for further seminary studies.)
Associate of Sacred Theology (S.T.A.) Degree
(Or its relative equivalent, an Associate of Theology degree (A.Th.). In Latin, “sacrae vero theologiae
principles adiunctus”. NOTE: offered as a stand-alone or joint degree program in TRACK 2.)
Bachelor of Sacred Theology (S.T.B.) Degree
(Or its relative equivalent, Master of Divinity degree (M.Div.) is a graduate-level academic degree in
theology. S.T.B. is the abbreviation of the Latin, “sacrae theologiae baccalaureus”. NOTE: offered as a
stand-alone or joint degree program in TRACK 2.)
Licentiate of Sacred Theology (S.T.L.) Degree
(Is the second cycle of studies of a faculty of theology. S.T.L. is the abbreviation of the Latin, “sacrae theologiae
licentiatus”, which translates “licentiate of scared theology”. Usually awarded to those studying for the Permanent
Diaconate under TRACK 1.)
Master of Sacred Theology (S.T.M.) Degree
(Is a graduate-level, North American, academic degree in theology equivalent to the Master of Theology
(Th.M.). The ecclesiastical equivalent is the Licentiate in Sacred Theology (S.T.L.) NOTE: offered as a
stand-alone or joint degree program in TRACK 2.)
Master of Divinity (M.Div.) Degree
(In the academic study of theology, the Master of Divinity, (M.Div., “magister divinitatis” in Latin) is the
first professional degree of the pastoral profession in North America. It is the most common academic
degree in seminaries and divinity schools. Usually awarded to those studying for the Priesthood under
TRACK 1.)
[NOTE: The following degree programs do not have a set curriculum. A course curriculum is the series of
courses that students take in an academic program. Curricula in these degree programs are designed by
faculty in collaboration with the prospective student. The degree/course curriculum is a series of classes
designed to help a student reach the level of formal education that they are pursuing. The course
curriculum will form a learning environment that helps a student attain a desired outcome.]
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Doctor of Sacred Theology (S.T.D.) Degree
(Formally Professor of Sacred Theology, Sacrae Theologiae Professor (S.T.P.) is the final theological
degree. S.T.D, is the abbreviation of the Latin, “sacrae theologiae Doctor” which translates as “doctor
of sacred theology”. NOTE: offered as a stand-alone or joint degree program in TRACK 2.)
Doctor of Theology (D.Th., Th.D., D.Theol., Dr. Theol.) Degree
(In Latin: “doctor theologiae”, is the terminal degree in the academic discipline of theology. The Th.D.
is an advanced research degree equivalent to the Doctor of Philosophy.)
[NOTE: The following degree program is strictly honorary, by nomination, and may be awarded upon approval of
the President and Dean of Academic Affairs of Agnus Dei Theological Seminary.]
Doctor of Divinity (Honoris Causa) (D.D., D.Div.) Degree
(Is an advanced or honorary academic degree in divinity. In Latin: “doctor divinitatis”. An honorary degree
awarded in recognition of distinguished service.)
Assignments and Examinations The preparation for Holy Orders can be a long process and may seem daunting at times. But the process
begins before seminary, as a man or woman, married or single deepens his or her relationship with the Lord,
and explores the possibility of wondering whether God is calling them to service as a deacon or priest.
Formal preparation begins with seminary, which is usually a three-year program course of instruction. As
a distant learning program (seminary) students will work at their own pace. However, those serious about
a seminary education need to be aware that, like any other educational and theological school or seminary,
there will be assignments and course examinations to test one's competency of material presented.
All assignments and examinations become a part of the Seminary student’s permanent file and property of
the Seminary. If the student wishes for a copy of their completed assignment and examination, they need
only to make a verbal request of the professor, and the professor will ensure that copies are presented to
them in a timely manner.
Upon completion of the course, each professor will submit a final grade report to the Dean of Academic
Affairs Office to ensure that courses completed are recorded on the student's academic transcript. Each
student is given an Official Seminary Transcript recording all courses completed and total academic credits
achieved.
The students Spiritual or Vocations/Formation Director is also always aware of their academic standing as
they progress through the Seminary program.
Grading Educational programs of Agnus Dei Theological Seminary employ a common grade standardization scale
to indicate student achievement in courses. Each professor provides a detailed syllabus of the specific
requirements for each course - level of achievement.
The following criteria is used at Agnus Dei Theological Seminary in assigning course final grades:
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A+ 4.00
A 4.00
A- 3.70
B+ 3.30
B 3.00
B- 2.70
C+ 2.30
C 2.00
C- 1.70
D+ 1.30
D 1.00
D- 0.90
F 0.00
A Grade Point Average (GPA) of 3.5 or higher is considered Honors. A GPA of 4.0 is considered
High Honors.
NOTE: All Seminary student’s grades are kept CONFIDENTIAL, and made available only to the
Seminary President, the Dean of Academic Affairs, the Spiritual or Vocations/Formation Director, and
the student. Agnus Dei Theological Seminary adheres to strict CONFIDENTIALITY. There are no
exceptions to this policy.
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FACULTY AND STAFF
Most Reverend Dr. Robert F. Jangro, O.SS.T.
Seminary President
Seminary Professor – Mariology, Scripture and Patristics, Monastic Spirituality and History, Christology,
Biblical Studies, Church History, Doctrine, Priesthood, Theology, Homiletics, Liturgics, Visitation,
Counseling, Administration, Chaplaincy/Ministry, Psychology
Most Reverend Allen W. Zaugg, S.T.D., Th.D, D.D.
Dean of Academic Affairs
Seminary Professor – History of Christianity, Mass & Sacraments and Synoptic Gospels, Old Testament
and New Testament Sacred Scripture, Liturgy, Mass & Rituals
Most Reverend Floyd L. Covey, Th.D., Ph.D., O.S.L., O.SS.T.
Seminary Professor – Mariology, Scripture and Patristics, Monastic Spirituality and History, Christology,
Biblical Studies, Church History, Doctrine, Priesthood, Theology, Homiletics, Liturgics, Visitation,
Counseling, Administration, Psychology, Philosophy, Prayer
Most Reverend Russell D. Lee, O.SS.T.
Seminary Professor – Mariology, Scripture and Patristics, Monastic Spirituality and History, Christology,
Biblical Studies, Church History, Doctrine, Priesthood, Theology, Homiletics, Liturgics, Visitation,
Counseling, Administration, Psychology, Law
Most Reverend Seraphim Thomas, B.S.M.
Seminary Professor – Early Church Fathers, Orthodox Theology and Spirituality, Monasticism
Most Reverend Martin A. Pritchard, OSB/BCSA
Seminary Professor – Monasticism
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A MESSAGE FROM OUR SEMINARY PRESIDENT
A diocesan or religious priest or deacon commits oneself to a deeply spiritual way life, and gives respect
and obedience as he or she collaborates with his or her bishop or archbishop. This type of relationship
reflects the selflessness of Jesus and is a sign of the ultimate call to a union with God. These commitments
are a reflection of God's enduring faithfulness to us.
The Church is the Body of Christ. As such, the whole Church shares in the nature and tasks of Christ our
leader. This includes sharing in His priesthood. But beyond this "common priesthood of the faithful", there
is the special or "ministerial priesthood" of Christ that certain members of the Church are called to receive
through the sacrament of Holy Orders.
Each type of priesthood is a sharing in the priesthood of Christ. And both types are related to each other.
But there is a basic difference between them. In the Eucharistic sacrifice, the ordained priest acts "in the
person of Christ" and offers the sacrifice to God in the name of all, and the people join with the priest in
that offering. The two roles of priest and people go together. Priests share in Christ's ministry by preaching
His gospel, and doing all in their power to bring their people to Christian maturity. They baptize, give
absolution in the sacrament of penance, and act as the Church's witness in the sacraments of matrimony and
anointing of the sick. Priests celebrate the Eucharist, which is "the center of the assembly of the faithful
over which the priest presides". All priests are united in the single goal of building up Christ's Body. In
addition to bishops and priests, deacons also have a special sharing in the sacrament of Holy Orders.
The Evangelical Orthodox (Old) Catholic Church in America and Agnus Dei Theological Seminary also
recognizes the Church's need for an officially sanctioned group of men and women dedicated to duties of
charity and administration. These duties, so very necessary for the life of the Church, can in many cases
be filled best by those serving in the Permanent Diaconate.
The Permanent Diaconate is open to all men and women of our EOCCA community who meet the basic
requirements and seek to respond to the call to serve following prayerful discernment. Permanent Deacons
come from all walks of life and backgrounds.
Holy Orders, whether it be to the Priesthood, Transitional Diaconate, or Permanent Diaconate, makes a real
difference in our world today by reaching out and touching all our lives.
As a reminder for those seeking the religious life, The Evangelical Orthodox (Old) Catholic Church in
America has many religious communities within it. For example, the Order of the Most Holy Mary
Theotokos (O.SS.T.), the Benedictine Servants of Mary (B.S.M), the Benedictine Community of Saint
Anthony (O.S.B./B.C.S.A), and the Sacred Order of the Magdalenes (S.O.M.); which are comprised of men
Greetings in the Name of Our Lord and Savior Jesus Christ,
As our Seminary President, I would like to introduce you to a wonderful
opportunity to receive a quality biblical/theological education.
At the deepest level priesthood is about union with Jesus Christ: the goal is to
become more and more like Him. Being a priest is more than a job – it’s a
way of life (vocation), requiring strong personal and professional commitment
that is reflected in all you do, all that you are. The opportunity to serve God
and bring hope, joy, and healing into the lives of many people brings with it a
deep happiness and a sense of peace.
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and women of all ages, married and single, clergy and laity, living and working together as equals in the
world. Participation in, and completion of these Order's Spiritual Formation Programs are considered a
requirement for all those wishing to become professed members of these communities, whether they be
members of the laity or clergy (deacons, priests, as well as bishops). The Formation Program courses for
all these religious communities of The Evangelical Orthodox (Old) Catholic Church in America are
accredited through Agnus Dei Theological Seminary. Formation Program courses and credits earned may
be transferred as equal course credit towards the degree programs for those wishing to pursue Holy Orders.
As President of Agnus Dei Theological Seminary, I, along with the Faculty and Staff, and our Metropolitan
Archbishop Primate of The Evangelical Orthodox (Old) Catholic Church in America, take the education of
our seminarians and their spiritual and ministerial formation very seriously. We, here at the Seminary not
only concentrate on the knowledge needed to fulfill the calling and service of God, but we also help nurture
one's continued spiritual development and prayer life throughout their Seminary education and experience.
Seminary life is a unique experience. It is different than college life, and again, it is more than just
academics, for we also focus on the individual person, both their spiritual and their personal well-being.
All of our professors are academically qualified instructors, and all have a strong will and desire to see to
it that you succeed in the Seminary Program.
If you have read this far in our catalog, then we are encouraged that you might continue reading further and
become a hopeful candidate in one of our programs that calls you to be of service to God and His Church.
Please know that you may feel free to contact me at any time with any questions that you may have. If you
choose to pursue studies with Agnus Dei Theological Seminary, we will have many opportunities to share
together throughout your ministerial formation process, and I look forward to the prospects of working with
you as you prepare to answer God's call to ordained ministry.
May the love of God the Father, the fellowship of the Holy Spirit, and the grace of our Lord Jesus Christ
born of the Virgin Mary be upon you. Amen.
Your Servant in Christ through Mary,
Dom ++Robert, O.SS.T.
Most Reverend Doctor Robert F. Jangro, O.SS.T.
President, Agnus Dei Theological Seminary
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A MESSAGE FROM OUR METROPOLITAN ARCHBISHOP PRIMATE
While we understand that there are Churches that ordain people quickly or hastily within a matter of weeks
or months, or sadly even less, "this is not the case" within our branch of the One Holy Orthodox Catholic
and Apostolic Church. As you are reading this page and you have now reached this point and are wondering
if you can be ordained quickly or with very little training - “please read no further”- you will be very
disappointed.
We, within The Evangelical Orthodox (Old) Catholic Church in America, realize all to painfully that there
are people who undoubtedly have been ordained, and who sought ordination for all the wrong reasons. The
smaller independent Churches and apostolic jurisdictions of the Church in this country have been
particularly burdened with this kind of situation in the past.
Sadly, we live in a society, at a time and an age, if you will please, when many people are seeking validation
for their own identities, their own personhood. An identity they hope will help to shape who and what they
either want to be or believe themselves to be, and sadly attempt to look to the calling, the vocation to the
priesthood as the answer to their lack of feelings, insecurity, unworthiness and usually a lack of self-esteem
and integrity. The attempted attainment of God’s inner peace and/or validation of personal identity through
ordination is always a disaster, with major consequences both for the individual and the Church as a whole.
Some feel that they “need” ordination to secure a closer relationship to God, how sad! For our relationship
to God and our Lord has little to do with what is going on outside of us, but rather what is happening on the
inside of us. Others feel that it is the only way they will ever have to become respected, looked up to,
perhaps even listened to – again, how sad. Some seek the priesthood to cover up flaws that they perceive
in their own character. It almost reminds us of a mother and father who decide to have a child because their
marriage is failing, thinking that the baby will hold them together and make their marriage work. Well, of
course it doesn’t, and ordination does not bring instant healing of all our problems, issues in life, perceived
lack of direction or some kind of magic pill that will somehow elevate us to the pinnacles of peace of mind,
or happiness and validation for the person that is deep within us.
So, what does it mean to be a priest, to even study for the Holy Priesthood? It is a walk, a path that one
walks down because they are in love with God, and with becoming “One” with – that which they will
handle and offer in sacrifice, of literally giving themselves to God, surrendering to His direction, and
leadership in all areas of their life and our Lord’s Call upon their heart to real and actual servant surrendered,
loving ministry. They will learn, hopefully, that each of the vestments that they put on, literally becomes
an aspect of themselves, their ministry, their calling. They desire to study the Church Fathers who have
Greetings and the Peace of our Lord be with you,
The decision to undertake Seminary studies for Holy Orders in order to
prepare yourself for the priesthood or diaconate of the Church is perhaps
one of the most important and difficult decisions you will ever be called
upon to make in your life. It is also one of the hardest, most demanding
paths you can choose to follow in this life. We use the word "follow"
because the priesthood is "Not" a career path, but a "calling" that comes
from deep within you, that draws you on no matter what seems to stand in
your way or arise in your private life that seems to place stumbling blocks
in your path.
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gone before them, to witness the love affair with God that has called others before them. As they read of
the ministry of others that have gone before them, it touches a place in their hearts, thoughts and the essence
of their being, that says to them, “I know what that feels like, I have felt that way, thought those thoughts.”
They will learn that there is an intimacy to this calling, this path to the priesthood that calls upon their
ability to open themselves totally in complete vulnerability to our Lord, our Savior and our God Jesus
Christ, working in them, through them, and by them. It is indeed the very feeling of that prayer within the
Liturgy, “Christ is in our midst,” “The Holy Spirit is in our midst, and so it shall be forever.”
Each new generation of candidates from the Minor Orders all the way through to the diaconate and
priesthood have then that foundation. A model to follow, of not only how the early Christians and their
deacons and priests looked at, felt, taught, and most of all, believed about Jesus, our Lord and our Savior
and our God. Their trials, their tribulations, their joy, their peace, their long dark night of the soul
experiences, their accomplishments, their defeats. Candidates also need to come to know and experience
“Christ in our Midst,” indeed “in their midst.” All these aspects are important if one wishes to be of
service to Jesus Christ our Lord and God the Almighty Father and His Church.
A priest in this day and age must in fact, be talented and educated in many different areas. They must be
able to work with basic legal obligations that are entailed in parish and mission life in the community they
serve, they must be involved in the mundane actions of financial and legal responsibilities concerning their
ministries, their missions and often times even their faithful. But through it all, a priest still must have,
maintain and nurture the spiritual life within themselves. They must constantly work to overcome
continuing problems or issues within their own lives as they surface or confront them, in some cases,
possibly on a daily basis.
The question must be asked, how can anyone “become” a priest if they do not know what it is they are
supposed to become? Handing someone a ritual text and teaching them how to say the Divine Eucharistic
Liturgy does “not” prepare them for that process of “becoming” a priest. While the calling may be there,
the potential still needs to be developed, strengthened, grounded in Sacred Scripture, a sound knowledge
of all the Sacraments, what they mean, how they are used within the Church, how to prepare others to
receive them in a state of grace.
To ordain someone without a solid academic foundation in what it “is” that they are becoming places that
person almost in a spiritual limbo. These individuals will never experience what it feels like to be a priest
of God within His Holy Church. They know they are lacking in education and training; they doubt their
own abilities; they usually do not even start missions or do active ministries.
Seminary training does not have to take place in a facility or group of buildings somewhere. What it does
demand is a level of commitment to reading, to studying and learning, to training, to prayer as well as the
art of communication with others so that one day you may both preach and teach what you have learned
and have come to understand about what you have read and studied.
Our Seminary, Agnus Dei Theological Seminary of The Evangelical Orthodox (Old) Catholic Church in
America has a three-year academic program consisting of two separate and distinct tracks to choose from
for those aspiring to the holy priesthood. You work at your own pace, with mentors assigned to individual
students as they complete their assignments, to ask questions and seek guidance from, during their studies.
Working at your own pace may take you longer than three years, and that’s okay. If you have a lot of time
and the finances, you may also complete them sooner. That is also up to you. But please remember, by
just completing assignments does not always mean that you are ready for ordination, so you will also have
regular visits-discussions with your clergy mentor to see how you are progressing, both inward and
outwardly. You may also expect that at times your Archbishop or Bishop will also want to talk with you
concerning your academic progress (studies).
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As one completes certain areas of study, seminarians may be advanced, with the advice of the mentoring
clergy and the Archbishop or Bishop, through the Minor Orders of the Church, including sub-deacon and
then the Major Orders of deacon and priest. Most of our people are working and have daily lives that must
be attended to and worked with, in addition to their Seminary studies.
Please pray and think heavily, deeply and long. Seek the guidance of the Holy Spirit as you think about
pursuing entry into the Seminary Program. The things that will be required of you will be outlined in the
following pages. If you have questions, please do not hesitate to contact the Seminary President, Most
Reverend Robert Jangro with any questions you may have. His knowledge and expertise are most
valuable to the Church, and will be just as equally valuable to you, while encountering the possibility of
fulfilling the call of the Lord.
We are interested in helping people to “become” priests. We are interested in helping those who truly seek
the calling that they know dwells within them.
Blessings to you in the name of our Lord, Jesus Christ,
Most Reverend Allen W. Zaugg, S.T.D., Th.D., D.D.
Metropolitan Archbishop Primate
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TRACK 1 – DIOCESAN PRIESTHOOD OR PERMANENT
DIACONATE Curriculum for Ordination to the Priesthood (Diocesan) The goal of our curriculum is to provide a "journey in formation" that is based in the baptismal ministry of
all persons, focusing on the spiritual and personal development of those considering ordination to either the
diaconate (permanent or transitional) or the priesthood, and is guided by the leadership needs of the
jurisdiction and the Church at large. At the same time, it has been the desire of The Evangelical Orthodox
(Old) Catholic Church in America to design and model interactions with interested persons and
congregations that respects the diversities of the parishes and wide range of skills, life experiences, and
individual calling of those who approach the Church for consideration.
Some come to us with extensive seminary preparation, while others come with very little to no previous
course work. For those who have achieved upper levels of Seminary education, the course curriculum may
be modified so as to accept previous academic work, thus enhancing or focusing on areas which have yet
to be achieved. Those with little to no seminary experience will follow one of the standard programs, as
outlined in either Track 1 or Track 2.
Basically, the Seminary program is setup as a three-year course of study. The actual time necessary to
complete the Seminary program depends on many variables within the student’s life. Some students will
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take more than three years and others less. Students are moved through the Minor and Major Orders at the
discretion of their Archbishop or Diocesan Bishop. Because of this, not ordaining to the Minor Orders will
not affect the courses required to be completed for the graduation of the Seminary program and the
Ordination to the Priesthood. If an Archdiocese or Diocese only ordains to the Major Orders, then before
that can occur, and if in our program, the student will be required to complete all of the courses listed within
the First Tonsure and all the Minor Orders.
Once again, the Seminary program is both classroom and/or long distance or correspondence, all depending
upon the seminarian’s geographical residence. Seminary classes are also scheduled within The Evangelical
Orthodox (Old) Catholic Church of America parishes of the Archdiocese and/or Diocese. All seminarians
receive high quality, academically demanding and professional instruction from Agnus Dei Theological
Seminary Professors, who, they themselves serve not only the seminary, but work with the parishes within
The Evangelical Orthodox (Old) Catholic Church in America.
Track 1 - General Master of Divinity or Licentiate of Sacred Theology Degree Requirements
• A Bachelor's degree or its equivalent from a regionally accredited college or university or a School
of Theology that is accepted by Agnus Dei Theological Seminary with high standards is required.
Exceptions may be considered on an individual basis.
• A minimum of 31 courses or 90 Semester Hours is required for the Master of Divinity and a
minimum of 12 courses or 30 Semester Hours is required for the Licentiate of Sacred Theology.
• A student must maintain at least a 3.0 Accumulative Grade Point Average. Further, the student
must complete all required course work and/or exams on a timely basis.
• The Master of Divinity degree may be completed in as few as three years, though normally students
take up to four years to complete the program (with internship). Part-time students may take up to
eight years, but no more than this.
• All seminarians must meet on a regular basis with their Spiritual Formation Director as well as their
Academic Counselor to ensure that their spiritual welfare is maturing and that their academic
performance is meeting the criteria demands of the program.
Pastoral Internship It is the Archdiocesan or Diocesan Bishop’s charge to determine the opportuneness for a certain interruption
in the studies or of establishing a suitable introduction to pastoral work, in order that the student may more
satisfactorily test the fitness of his or her abilities for the priesthood.
The Pastoral Internship is divided into two separate components (internships) in a parish setting within the
Orthodox Old Catholic Church tradition within one of The Evangelical Orthodox Catholic Church in
America archdiocese or dioceses. The purpose of these internships is to assist the student in his or her
vocational discernment, allowing also for time of spiritual and personal growth and maturing as well as
providing dioceses with important insights into their ministerial candidates.
The Pastoral internship usually begins shortly after one receives the Minor Order of Exorcist and is
completed by the time they are ordained to the Major Order of Subdeacon. During this time, the student
should have thoroughly discerned his or her calling, desire, and wellness to continue towards the pastoral
life of the Church. The final year(s) in the Seminary Program provides the student with the opportunity to
integrate his or her pastoral experience with their theological learning.
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The Director of Pastoral Formation, which is assigned by the Archdiocesan or Diocesan Bishop formulates
the terms and placement, and in evaluating the experience.
➢ The Pastoral internship program is a component in the priestly formation program of Agnus Dei
Theological Seminary.
➢ Each seminarian (student) is expected to participate in the Pastoral internship program during their
study program. For a serious reason, the Archbishop or Bishop may submit a written request of
waiver.
➢ The Pastoral internship usually takes place before ordination to the Minor Order of Exorcist and is
usually completed before ordination to the Major Order of Subdeacon. Total time required of this
internship is six months to one year, or at the discretion of the Archbishop, Bishop, and Director of
Pastoral Formation.
➢ Each seminarian will be evaluated by his or her Parish Mentor, who will then report to the
Archdiocesan or Diocesan Bishop of any recommendations and or achievements.
➢ The seminarian is responsible for all costs of food and lodging during the Pastoral internship.
Master of Divinity Curriculum (Track 1 – Diocesan Priesthood) Year One Completion before First Tonsure
PHIL 101 Philosophy of Man 3 Credits
THEO 202 Fundamentals of Christianity 3 Credits
Year One Completion before Minor Order of Doorkeeper
HST 210 Church History-History of Christianity Part 1 3 Credits
OT 230 Old Testament Scriptures 3 Credits
Year One Completion before Minor Order of Reader
HST 220 Church History-History of Christianity Part 2 3 Credits
NT 240 New Testament Scriptures 3 Credits
THEO 250 Mass and Sacraments 3 Credits
THEO 260 Prayer and Spirituality 3 Credits
Year Two Completion before Minor Order of Exorcist
LIT 305 Liturgical Theology Part 1 3 Credits
LIT 310 Liturgical Theology Part 2 3 Credits
INTN 101 Pastoral Internship 3 Credits
Year Two Completion before Minor Order of Acolyte
THEO 315 Dogmatic Theology 3 Credits
PSY 200 Fundamentals of Pastoral Counseling 3 Credits
PSY 210 Theory and Practice Counseling 3 Credits
Year Two Completion before Subdiaconate
PAS 320 Pastoral Theology Part 1 (Systematic Theology) 3 Credits
PAS 322 Pastoral Theology Part 2 (Systematic Theology) 3 Credits
HOM 230 Homiletics 3 Credits
INTN 102 Pastoral Internship 3 Credits
MUS 100 Basics in Sacred Music Part 1 3 Credits
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Year Three Completion before Diaconate
THEO 360 Western Eucharistic Theology 3 Credits
THEO 370 Eastern Orthodox Eucharistic Theology 3 Credits
PF 380 Patristic Fathers 3 Credits
MUS 102 Basics in Sacred Music Part 2 3 Credits
Year Three
CDN 400 Church Doctrine Part 1 3 Credits
CDN 410 Church Doctrine Part 2 3 Credits
THEO 515 Christology 3 Credits
Year Three
THEO 520 Eschatology 3 Credits
THEO 530 Apologetics 3 Credits
THEO 540 Mystical and Ascetic Theology 3 Credits
Year Three
MAS 560 Mass & Ritual - Fundamentals & Practice 3 Credits
THEO 580 Master of Divinity & Ordination Review 4 Credits
Total Academic Credits 94 Credit Hours
All students of the Seminary Program are to maintain at least a 3.00 Grade Point Average for successful
completion of the program. Classes may be retaken for remediation at the discretion of the Seminary
President or the Dean of Academic Affairs.
The Minor Orders are a minimum of three months each. The Major Orders are a minimum of six months
each within The Evangelical Orthodox Catholic Church in America.
The only fee for the Seminary program is what it costs for the students to purchase their text books and
send in their assignments. Each student is provided a bibliography list in order to be able to purchase their
textbooks. They can purchase them through several different bookstores, thus find the best costs possible.
If a student has access to a computer and email, then all written assignments can be e-mailed to save some
costs and even time.
For those Jurisdictions with whom are in communion with The Evangelical Orthodox Catholic Church in
America, the Presiding Bishop (Primate) of that jurisdiction will decide which of the above listed courses
their students need to complete through the Seminary for their ordination, and provide that information in
writing to the President and Dean of Academic Affairs of Agnus Dei Theological Seminary. Our Seminary
will gladly accept students from the different jurisdictions of the Independent Catholic and Orthodox
Churches with whom we are in communion. All Ritual training will be provided by the student’s own
jurisdiction.
Ordination Review Board Information Before any date is set for ordination to the priesthood, a meeting will be schedule first with the Ordination
Review Board to determine readiness for ordination. The candidate (seminarian) will then schedule a
meeting with their Archdiocesan or Diocesan Bishop in setting a date for ordination to the priesthood.
Enrollment in and/or graduation from Agnus Dei Theological Seminary, or any other ministerial training
program aimed at preparing candidates for ordination in The Evangelical Orthodox Catholic Church in
America, is not to be understood as a guarantee of future ordination to the Holy Priesthood. The discretion
to ordain lies solely within the competence of the hierarchs of the Church.
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Before any ordination date is set, and to aid a hierarch in making decision to ordain any aspirant to the Holy
Priesthood, the Ordination Review Board will interview candidate in making recommendations on the
suitability for ordination.
Before any ordination date is set, first the seminarian must petition their Archbishop or Diocesan Bishop
shortly before graduation from the Seminary program. Even though a petition has been made, once again,
there is no guarantee of an ordination, for when the hierarch receives the petition, it will then be forwarded
to the members of the Ordination Review Board at which time a date will be set for an oral interview.
All Ordination Review Board members will receive copies of all documents for review before and during
the interview process.
1. The following documents will be reviewed during the interview process:
• Any Psychological testing will be reviewed.
• Criminal background check will be reviewed.
• Previous college grade transcripts will be reviewed.
• The candidates (seminarian) Seminary grade transcripts will be reviewed (G.P.A.).
• Review of previous work experience (secular job) and current resume.
• A letter of recommendation from at least one parishioner and one parish priest, and
the recommendation will be reviewed in consideration.
• A review of all Minor Orders ordination dates and the candidate’s performance of
duties within the orders.
• Review of any previous ordinations, if any.
• Any other documentation submitted for review on behalf of the candidate.
• Internship Assessments.
2. The following interviews will be conducted before the candidates interview with the Ordination
Review Board:
• If the seminarian is married, an interview with the spouse to determine agreement
and support of candidate’s ministry. At this time, the spouse will also be asked to
submit a written document attesting to such support of candidate’s ministry.
• An interview with the candidate’s Spiritual Director and/or Formation Director is
necessary to assess readiness of ordination.
3. The following questions will be asked of the candidates during the oral interview by the
Ordination Review Board. Review Board members may phrase questions in any fashion and/or
order as they see necessary in evaluating the knowledge of the candidate.
• The candidate’s personal assessment of themselves.
• Explanation of the Holy Divine Eucharistic Liturgy.
• Explanation of the Seven Sacraments of the Church, purpose and meaning as they
are administered.
• Explanation of the doctrines and dogmas of the Church.
• Explanation of the Saints and Marion Theology.
• Review of candidate’s ability of Pastoral counseling.
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• Knowledge of the Sacred Scriptures.
• Knowledge, Tradition & Heritage of Old Catholicism, the Roman Catholic
Church, and the Greek & Russian Orthodox Church.
• History of Christianity.
• Christology - The Life of Christ.
• Hierarchy of the Church - Apostolic Succession and obedience.
The average length of time of the oral interview will be at least 6 hours, conducted over a two-day period.
All interviews with Spiritual Directors, Formation Directors, Parish priests or bishops, and spouse will be
conducted at least two days prior to the actual oral interview date. The following day after the conclusion
of the oral interview, the Ordination Review Board members will meet to discuss collectively all
documentation and their assessment of the candidate to determine his or her readiness for ordination. If the
candidate is approved for ordination upon the recommendation of the Ordination Review Board, a written
letter of recommendation will be forwarded to the Metropolitan Archbishop Primate and a date will be set
for ordination to the Holy Order of the Priesthood. If the candidate is denied ordination at a particular time
because of the further need to enhance some particular skills or studies, he or she will then be advised
personally and in a written letter of assessment by a member of the Ordination Review Board. Upon
completion of all assigned assignments, the candidate will then be given a second oral interview, reviewing
only those areas in which the Ordination Review Board deemed needing enhancement or further study, thus
the Ordination Review Board will assess the candidate’s readiness for ordination. If the candidate is overall
denied ordination without prejudice, they will be again, advised in writing by the Chairman of the
Ordination Review Board and a letter forwarded to the Metropolitan Archbishop Primate.
Once more, the call to serve our Lord is very serious, and those who feel compelled to be ordained, thus
wishing merely to receive a "title", and this will certainly come out in the assessment of the Ordination
Review Board, should seriously consider going no further. Working through the Seminary program is fine
and will not hurt anyone, but to assume by going through the Seminary program that ordination will be
forthcoming (a guarantee), is not a correct assumption, and in the end would do some considerable damage
not only to oneself, but to the Church as a whole.
There are various ways, methods, instruments, or happenings in life that our Lord uses to make known that
one is certainly called to serve Him. These ways, as we call them, methods, instruments and happenings
will certainly be looked upon during the Ordination Review Board interview. However, before ever
thinking about entering Seminary in seeking ordination, the candidate should already have sought out a
Spiritual Director to help assess if one has a true and sincere calling to serve the Lord.
The purpose of the Ordination Review Board is not an inquisition in finding fault or reasons for not
ordaining a candidate to the Holy Priesthood, but rather, the goal is to first, determine if a true "calling" to
serve the Lord does in fact exist, and second, to assess the candidates readiness for ordination, and in some
cases, denial based upon what has already been discussed. Either way, the Ordination Review Board will
conduct themselves, all interviews with the highest level of professionalism, which means, they will be
understanding, yet direct in questioning, but also kind and polite, with no derogatory statements. In pointing
out things needing enhancement, this will be done in a purely constructive manner, which means no
destructive criticism will be allowed. We are Christian men and women, and we need to conduct our
interview in a purely Christian manner.
The Ordination Review Board must finally keep in mind, every candidate (individual) in whom we come
in contact with will have different ways in which they learn. For example, some are more scholarly in their
approach to learning (writing and testing), and others are scholarly in a hands-on approach. While it is
necessary to fulfill the curriculum in writing and some testing, the instructors of the Seminary will find
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methods of teaching that will aid the student in achievement (success), not to assist in underachievement.
Secondly, every candidate also comes to the Church with many different gifts (talents) and all are of use in
the service of the Lord. The Ordination Review Board will help assess the appropriateness of these gifts
when considering to ordain a candidate to the Holy Priesthood.
The Church is a gift from the Lord, and those who are to be ordained to the Holy Priesthood of The
Evangelical Orthodox Catholic Church of America need to be able to stand hand-in-hand alongside our
brothers in the Roman Catholic and Greek & Russian Orthodox Church when it comes to service, education,
and means in the service of the Lord and His people. We are not a fly by night Church or some recent plant.
Rather, The Evangelical Orthodox Catholic Church in America has a long and well-known history and
tradition, and this is only maintained through instruments such as has been written in this new Policy and
Procedure of the Ordination Review Board.
It is our desire that this Ordination Review Board will be an effective screening method for the continued
future growth of the Church in ordaining true servants for the service of the Lord. Once again, this screening
method is not meant as a means of denying anyone, for some will merely do this on their own, but rather is
a means of helping to enhance the candidate’s readiness for the ordination to the Holy Priesthood in the
service of our Lord, God, and Savior, Jesus Christ.
Track 1 - Curriculum for Ordination to the Permanent Diaconate (Diocesan)
Permanent Diaconate Christ calls each of us to serve His Church in many different ways. Some are called to the priesthood or
diaconate, and some to be a Catechist. Regardless of the path the faithful have chosen, there are many
opportunities to spread the Gospel message. The Evangelical Orthodox Old Catholic Church in America
has begun recruitment for the Permanent Diaconate.
What is the Permanent Diaconate Program? The order of the diaconate is an ancient order of the Church re-instituted as a permanent office by the
Archbishop Primate of The Evangelical Orthodox Old Catholic Church in America and the EOCCA Synod.
While every priest is ordained a deacon as a necessary step towards ordination to the priesthood, ordination
to the diaconate does not have to be transitory. Many are ordained to what is called the permanent diaconate
and serve as deacons for the rest of their lives.
Deacons are men and women who love God and love the Church; they feel called to serve in a more
committed way. The role of the deacon is to be a helper of the bishops and priests and to proclaim by his
or her life the Church’s call to serve the needs of others.
The Diaconate Program of Formation The Permanent Diaconate program of The Evangelical Orthodox (Old) Catholic Church in America is setup
as a two-year course of study, to assist the candidate in their formation through a program of academic
instruction, spiritual development, and practical pastoral experience. The actual time necessary to complete
the Permanent Diaconate program depends on many variables within the student’s life. Some students will
take more than two years and others less. Upon completion, each man or woman is prepared to minister as
a deacon in parishes and other ministerial duties or situations, preaching the Gospel, serving the poor and
assisting in the celebration of the Sacred Liturgy of the Church.
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Candidates for the Diaconate come from all backgrounds – from prior seminary experience or from the
secular world. This program will be conducted at the parish level and through Agnus Dei Theological
Seminary. While a college degree is not necessary to enter the program, the viable candidate must be able
to master materials presented at the collegiate or graduate school level.
Other criteria include:
• be a practicing Catholic or Orthodox layman who will be at least 30 years of age at the time of
ordination;
• have a high school diploma or equivalent;
• be a fully initiated Catholic Orthodox in good standing with the church;
• have familiarity with Catholic or Orthodox Theology;
• should be actively involved in ministry at either the parish or diocesan level;
• if married, be in a stable marriage of at least 5 years in a lifestyle consistent with the call to the
ordained ministry of the Church.
All those who aspire for the permanent diaconate program still must progress through the Minor Orders of
First Tonsure, Doorkeeper, Lector/Reader, Exorcist and Subdeacon. Between each Minor Order is a
minimum of 3 months each or depending upon the discretion of the Archbishop of The Evangelical
Orthodox Old Catholic Church in America and/or one's Archdiocesan or Diocesan Bishop.
Licentiate of Sacred Theology Curriculum (Track 1 – Diocesan Permanent Diaconate)
Year One Completion before First Tonsure
THEO 202 Fundamentals of Christianity 3 Credits
THEO 210 Church History-History of Christianity Part 1 3 Credits
OT 230 Old Testament Scriptures 3 Credits
Year One Completion before Minor Order of Doorkeeper
LIT 305 Liturgical Theology Part 1 3 Credits
OT 230 Old Testament Scriptures 3 Credits
HOM 230 Homiletics 3 Credits
Year One Completion before Minor Order of Reader
THEO 360 Western Eucharistic Theology 3 Credits
THEO 370 Eastern Orthodox Eucharistic Theology 3 Credits
Year Two Completion before Minor Order of Exorcist
PSY 200 Fundamentals of Pastoral Counseling 3 Credits
HST 220 Church History-History of Christianity Part 2 3 Credits
NT 240 New Testament Scriptures 3 Credits
Year Two Completion before Minor Order of Acolyte
THEO 250 Mass and Sacraments 3 Credits
LIT 310 Liturgical Theology Part 2 3 Credits
Year Two Completion before Subdiaconate & Diaconate
THEO 370 Eastern Orthodox Eucharistic Theology 3 Credits
MAS 560 Mass & Ritual - Fundamentals & Practice 3 Credits
THEO 580 Master of Divinity & Ordination Review 4 Credits
Total Academic Credits 49 Credit Hours
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Upon completion of the required 49 Credit Hours the student will go before the Ordination Review Board
to determine suitability for ordination to the permanent diaconate, the same process as those who seek
ordination to the priesthood. Upon the recommendation of the Ordination Review Board, the candidate,
and at the discretion of the Archbishop or Diocesan Bishop a date will be set for ordination to the diaconate
if all of the prerequisites of the Minor Orders have been met.
Continuing education is encouraged of all those who are ordained as permanent deacons.
Those who choose to complete the Master of Divinity program (entire course work program that is required
for the priesthood), but have elected to be permanent deacons need to understand that the permanent
diaconate is not a stepping stone, if you will, for the priesthood. Once you are ordained to the permanent
diaconate, this will be as far you will go in Holy Orders unless for some reason you receive a dispensation
from the Archbishop Primate of The Evangelical Orthodox Old Catholic Church in America or the
Archdiocesan or Diocesan Bishop to move forward. However, this is not the norm.
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TRACK 2 – CONSECRATED (RELIGIOUS) PRIESTHOOD OR PERMANENT DIACONATE
Curriculum for Ordination to the Priesthood or Permanent Diaconate (Consecrated/Religious)
Ministerial (Holy Orders) Formation Program
Order of the Most Holy Mary Theotokos
Sacred Order of the Sisters of Magdalenes Benedictine Servants of Mary
Order of Saint Benedict-Benedictine Community of Saint Anthony
Then He said to them, "Follow Me, and I will make you fishers of men." They immediately left their
nets and followed Him. Matthew 4:19-20
Religious vows are to be distinguished from Holy Orders, the sacrament which bishops, priests, and deacons
receive. Hence members of religious orders are not part of the hierarchy, unless they are also ordained
priests or deacons (sometimes referred to as "priest-monks or nuns").
Ordination The Order of the Most Holy Mary Theotokos, the Benedictine Servants of Mary, and the Benedictine
Community of Saint Anthony provide a context for those called to and interested in realizing their
participation in the ministerial priesthood of Christ as well as the permanent diaconate through ordination
or incardination to qualified candidates. The Sacred Order of the Sisters of Magdalenes do not offer
ordination, but do accept lay women both incardinated or new novices into the order.
Ministerial Formation Program Our goal is to provide a "journey in formation" that is based in the baptismal ministry of all persons,
focusing on the spiritual and personal development of those considering ordination, and is guided by the
leadership needs of the archdiocese or diocese and the Church at large. At the same time, it has been our
desire to design and model interactions with interested persons and congregations that respect the diversity
of our communities and the wide range of skills, life experiences, and individual callings of those who
approach us for consideration.
Some come to us with extensive seminary preparation, while others come with very little to no previous
course work. And that is why our ministerial formation program was developed with the late vocation
especially in mind, realizing that in most cases full time attendance at a conventual seminary is not possible
due to work and family obligations. We prepare our candidates for ordination in a slightly unusual way,
by what is known as the time-honored custom of "reading for Holy Orders". All reading for Holy Orders
is by distance using available technology.
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We have also patterned clergy training in our orders after the ancient practice of the "bishop's" or
"abbot's" schools. In the early medieval period, before general education, universities and seminaries,
leaders of Christian communities trained others for ministry to the diaconate and presbyterate/priesthood in
a local setting.
We have renewed that vision at Agnus Dei Theological Seminary, which allows people to train and be
educated within their local churches and/or religious communities and to receive high quality, academically,
demanding and professional instruction in ministry.
Incardination The Order of the Most Holy Mary Theotokos, the Benedictine Servants of Mary, and the Order of Saint
Benedict-Benedictine Community of Saint Anthony offers those already trained in valid apostolic
succession, a spiritual (non-institutional) network within which they may participate in its charism through
incardination, insuring sacramental integrity of administrations flowing from the bishop-priest/deacon
relationship. All the aforementioned Orders acknowledges that a priest or deacon is empowered to function
sacramentally through Ordination to the Presbyterate or Diaconate. All the Orders further acknowledge
that a priest or deacon has the authority to function sacramentally only when in relationship with their
bishop. Bishops "enjoy the fullness of the sacrament of orders" and priests and deacons are "dependent
upon the bishops in the exercise of authority." Priests/Deacons receive full incardination with appropriate
faculties.
With the exception of the Sacred Order of the Sisters of Magdalenes, all of the Orders offer bishops already
consecrated in valid apostolic succession serving either as a primus or auxiliary the opportunity to serve
within the jurisdiction of the Orders. Such bishops may also request incardination for the clerics (deacons
or priests) currently serving with him or her.
(Bishops seeking incardination within the Order of the Most Holy Mary Theotokos, the Benedictine
Servants of Mary, and the Order of Saint Benedict-Benedictine Community of Saint Anthony do so
acknowledging the Archbishop-Abbot, Abbesses or General Superiors as primus inter pares.).
NOTE: Religious community clerics may only hold dual credentials with another jurisdiction with the
approval of Archbishop-Abbot, Abbess, or General Superior.
By Baptism, all members of the Church share in Christ's holy priesthood. It is called "the common
priesthood of the faithful" because the entire Church shares in it. To build up this priesthood, Christ gives
to His Church the ordained ministries of bishops, priests, and deacons through the Sacrament of Holy
Orders. "The ministerial priesthood" differs in essence from the common priesthood of the faithful because
it confers a sacred power for the service of the faithful. The ordained ministers exercise their service for
the People of God by teaching, divine worship, and pastoral governance.
The consecrated bishop or ordained priest serve the Church in the person of Christ as head of the Body.
"Through the ordained ministry, especially that of bishops and priests, the presence of Christ as Head of
the Church is made visible in the midst of the community of believers". The Sacrament does not preserve
the ordained from weakness and sin, but the Holy Spirit guarantees that the minister's sin does not impede
the effectiveness of the Sacrament and its graces. The ordained are called to a holiness of life and an attitude
of humility that conforms them to Christ whose priesthood they share. The priest acts in the person of
Christ, the Head of the Church, but also in the name of the Church when presenting to God the prayer of
the Church, especially in the Eucharist.
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In the words of St. Ignatius of Antioch, "Let everyone revere the deacons as Jesus Christ, the bishop as
image of the Father, and the presbyters as the senate of God and the assembly of the apostles. For without
them, one cannot speak of the Church."
Introduction to Clergy Formation Program
Vocation to Holy Orders is a calling from God. "I have called you by name, and you are mine." Isaiah
43:1.
By answering God's call, the Candidate enters into a period of discernment. What is God asking of me?
What is God calling me to do? How shall I serve?
Under the direction of the Chancellor/Director of Vocations, President and Dean of Academic Affairs of
Agnus Dei Theology Seminary, and the Religious Community’s Abbot, Abbess, or General Superior, the
Candidate searches his or her heart, studies, and most importantly prays to discern if his or hers is a true
calling.
The Sacrament of Holy Orders There are three Orders in the Sacrament of Holy Orders: Deacon, Priest, and Bishop. While there are other
titles given to ministers in each order, such as Archdeacon, Archpriest, Monsignor, Very Reverend, Most
Reverend, Right Reverend, Archbishop, Cardinal, etc., these are the three Orders.
Deacon - Deacons are ministers of service, delegated to act in the name of the Church, and therefore, are
able to witness marriages, to baptize solemnly, and to preach.
Priest - Priests are cooperators of the bishops in their sacramental ministry, may confect all of the
sacraments, except Holy Orders and Confirmation.
Bishop - Bishops, since they have the "fullness of orders," may administer all the sacraments and are
empowered to lead the Church in terms of sound doctrine and pastoral administration. Bishops are
governors of the church.
Formation of Holy Orders The formation of Holy Orders comes under the sole authority of the Presiding Archbishop Primate or any
of the Archdiocesan and Diocesan Bishops of The Evangelical Orthodox Catholic Church in America. The
President and/or Dean of Academic Affairs of Agnus Dei Theological Seminary may also call upon or
appoint any other person or group to assist in the oversight of the Formation Program.
The Clergy Formation Program directs future Deacons and Priests, by focusing on the four pillars of priestly
formation: human, spiritual, intellectual and pastoral.
• Human formation strives to prepare the Candidate for the life required of the Catholic priesthood.
• Spiritual formation emphasizes preparing the Candidate to life in complete union with God. This
includes a life devoted to prayer and spiritual direction.
• Intellectual formation focuses on gaining a deeper knowledge of the mysteries of faith and the
teachings of the church.
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• Pastoral formation is about preparing the Candidate to be what the church calls "Shepherds of
Souls" following the example of Jesus.
In preparation for the Diaconate or Priesthood, the church values the principle of "gradualism," meaning
that as the Candidate advances through the process of entering into Holy Orders, the Candidate is expected
to exhibit more of the values and qualities that the church requires. Prayerful consideration of a calling is
not something that ends when the Candidate begins their education for Holy Orders, it is ongoing
throughout the process.
The Candidate must understand that this is a "process" that takes time. When one is considering entering
into Holy Orders, one is considering a "lifetime commitment." This commitment should not be entered into
quickly, and will not be accepted quickly. The standard time frame for the Formation Process is:
Candidate - completion of the religious community’s Spiritual Formation Program, prayer, and guidance
under the Spiritual Director. Not less than 6-12 months for acceptance as a Seminarian into the Diaconate
Formation Program. Note: Approval and Acceptance into the Seminary Program of study prior to
completion of the religious community’s Spiritual Formation Program may be granted upon request and
only with express permission of President and Dean of Academic Affairs of Agnus Dei Theology
Seminary, and the Religious Community’s Abbot, Abbess, or General Superior.
Diaconate Formation Program - completion of all courses of study required for ordination to the
Diaconate, prayer, and guidance under the Chancellor/Director of Vocations. Ordination not less than one
year from acceptance into the Diaconate Formation Program.
Priesthood Formation Program - completion of all courses of study required for ordination to the
Priesthood, prayer, and guidance under the Chancellor/Director of Vocations. Ordination not less than one
year from acceptance into the Priesthood Formation Program and not less than a year as a Deacon.
NOTE: Minimum time requirements may be waived under extraordinary circumstances and only with the
express approval of the President and Dean of Academic Affairs of Agnus Dei Theology Seminary, and the
Religious Community’s Abbot, Abbess, or General Superior.
The standard time frame from the initial entrance as a Candidate to ordination to the Priesthood is two to
three years. The Candidate must also submit an application requesting ordination to the Diaconate and
Priesthood.
For those Candidates who have completed previous religious or theological studies, request for a waiver of
certain course material may be submitted to the President and Dean of Academic Affairs for review. The
final determination on acceptance of a waiver lies solely with the President and Dean of Academic Affairs
of Agnus Dei Theology Seminary, and the Religious Community’s Abbot, Abbess, or General Superior.
In all cases, the President and Dean of Academic Affairs of Agnus Dei Theology Seminary, and the
Religious Community’s Abbot, Abbess, or General Superior, with the advice of the Director of Vocations
as well as the Formation Committee (Ordination Review Board), will make the final determination of a
Candidate’s acceptability for ordination. Completion of studies and minimum time frames does not
guarantee automatic ordination. The Candidate may be required to complete additional studies or time
frames for the good of the Candidate and/or the Church. Each Candidate's application will be reviewed on
a case-by-case basis.
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Ordination to Holy Orders Ordination to each of the three Holy Orders must be administered "in person" with the "laying on of hands"
by the Archbishop Primate, a Metropolitan Archbishop, or a Bishop of The Evangelical Orthodox Catholic
Church in America, or an authorized representative. (Any and all authorized representatives must hold the
Office of Bishop, and must be proven to hold valid Apostolic Succession.)
Only "laying on of hands" will be accepted as valid ordinations. Under no circumstances will any
ordinations ever be granted via-e-mail, internet, standard mail (USPS, FEDEX, UPS, etc.), telephonically,
or by any other means. Such ordinations will be considered invalid, NULL and VOID. Any Candidate or
other person involved in such acts will be subject to the strictest disciplinary action under the sole direction
of The Evangelical Orthodox Catholic Church in America Archbishop Primate, Metropolitan Archbishop,
Archbishop and/or Bishop in accidence with the Code of Canon Law.
Ordinations are usually administered at the Annual Synods or Regional-Provincial/Diocesan Conferences.
Other ordinations may be authorized by the Archbishop Primate, a Metropolitan Archbishop, or a Bishop
of The Evangelical Orthodox Catholic Church in America, on a case-by-case basis, and only in consultation
with the Religious Community’s Abbot, Abbess, or General Superior. No ordinations will be administered
without the prior knowledge and consent of the Archbishop Primate, a Metropolitan Archbishop, or a
Bishop of The Evangelical Orthodox Catholic Church in America. Any such ordinations may be considered
invalid, NULL and VOID.
Clerical Incardination (Religious Community) Members of the Clergy who have been previously ordained by another jurisdiction are welcome to inquire
about Incardination. All inquiries should be addressed to the Religious Community’s Abbot, Abbess, or
General Superior, who in turn will notify and discuss the request with The Evangelical Orthodox Catholic
Church in America Archbishop Primate, or one of the Metropolitan Archbishops, or Bishops before
proceeding.
Also, the Candidate for Incardination may be required to show proof of knowledge of certain academic
subjects as well as practical ministerial knowledge and experience. Should the Candidate fail to show such
proof, he or she may be required to complete additional course work or practical experience prior to
Incardination. The Evangelical Orthodox Catholic Church in America Archbishop Primate, Metropolitan
Archbishop, or Bishop retains sole authority for acceptance of a Clergy member for Incardination. Each
Candidate will be considered on a case-by-case basis.
Personal and Financial Responsibility The Church does not pay any of its Clergy or Candidates any type of salary or stipend. A Candidate is
entering into a "vocation" and not a "job." This is a "ministry" and not an "employment opportunity."
It is the sole responsibility of all Clergy to be self-sustaining (a tent-maker priest, if you will). Clergy must
bear the sole financial responsibility of purchasing needed materials, supplies, vestments, etc., for the
Formation Program and for their ministries.
Clergy are authorized to charge reasonable fees for services rendered and to accept gifts for services
rendered. It is strongly advised that the remunerations be used in the support of their ministries.
Clergy and Candidates must be responsible for their own personal and family financial expenses. Clergy
and Candidates must hold regular secular jobs, or have other forms of income, sufficient to pay for
36
personal living expenses. It is unacceptable to use the excuse that one cannot operate a ministry because
of financial conflicts. Conversely, it is unacceptable to make one's family suffer financial hardship
because of one's commitment to one's ministry while avoiding one's personal obligations. Part of the
discernment process is the honest review of one's financial situation to determine if one can balance the
dual-vocations of ministry and family.
Core Academic Process While private prayer, contemplation, meditation, sacred reading (lectio divina), the Divine Offices, and of
course, work remain integral parts of the Ministerial (Holy Orders) Formation Program, there must also be
a Formal Education Process to add a sense of structure to each member’s overall formation journey.
All those who are candidates for religious life in one of our religious communities, and who wish to further
aspire to Holy Orders, must comply with each individual community’s policies and guidelines on
preparation for religious life and then Holy Order education and training.
Course Abbreviations: SF Spiritual Formation Program
PM Pastoral Ministry
BS Biblical Studies
CH Church History
DN Doctrine
DC Diaconate
PH Priesthood
TH Theology
Spiritual Formation Program: It is the goal of our religious communities to attract men and women who are interested in serving God’s
People in the marketplace of their jobs and local towns. We therefore offer a program designed to
educate those seeking profession in the Catholic faith tradition with a special emphasis on the four pillars
of monastic study: 1) Mariology, 2) Scripture and Patristics, 3) Monastic Spirituality and History, and 4)
Christology. While each of our religious communities are free to develop and utilize their own individual
Spiritual Formation Programs, Agnus Dei Theological Seminary offers this formal course of study to
assist in deepening the candidate’s personal relationship with Jesus Christ and the Church.
Certificate in Sacred Studies (C.S.S.) Diploma Curriculum (Tack 2 – Spiritual Formation
Program (Consecrated/Religious) NOTE: Completion of this program may also be considered a prerequisite before any of the other formal
degrees listed below may be awarded.
Text Books: As Determined By Each Individual Religious Community
SF 101 Mariology – Phase I
SF 102 Scripture and Patristics – Phase I
SF 103 Monastic Spirituality and History – Phase I
SF 104 Christology – Phase I
SF 201 Mariology – Phase II
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SF 202 Scripture and Patristics – Phase II
SF 203 Monastic Spirituality and History – Phase II
SF 204 Christology – Phase II
Diaconate Formation Program:
Associate of Sacred Theology (S.T.A.) Degree or Joint Associate of Sacred Theology and
Associate of Theology (S.T.A./A.Th.) Degree Program Curriculum (Track 2 –Consecrated/Religious) NOTE: The offering of the joint degrees serves to accentuate both the professional and academic realities
together with a recognized civil and ecclesial degree program. The Catholic Basics: This Pastoral Ministry
Series offers an in-depth yet accessible understanding of the fundamentals of the Catholic faith for adults,
both those preparing for lay ministry as well as those interested in preparing for Holy Orders.
Text Books: Catholic Basics: A Pastoral Ministry Series – (Complete Set)
Various Authors (Loyola Press)
PM 101 Christology – True God, True Man Book 1 4 Credits
PM 102 Scripture – Nourished by the Word Book 2 4 Credits
PM 103 Ecclesiology – The Church as Communion Book 3 4 Credits
And Mission
PM 104 Church History – Faith Handed On Book 4 4 Credits
PM 105 Theological Reflection – Connecting Faith Book 5 4 Credits
and Life
PM 106 Mary and the Saints – Companions on the Book 6 4 Credits
Journey
PM 107 Christian Morality – In the Breath of God Book 7 4 Credits
PM 108 Sacramental Theology – Means of Grace, Book 8 4 Credits
Ways of Life
Total 32 Credits
[Note: The above 32 total credit hour requirement does not include the 27 to 32 general education core
curriculum requirements set forth by many secular academic institutions for those seeking an associate
level degree.]
Bachelors of Sacred Theology (S.T.B.) Degree or Joint Bachelors of Sacred Theology and
Master of Divinity (S.T.B./M.Div.) Degree Program Curriculum (Track 2 – Consecrated/Religious) NOTE: The offering of the joint degrees serves to accentuate both the professional and academic realities
together with a recognized civil and ecclesial degree program. The Portable Seminary: A Masters Level
Overview brings together an outstanding international “faculty” of evangelical Christian scholars and
practitioners offering an introduction to a full range of subjects: Theology, Biblical Languages and
Interpretation, Background Survey of both the Old and New Testaments, Christian History, Apologetics
and World Religions, Missions, Christian Education, Leadership, Christian Ethics, and Homiletics.
The Liturgical Ministry of Deacons is directed to all deacons, both permanent and transitional, in hope
that it will promote their formation for service within the Church’s Eucharist, other sacramental rites, and
communal prayer. A graduate-level education for those preparing for Holy Orders.
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Text Book: The Portable Seminary – A Master’s Level Overview in One Volume
by David Horton (General Editor)
DN 210 The Doctrine of Scripture Chapter 1 3 Credits
BS 110 Biblical Languages Chapter 2 3 Credits
BS 111 Interpreting Scripture Chapter 3 3 Credits
DN 211 The Doctrine of God the Father Chapter 4 3 Credits
DN 212 The Doctrine of God the Son Chapter 5 3 Credits
DN 213 The Doctrine of God the Holy Spirit Chapter 6 3 Credits
DN 214 The Doctrines of Humanity and Sin Chapter 7 3 Credits
DN 215 The Doctrine of Salvation Chapter 8 3 Credits
DN 216 The Doctrine of the Church Chapter 9 3 Credits
DN 217 The Doctrine of Last Things Chapter 10 3 Credits
BS 112 Background of the Old Testament Chapter 11 3 Credits
BS 113 A Survey of the Old Testament Chapter 12 3 Credits
BS 114 Between the Testaments Chapter 13 3 Credits
BS 115 Background to the New Testament Chapter 14 3 Credits
BS 116 A Survey of the New Testament Chapter 15 3 Credits
TH 230 Apologetics Chapter 16 3 Credits
TH 231 World Religions Chapter 17 3 Credits
CH 230 The Christian Church: The First 500 Years Chapter 18 3 Credits
CH 231 The Church in the Middle Ages Chapter 19 3 Credits
CH 232 Reform and Revival Chapter 20 3 Credits
CH 233 Christianity as a Worldwide Phenomenon, Chapter 21 3 Credits
1750 – 1950
CH 234 The Church After 1950 Chapter 22 3 Credits
TH 232 Introduction to Missiology Chapter 23 3 Credits
TH 233 Christian Leadership Chapter 24 3 Credits
TH 234 Christian Ethics Chapter 25 3 Credits
TH 235 Christian Education Chapter 26 3 Credits
Text Book: The Liturgical Ministry of Deacons
by Fr. Michael Kwatera, O.S.B.
DC 220 The Deacon’s Liturgical Ministry: Page 1 3 Credits
Past and Present
DC 221 Flying Duo in the Liturgy Page 11 3 Credits
DC 222 Some Preliminaries Page 18 3 Credits
The Deacon’s Role in…
DC 223 The Celebration of the Eucharist Page 27 2 Credits
DC 224 Initiation of Adults Page 50 2 Credits
DC 225 Baptism of Children Page 53 2 Credits
DC 226 Reception of Baptized Christians Page 58 2 Credits
into Full Communion with
the Church
DC 227 Confirmation Page 60 2 Credits
DC 228 Reconciliation Page 61 2 Credits
DC 229 Marriage Page 62 2 Credits
DC 230 Ordinations Page 65 2 Credits
DC 231 Pastoral Care and Page 68 2 Credits
Visitation of the Sick
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DC 232 Funerals Page 69 2 Credits
DC 233 Holy Communion Outside of Mass Page 71 2 Credits
DC 234 Exposition and Benediction of the Page 78 2 Credits
Blessed Sacrament
DC 235 Liturgy of the Hours Page 80 2 Credits
DC 236 Way of the Cross Page 83 2 Credits
DC 237 Holy Week Liturgies Page 85 2 Credits
DC 238 Reflections on Servanthood 3 Credits
Total 120 Credits
Priesthood Formation Program:
Master of Sacred Theology (S.T.M.) Degree or Joint Master of Sacred Theology and Master
of Theology (S.T.M./Th.M.) Degree Program Curriculum (Track 2 – Consecrated/Religious) NOTE: The offering of the joint degrees serves to accentuate both the professional and academic realities
together with a recognized civil and ecclesial degree program. What is presented here is broadly
representative of the mainstream of Catholic theology and biblical scholarship as it is practiced throughout
the Church today. As far as possible, this is a work of mediating theology, one that tries to mediate between
the past and the present and between different approaches within the Church. A graduate-level education
for those preparing for Holy Orders. This program also delves into what is considered the main character
of the priesthood, and one not often discussed, that of being, like Christ, a “holy victim”. To be like Christ
emphasizes that the priest must imitate Christ in His example of sacrifice, offering himself as a victim to
make His Incarnation continually present in the world.
Text Book: Catholicism – Completely Revised & Updated – A New Study Edition of the Classic
by Richard P. McBrien
TH 210 Theological Foundations Catholicism: Chapters 1-2 4 Credits
TH 211 Philosophy of Human Existence Catholicism: Chapters 3-5 4 Credits
TH 212 Doctrine Catholicism: Chapters 6-9 4 Credits
TH 213 Comparative Religions Catholicism: Chapter 10 3 Credits
TH 214 Christology Catholicism: Chapters 11-15 4 Credits
TH 215 Church History Catholicism: Chapters 16-18 4 Credits
TH 216 Ecclesiology Catholicism: Chapters 19-20 4 Credits
TH 217 Sacramental Theology Catholicism: Chapters 21-24 4 Credits
TH 218 Christian Morality Catholicism: Chapters 25-27 4 Credits
TH 219 Spirituality Catholicism: Chapters 28-29 3 Credits
TH 220 Mary and the Saint Catholicism: Chapter 30 3 Credits
TH 221 Eschatology Catholicism: Chapter 31 3 Credits
Text: The Priest Is Not His Own
by Archbishop Fulton J. Sheen
PH 310 More than a Priest The Priest Is Not His Own: Chapter 1 3 Credits
PH 311 The Priest is Like Jacob’s Ladder The Priest Is Not His Own: Chapter 2 3 Credits
PH 312 Spiritual Generation The Priest Is Not His Own: Chapter 3 3 Credits
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PH 313 The Holiness of the Priest The Priest Is Not His Own: Chapter 4 3 Credits
PH 314 The Holy Spirit and the Priest The Priest Is Not His Own: Chapter 5 3 Credits
PH 315 The Spirit and Conversion The Priest Is Not His Own: Chapter 6 3 Credits
PH 316 The Spirit of Poverty The Priest Is Not His Own: Chapter 7 3 Credits
PH 317 The Spirit of Preaching and Praying The Priest Is Not His Own: Chapter 8 3 Credits
PH 318 The Spirit of Counseling The Priest Is Not His Own: Chapter 9 3 Credits
PH 319 The Priest as Simon and Peter The Priest Is Not His Own: Chapter 10 3 Credits
PH 320 The Return to Divine Favor The Priest Is Not His Own: Chapter 11 3 Credits
PH 321 Melchizedek and Bread The Priest Is Not His Own: Chapter 12 3 Credits
PH 322 Juda and the First Crack in His The Priest Is Not His Own: Chapter 13 3 Credits
Priesthood
PH 323 Why Make a Holy Hour The Priest Is Not His Own: Chapter 14 3 Credits
PH 324 How to Make a Holy Hour The Priest Is Not His Own: Chapter 15 3 Credits
PH 325 The Eucharist and the Body of the The Priest Is Not His Own: Chapter 16 3 Credits
Priest
PH 326 The Priest and His Mother The Priest Is Not His Own: Chapter 17 3 Credits
Total Credits 95 Credits
Supplemental/Practicum/Internship Process
In order to strengthen the Candidate’s knowledge and leadership skills, the faculty/staff of Agnus Dei
Theological Seminary, in collaboration with the Religious Community’s Abbot, Abbess, or General
Superior, may require additional electives, training, and/or pastoral internships in the areas Homiletics,
Liturgics, Visitation, Counseling, and Administration. Sermon preparation and delivery, counseling,
celebrating the Mass, hearing confessions, administering Last Rites, officiating at marriages and funerals,
celebrating baptisms and confirmations, etc. are all integral elements of being a successful cleric.
Such supplemental electives, training, and/or pastoral internships, to include the use of practicums, videos,
research projects, additional reading assignments, etc. will be designed and tailored according to each
individual’s circumstance, i.e., life experience, previous religious training, educational background, etc.
Supplemental Course Abbreviations: HM Homiletics
LT Liturgics
VT Visitation
CN Counseling
AD Administration
MN Ministry
SPECIAL NOTE: Course assignments in Track 2 – Consecrated (Religious) Priesthood or Permanent
Diaconate, may include submission of written or typed synopsis’, answers to study questions, reflective
essays, research papers, and/or any combination thereof as prescribed by the professor in the course
syllabus.
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Traditional Catholic Minor and Major Orders In the Latin Catholic Breviary, we read on the feast of St. Pope Soter (died 174), had instituted (or the
Church already had) the 4 Minor Orders and the 3 Major Orders that ended in Holy Priesthood. These
Orders have been maintained by the Priestly Fraternity of St. Peter, Institute of Christ the King and some
other traditional Catholic orders.
For 1800 years this was the process to be ordained to the Holy Priesthood. It was not until 1972 that the
minor orders were changed into ‘ministries’ and only retaining those of ‘Lector and Acolyte’. The Major
Orders were reduced to only that of deacon and priesthood.
Before this, the process to the Holy Order of priesthood was a very long and holy process.
The first was Tonsure. It was not an order, but a preparation for orders. Like exorcism is given in
preparation for Baptism, the Tonsure is given in preparation for the priesthood by having your hair cut in a
form of a crown and signified a man wanting to devote himself to the sacred ministry. This is when a young
man became a cleric.
Then came the Non-Sacred or Minor Orders: Porter, Reader, Exorcist and Acolyte. After these 4 Minor
Orders came the 3 Major Orders: Subdeacon, Deacon and the Holy Priesthood.
Minor Orders
Porter has the responsibility of guarding the church building and making sure that no one disturbed the
priest while he was offering the Sacred Liturgy. His symbol was keys.
Reader was to read in church in a clear and distinct voice from the Old and New Testament, especially
those which are read during the Nocturnal Office or Psalmody. He was also to teach the fundamentals of
the Catholic faith.
Exorcist is given power to invoke the name of the Lord over those who are possessed by unclean spirits.
Acolyte has the duty to attend and serve the ministers who are in Major Orders in the Sacrifice of the Holy
Mass. They are called candle-bearers and take care of the lights and empty cruets during the Holy Mass.
Major Orders
Subdeacon is the first of the sacred orders. He is to serve the Deacon at the Altar. He prepares the altar-
linen, vessels, host and wine for the Holy Sacrifice of the Mass. He presents the water to the Bishop or
priests to wash his hands. He reads the Epistle and guards the celebrant from being disturbed during any
sacred ceremony.
Here is when the Bishop warns him of his obligation to live in perpetual continence. At his ordination, he
receives the chalice and sacred paten from the bishop to show he will serve the deacon. He also receives
cruets filled with water and wine with a basin and towel to wash and dry the hands.
Deacon is the second degree of Sacred Orders. His duties are to be always at the side of the bishop, guard
him while he preaches, serve him and the priest during the celebrations of the Sacraments. He is also who
reads the Gospel during the Sacrifice of the Mass. He reminded people to be attentive during the holy
mysteries. He also administrated the Precious Blood in areas of the world that the faithful received the
Eucharist under both species. He was also to distribute the Church’s goods to the needy. He also was the
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eyes of the bishop to see if the faithful were living good and holy lives. He would read out the list of the
catechumens and present them to the bishop those who were to be admitted to holy orders. He was able to
read the Gospel from the pulpit only if the Bishop or priest was not present.
In his ordination there is the imposition of hands, prayers, sacred vestments and receiving of the book of
the Gospels.
Priesthood is the highest degree of Sacred Orders. There is the Internal Priesthood and the external
priesthood. The internal priesthood is what all people, (the faithful), are given at baptism. The External
Priesthood is only given to men who have been ordained and consecrated to God by the lawful imposition
of hands and by the solemn ceremonies of the Catholic Church through the bishop. This is Holy Order of
the Priesthood.
NOTE: Within The Evangelical Orthodox Catholic Church in America, it is our earnest desire to
maintain the Traditional Catholic Minor and Major Orders whenever possible. However because many
of our religious communities are not cloistered, but rather are dispersed by great distances, and at times
causing severe travel, financial, and other logistical difficulties and hardships, we have decided that it
should be at the prerogative and discretion of the Religious Community’s Abbot, Abbess, or General
Superior, whether or not to confer the traditional Non-Sacred or Minor Orders of Porter, Reader,
Exorcist, and Acolyte and the Sacred or Major Order of Subdeacon. This decision should not be made
lightly, and it is not to infer any lack of importance or respect for these orders, but merely due to necessity.
Again, they should be conferred whenever possible.
43
COURSE BIBLIOGRAPHY OF TEXTS
FUNDAMETALS
The Orthodox Church, Kallistos Ware, Penguin Publisher
Orthodox Catechism, Two Volume Set
CHURCH HISTORY
A History of the Christian Church, Williston Walker, Schibner
The Catholic Church - A Short History
Hans Küng
The Story of Christianity - Volume 1
The Early Church to the Dawn of the Reformation
Justo L. González
The Story of Christianity - Volume 2
The Reformation to the Present Day
Justo L. González
CHURCH HISTORY II
• Course to focus on the history, canons, and constitution of the seminarian’s jurisdiction
• Course material can be obtained through the seminarians Bishop
• The seminarian’s Bishop will determine the course work needed for this section
LITURGICAL THEOLOGY I
Introduction to Liturgical Theology, Alexander Schmemann
St. Vladimir’s Seminary Press
Of Water and the Spirit, Alexander Schmemann
St. Vladimir’s Seminary Press
The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite,
Hugh Wybrew, St. Vladimir’s Seminary Press
The Eucharist: Sacrament of the Kingdom, Alexander Schmemann
St. Vladimir’s Seminary Press
A Commentary on the Divine Liturgy, Nicholas Cabasilas
St. Vladimir’s Seminary Press
Eucharist of the Early Christians, W. Rodorf
(available through Life and Light Publishers)
LITURGICAL THEOLOGY II
Introduction to Liturgical Theology
(see Liturgical Theology I)
For the Life of the World: Sacraments and Orthodoxy
Alexander Schmemann, St. Vladimir’s Seminary Press
44
LITURGICAL THEOLOGY II continued
Lectures on the Christian Sacraments, St. Cyril of Jerusalem
St. Vladimir’s Seminary Press
Early Christian Doctrine, J.N.D. Kelly, Harper and Row Publishers
PATRISTICS
Introduction to the Eastern Patristic Thought and Orthodox Theology, Constantine N. Tsirpanlis
(available through Light and Life Publishers)
Living Tradition, John Meyendorff, St. Vladimir’s Seminary Press
Sacred Tradition in the Orthodox Church, Lazarus Moore
(available through Light and Life Publishers)
Mary and the Fathers of the Church: The Blessed Virgin Mary in Patristic Thought
Luigi Gambero
Mary In The Middle Ages: The Blessed Virgin Mary In The Thought Of Medieval Latin Theologians
Luigi Gambero
PASTORAL THEOLOGY I
Orthodox Synthesis: The Unity of Theological Thought
Joseph Allen, St. Vladimir’s Seminary Press
The Ministry of the Church, Joseph Allen
St. Vladimir’s Seminary Press
Diary of a Russian Priest, Alexander Eichaninov
St. Vladimir’s Press
PASTORAL THEOLOGY II
Mere Christianity, C.S. Lewis, MacMillan Press
The Life of Father John of Kronstadt, Bishop Alexander Semenoff-Tian Chansky, St. Vladimir’s Seminary
Press
DOCTRINE I
The Mystical Theology of the Eastern Church, Vladimir Lossky
St. Vladimir’s Seminary Press
Orthodox Theology: An Introduction, Vladimir Lossky
St. Vladimir’s Seminary Press
In the Image and Likeness of God, Vladimir Lossky
St. Vladimir’s Seminary Press
DOCTRINE II
The Mystical Theology of the Eastern Church
(see Doctrine I)
Orthodox Theology: An Introduction
(see Doctrine I)
On the Holy Spirit, St. Basil, St. Vladimir’s Seminary Press
45
SPIRITUALITY
Partakers of Divine Nature, C. Stavropoulos
Light and Life Publishing Company
Beginning to Pray, Metr. Anthony Bloom
New York, Paulist Press
The Inner Room: A Journey into Lay Monasticism
Mark Plaiss
Finding Sanctuary: Monastic Steps for Everyday Life
Christopher Jamison
A Monk in the World: Cultivating a Spiritual Life
Wayne Teasdale
DOGMATIC THEOLOGY
Orthodox Dogmatic Theology, Father Michael Pomazansky
St. Herman of Alaska Press
WESTERN EUCHARISTIC THEOLOGY
The Holy Eucharist, St. Alphonsus De Leguori
(available through Mary, Immaculate Queen of the Universe Center)
The Blessed Sacrament, Father Michael Muller
TAN Books and Publishers Co.
The Priesthood, Most Rev. Wilhelm Stockums, D.D.
TAN Books and Publishers Co.
OLD TESTAMENT SCRIPTURES
A Popular Survey of the Old Testament, Norman L. Geisler
Baker Book House
NEW TESTAMENT SCRIPTURES
The Life of Jesus Christ, James A. Stalker
Zondervan Publishing House
New Testament Survey, Merrill C. Tenney
William B. Eerdmans Publishing Company
CHRISTOLOGY
Christocracy, Apostolos Makrakis
(available through Light and Life Publishers)
Christology of the Later Fathers, edited by Edward R. Hardy
(available through Light and Life Publishers)
Jesus of Nazareth
Joseph Ratzinger, Pope Benedict XVI
Who Is Jesus
Thomas P. Rausch
Christology: True God, True Man
Matthias Neuman and Thomas P. Walters
46
CHRISTOLOGY continued
The Real Jesus: The Misguided Quest for the Historical Jesus and the Truth of the Traditional
Gospels
Luke Timothy Johnson
ESCHATOLOGY
Beyond the Grave: An Orthodox Theology on Eschatology
Constantine Callinicos (available through Light and Life Publishers)
The Mystery of Death, N.P. Vassiliadis, translated by Father Peter Chanberas
APOLOGETICS
Orthodox Apologetic Theology, I.M. Andreyev
(available through Light and Life Publishers)
MYSTICAL and ASCETIC THEOLOGY
God’s Revelation to the Human Heart, Father Seraphim Rose
St. Herman of Alaska Press
The Acquisition of the Holy Spirit, I.M. Kontzevitch
St. Herman’s of Alaska Press
MYSTICAL and ASCETIC THEOLOGY
The Roots of Christian Mysticism, Oliver Clement
New York City Press
PHILOSOPHY & METAPHYSICS
The Existence of God, John Hick, Macmillan Publishing Company
Attacking Faulty Reasoning, T. Edward Damer
Wadsworth Publishing Company
PASTORAL COUNSELING
Theory and Practice of Counseling and Psychotherapy
Gerald Corey, Brooks/Cole Publishing Company
The Psychology of Counseling, Professional Techniques for Pastors, Teachers, Youth Leaders, and all
Who are Engaged in the Incomparable Art of Counseling, Clyde M. Narramore, Ed.D.
Zondervan Publishing House
Youth at Risk, Dave Capuzzi & Douglas R. Cross
American Counseling Association
HOMILETICS & MASS & RITUAL FUNDAMENTALS & PRACTICE
Homiletics will be studied during the seminarian’s internship
Mass/Ritual Fundamentals & Practice will be left up to the seminarians Bishop for which Mass/Liturgical
Rite will be used for a particular jurisdiction
47
RECOMMENDED READING LIST
A Different Christianity, Robin Amis
State University of New York Press
Guidance Toward Spiritual Life, Saints Barshanuphius and John
St. Herman’s Press
Interior Silence: Elder Michael, Slakbovich and Bolshakoff
St. Herman’s Press
The First Created Man, St. Symeon the New Theologian
St. Herman’s Press
The Lives of the Desert Fathers, Norman Russell
Cistercian Publications, Inc.
The Sayings of the Desert Fathers, Benedicta Ward
Cistercian Publications Press, Inc.
Wisdom from Mount Athos, Archimandrite Sophrony
St. Vladimir’s Seminary Press
Eastern Spirituality, Mother Maria
(available through Peregina Publishing Co.)
The Life of St. Mary of Egypt
edited and translated by Sister Katherine and Sister Thekla
(available through Peregina Publishing Co.)
The Lonliess of God’s Saints and the Two Temples
Mother Maria
(available through Peregina Publishing Co.)
The Life & Regimen of the Blessed & Holy Teacher Syncletica
Translated by Elizabeth Bryson Bogie
(available through Peregina Publishing Co.)
The Portable Seminary - A Master's Level Overview in One Volume
David Horton (General Editor)
Catholicism (Revised)
Ricahrd P. McBrien
The Priest Is Not His Own
Archbishop Fulton J. Sheen
Theotokos - Mother of Our Lord and Saviour Jesus Christ
Archbishop Joseph Raya
How to Be a Monk and Not Leave Your Day Job: An Invitation to Oblate Life
Brother Benet Tvedten
Hail, Holy Queen
Scott Hahn
Our Lady And The Church
Hugo Rahner, S.J.
The Eremitic Life
Father Cornelius Wencel, Er. Cam.
Walking with Mary – A Biblical Journey from Nazareth to the Cross
Edward Sri
48
Rethinking Mary in the New Testament
Edward Sri
The Catholic Basics: This Pastoral Ministry Series
Loyola Press
Priesthood – The Love of the Heart of Jesus
Edited by John Patrick Stokely
Priesthood in the Modern World
Edited by Karen Sue Smith
The Joy of Being a Priest – Following the Cure of Ars
Christoph Cardinal Schonborn
A Priest Forever – Nine Signs of Renewal and Hope
Father Alfred McBride, O. PRAEM.
The Liturgical Ministry of Deacons
Michael Kwatera
The History and Beliefs of Old Catholicism
Rt. Rev. Michael NeSmith, D.Div.
The Old Catholic Movement – Its Origins and History
C.B. Moss
Old Catholic – History, Ministry, Faith & Mission
Andre Queen
Celebrating the Eucharist – A Practical Guide for Clergy and Other Liturgical Ministers
Patrick Malloy
49
Notes