Community of Priestly Formation
“The goal of priestly formation is the development not just of a well–rounded man, a prayerful man, or an experienced pastoral practitioner, but rather one who understands his human development within the greater context of his call to advance the mission of the Church, his spiritual development within the context of his call to service in the Church, his intellectual development as the appropriation of the Church’s teaching and tradition, and his pastoral formation as participation in the active ministry of the Church” (Program of Priestly Formation, #71).
The Byzantine Catholic Seminary addresses these needs in four distinct but integrated programs, often referred to as the “pillars” of formation. All these are brought together in the crucible of spiritual direction in the internal forum and in the assessment process in the external forum.
- Letter of sponsorship from the Ordinary; this letter is in response to the petition letter which an applicant writes to his Ordinary seeking admission as a student for formation (1 month)
- Completed application form (6 months)
- Photograph (6 months)
- Autobiographical sketch that includes, but is not limited to, overview of personal spiritual journey
- One-page essay entitled “What does the Presbyterate (or Diaconate) mean to me?” (i.e. your perception of ministry in the Byzantine Catholic Church, local community, and world)
- Professional resume and/or curriculum vitae (current)
- Copies of Baptismal, Chrismation, & First Divine Eucharist certificate(s) (baptismal within 6 months)
- Complete academic transcripts (undergraduate and above) – these must be official from the academic institutions (current, if e-sent must be directly from university to Seminary)
- Psychological Evaluation (2 years)
- Physical Examination Report incl. test results for drugs and H.I.V. (1 year)
- Proof of medical insurance (current)
- Documentation of Criminal Background and Child Abuse History Clearance (4 years)
- References: an academic mentor, (former) employer, or fellow employee; a fellow parishioner (other than a relative); and applicant’s pastor and all priests who have been significantly involved in applicant’s spiritual growth and discernment who could give an honest assessment of fitness for public Church service
- Documents of Transfer of Ritual Church (if applicable)
- Marriage, annulment, ordination, and/or vow dispensation certificates (as applicable)
- If previously sponsored by a bishop for formation and/or enrolled in a seminary/institute/society, all documentation according to the applicable addendum of the Program of Priestly Formation must be submitted
- If married, copy of wife’s required documentation, particularly a letter of consent for her husband’s formation and ongoing discernment (6 months).
Candidates for the MDiv degree must complete a program including 106 credits plus 45 formation hours or, four years of full-time study (approximately 13 credits per semester). Students must also complete either comprehensive exams or thesis project in consultation with their advisor to fulfill the MDiv degree.
MDiv Curriculum Outline (105 Total Credits; 40 Cumulative Formation Hours)
CAPSTONE REQUIRMENT
The final requirement for the Master’s degree (M.Div. or M.A.T.) is a concluding exercise that demonstrates mastery of theological literacy. This is undertaken in the last year of studies in consultation with a student’s advisor. Students can elect one of three options:
CAPSTONE ESSAYS | To complete the Capstone Essays, a student will be given five questions based on coursework taken and in departmental areas of the student’s choice, one of which must be dogmatics, liturgy, or sacred scripture.* The student will select three of the five questions and respond to each question with an essay between 3,500 and 4,000 words (about 15 pages each; 45 total pages not including bibliography). At least one of the three selected questions must come from dogmatics, liturgy, or sacred scripture. The essays should demonstrate achievement of the learning outcomes associated with the degree. They should draw on established sources and follow Turabian/Chicago style. Essays will be evaluated by the faculty members who set the essay questions. The grades for all three essays will be averaged to determine overall grade for the concluding exercise. A grade of B- (76%) or above is required to pass. If lower than a B- is earned, the student may retake the exam once, within six months of the first attempt. When: Essays must be completed by March 15th for Spring graduation, July 15th for Summer graduation, or November 15th for Fall graduation. Students may request questions no earlier than ten months before applicable due date. *Faculty from each department will provide at least one question that will serve as a capstone question in their area. These will be compiled and presented to the student; the choices will not number more than five. |
THEOLOGICAL RESEARCH CAPSTONE | This option entails working with a faculty member to write a 40- to 60-page research paper (10,000-15,000 words, doublespaced, not including bibliography) that demonstrates achievement of theological literacy. The topic will be determined by the student, the faculty advisor for the project, and the Academic Dean. The paper must include an introductory chapter that demonstrates how this research fits within the larger field of research on this topic (this is sometimes called a State of the Art). This paper must further identify how it satisfies at least one other degree outcome. The paper must draw on established sources and follow Turabian/Chicago style. Papers will be graded by a chosen research director and one other faculty reader. A grade of B- (76%) or above is required to pass. When: Must be completed by March 15th for Spring graduation, July 15th for Summer graduation, or November 15th for Fall graduation. |
PASTORAL RESEARCH CAPSTONE | The Pastoral Research Capstone is for students whose curriculum includes C.P.E. It has two components: a project that has direct pastoral application; and a research paper for which the project serves as the main focus. After completing C.P.E. (Clinical Pastoral Education), the student may begin developing a project in consultation with a faculty member serving as project director. The student and selected director will agree on a combined project/paper that is of comparable scope to a 10,000- to 16,000-word paper (about 40 to 65 pages, double-spaced, not including bibliography). The Pastoral Research Capstone should demonstrate pastoral application of theological concepts. In addition, it must demonstrate achievement of at least one learning outcomes associated with the degree. The Pastoral Research Capstone must draw on established sources and follow Turabian/Chicago style. The project will be graded by the project director and one other faculty reader of student’s choice. A grade of B- (75%) or above is required to pass. When: upon successful completion of C.P.E. It must be completed by March 15th for Spring graduation, July 15th for Summer graduation, or November 15th for Fall graduation. |
Evidence of above-average Christian discipleship must be found in a priestly candidate. The following are some prerequisites for a man who wishes to apply for formation: Commitment and fidelity to the Church – love for the Church and for the gifts it offers humanity is imperative for those who aspire to be of service in the Church;
- Normal piety – if not at least ordinarily devoted to religious practice, it could hardly be expected that men would be fitted for the more than ordinary religious exercise of priests; they must be men of prayer, always striving to grow in the life of our Lord Jesus Christ;
- Parochial Involvement – five years is a standard minimum amount of time for a man to exhibit his commitment to life in the Byzantine Catholic Church; he must be involved long enough to demonstrate service, a good reputation, and the depth of his spirituality and understanding of the Church; liturgical and/or catechetical involvement is preferred; this involvement in the life of the parish should immediately precede his application to be a seminarian;
- Commitment to chaste, moral living – as Christian leaders, those who follow the religious life are held in the eyes of the public to a higher standard and occasions for scandal are increased; a willingness to struggle to live in holiness according to God’s precepts is crucial;
- Good health – formation and priestly life, itself, make demands upon a man’s constitution; good physical and emotional health is essential;
- Good mind – it is the training of the mind that enables a man to think deeply about important things which are necessary parts of the spiritual life; the supernatural rests upon the natural, and, in order to perfect themselves supernaturally, priests must grow naturally and intellectually; they must be able to make prudent, fair, and impartial decisions;
- Ability to learn – as preachers and teachers of the Gospel, priests, themselves, must have the ability to learn and grow; bishops expect men to be accepted to formation only after completing college with a 4-year undergraduate degree with a grade point average of at least 3.0; a liberal arts undergraduate program with concentrations in fields such as Greek philosophy (the vocabulary of the Church Fathers), Church history, and literature can be a particularly effective “weigh station” for discernment;
- Temperance – ordained men do not allow unnecessary concerns to divert them from their primary purpose of carrying out the Lord’s Great Commission (Matthew 28:19-20); they are self-disciplined and able and willing to be formed;
- Willingness to work hard – parochial ministry presents the unique opportunity to weave together a man’s God-given vocation with his occupation; this way of life requires focus and a desire to confront challenges for the good of souls;
- Willingness to be obedient – ordained ministers must embrace a life of cooperation with those who have authority over them; they must show that their ministry is an extension of that of their bishop, and ultimately of Christ himself, the Good Shepherd.
The discipline in Eastern Churches of ordaining married men to the presbyterate impacts our Community of Priestly Formation. Marriage is to be a firm foundation for ministry with the family giving witness as a modest, devoted, prayerful unit active in the life of the Church. Husband and wife are equal in partnership but distinct in their charisms. The husband-seminarian benefits from a wife who can be his vocational cornerstone.
A reasonable assurance of marital and family stability must be a prerequisite before a married man is accepted into formation for holy orders. While our Seminary works to support our couples, it is unable to take direct responsibility for the success or failure of thriving marital relationships. It does not take formational responsibility for the wives of seminarians, and does not encumber wives with formational obligations.
It is understood that our seminarians will generally fall into one of the following states: a single man intending to commit to celibacy; a husband in a long-term marriage; a husband in a young marriage; a man who is in a relationship with a woman with the intention of marriage; a man discerning marriage or celibacy.
If a married seminarian lives off campus, he is considered to be a “resident seminarian” and is required to fulfill all formational obligations like those who live on campus. There is no lessening of requirements for the married seminarian.
Permission should be sought and is readily granted for a married seminarian to absent himself from a liturgical service at the Seminary for the sake of his children’s participation in the E.C.F. program (and liturgical service/s) of the Byzantine Catholic parish which the seminarian and his family has been attending. The Seminary, to the degree possible and permissible by one’s hierarch, will maintain the same field education parish for the married seminarian with children in E.C.F. throughout his time in formation. When infant children approach the holy mysteries of initiation, it is in the field education parish or one’s home parish where these are to be sought.
In the policies that follow, what applies to wives of seminarians will generally apply to the female partner in a recognized relationship with the intention of marriage.
The wife’s presence at all liturgical services is always welcome.
Meals at lunchtime are open to wives. A lunch fee may be required. The Saturday evening meal is generally open to all those who are in attendance at the preceding vespers service. Wives and children are most certainly welcome.
Women are never permitted in the cloistered areas on the 2nd and 3rd floors when seminary formation is in session.
Wives and staff members, but generally not other women, are allowed in the basement recreation area, between 7 AM and 8 PM only.
Regarding liturgical services, meals, and social participation, children of a seminarian are welcome along with the wife. All are expected to exhibit good manners in community by arriving for liturgical services and meals on time. It is to be remembered that the Seminary, due to the sanctity and centrality of our liturgical and communal life, has a formational expectation that seminarian-father and mother are actively encouraging behavior in their children that reflects intentional and loving discipline. The Seminary does not provide childcare and provides an environment consistent with those parish churches without crying rooms. Minors must be accompanied at all times by a parent, adult relative, or legal guardian while in the Seminary complex.
Wives who choose to take theology courses for credit (either on-campus or online) may do so at a 10% discount after registering as either a non-matriculating or M.A.T. student. If they choose to sit in on a class without participation, either occasionally or regularly, they may do so at no charge with the instructor’s permission. No application process is required when wives audit courses on-campus. However, for wives to audit online courses they must register and pay the tuition at a 10% discount.
Participation by wives in formational conferences is rare.
Meetings of the couple are to take place at least once per year with the Rector and, ideally, at least once per year with the seminarian’s personal formational advisor.
Wives and children with pastoral gifts (e.g. catechist, Bethany ministry), at the discretion of the Director of Pastoral Formation, may be directed to local parishes to share their gifts. This is to not be at the expense of the seminarian’s pastoral responsibilities.
If a woman who is dating a seminarian visits the Seminary, no seminarians are permitted inside her assigned guest room.
Like those students discerning celibacy, dating couples (i.e. couples in a relationship recognized by each one’s family) must understand the importance of the monastic “reference point” for all the faithful. Appropriate embrace of evangelical simplicity is to be encouraged in all.
While engaging in ordinary family life with wife (and children), the seminarian (as common with ordained men) does not generally dress in clerical clothing. When dressed in clerical clothing, public displays of affection are to be avoided, with the possible exception of hand-holding. Prudence dictates that when a father is holding his children in a non-Eastern Church environment that he not be wearing clerical clothing. He must be careful about disciplining his children in public when dressed in clerical clothing.
Life skills education courses should be arranged and given for younger couples by mature married couples. On-line programs are encouraged.
Conferences conducted by wives of clergy are to be scheduled for couples. Other theology students who are wives are to be welcomed into these conferences as appropriate. These groups will have access to Seminary facilities for these meetings.
Mutual support of wives and future wives through meetings facilitated both in person and through social media (e.g. “wise women”) are encouraged and organized by the Seminary. Counseling to assist younger married couples in the development of communication to help navigate the pressures of formation and discernment is available when found advisable.
A Seminarians’ Wives Liaison is usually elected annually by the wives and girlfriends of seminarians to serve as a point-of-contact between the wives and girlfriends and the Seminary via the Prefect. She is a wife of a current seminarian who has completed his first year of theology. She is elected by the wives and girlfriends of current seminarians. The job includes:
- Communicating what scheduled activities may be attended;
- Providing tours of the Seminary physical plant;
- Facilitating support systems for wives and girlfriends as described above;
- Assisting, as requested, in programs and/or processes to help a seminarian and his future wife prepare for marriage;
- Canvassing periodically for any concerns/needs of wives and mothers;
- Maintaining an up-to-date directory of seminarians’ wives and girlfriends.
The goal of priestly formation is the development not just of a well-rounded man, a prayerful man, or an experienced pastoral practitioner, but rather one who understands his spiritual development within the context of his call to service in the Church, his human development within the greater context of his call to advance the mission of the Church, his intellectual development as the appropriation or “custody” of the Church’s teaching and tradition, and his pastoral formation as participation in the active ministry of the Church (Program of Priestly Formation, #71). The Byzantine Catholic Seminary addresses these needs in four distinct but integrated programs, often referred to as the “pillars” of formation. The duration of a seminarian’s formation in the Seminary community is four years. Our seminarians range in age from mid-20’s to late 50’s.
Seminarians receiving a Master of Divinity degree from the Byzantine Catholic Seminary will graduate with the necessary proficiencies for the priestly ministry of the Catholic Church, with integral knowledge of the Eastern Christian tradition to think theologically, interpret according to the mind of Christ, and apply practically their patristic inheritance to pastoral life in communion with the successor of Peter. Particularly, they will:
- Integrate theological and pastoral concepts for effective ministry in the modern world focused on sanctification, renewal, and evangelization of the People of God;
- Articulate the Church’s teaching on faith and morals with an acute understanding of Scripture, Dogmatics, Liturgy, and Pastoral Theology;
- Demonstrate ministerial gifts through cooperation with superiors, collaboration with colleagues, mindfulness of self-presentation and personal health, competency in leadership, and commitment to the People of God;
- Engage a professional style in practical ministry with the ability to share, teach, and preach the faith and the Word, employ managerial skills, understand administrative tasks, and commit to life-long spiritual, intellectual, pastoral, and human growth.