Angus Dei Theological Seminary

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Seminary of The Evangelical Orthodox Catholic Church in America

Seminary Catalog 2019-2020

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AUTHENTIC

INDEPENDENT

ORTHODOX (OLD) CATHOLIC SEMINARY

est. 1974

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.

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

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)

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

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. Presently, Holy Orders are open to both male and female. Only the Episcopate at present is held for males only. This is in standing with ancient tradition of the church as founded by Christ and awaiting action by a united synod rather than by this individual jurisdiction of the Church Catholic.

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

6 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.

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.

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.

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.

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.

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.

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.]

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:

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.

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

A MESSAGE FROM OUR SEMINARY PRESIDENT

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.

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

17 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

A MESSAGE FROM OUR METROPOLITAN ARCHBISHOP PRIMATE

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.

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

19 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).

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

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

22 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.

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

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.

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.

• 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

27 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.

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

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.

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.

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.

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.

• 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.

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

35 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

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.

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

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

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.

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

41 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.

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

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

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

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