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Seminaries, Theologates, and the Future of Church Ministry: An Analysis of Trends and Transitions
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258 pages, Paperback
First published July 1, 1999
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May 5, 2025
A FOLLOW-UP STUDY TO HER 1989 RESEARCH
Katarina Schuth is a religious Sister and an academic; she wrote in the Introduction to this 1999 book, “‘Do you still have hope?’ This question refers to the title of a parallel study I conducted ten years ago, ‘Reason for the Hope’… Resoundingly my answer… is ‘Yes, I do have hope’… although the reasons for hope have altered somewhat, and new problems now confront us. In this book I will elaborate on many hopeful signs and positive changes, such as enhanced faculty preparation, enriched program offerings, broader board of trustee participation, and improved financial accountability. I will also note some growing concerns, such as small enrollments, more diverse and sometimes minimally qualified students, overburdened faculty and administrators, and overcrowded programs. In essence, ten years later I believe that institutions are programmatically stronger and better managed, but low enrollments and time pressure prevent faculty and students from providing or acquiring the extensive formation needed for the Church’s future ministry.” (Pg. xv)
She observes, “The decline in diocesan students enrolled in schools for seminarians only is surprising, since several diocesan seminaries that a decade ago were enthusiastically seeking lay students have withdrawn publicly expressed support [for more lay students]… At the same time, a few schools that have never admitted lay students are seriously considering such a move, and several diocesan seminaries have transformed their institutions … developing extensive programs for lay ministry, the permanent diaconate, and ongoing ministerial formation. Most of them enroll moderate to small numbers of seminarians.” (Pg. 57)
She notes, “In assessing the overall picture presented by seminarians today as compared with those of ten years ago, the most striking change is the increase in racial and ethnic diversity. In 1997, 23% of seminarians in theology were Latino, Asian, or black (most often from Africa), nearly double the percentage of ‘minority’ students in 1977.” (Pg. 73)
She reports, “The proportion of faculty to students is therefore quite low, both because ministerial education is labor-intensive and because a relatively large percentage of priests listed as full-time are actually serving the school only part-time, while holding other positions outside the school… Thus theologates continue to employ a large number, about a third of whom are available only on a limited basis because of other responsibilities.” (Pg. 111)
She explains, “A background in Scripture is considered indispensable to other academic courses and equally important to good pastoral practice. Hence almost every theologate requires students to take two Scripture courses during the first year of theology and four others in the remaining years… Generally, the first course is one of three: introduction to biblical studies… or Old Testament interpretation… A few schools require an introduction to New Testament, but more often methods of interpretation and the history of early Christianity are incorporated into the Synoptic Gospels course. A study of Johannine and Pauline literature completes the mandated curriculum.” (Pg. 159-160)
She continues, “Church history is an ideal foundation for the study of Scripture and theology… to that end, the PFF [Program of Priestly Formation] recommends that the core curriculum ‘should include Patristics; Early, Medieval, Modern, and Contemporary Church History, and American Church History. American Church History should be taught in a way that reflects the multicultural origins of the Church in the United States. Among historical studies, the study of Patristics is of special importance.” (Pg. 163)
She goes on, “Depending on the number of courses required, the chronological span of the survey courses varies. Typically the first course covers early Church and medieval history, and the second covers the Reformation and modern Church history. In a few cases patristics is listed as a separate course on the writings of the early Church Fathers through Augustine. The third required course is often in American church history, but this may also be an elective. A few schools offer interdisciplinary courses, especially in conjunction with sacramental and liturgical theology.” (Pg. 164)
She states, “The list of courses included in the area of systematic theology depends on the overall structure of the curriculum. The standard required dogmatics courses are (1) fundamental or foundational theology, (2) ecclesiology, and (3) Christology. Three other courses are almost always required but may be named and combined differently: (1) Trinity, doctrine of God, or mystery of God; (2) Christian anthropology or theology of grace; and (3) creation, sin, and eschatology. When offered, ecumenism and Mariology also fall under dogmatic theology, but these are rarely required as separate courses. Mariology is studied in ecclesiology courses, while ecumenism … is offered as an elective. A course on priesthood and orders may be listed under dogmatic theology or as part of liturgy and sacraments.” (Pg. 167-168)
She summarizes, “Formation must be attentive to helping seminarians continued to be receptive, after they are ordained, to guidance and evaluation from a spiritual director, superiors, peers, and coworkers. A priest who is open and honest, not secretive and isolated, will be respected for the integrity he exhibits.” (Pg. 230)
She concludes, “I am aware of how much is demanded of those who staff theologates. They are asked to respond to the tensions that arise daily, to toil with uncertainty about whether the outcomes they seek will be realized, and to persevere in their work whether they are repudiated or honored. Nothing less than entering into the passion of Christ is called [for by] God. Without suffering burning love cannot endure and without burning love the suffering is unbearable. The faculty, administrators, and other staff of theologates have stayed the course and their love and fidelity are sure to continue to yield good fruit.” (Pg. 244)
This book will be of great interest to those studying Catholic seminaries, and related topics.
Katarina Schuth is a religious Sister and an academic; she wrote in the Introduction to this 1999 book, “‘Do you still have hope?’ This question refers to the title of a parallel study I conducted ten years ago, ‘Reason for the Hope’… Resoundingly my answer… is ‘Yes, I do have hope’… although the reasons for hope have altered somewhat, and new problems now confront us. In this book I will elaborate on many hopeful signs and positive changes, such as enhanced faculty preparation, enriched program offerings, broader board of trustee participation, and improved financial accountability. I will also note some growing concerns, such as small enrollments, more diverse and sometimes minimally qualified students, overburdened faculty and administrators, and overcrowded programs. In essence, ten years later I believe that institutions are programmatically stronger and better managed, but low enrollments and time pressure prevent faculty and students from providing or acquiring the extensive formation needed for the Church’s future ministry.” (Pg. xv)
She observes, “The decline in diocesan students enrolled in schools for seminarians only is surprising, since several diocesan seminaries that a decade ago were enthusiastically seeking lay students have withdrawn publicly expressed support [for more lay students]… At the same time, a few schools that have never admitted lay students are seriously considering such a move, and several diocesan seminaries have transformed their institutions … developing extensive programs for lay ministry, the permanent diaconate, and ongoing ministerial formation. Most of them enroll moderate to small numbers of seminarians.” (Pg. 57)
She notes, “In assessing the overall picture presented by seminarians today as compared with those of ten years ago, the most striking change is the increase in racial and ethnic diversity. In 1997, 23% of seminarians in theology were Latino, Asian, or black (most often from Africa), nearly double the percentage of ‘minority’ students in 1977.” (Pg. 73)
She reports, “The proportion of faculty to students is therefore quite low, both because ministerial education is labor-intensive and because a relatively large percentage of priests listed as full-time are actually serving the school only part-time, while holding other positions outside the school… Thus theologates continue to employ a large number, about a third of whom are available only on a limited basis because of other responsibilities.” (Pg. 111)
She explains, “A background in Scripture is considered indispensable to other academic courses and equally important to good pastoral practice. Hence almost every theologate requires students to take two Scripture courses during the first year of theology and four others in the remaining years… Generally, the first course is one of three: introduction to biblical studies… or Old Testament interpretation… A few schools require an introduction to New Testament, but more often methods of interpretation and the history of early Christianity are incorporated into the Synoptic Gospels course. A study of Johannine and Pauline literature completes the mandated curriculum.” (Pg. 159-160)
She continues, “Church history is an ideal foundation for the study of Scripture and theology… to that end, the PFF [Program of Priestly Formation] recommends that the core curriculum ‘should include Patristics; Early, Medieval, Modern, and Contemporary Church History, and American Church History. American Church History should be taught in a way that reflects the multicultural origins of the Church in the United States. Among historical studies, the study of Patristics is of special importance.” (Pg. 163)
She goes on, “Depending on the number of courses required, the chronological span of the survey courses varies. Typically the first course covers early Church and medieval history, and the second covers the Reformation and modern Church history. In a few cases patristics is listed as a separate course on the writings of the early Church Fathers through Augustine. The third required course is often in American church history, but this may also be an elective. A few schools offer interdisciplinary courses, especially in conjunction with sacramental and liturgical theology.” (Pg. 164)
She states, “The list of courses included in the area of systematic theology depends on the overall structure of the curriculum. The standard required dogmatics courses are (1) fundamental or foundational theology, (2) ecclesiology, and (3) Christology. Three other courses are almost always required but may be named and combined differently: (1) Trinity, doctrine of God, or mystery of God; (2) Christian anthropology or theology of grace; and (3) creation, sin, and eschatology. When offered, ecumenism and Mariology also fall under dogmatic theology, but these are rarely required as separate courses. Mariology is studied in ecclesiology courses, while ecumenism … is offered as an elective. A course on priesthood and orders may be listed under dogmatic theology or as part of liturgy and sacraments.” (Pg. 167-168)
She summarizes, “Formation must be attentive to helping seminarians continued to be receptive, after they are ordained, to guidance and evaluation from a spiritual director, superiors, peers, and coworkers. A priest who is open and honest, not secretive and isolated, will be respected for the integrity he exhibits.” (Pg. 230)
She concludes, “I am aware of how much is demanded of those who staff theologates. They are asked to respond to the tensions that arise daily, to toil with uncertainty about whether the outcomes they seek will be realized, and to persevere in their work whether they are repudiated or honored. Nothing less than entering into the passion of Christ is called [for by] God. Without suffering burning love cannot endure and without burning love the suffering is unbearable. The faculty, administrators, and other staff of theologates have stayed the course and their love and fidelity are sure to continue to yield good fruit.” (Pg. 244)
This book will be of great interest to those studying Catholic seminaries, and related topics.
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