By Reverend Dr. Jim Ploskonka
In the tradition of the Polish National Catholic Church (PNCC), the sacred vocation of ordained ministry is not bestowed upon the already perfect, but upon those willing to be shaped by the grace of God through the crucible of formation. As the Church itself is not a sanctuary for saints but a hospital for sinners, so too must the seminary be understood—not as a reward for holiness, but as a school for transformation. It is in this light that we must view our seminaries and diaconate programs: as essential centers of discernment, development, and dedication.
1. The Seminary as a Sacred Place of Formation
The seminary, much like the Church it serves, is fundamentally a locus formationis—a place where the call to ministry is not merely confirmed but cultivated. It is not a theological ivory tower nor a monastic escape, but rather a spiritual workshop in which the intellect, character, and calling of the future clergy are forged. Saint Paul’s confession in Philippians 3:12 is instructive: “Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own” (NRSV). Formation, therefore, presumes a process, not perfection.
Within the PNCC, we uphold that seminarian training is not a rite of passage reserved for the spiritual elite. Rather, it is the very process through which the called are conformed more perfectly to the image of Christ the High Priest. This understanding frames the seminary not as a gate but as a journey—an ongoing response to the call that is simultaneously divine and ecclesial.
2. The Stages of Seminary Formation: From Admission to Ordination
The formation journey in our Church’s seminary and diaconate programs is structured into several key stages. Each stage is designed to accompany the candidate in deepening their awareness of their vocation, refining their knowledge of the Church’s faith, and maturing their pastoral competence.
a. Admission Stage
Discernment begins with an initial interview, pastoral recommendation, and psychological assessment. These tools are not used to disqualify but to ensure readiness for the rigors of formation. Academic qualifications are evaluated not as the final word but as a beginning point in a journey of lifelong learning.
b. Orientation Stage
Candidates are introduced to the Regula Vitae—the Rule of Life—which balances worship, discipline, and study. Early self-assessment activities are employed to help clarify motivation and expectations.
c. Doctrinal and Biblical Studies
Here, seminarians engage deeply with Sacred Scripture, historical theology, and systematic doctrine. Courses in Old and New Testament surveys, Church history, and ecclesiology lay the intellectual foundation for future preaching and teaching.
d. Ministerial and Liturgical Training
As a sacramental church, the PNCC places strong emphasis on liturgical formation. Courses in homiletics, sacramental theology, and pastoral administration are central. Candidates must become competent not only in theory but also in pastoral execution.
e. Spiritual and Character Formation
Formation without prayer is a contradiction in terms. Daily prayer, communal worship, spiritual direction, and guided retreats are integral to shaping the internal life of the candidate.
f. Supervised Ministry and Internship
Practical training takes place through parish placements, evangelization efforts, and mission exposure. This immersive learning allows students to integrate theory with the lived experience of the Church.
g. Final Assessment and Ordination
Formation concludes with comprehensive examinations, an evaluative process led by both faculty and the diocesan bishop and culminates in the ordination retreat and sacramental rite of ordination.
3. Biblical Precedents for Gradual Vocational Clarity
Scripture is replete with stories of vocations that were neither immediate nor pristine. The prophet Samuel, in 1 Samuel 3, required guidance from Eli to understand the voice of God. Paul, once a zealous persecutor, encountered Christ in a moment of disruption (Acts 9). Timothy was reminded by Paul to “rekindle the gift of God that is within you” (2 Timothy 1:6), suggesting that vocation must be nurtured continually.
These examples remind us that calling unfolds over time and often within the context of community. They echo the ethos of the PNCC’s seminary, where vocations are not presumed to be complete but are treated as sacred potentials to be drawn forth through grace.
4. Seminary is for Correction, Not Condemnation
Christian formation includes failure. To err is not to be dismissed but to be restored. Christ’s response to Peter—who denied Him three times—was not expulsion but reinstatement. “And when you have turned back, strengthen your brothers” (Luke 22:32). The seminary must mirror this same pastoral charity: correction must be measured, redemptive, and constructive. Dismissal is warranted only in cases of unrepentant and grave misconduct.
5. Rethinking the Expectation of Perfection
The Church must reflect critically: Are all currently ordained clergy paragons of virtue and clarity in their calling? The honest answer reveals why expecting perfection from seminarians before formation is theologically untenable. Romans 5:8 affirms, “But God proves his love for us in that while we still were sinners Christ died for us.” If grace was available to us at our worst, how much more should the Church extend that grace to those seeking to serve?
The PNCC’s seminary and diaconate programs are among its most sacred investments—not merely in individuals, but in the future of the Church itself. These institutions do not demand sanctity as a prerequisite; they exist to nurture it. Formation is not the reward of the holy, but the refining fire of the called. It is the Church’s privileged work to accompany the called as they grow in faith, fidelity, and the fullness of their vocation. The seminary is not where saints are found; it is where saints begin.
