St. Mary's Seminary is the first Roman Catholic seminary in the nation: rich in tradition while focused on priestly preparation for the 21st-century.
These pages provide information on the history, personnel, environment, and formation (in the Sulpician tradition) at St. Mary's.
The three pages in this section of our site touch on the very basics of the formation process.
A major part of priestly formation is intellectual formation, accomplished through the pursuit of academic degrees.
Desiring to assist in the strengthening of Hispanic ministry and recognizing the need for well-prepared priests dedicated in-part or in-full to this ministry, St. Mary’s Seminary and University has established a specialized track in Hispanic ministry.
St. Mary’s Propaedeutic Stage implements the vision of the Program for Priestly Formation (6th edition). It takes place in a revitalized and expanded structure on the historic grounds of the original St. Mary’s Seminary in downtown Baltimore. The McGivney House welcomes candidates from all dioceses and is not limited to candidates destined to enter St. Mary’s Seminary & University, but is the recommended program for those who will come to St. Mary’s.
St. Mary’s Ecumenical Institute (EI) was founded in 1968 by St. Mary’s Seminary & University, America’s oldest Roman Catholic seminary, in cooperation with ecumenical leaders. St. Mary’s is accredited by the Association of Theological Schools and by the Middle States Association of Colleges and Schools. The Ecumenical Institute encourages people of all denominations to explore theological studies in a serious, open-minded, and supportive environment. All EI programs are available wherever you are - on campus in Baltimore, and on-line.
The Ecumenical Institute invites people of all denominations into theological study that pursues excellence and promotes ecumenical understanding and respect. All EI programs are available wherever you are - on campus in Baltimore, and on-line.
St. Mary's Ecumenical Institute has a rolling admissions policy. Students may apply at any time for admission by submitting the appropriate materials.
The Ecumenical Institute offers accredited graduate theological programs for two master’s degrees, several graduate certificates, and introductory explorations.
The post-master’s Certificate of Advanced Studies in Theology (CAS) is designed for individuals who possess a master’s degree in theology (e.g., MAT.), ministry (e.g., MACM), divinity (e.g., MDiv), or a related field and who desire to continue their theological education with a general or focused program of study.
The Doctor of Ministry program roots ministry in the mission of God, the ways God is working in your context, in your ministry, and in you.
Students have a host of resources available to support their theological education, from free parking and a great library to writing assistance and advising.
St. Mary's Ecumenical Institute offers accredited graduate theological education that is intellectually rigorous, personally enriching, and professionally empowering.
Stay connected with St. Mary’s Ecumenical Institute after graduation through alumni resources, newsletters, events, library access, discounted audit opportunities, EI apparel, diploma frames, and transcript request information.
General communication and individual contacts
It is the mission of the Center for Continuing Formation to encourage bishops, priests, deacons, and lay ecclesial ministers to engage in human, spiritual, intellectual, and pastoral growth and to enable processes of growth that are ongoing, complete, systemic, and personalized.
Forming Supervisors for Vocational Synthesis implements the vision of the Program for Priestly Formation (6th edition) for the final stage of preparation for the priesthood.
Conference space rentals include a large room that will seat as many as 58 and smaller rooms that will seat from 4 to 30.
St. Mary's Center for Continuing Formation offers and hosts a variety of continuing formation programs for priests in the spirit of the Bishops' new Basic Plan for the Ongoing Formation of Priests.
St. Mary’s Seminary & University’s Pinkard Scholars is the cornerstone of Youth Theological Studies at SMSU.
For more information about any of our conference facilities or space rentals, please contact our offices directly.
The Marion Burk Knott Library of St. Mary’s Seminary and University is the largest specialized theological library in the Baltimore area, with additional materials in the areas of philosophy, psychology, pastoral counseling and church history, among others. The library receives over 390 periodicals and maintains a collection of 20,000 volumes of bound periodicals. Other holdings include newspapers, microfilm, and audio-visual materials.
The Associated Archives at St. Mary’s Seminary & University opened in the spring of 2002. Located on the campus of the nation’s first Roman Catholic seminary, this program brings together the archives of the Archdiocese of Baltimore (est. 1789), St. Mary’s Seminary & University (est. 1791), and the Associated Sulpicians of the United States (U.S. Province est. 1903), making it one of the most significant repositories for records relating to the early history of the Catholic Church in the United States.
Click here for more information about hours and visitor policies.
This section was created to provide researchers with a brief description of the open collections in the archives of the Archdiocese of Baltimore, St. Mary's Seminary & University, and the Associated Sulpicians of the United States.
The Associated Archives at St. Mary’s Seminary & University has developed a genealogical policy responsive to individuals researching their Catholic roots.
We facilitate personal integration of the human, spiritual, intellectual, and pastoral dimensions necessary for authentic priestly witness and service in the image of Jesus Christ.
Abp. John Carroll’s Coat of Arms The Blessed Mother is depicted as the Patroness of the United States of America. There are 13 stars to represent the 13 colonies that formed the country.
. . . The Holy Ghost has so worked upon & tutored the minds of men, that now, agreeably to the dictates of our own consciences, we may sing canticles of praise to the Lord in a Country no longer foreign or unfriendly to us, but a Country now become our own & taking us into her protection. . .
– Abp. John Carroll
In observance of the 250th anniversary of the United States of America, the Archives has created a web page that highlights the contributions made by members of Maryland’s Catholic community to the American Revolution and founding of this nation.
When the 13 colonies declared their independence from Great Britain in 1776, it is estimated that Catholics made up just 1% percent of the total population. The majority lived in Maryland, chiefly in the southern counties of St. Mary’s, Charles, and Prince George’s, whose members were both free and enslaved. Although it is believed that this community did not number more than 16,000, the families who comprised it represented 10 percent of the colony’s population, many of whom were counted among the earliest settlers to arrive in Maryland. It was Lord Baltimore’s promise of liberty of conscience that brought them to the colony when it was founded in 1634 and led to Maryland becoming the center of Catholic life in the British North American colonies. Although this experiment in religious toleration was brought to an end when Maryland became a royal colony in 1692, the community that had been established, now comprised of members from across Europe and Africa, was strong enough to persevere under the anti-Catholic laws enacted to strip them of their political rights and prohibit them from practicing their religion freely through the end of the colonial period.
Although Catholics adapted to these laws, they never accepted the loss of their religious and political rights and kept the memory of the Lords Baltimore’s experiment in religious toleration alive. The central role played by Catholics in the founding and success of the colony was also not forgotten. Out of this experience emerged the Maryland tradition that embraced such principles as the separation of church and state, religious liberty, ecumenism, and public service. The Maryland tradition later influenced the development of the church in this country during its founding period.
When the decision was made to break from England, the Catholic community played a critical role in persuading their fellow Marylanders to support the Patriot party and, as a group, were among the most committed to the cause for independence. Catholics enlisted in the county militias, served in government at the county and state levels, helped frame Maryland’s constitution and declaration of rights, represented the state in the Continental Congress, helped provision the Continental Army with foodstuffs from their farms, raised funds and supplies, and sewed uniforms and other needed clothing for troops.
Despite the contributions and sacrifices made by Catholics in support of the Revolution, there was a recognition in the community that unless religious liberty was embraced by the country as a whole, their position remained tenuous and uncertain. If Catholics were going to realize the benefits of the new nation, a central element of which was being recognized under the law as full and equal citizens, they had to persuade the American people that this was the right and just thing to do. Catholic leaders during the war, including Charles Carroll of Carrollton and Daniel Carroll of Rock Creek, continued to advocate on behalf of the community, specifically on the issue of religious liberty. Another person who emerged as a leader in this effort was the man who was to become the country’s first Catholic bishop, John Carroll. When the loyalty of Catholics was called into question following the Revolution, it was Carroll who publicly defended the community against such charges. In a series of published debates, he countered old prejudices and misrepresentations by explaining Church teaching and doctrine, using an ecumenical tone in his responses to underscore his commitment to religious pluralism and toleration. When answering charges that Catholics could not be loyal citizens, he recounted how the blood of Catholics had flowed as freely as that of any of their fellow citizens and argued that the creation of the country was not due to the efforts of one group, but to the contributions of all of its citizens. To not recognize the contributions of Catholics because of their religious beliefs was a “flagrant act of injustice.” The leadership they provided on this issue helped to ensure that religious freedom was protected in the U.S. Constitution.