Charter of Foundation

St. Thomas Aquinas Seminary

Ancient Catholic Church

Preamble

In the name of the Ancient Catholic Church, this Charter establishes the mission, governance, and policies of the St. Thomas Aquinas Seminary (“the Seminary”). The Seminary was envisioned in 2019, shortly after the episcopal consecration of Archbishop Felix Gibbins OSB Cam as Archbishop Primus, to fulfil a sacred mandate: providing accessible, excellent theological education for those called to Holy Orders. The Seminary serves as the Church’s academic formation school, preparing candidates for the permanent diaconate and priesthood and offering advanced theological programmes to the wider independent Catholic community. All provisions herein are made to ensure educational excellence, spiritual integrity, and the harmonious governance of the Seminary in accordance with the traditions and values of the Ancient Catholic Church.

Article I – Mission and Purpose

1. Sacred Mission of Formation: The Seminary’s core mission is to prepare future deacons and priests in the Ancient Catholic Church through a rigorous and holistic formation process. In the Ancient Catholic tradition, preparing clergy is not merely an academic task but “a sacred mission” entrusted to the Church. The Seminary moulds pastoral leaders for sacramental service via a multifaceted programme that nurtures theological knowledge, spiritual growth, and pastoral skills. Educational excellence is paramount: a “rigorous academic programme encompasses the full breadth of Christian faith” to build a strong intellectual and spiritual foundation for ministry.

2. Service to Wider Catholic Community: In addition to forming its own seminarians, St. Thomas Aquinas Seminary extends its educational services to clergy and candidates from other independent Catholic jurisdictions. The Seminary’s purpose includes offering masters-level theological courses and continuing education to those outside the Ancient Catholic Church, thereby fostering unity and shared learning across independent Catholic and Old Catholic traditions. By opening its doors to “all Catholic jurisdictions, Bible colleges and independent churches,” the Seminary provides high-standard formation to any clergy or lay ministers seeking deeper theological training via distance learning. This broader mission of service reflects the Ancient Catholic Church’s commitment to catholicity (universality) and collaboration in theological education.

3. Commitment to Educational Excellence: The Seminary is dedicated to upholding the highest standards of academic excellence, orthodoxy, and ministerial competence. Its founding principles mirror those of respected theological institutions that “prioritize rigorous academic study” and “critical engagement with theological and ethical issues,” ensuring graduates are well-equipped for effective ministry. Educational excellence at St. Thomas Aquinas Seminary means maintaining a comprehensive curriculum, experienced faculty mentorship, and continuous improvement of teaching methods. The Seminary’s programmes integrate the full spectrum of theological disciplines – scripture, doctrine, Church history, liturgy, moral theology, pastoral theology and more – so that graduates can engage the modern world with a deep and well-rounded understanding of the ancient faith. By charter, the Seminary affirms that academic quality, spiritual depth, and pastoral readiness shall guide every aspect of its operation.

Article II – Educational Philosophy and Programme

1. Blended Learning Approach: The Seminary’s educational philosophy centres on a blended model of learning that combines tutor-led instruction with independent research. At its core is a twinning of real-time, interactive teaching and personal study. Seminarians participate in regular tutor-led discussions and lectures via videoconference, enabling direct engagement with instructors and peers despite geographical distances. This is paired with a strong research and self-study component, whereby each student undertakes independent reading and projects to deepen their understanding of course material. By “integrating traditional theological instruction with modern innovations in digital education,” the Seminary ensures formation is both deeply rooted and accessible online. Students are encouraged to use their own skills and curiosity to explore topics further, cultivating lifelong learning habits.

2. Distance Learning Platform: All courses are delivered online through a flexible distance learning platform. Students access live classes or tutorials through video conferencing and engage in discussion forums and email correspondence with faculty. Personalised support is a hallmark: each student is paired with a tutor who is available for consultation via scheduled conference calls, email, and phone or messaging apps (e.g. WhatsApp). This ensures that even in an online setting, every student receives individualized guidance and can “contact their tutor as much or as little as they need.” Learning is largely self-paced – the Seminary recognises that many ministers cannot leave their families or parishes for full-time study, so programmes are structured to be “flexible and more convenient than on-campus programmes,” including options for synchronous live participation or asynchronous study according to one’s schedule.

3. Interactive and Collaborative Learning: The Seminary emphasises active participation and dialogue. Small-group seminars, virtual class discussions, and one-on-one tutorials are integral to the programmes. Tutors lead online seminars that encourage students to share insights from both their studies and ministerial experiences, reflecting the Seminary’s view that “every candidate brings unique experiences and insights that enrich our collective journey”. Peer learning is encouraged to build a sense of community despite physical distance. This interactive approach mirrors the intimate, dialogical style of traditional seminary training in a digital format. It helps form a “vibrant, supportive community where every voice matters,” even online.

4. Personal Spiritual Formation: Alongside academic instruction, the Seminary integrates spiritual formation into its educational programme. Each seminarian is expected to pursue a personal prayer life and moral development in parallel with studies. To support this, every student is paired with a qualified spiritual director or mentor (chosen from faculty or approved clergy) to meet regularly (approximately monthly) for guidance. In these confidential sessions, the director helps the student cultivate virtues (such as humility, charity, chastity, and obedience) and a deep relationship with God. Regular spiritual exercises – daily prayer, reflection, and participation in worship – are strongly encouraged, “integrating rigorous personal prayer, communal worship, pastoral formation, and theological study” in the ancient tradition. This holistic philosophy recognises that intellectual growth and spiritual maturity must progress hand-in-hand in clerical formation.

5. Access to Resources: To facilitate independent research and study, each student is provided access to an online library of theological and doctrinal resources. The Seminary’s digital library includes hundreds of eBooks, journals, and reference works covering all aspects of Catholic theology, scripture, patristics, canon law, liturgy, and pastoral studies. This comprehensive online collection ensures that even distance learners can delve into primary sources and scholarly works. For example, students have at their disposal “a collection of classic reference books, books on prayer, Church history, the Saints and much more,” encompassing the breadth of Catholic thought. The library’s holdings range from Church Fathers and ecumenical councils to contemporary theological scholarship. By charter, maintaining and expanding this online library is a priority, so that lack of physical books is no barrier to “accessible theological education”. All syllabi and course materials are also made available through a secure online portal, with “accessible syllabi and downloadable resources” that empower students to guide their own learning.

6. Curriculum and Syllabi: The Seminary’s curriculum is designed to be comprehensive and modular. Courses are organised into modules or units, each focusing on a particular discipline (e.g., Biblical Studies, Dogmatic Theology, Church History, Sacramental Theology, Moral Theology, Canon Law, Homiletics, Pastoral Counselling, etc.). Each module has a published syllabus detailing the learning outcomes, reading list, and assessment requirements, available on the Seminary website for transparency. The overall programme covers “every aspect of theology” as well as practical ministry skills needed for contemporary church service. For example, modules span foundational topics like Scripture and doctrine, and “key practical modules focusing on the needs of ministry in the 21st century,” such as pastoral care, evangelisation, and liturgical leadership. This balanced integration ensures that graduates are both theologically knowledgeable and pastorally adept. Educational excellence requires that the curriculum be reviewed periodically and kept up to date with both the enduring teachings of the Church and the emerging challenges of modern ministry. The Rector and faculty jointly oversee curriculum development, “shaping a rigorous academic curriculum that draws on centuries of theological scholarship while embracing modern innovations in digital education,” thereby keeping formation faithful to tradition yet responsive to current pastoral needs.

Article III – Governance and Administration

1. Ecclesiastical Sponsorship: St. Thomas Aquinas Seminary operates under the auspices of the Ancient Catholic Church and the Archdiocese of the East Angles. It is the official seminary of the Ancient Catholic Church and thus ultimately accountable to the Church’s hierarchy. The Archbishop Primus of the Ancient Catholic Church currently serves ex officio as Patron of the Seminary, providing oversight in line with the Church’s canons and spiritual objectives. The Seminary functions as an ecclesial institution rather than a secular university, aligning its governance with the canonical norms for seminaries and the particular charisms of the Ancient Catholic tradition. It maintains “continuity with the teachings and liturgical practices of the early Church,” and its governance reflects the Church’s mission and apostolic tradition.

2. Rector (Head of Seminary): The chief administrator of the Seminary is the Rector, who is charged with overall leadership of the institution. The Rector is responsible for the internal governance, academic direction, and spiritual tone of the Seminary, acting as the immediate representative of Church authority in the Seminary’s management. The current Rector is The Most Reverend Dr. Felix Gibbins, OSB Cam, who, as Archbishop, founded the Seminary and has overseen its development into a pioneering online formation program. Archbishop Felix’s role as Rector involves shaping the curriculum, appointing faculty, mentoring students, and ensuring that the Seminary’s formation is “both faithful to tradition and adaptable to contemporary ministry challenges”. Under his leadership, the Seminary has “emerged as a pioneering model for training new clergy worldwide” through integrated online learning and apprenticeship experiences.

3. Term and Election of Rector: The Rector is appointed to a term of five (5) years. In the fifth year of service, a vote of confidence by the Seminary community shall be held to either renew the Rector’s term or select a new Rector. All Seminary faculty (tutors and staff) and enrolled students in good standing are eligible to vote, each with one vote. The election is decided by a simple majority on a first-past-the-post basis (whichever candidate receives the most votes wins). An incumbent Rector may stand for re-election unless he chooses to retire at term’s end. If the incumbent stands again, the community will vote either to retain the incumbent for another term or to elect an alternative candidate (if any are nominated). In the event of a vacancy or non-renewal, the Archbishop Primus (or a designated Bishop) will nominate a new Rector candidate in consultation with Seminary staff; this candidate must then be confirmed by a majority vote of the Seminary’s faculty and students. This democratic element in the Seminary’s governance reflects the Church’s “structured and inclusive governance model” that values the input of its community. The Rector so elected (or re-elected) will then serve a new five-year term. The Rector may be removed mid-term only for grave cause, and with the approval of the Church’s higher authority, in accordance with canon law and this Charter.

4. Administrative Officers: The Rector may appoint other officers or form committees to assist in governance. These may include a Dean of Academics, a Registrar, a Bursar/Treasurer, and heads of specific programmes or departments (e.g., Director of Formation, Library Director). Such roles, if established, are at the Rector’s discretion and according to the needs of the Seminary. The duties of any administrative officers shall be clearly defined in Seminary bylaws or policy manuals, and those officers report to the Rector. The Registrar handles student admissions, records, and transcripts; the Bursar manages finances and fees; the Dean of Academics (if appointed) oversees academic quality, faculty coordination, and student academic progress. The Seminary being a relatively small institution, these administrative roles may be combined or filled by volunteers as needed.

5. Governance Principles: All governance and administrative processes at St. Thomas Aquinas Seminary are to be conducted in a manner consistent with Christian servant leadership and integrity. Transparency, accountability, and consultation are encouraged. Major policy decisions (e.g., changes to curriculum, disciplinary regulations, fee structures) should involve consultation with the faculty and, where appropriate, student representatives, reflecting the seminary’s communal ethos. The Seminary leadership adheres to both the canon law of the Ancient Catholic Church and the civil law applicable in its governance. This Charter serves as the guiding document for governance; any future amendments to these governance provisions must be made in accordance with Article X of this Charter and with approval from both the Seminary community and the Church’s authorities.

Article IV – Faculty and Academic Staff

1. Tutor and Professor Appointments: The teaching staff of the Seminary – including tutors, professors, and lecturers – are appointed by the Rector. The Rector has discretion to recruit and appoint qualified individuals (clergy or laity) who possess the requisite theological education and ministerial experience to teach the courses offered. All faculty appointments are made ad honorem (honorary) and non-stipendiary, meaning staff serve on a volunteer (pro bono) basis. This model follows the tradition of some independent seminaries where adjunct faculty are “unpaid faculty members” who volunteer their expertise to support the institution’s teaching mission. At St. Thomas Aquinas Seminary, tutors and professors are considered volunteers in service of the Church; they receive no salary but may be given stipends or expense reimbursements in specific cases as the budget allows. Each volunteer faculty member’s status is formalized with a letter of appointment detailing their role and expected time commitment.

2. Faculty Qualifications and Diversity: The Seminary seeks to appoint faculty who are not only academically qualified (typically holding at least a graduate degree in theology or a related field) but also pastorally experienced. Many tutors are drawn from the Ancient Catholic Church’s own clergy – priests or deacons with significant ministry experience – or from other jurisdictions in ecumenical partnership. We also welcome qualified theologians, religious, and educators from outside the Church who support the Seminary’s mission. This diverse team brings a richness of perspective. The Rector vets all tutors to ensure they uphold the Seminary’s doctrinal standards and teaching philosophy. As volunteers, they serve out of a spirit of generosity and vocation to teach. The Seminary acknowledges that it is the dedication of these “volunteer non-stipendiary faculty” that makes its free and low-cost education model possible.

3. Teaching Responsibilities: Faculty members serve primarily as tutors for individual students or small groups. Each incoming seminarian is assigned a primary tutor who oversees that student’s academic progress and provides one-on-one guidance. Additionally, tutors lead modules in their area of expertise for groups of students. Teaching responsibilities include delivering online lectures or tutorial sessions, setting, and marking assignments, and providing feedback (as detailed in Article VII). Faculty are expected to be reasonably accessible to their students, responding to queries via email or messaging and scheduling mentoring calls as needed. Because they volunteer their time, tutors may have varying availability; some will mentor more students or teach more modules than others depending on their outside commitments. The Seminary’s model allows for flexibility: tutors are assigned to students based on student needs, faculty expertise, and faculty availability. This sometimes means not every tutor has the same student load – some may take on multiple mentees while others focus on instructing specific courses. Regardless of distribution, the Seminary ensures every student has an assigned tutor and access to instructors for each module.

4. Volunteer Status: By policy, all tutors and professors are classified as volunteers rather than employees of the Seminary. They willingly donate their time and service “with no expectation of compensation,” in alignment with the Seminary’s charitable educational mission. As volunteers, they are required to abide by the Seminary’s code of conduct and safeguarding policies (including undergoing any necessary background checks, especially if working with vulnerable persons, as per legal requirements). Faculty are also encouraged to undertake the Seminary’s short course on harassment and abuse prevention, to ensure a safe learning environment for all. The Seminary recognises its volunteers with gratitude, offering letters of thanks, recognition on the website, and opportunities for continuing education as tokens of appreciation. Faculty meetings or training sessions may be convened (via video conference) by the Rector to support the tutors in their role and to ensure consistency in academic standards.

5. Academic Freedom and Orthodoxy: Within the context of the Seminary’s commitment to Ancient Catholic teaching, faculty are accorded reasonable academic freedom to explore theological topics. They are expected, however, to teach in harmony with the magisterium of the Ancient Catholic Church and the Seminary’s Statement of Belief. The Charter upholds that while inquiry and respectful debate are part of theological education, core doctrines of faith and morals should be presented in fidelity to the Church’s official teachings. Any faculty member found to be deliberately undermining essential Church doctrine or the Seminary’s ethos may have their appointment reviewed by the Rector. Conversely, the Seminary encourages tutors to bring their full scholarly and pastoral expertise to bear, fostering an environment of open dialogue and critical thinking under the light of faith.

6. Performance and Review: The Rector shall periodically review the effectiveness of the faculty. Student feedback, peer observation, and academic results will inform these reviews. Since tutors serve voluntarily, the emphasis is on providing support and development rather than managerial supervision. Tutors who consistently demonstrate dedication and competence may be offered extended roles or recognized with titles (for instance, “Senior Tutor” or “Professor” as honorary distinctions). If issues arise (e.g., a tutor is unresponsive or a pattern of student complaints emerges), the Rector will address these pastorally. Ultimately, the Rector can discontinue a volunteer faculty appointment at discretion for the good of the Seminary’s students and program.

Article V – Admissions, Fees, and Scholarships

1. Admission to Seminary Programmes: The Seminary admits two primary categories of students:

a) Seminarians of the Ancient Catholic Church: These are candidates for the diaconate or priesthood within the Ancient Catholic Church who have been approved for formation by Church authorities. Such candidates typically are admitted upon recommendation by their bishop or vocation director. They undergo an application process including submission of prior education credentials, a personal statement of vocation, references, and possibly an admissions interview. Given the sacred nature of Holy Orders, these seminarians must also meet the Church’s spiritual and canonical requirements for ordination (e.g. baptism, confirmation, appropriate age, and state of life, etc.). Once admitted, they are expected to pursue the full course of formation as prescribed.

b) Clergy/Students from Other Jurisdictions: The Seminary also accepts clergy and qualified lay students from other independent Catholic jurisdictions (Old Catholic, Independent Catholic, Anglican, etc.) who seek theological education, such as a Master’s degree or certificate. These students might be active clergy looking to upgrade their qualifications or lay ministers discerning a vocation. Admission for external students usually requires proof of a bachelor’s degree (or equivalent experience for vocational courses), a letter of support from their Church or community, and an application outlining their goals. The Seminary values this ecumenical and inclusive approach as part of its mission to “offer formation to all clergy at a high standard who wish to study theology… through the distance learning route”. All prospective students, whether internal or external, are directed to the Seminary’s website for information on programmes and application procedures.

2. Tuition and Fees: In line with the Ancient Catholic Church’s commitment to making formation “free at source” for its seminarians, the Seminary does not charge tuition fees to seminarians preparing for ordination in the Ancient Catholic Church. Their theological education is provided free of charge, funded by the Church and its benefactors. Seminarians may however be responsible for incidental costs (such as book purchases if needed beyond the online library, spiritual retreat expenses, or modest administrative fees).

a) Seminarians accepted by the Ancient Catholic Church are not required to pay for course fees. However, standard admission charges will apply.

b) Students from independent Catholic jurisdictions will receive a substantial discount on the listed course prices, thus providing a low-cost and high-value course.

For external students (clergy or laity from other jurisdictions), the Seminary offers its courses on a tuition-paying basis, but at competitively priced rates. The fees for masters-level courses or certificate programmes are set to be affordable relative to other institutions, reflecting the Seminary’s non-profit ethos and desire to serve the wider Church. In practice, tuition for external students is charged by semester (or per module), with fees payable upfront each semester. The exact fee schedule is published on the Seminary website and is subject to periodic review. By keeping fees low, St. Thomas Aquinas Seminary follows the emerging trend where making theological education financially accessible to ministers who might otherwise not afford it.

3. Refund Policy: No refunds of tuition or fees are given once a semester’s courses have commenced. Students from other jurisdictions who pay for their courses and then withdraw or are dismissed part-way through a term are not entitled to a refund for that term. This no-refund policy is clearly stated to all applicants before enrolment, to ensure transparency. The Seminary, being small and budget-conscious, relies on upfront fees to plan its courses; thus, except in extraordinary circumstances (such as the Seminary itself cancelling a course), refunds are not provided. If a student cannot continue due to genuine emergency or illness, the Seminary may, at its discretion, offer a deferment to a later semester without additional fee, but direct monetary reimbursement is not available. All students must agree to this policy as a condition of enrolment.

4. Scholarships and Financial Aid: The Seminary endeavours to remove financial barriers for students as much as possible. For Ancient Catholic Church seminarians, the programme is already tuition-free. For external students, a limited number of scholarships or bursaries may be offered based on need or merit each year, subject to available funds. The flagship scholarship of the Seminary is the Cardinal Christopher Morgan Scholarship, an annual full scholarship that covers the complete cost of the programme for one selected student. This scholarship “celebrates Cardinal Christopher Morgan’s inspiring legacy of devoted service, academic excellence, and deep Benedictine spirituality”. It is dedicated to applicants from low-income backgrounds who have a demonstrable connection to the Order of St. Benedict (for example, having served as an oblate or being an active member of a Benedictine-affiliated community). Each year, one candidate pursuing priestly formation is chosen for this scholarship, “thus fostering a formation environment that reflects Cardinal Morgan’s passion for pastoral excellence” while removing financial obstacles for that student. The scholarship covers all tuition. Selection for the Cardinal Morgan Scholarship is competitive: applicants must submit an essay about their vocation and Benedictine connection, proof of financial need, and letters of recommendation. The Seminary’s scholarship committee (chaired by the Rector) reviews applications and awards the scholarship to the most deserving candidate who meets all criteria (low-income status and a “genuine connection to the Order of St Benedict”). The life of Cardinal Morgan, who began as a lay reader and became a devoted priest and oblate, inspires this initiative to help those who serve with humility and dedication. The Seminary may offer additional partial scholarships or church-sponsored assistance to other students as resources permit. It is noted that other independent Catholic jurisdictions sending students may sometimes sponsor their clergy’s fees; the Seminary welcomes such partnerships.

5. Duration of Study: The Seminary’s programmes are flexible in duration to accommodate different students’ needs. The minimum time to complete a full theology programme (e.g., a ministerial diploma or masters) is ordinarily two (2) years of full-time study. However, many students opt to study part-time alongside ministry or work. Therefore, the Seminary allows extended study plans up to a maximum of ten (10) years from initial enrolment to complete all requirements. This generous timeframe ensures that those with jobs, family duties, or parish responsibilities can still obtain a degree without penalty, by spreading out their modules. It exemplifies the Seminary’s “modular approach” that lets students proceed at “different speeds within a customised learning programme”. A student might, for instance, take a lighter course load and pause for a year if needed, as long as they finish within ten years. Academic advisors work with each student to create a completion plan that suits their situation. Progress expectations are set accordingly in the student’s individual formation plan.

Importantly, all coursework and examinations must be finished within 10 years to ensure knowledge remains current. If a student has not completed the programme in that time, an extension is only granted in exceptional circumstances (with approval of the Rector), or the student may be required to retake outdated modules. Full-time students (without significant outside employment) are generally expected to finish in 2–3 years (for a masters or diploma), whereas part-time students might take 4–6 years; the 10-year limit is a hard cap to maintain academic integrity. The Seminary’s experience shows that this flexibility encourages inclusivity, allowing even those in remote or rural settings or with limited free time to answer God’s call to study. As one of the Seminary’s principles is meeting students “where they are,” this policy has been put in place to embody that compassionate accommodation.

6. Matriculation and Enrolment: Upon admission, students must formally matriculate by signing an enrolment agreement, which includes adherence to this Charter and related policies (code of conduct, academic integrity, etc.). Students are enrolled by semester. Before each semester, both seminarians and external students must confirm their intention to study (and for fee-paying students, ensure their tuition is paid). The Seminary uses its dedicated website (www.staquinasseminary.org) as the primary portal for prospective and current students – where the full syllabus, course descriptions, duration options, and policies are published for transparency. The Ancient Catholic Church’s main website (www.ancientcatholicchurch.org) also contains relevant material on education and formation policy that undergird the Seminary’s approach. Together, these publicly accessible resources ensure anyone discerning studies with the Seminary can do so with full information and clarity about what to expect.

Article VI – Academic Structure and Assessment

1. Programme Structure: The Seminary’s academic offerings include multiple programmes:

a) Diploma in Theological Studies / Certificate Programmes: Shorter programmes (1-2 years full-time equivalent) aimed at lay ministers or those seeking basic theological enrichment.

b) Bachelor of Theology (if applicable) / Undergraduate Equivalents: For those entering without a prior degree, foundational courses in philosophy and theology may be offered (though as a seminary, most admitted students are typically post-graduate level).

c) Master of Theology (M.Th.), Master of Divinity (M.Div.), Master of Ministry, etc.: Graduate-level programmes (usually 2-3 years full-time) intended for ordained ministry preparation or advanced theological leadership roles. These correspond to the “masters-level courses” mentioned in the charter’s scope.

d) Continuing Education: A selection of individual modules or certificates for ongoing education of clergy (which might not lead to a full degree but provide competency in a specific area).

Each programme is composed of modules or units of study, typically valued in credit hours. For example, the Seminary’s M.Div. curriculum requires completion of around 120 credits of coursework, covering core subjects and a few electives. Modules are arranged logically: introductory courses (e.g., Old and New Testament, Church History) lead to intermediate (Systematic Theology, Sacramental Theology) and advanced courses (Moral Theology, Canon Law, Pastoral Counselling, etc.). There is also practical ministry modules integrated throughout, which connect theology to pastoral practice. The programme content and sequence are designed in line with guidelines for Catholic clergy formation, ensuring that by the end of the programme, students have internalised the Church’s teaching in all major areas and gained practical pastoral competencies.

2. Academic Calendar: The Seminary follows a term-based academic calendar, typically divided into three semesters per year (e.g., Autumn, Spring and Summer) or a trimester system, to be determined by the academic council. Key dates for course start, end, exams, and breaks are published in advance. Given the international reach of the online Seminary, scheduling aims to accommodate students in various time zones for live sessions, often by rotating meeting times or recording sessions. There may be short intensive courses or workshops occasionally (for instance, a summer intensive module on a specific topic). While much of the learning is asynchronous, certain assessments or live discussions happen on scheduled dates.

3. Assessment Methods: The Seminary employs a variety of assessment methods to evaluate student learning, with an emphasis on written work and practical application:

a) Essays and Research Papers: The primary mode of assessment for most theology modules is the essay. Students are generally required to submit two essays per module (for example, a mid-term paper and a final paper) or an equivalent research project. These essays test the student’s understanding of the material, ability to engage with Scripture and tradition, theological reasoning, and application to pastoral issues. They are graded against clear rubrics provided at the module outset.

b) Weekly Tasks / Assignments: Many courses include weekly tasks such as reflection papers, forum postings, quizzes on readings, or short answers to questions. These are usually formative (ungraded or low weight) assignments meant to keep students on track and allow tutors to monitor progress. The tutors tailor weekly tasks “according to the students’ needs” – for instance, assigning extra readings to a student who needs reinforcement in a topic, or practical exercises (like drafting a homily outline) for a pastoral module.

c) Examinations: Some modules may include timed exams or oral examinations, especially in subjects where canonical knowledge is essential (e.g., a comprehensive exam in Canon Law or an oral exam in liturgical practice). However, given the online format, traditional sit-down exams are less common; emphasis is placed on open-book exams or take-home tests that align with the distance learning environment’s integrity standards.

d) Practical Ministry Projects: For seminarians, assessment is not only academic. There may be field education components where students, under supervision, engage in ministry in their local context (like preaching, teaching a class, or serving at a liturgy) and then submit a report or receive an evaluation from a mentor. While the Seminary’s charter here focuses on academic formation, it is understood that practical competency is also assessed qualitatively.

All assessments are designed to be fair and transparent. At the start of each module, the tutor provides a marking scheme and assessment guidelines, so students know what is expected. Academic integrity is stressed; plagiarism or cheating on assessments is strictly forbidden (see Article VIII on conduct).

4. Grading System: The Seminary uses a numeric grading scale for written assessments, with marks given out of 100. Each submitted essay or exam is returned with a formal mark (0–100) accompanied by written comments. The general grading criteria align with common UK academic standards:

4. 70–100: Distinction level (excellent grasp of material, original insight, well-structured argument, no significant errors).

5. 60–69: Merit or high pass (good understanding, clear argumentation, minor errors only).

6. 50–59: Pass (meets requirements, basic understanding, some errors, or omissions).

7. Below 50: Fail (does not meet minimum expectations, significant gaps, or misunderstandings). For programmes with degrees, these translate into degree classifications as applicable. The Seminary provides a mark scheme to students at the outset, explaining what is required to achieve each grade band, and tutors apply these consistently when marking. A student must usually maintain a minimum average (e.g., 50% or above) to remain in good academic standing.

5. Progression and Completion: To successfully complete a programme, a student must fulfil all required modules, achieve passing grades, and satisfy any comprehensive exams or capstone projects. For seminarians, there is often a culminating pastoral thesis or integrative project that ties together theology and ministry – e.g., a thesis on a theological topic of interest or a practical project implemented in their community with theological reflection. The Seminary faculty reviews each student’s fulfilment of requirements before recommending them for graduation. For seminarians heading to ordination, endorsement of successful completion is communicated to the Church authorities. The Seminary issues diplomas or certificates as appropriate, and records are kept of all graduates. In the event a student does not complete the full programme (e.g., withdraws after earning some credits), the Seminary may issue a transcript showing work completed or an intermediate certificate if merited.

6. Syllabus Availability: Per this Charter, the Seminary commits to publishing and maintaining up-to-date syllabi and course descriptions on its website (or student portal). Prospective and current students can download syllabi, which detail module objectives, weekly topics, reading lists, assessment methods, and key dates. This transparency ensures students can plan their study time and understand the scope of each subject from the outset. It also allows Church mentors or external academic collaborators to see what is being taught, fostering trust and accountability in the Seminary’s academic program.

7. Library and Academic Support: (As mentioned in Article II) the Seminary’s online library and research resources are considered part of the academic structure. Students are trained in how to access and utilise these digital resources effectively. The Seminary may provide tutorials on academic writing, research methodology, and use of online databases to ensure students maximise their learning. Affiliations with larger theological libraries or online repositories are leveraged so that students can obtain any material not directly in the Seminary’s own collection. In sum, the academic structure is scaffolded to support a *“systematic and thorough approach” to theological education that “deepens appreciation of the Church’s rich scriptural, doctrinal, and liturgical heritage” while equipping students for today’s ministry.

Article VII – Student Progress and Feedback

1. Tutoring and Mentorship: Each student’s progress is closely guided by their tutor. Regular one-on-one meetings (via video or phone) are scheduled to discuss the student’s understanding of coursework, to address difficulties, and to provide advice on research. Because the Seminary’s model is personalised, tutors adapt their guidance to each student’s pace and learning style. For example, if a student is struggling with a particular theological concept, the tutor might schedule an extra session or suggest additional reading beyond the standard curriculum. Conversely, if a student demonstrates particular strengths or interests, the tutor may encourage deeper research in that area or even allow flexibility in assignment topics to cater to the student’s vocation. This customised and personalised model of learning ensures no student is lost in the system; it reflects the Seminary’s commitment to treat students as individuals on a unique formation journey, much like the Oxford tutorial system but in an online Catholic context.

2. Continuous Feedback Mechanism: The Seminary places significant importance on providing continuous feedback to students about their performance. Feedback is delivered in multiple forms:

   1. Real-Time Feedback: During live video classes or tutorials, tutors give immediate feedback through discussion – correcting misunderstandings, answering questions, and affirming good contributions. This simulates the interactive environment of a classroom.

   2. Written Feedback on Assignments: For each essay or major assignment submitted, aside from a numeric grade, the tutor returns a written evaluation. This evaluation addresses the strengths and weaknesses of the work in detail – e.g., clarity of argument, theological accuracy, use of sources, style, and organisation. Constructive criticism is given to help the student improve in subsequent work.

   3. Verbal Feedback Sessions: In addition to written comments, tutors may offer a short video or voice note feedback or arrange a call explicitly to discuss an assignment. Students may request a verbal feedback meeting with their tutor if they wish to discuss the written feedback more deeply. Tutors will accommodate such requests at their discretion and availability, believing in fostering an “open conversation” that encourages students to seek clarification and guidance. This helps ensure feedback is fully understood and acted upon.

3. Balanced Feedback System (BFS): A hallmark of the Seminary’s pedagogy is the use of a balanced feedback system for formal evaluations, informally referred to as the “3+3 Feedback” model. For each major piece of assessed work (and in periodic progress reviews), tutors will provide:

   1. Three Positives: Three things done well – concrete points on what the student excelled in. For example: a particularly strong theological insight, excellent structure, or evidence of wide reading. “Begin by highlighting three aspects that were handled exceptionally well. This boosts confidence and reinforces strengths.” Such positive feedback acknowledges the student’s achievements and encourages them to continue developing these strengths.

   2. Three Points for Improvement: Three specific areas that could be improved – targeted suggestions for growth. For example: clarification of terms, deeper engagement with some source, more critical analysis, or better time management in submitting work. “Then, thoughtfully present three areas that could benefit from improvement, offering constructive criticism focused on behaviours or outcomes.” Even if an assignment is excellent, the tutor will find areas to challenge the student further, thus maintaining a growth mindset.

This “3 and 3” method of giving feedback ensures that comments are balanced and non-prejudicial – every student receives praise for what they did right, as well as gentle critique on what to work on. It avoids overly negative feedback that could discourage, as well as overly general praise that gives no direction. The BFS model has been shown to “spur a genuine desire to improve” by clearly delineating successes and goals. Students have responded very positively to this system, finding that it motivates them and makes expectations clear. By charter, all tutors are expected to follow the balanced feedback practice when providing formal feedback on assessments.

4. Formal Evaluations and Reports: At the end of each semester, students receive a progress report from the Seminary. This report includes their grades for modules taken, as well as a general evaluation from the faculty. Especially for seminarians, the faculty might convene to discuss each individual’s academic and spiritual progress. The report may thus contain comments on academic standing (e.g., “Student shows strong aptitude in Scripture studies, needs to participate more actively in discussions”) and on formation aspects (e.g., “Recommended to deepen engagement with communal prayer as part of formation”). These reports are shared with the student and, for seminarians, possibly with their sponsoring bishop or vocation director (to ensure the Church is aware of how the candidate is developing). If any deficiencies are noted (academic or formational), an action plan is outlined for the next term – such as tutoring in writing skills, or extra readings, or guidance to address a pastoral skill gap.

5. Student Support and Remediation: For students who encounter difficulties – whether academic (like failing an exam) or personal (illness, family issues affecting studies) – the Seminary has support mechanisms in place. The tutor is the first line of support, offering advice or adjusting deadlines if needed (within reason and fairness). If a student is at risk of failing a module, the Seminary may permit a resubmission of an assignment or an additional assignment to demonstrate competency. However, continuous poor performance may trigger an academic probation (see Article VIII). On a personal level, because formation can be intense, the Seminary emphasismes a supportive environment: spiritual directors, mentors, and even peer support groups (via online communities) are available so that students can find encouragement. As part of “learning with a sacramental Church,” the Ancient Catholic community surrounds the seminarian with prayer and practical support. The Seminary encourages students to communicate proactively if they struggle, so help can be offered – be it counselling, schedule adjustments, or learning accommodations.

6. Student-Tutor Communication: The Seminary encourages robust communication between students and faculty. Students may contact tutors by email or agreed messenger at any time and can expect a prompt reply (usually within 1-2 working days). Clear boundaries are maintained to respect volunteer tutors’ time, but the ethos is that tutors are there to help and no question is unwelcome. The Seminary also utilises tools like WhatsApp groups or forums for class cohorts to create a cohort identity and allow students to help each other under tutor moderation.

7. Quality Assurance of Feedback: The administration (e.g., the Dean or Rector) periodically reviews samples of feedback given by tutors to ensure consistency and constructiveness. New tutors are briefed on the balanced feedback model and mentored if needed to refine their feedback skills. This quality control is important to maintain the “first class support to all our students” that the Seminary prides itself on. It contributes to the overall excellence of formation wherein students feel supported, challenged, and heard throughout their educational journey.

8. Student Feedback to Seminary: Feedback is not one-directional. The Seminary invites students to give feedback on modules and teaching each term via evaluations. This feedback from learners helps improve course delivery and tutor performance. It’s part of the Seminary’s commitment to being a learning organisation that also learns from its seminarians and adapts to serve them better.

Article VIII – Student Conduct, Suspension, and Appeals

1. Code of Conduct: All students of St. Thomas Aquinas Seminary are required to uphold the highest standards of Christian conduct and academic integrity. By enrolling, students agree to conduct themselves in a manner befitting a minister or scholar in the Church. The Seminary, as an institution of the Ancient Catholic Church, is “entitled to prescribe appropriate standards of conduct” for its community. These standards include, but are not limited to:

a) Academic Honesty: Plagiarism, cheating on exams, falsification of information, or any form of academic dishonesty is strictly forbidden. All work submitted must be the student’s own. Students must appropriately cite sources and avoid even the appearance of plagiarism. The Honor Code of the Seminary (in line with the Church’s moral teaching) demands honesty in all academic endeavours. Cases of academic misconduct will result in disciplinary action.

b) Ethical and Personal Conduct: Students must behave ethically and respectfully in all interactions – whether with faculty, peers, or others. Misconduct such as harassment, hate speech, abusive language, or exploitation of any person is not tolerated. The Seminary expects students to embody Christian virtues of charity, chastity, and integrity in their personal lives, as their behaviour reflects on the Church. Serious immoral behaviour (e.g., criminal activity, abuse) can be grounds for discipline if it impacts the Seminary community or the student’s suitability for ministry.

c) Compliance with Seminary Policies: Students shall adhere to all Seminary policies (attendance in required sessions, timely submission of work, use of technology, etc.), as well as any directives from faculty or administrators that apply to the educational context.

d) Respect for Diversity: The Seminary is an inclusive community (see Article IX). Students are expected to respect differences of opinion, background, and tradition. While theological debate is encouraged, personal attacks or bigotry are forbidden.

The Code of Conduct is provided in writing to all students (often in a student handbook or on the website), and an acknowledgment signature may be required. The Code is grounded in the Seminary’s values and the broader teachings of the Church on virtue and holiness of life.

2. Grounds for Disciplinary Action: The Seminary reserves the right to discipline students up to and including suspension or dismissal for breaches of conduct or failure to meet academic requirements. Key grounds for suspension/dismissal include:

a) Unsatisfactory Academic Progress: If a student’s academic performance is consistently poor (for example, multiple failed modules, or failure to remedy probationary conditions), and it becomes apparent they cannot meet the academic standards, they may be academically dismissed. A required course failed with an F must usually be repeated, pattern of failures signals unsuitability.

b) Academic Misconduct: Any instance of plagiarism, cheating, or other academic fraud is taken very seriously. Confirmed cases of academic dishonesty (after due process) typically result in at least a failing grade on the assignment and may result in suspension or dismissal for grave or repeated offenses. Dishonesty such as “cheating, theft (of exam or materials), plagiarism, forgery, or giving false information on official documents” is considered misconduct rendering one liable to dismissal.

c) Behavioural or Ethical Misconduct: Actions by a student that are deemed seriously incompatible with the values of the Seminary or Church can lead to discipline. This includes harassment of any community member, sexual misconduct, misuse of Seminary platforms (for instance, sending offensive messages), or criminal acts. If a student creates a hostile environment or commits a scandalous act, the Seminary will intervene. As one theological seminary’s policy states, “misconduct… falls into categories including dishonesty, cheating, plagiarism…” etc., and by extension any violation of law or morality that affects the community.

d) Failure to Meet Formation Standards: For seminarians, non-academic factors are considered too. If a seminarian demonstrates a lack of ministerial aptitude or serious impediments in the formation process (e.g., refusal to participate in spiritual formation, or issues of character that raise doubts about ordination), the Seminary in consultation with the Church may suspend or remove the person from the formation programme.

e) Financial Delinquency: For fee-paying students, failure to pay tuition or fees by the required deadlines, or default on any agreed payment plan, may result in suspension from classes until resolved. The Seminary tries to work with students facing hardship but reserves the right to bar a student from further study if fees are unjustifiably unpaid. (This is rare given the low cost and upfront payment model.)

f) Other Violations: Any other conduct that the Seminary administration judges to be egregiously against the Seminary’s policies or the wellbeing of the community.

The Seminary explicitly states that it “reserves the right at any time to place on probation, suspend or dismiss a student whose academic standing, financial obligations, progress, or conduct is not deemed satisfactory by the administration.” Each case is considered on its merits, with compassion but also with the duty to uphold standards. Minor infractions will typically be addressed with warnings or probation before resorting to suspension/dismissal.

3. Disciplinary Process: When an issue arises, the Seminary follows a fair process:

a) Investigation: A faculty member or administrator (e.g., the Rector or an appointed discipline committee) will inquire into the matter. The student will be informed of the concern and given the opportunity to respond or explain. Facts are gathered (e.g., plagiarism evidence, accounts from affected parties).

b) Warning or Probation: For a first offense or less serious issue, a written warning may be issued. For academic underperformance, an academic probation period might be put in place, giving the student one semester to improve grades. The conditions of probation will be communicated (for example, achieve at least 55% average next term, or no instances of late assignments, etc.). Failing to meet these conditions can trigger further action.

c) Suspension: If an offense is serious but not deserving of permanent dismissal (or if immediate time-out is needed to protect others), the Seminary can suspend the student’s studies for a period. Suspension might be for the remainder of a term or a full year. Suspended students cannot participate in classes and may lose access to Seminary platforms during the suspension. Terms for reinstatement (if any) will be specified.

d) Dismissal: Permanent dismissal (expulsion) is reserved for grave academic or moral misconduct, or extreme failure to progress. A decision to dismiss is made by the Rector, possibly in council with faculty. It will be communicated in writing, including the reasons. Dismissal from the Seminary entails termination of the student’s enrolment and, if the person is a seminarian, notification to their bishop that they are no longer in formation.

All disciplinary decisions aim to be consistent and just. Documentation of incidents and actions is kept confidentially in the student’s file. The Seminary strives to handle these matters pastorally – counselling a student out rather than summarily expelling, except when necessary.

4. No Refund upon Dismissal: As noted in Article V, if a student is dismissed for any reason (academic or disciplinary), they are not entitled to any refund of tuition for the current or past semesters. The Seminary’s policy is that “no refunds are made without honourable dismissal or official withdrawal”, and once a term’s study has begun, tuition is forfeit upon dismissal. This is clearly communicated to students beforehand to avoid misunderstanding. Dismissed students will also remain responsible for any outstanding fees. The rationale is that the Seminary has already invested resources in the student’s instruction which cannot be recovered. (In extraordinary cases, the administration may consider compassionate exceptions, but this is not guaranteed by policy.)

5. Appeals Process: Students have the right to appeal certain disciplinary decisions, particularly dismissal. The Seminary upholds principles of natural justice and will consider appeals to ensure no unfair outcome. The appeal procedure is as follows:

a) The student must submit a formal written appeal to the Seminary’s Appeals Committee (or to the Rector if a formal committee is not constituted) within a specified timeframe (usually 14 days) of receiving the decision. The appeal letter should clearly state the grounds for appeal and any extenuating circumstances or new evidence.

b) Valid grounds for appeal may include: evidence that the disciplinary process was not followed correctly; new information that was not considered; evidence of bias or unfair treatment; or in cases of academic dismissal, a demonstrated ability to improve (e.g., a plan to address academic shortcomings).

c) The Rector will convene an Appeal Panel comprising at least two impartial staff members (and possibly an external advisor or a Church representative if appropriate). The panel will review the case file, the student’s appeal letter, and may interview the student (likely via video call) to hear their case.

d) The panel then deliberates and makes a final determination. They may uphold the original decision or modify it. For example, a dismissal might be downgraded to suspension with conditions, or a suspension shortened, if the appeal has merit.

e) The student is informed in writing of the appeal outcome, typically within 30 days of the appeal submission.

This appeals process aims to mirror some principles found in formal seminary appeal procedures, where “the seminary appeal process reviews appeals of matters adjudicated by the seminary’s complaint or grievance policies”. While St. Thomas Aquinas Seminary is small and may not have multiple deans to involve, it will ensure a fair hearing by involving people who were not the original decision-makers whenever possible. If the Rector was heavily involved in the initial decision, another senior clergy or academic from outside may be asked to review the appeal to avoid conflict of interest.

The decision of the Appeal Panel is considered final. There is no further appeal within the Seminary, though a student could potentially appeal to the Church hierarchy if it involved an ecclesiastical matter of injustice. However, for academic/disciplinary matters, the Seminary’s appeal decision stands. Throughout the process, all parties strive to act with Christian charity and justice, seeking the good of the student’s soul and the community.

6. Re-admission: A student who has been suspended or dismissed may, after a minimum period (usually one year for dismissal), petition for re-admission. This is rarely granted and would require evidence of significant change or repentance and is at the discretion of the Seminary administration. A dismissed seminarian would also need his bishop’s support to re-enter formation. Re-admission is not an appeal (which must occur as above), but a fresh application after time has passed.

7. Probity and Safeguarding: As part of conduct expectations, students must also comply with Safeguarding policies (especially relevant for seminarians who engage in ministry assignments). The Ancient Catholic Church’s safeguarding policy, which aims to make the Church “a safe haven for all, especially children, young people, and vulnerable adults,” applies fully to Seminary students. Any serious safeguarding violation by a student (such as abuse or endangerment of a minor) will result in immediate suspension and investigation in line with civil authorities and Church safeguarding protocols.

In summary, the Seminary fosters a supportive environment but maintains clear standards for behaviour and performance. Discipline, when needed, is carried out justly, and students are given avenues to correct or appeal decisions in line with broader practices of fairness in educational institutions.

Article IX – Inclusivity and Accessibility

1. Non-Discrimination Policy: St. Thomas Aquinas Seminary is committed to providing an inclusive and welcoming environment for all students, staff, and faculty. The Seminary does not discriminate on the basis of any personal characteristic or background. In particular, equal opportunity is afforded to all applicants and students “regardless of age, disability, ethnicity, gender, gender identity, nationality, physical appearance, race, religion, sexual orientation, [or] socio-economic status”. Admission and all programmes are open to individuals of any race or ethnic origin, and both men and women are welcomed (noting that the Ancient Catholic Church ordains men to priesthood, but women may enrol for theological education or other ministry training). The Seminary’s Inclusivity Statement echoes the Ancient Catholic Church’s ethos of embracing tradition with openness: “where tradition meets mission, and community flourishes… embracing faith, inclusion, and compassionate service together.” Every person is to be treated with dignity and respect, as all are made in the image of God. Harassment or discrimination of any type by any member of the Seminary will not be tolerated.

To operationalise this, the Seminary has in place (or adopts by reference the Church’s) Equal Opportunity and Anti-Harassment policies. Any incident of bias or discrimination can be reported to the Rector or a designated officer and will be addressed promptly. The Seminary aligns with broader academic standards where “all persons are entitled to equal educational opportunities” and fosters a community of diversity and inclusion. Students from diverse ecclesial traditions, nationalities, and cultures are present, enriching discussions with a variety of perspectives. The Seminary sees this diversity as a strength that prepares its students to minister in a diverse world.

2. Cultural and Theological Diversity: As an independent Catholic seminary, we often receive students from different rites or denominations (Old Catholic, Anglican, etc.) and various countries. The Seminary celebrates this diversity. Classroom examples and case studies include global contexts, not just UK or European examples. Sensitivity to cultural differences is emphasised in pastoral courses. The medium of instruction is English (with UK spelling and style for formal work), but allowances in language competency are made for those whose first language is not English – e.g., extra time in exams or writing support, without compromising academic standards. The Seminary does require a certain proficiency in English for admission but offers guidance to non-native speakers as needed.

3. Accessibility for Persons with Disabilities: The Seminary is resolutely committed to being accessible to students with disabilities. Given its online nature, the Seminary already removes many physical barriers (no need to navigate buildings in person). However, digital accessibility is carefully maintained. The Seminary’s website and learning platform strive to meet accessibility standards. We recognise that students with disabilities may need individualized accommodations to fully participate. In line with practices at leading seminaries, we “welcome students with all types of disabilities into the community of learning” and give “individualized consideration of each student’s abilities and the functional impact of their disability”.

Students with a documented disability (learning, physical, sensory, etc.) are encouraged to disclose their needs to the Seminary upon admission so that a suitable support plan can be devised. Possible accommodations include: extended time for assignments or exams, alternative formats for coursework (e.g., oral exam instead of written for a student with dyslexia, if appropriate), adjustment of participation requirements for those with certain difficulties, accessible course materials (large print or e-texts), and so forth. The Seminary may require documentation of the disability and recommendations from a licensed professional (just as universities require, e.g., diagnostic letters), but this is to ensure the accommodation is well-tailored. All such documentation is kept confidential, consistent with privacy laws and “in accordance with the Family Educational Rights and Privacy Act (FERPA)” (or UK equivalent data protection).

The goal is equal access: no student should be disadvantaged in the programme due to a disability. If a student with a disability encounters any barrier, the Seminary administration will work proactively to find a creative solution, “devise creative and innovative accommodation solutions to ensure equal access”. For instance, if a student with mobility issues wanted to attend an optional in-person retreat, the Seminary would ensure the venue is accessible or provide an equivalent online retreat experience.

4. Inclusive Pedagogy: Faculty are trained (or given guidelines) in inclusive teaching methods – acknowledging different learning styles, encouraging quieter students to participate, being mindful of inclusion in examples and language (non-sexist language, sensitivity to students from different family backgrounds, etc.). This broad exposure fosters an environment where students of all backgrounds feel seen and valued.

5. Support for Economically Disadvantaged Students: Socio-economic inclusion is also a priority. The Seminary already provides free tuition to its own seminarians and scholarships for the needy (like the Cardinal Morgan Scholarship). Beyond that, if a student from a low-income background (especially in a developing country) outside the Ancient Catholic Church seeks education, the Seminary will try to assist with partial scholarships or flexible payment plans. We do not want finances to be the sole barrier for someone whom the Holy Spirit is calling to deeper theological training. As one example in the wider context, some online programmes “offer free degrees for people in developing countries” – our Seminary similarly strives to remove cost barriers case by case.

6. Inclusive Community Life: Even though the seminary is online, we attempt to form an inclusive community. Spiritual formation activities (like online prayer meetings or retreats) are designed to include everyone. Recognizing that some students may be juggling work or family (including single parents, etc.), we schedule community events flexibly or record them. We also moderate any community forums to ensure respectful dialogue. The Ancient Catholic Church promotes a sense of family; accordingly, the seminary tries to create a familial atmosphere virtually, where everyone – regardless of background – feels they belong to the “one body in Christ.” Should any individual feel marginalized, they are encouraged to speak up, and the Seminary will address the issue.

7. Religious Inclusivity: Primarily serving Catholic Christians, the Seminary nonetheless can admit non-Catholic students for academic study if they agree to respect the Seminary’s ethos (for example, an Anglican cleric studying Old Catholic theology). The Seminary does not require a student to convert or profess the Ancient Catholic faith as a condition of admission (except, of course, those seeking ordination in the Ancient Catholic Church must be members of it). Ecumenical openness is seen as a strength. The seminary’s teaching of Catholic doctrine is clear and unapologetic, but it engages other viewpoints charitably.

In essence, this Charter enshrines that St. Thomas Aquinas Seminary shall be a place where everyone – “saved and forgiven people of God” – is “called to minister with and affirm all people”, knowing that historically some have felt alienated. We strive to correct that by intentional inclusivity, so that the Seminary truly reflects the catholicity (universality) of the Church.

Article X – Data Protection and Privacy

1. Commitment to Data Protection: The Seminary is committed to protecting the personal data and privacy of its students, faculty, and staff in compliance with applicable data protection laws, notably the UK General Data Protection Regulation (UK GDPR) and the Data Protection Act 2018. As an institution based in the United Kingdom (with an online global reach), we adhere to the highest standards of data privacy and security. The Ancient Catholic Church and its entities, including the Seminary, are “dedicated to protecting the privacy and personal data” of all individuals whose information is entrusted to us, “in accordance with (UK GDPR)”.

2. Scope of Data Collected: The Seminary collects and processes personal information necessary for education administration and pastoral care. This may include: contact details (address, email, phone), date of birth, academic records (application forms, transcripts, grades), and potentially sensitive personal data such as religious affiliation (given our context), or health information (if a student request accommodations). All data collected is done so for legitimate purposes – for instance, contacting students, maintaining academic records, or providing support services – and is processed fairly and lawfully under GDPR Article 6 (e.g., with the student’s consent or under the legitimate interests of providing education).

3. Storage and Security: Personal data is stored securely, whether in digital databases or paper files. The Seminary implements appropriate technical and organisational measures to prevent unauthorized access, loss, or breach of data. Digital data is password-protected and encrypted where possible. The Seminary’s website and online learning platform use encryption (HTTPS) for transactions and logins to protect user information. Only authorised personnel (Rector, Registrar, specific admin staff) have access to sensitive data, and they are trained in confidentiality. Any third-party services (such as cloud storage or email providers) are vetted for GDPR compliance.

4. Use of Data: Personal data is used solely for the purposes for which it was collected. For example, student contact information is used to send course materials or announcements; academic records are used to track progress and issue credentials; health or disability information (if provided) is used to arrange accommodations. The Seminary does not sell or share personal data with unrelated third parties. Within the Ancient Catholic Church, data might be shared on a need-to-know basis (e.g., informing a sponsoring bishop of his seminarian’s progress, or sharing between Church offices if a seminarian transfers). Even in such cases, data sharing is limited and respectful of privacy.

5. Rights of Individuals: In compliance with UK GDPR, data subjects (students, staff) have rights regarding their personal data:

a) The right to be informed about how their data is used (hence this section and our privacy notices).

b) The right of access: individuals can request a copy of the personal data the Seminary holds on them. (For instance, a student can view their own academic record or application file.)

c) The right to rectification: if data is inaccurate or outdated, individuals may request correction.

d) The right to erasure (right to be forgotten): in certain circumstances, individuals can request deletion of their data – for example, if they withdraw and want their data removed, provided it’s no longer necessary for us to keep it.

e) The right to restrict processing: individuals can ask us to limit how we use their data, especially if contesting its accuracy or the lawfulness of processing.

f) The right to data portability: if applicable, we can provide data in a portable format at the individual’s request.

g) The right to object: individuals can object to certain processing (though for a seminary context, we mainly process for essential reasons, not marketing).

h) Rights in relation to automated decision-making: The Seminary does not typically use automated decision systems for admissions or grading – decisions are human-led.

The Seminary has a process for handling such requests within the statutory time frames (normally one month). Individuals are informed of these rights at admission (usually in a Privacy Notice).

6. Consent and Communications: Many Seminary communications (like sending a newsletter or posting a student’s photo/testimonial on the website) are considered ancillary to education and will be done with consent. Students are asked to consent to certain uses of their data (e.g., listing their name as a graduate on the website, or being contacted by alumni network). They can opt out if they wish. However, basic communications about one’s course or urgent notices are conducted under legitimate interest (not requiring separate consent, as they’re part of being a student).

7. Data Retention: The Seminary retains student records for a period necessary for its operations and legal obligations. Academic transcripts may be kept indefinitely as a record of qualifications earned. Other data like application forms or routine correspondence might be kept for a shorter period (e.g., 6 years after graduation or departure) and then securely destroyed. Financial records are kept as long as required by finance laws. The retention schedule is defined in our data protection policy. When data is no longer needed, it is deleted or shredded securely.

8. GDPR Compliance Officer: Given the size of the Seminary, a formal Data Protection Officer (DPO) may not be legally mandated, but the Seminary assigns responsibility to a staff member (e.g., the Registrar or an officer of the Ancient Catholic Church) to oversee compliance. This person monitors GDPR developments, handles any data breaches, and is the point of contact for data subjects’ inquiries or complaints.

9. Data Breaches: In the unfortunate event of a data breach (unauthorised access or disclosure of personal data), the Seminary will follow GDPR protocols: assessing the scope, containing the breach, notifying affected individuals and the Information Commissioner’s Office (ICO) within 72 hours if the breach poses a risk to rights and freedoms. Preventative measures and regular reviews aim to minimise such risks.

10. Privacy of Communications: The Seminary respects the privacy of communications. Emails between students and tutors, forum postings, etc., are kept within the Seminary community. We advise students to also respect each other’s privacy (for example, not forwarding someone’s personal story shared in a class without permission). Class sessions that are recorded are only accessible to that class. Personal data will not be mentioned in public without consent.

11. Cookies and Website Data: The Seminary website might use cookies to enhance user experience. A cookie notices and policy are provided online, informing users what data is collected (like site usage analytics) and allowing opt-out of non-essential cookies.

12. Alignment with Safeguarding: Data protection is also aligned with our safeguarding commitment. For instance, information regarding minors or vulnerable persons that students engage with in ministry is kept confidential and handled with sensitivity, following both safeguarding and data protection principles.

By adhering to these data protection practices, St. Thomas Aquinas Seminary ensures that all members of its community can trust that their personal information is handled with care and integrity. This compliance with UK GDPR is not just a legal formality, but a reflection of our ethical commitment to respect the God-given dignity and privacy of each individual.

END OF CHARTER

This Charter is hereby adopted by the authority of the Ancient Catholic Church and the administration of St. Thomas Aquinas Seminary as of 28th June 2025. It serves as a foundational document to guide the Seminary’s operations and policies.

All amendments or additions to this Charter shall require approval through the proper ecclesiastical channels and consultation with the Seminary community.