Introduction to

Magdal-Eder Seminary





Magdal-Eder Seminary was established to provide a comprehensive seminary program combining traditional theological preparation and spiritual development with the grail journey toward the sacramental priesthood

…and beyond.


Magdal-Eder Seminary is a sacrament-based seminary. We are an apostolic Catholic Order and church jurisdiction, part of the universal Catholic church.  Our Order was founded to serve the faith community’s spiritual needs in a changing, stress-filled world by preparing competent candidates toward lay ministries as well as to the Holy Orders of the diaconate and priesthood.  



There is a deeply spiritual, mystical hunger in society today that Magdal-Eder Seminary seeks to satisfy by preparing candidates for Holy Orders with sound theological education, spiritual mentorship, and proficiency in the contemporary pastoral skills of Catholic ministry.

Our seminary is open to undergraduates and post-graduates regardless of race, gender, marital status, sexual orientation, previous or lack of religious affiliation. Our courses may be taken on-line if they are augmented through phone and email contact, mentoring, in-person retreats, training sessions and annual convocations.

The Christ’s message was meant to bring true joy to the hearts of all people, freeing humanity from the constraints of Pharisaic laws, proscriptions, and calcified rhetoric.  In recognizing that Jesus’ message was meant to unfold throughout time as humanity matures, we are increasingly aware of the need to inspire the contemporary world with accessible, meaningful terminology and philosophies integrated with the lived faith experience of daily life.  Theological language, evolving in tandem with a mystical ‘Grail Journey’ (‘Gradalis’/gradual) experience, resonates as it reveals God as Love centered within.  The experience of coming to know God is further accelerated through participation in the sacramental worship community as members in the Body of Christ.

Our seminary courses strive toward theological tolerance by seeking out the scriptural roots of latter formulations of doctrine and dogma and exploring exegetics informed by history as well as cultural traditions.  Traditions may may also serve to broaden our perspective as they reveal the variety of beliefs and legends that make up the multi-colored fabric of our collective God-consciousness.  These, like all matters of faith, cannot be proven, but exist as archetypes - tools by which allegory, metaphor and myth flesh out great truths as they serve to form conscience. 

We retain a true Catholic adherence to the Trinitarian nature of God: 

“Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you.  And behold, I am with you always, until the end of the age”  (Matthew 28:19-20).

We also recognize in this final passage from Matthew’s gospel that the Christ is ever with us throughout time.  This informs our direction toward acceptance and unity as we work to re-member Christ in the church.    

As we attempt to speak about faith and our faith journey we inevitably have to speak in terms of an interior process, one that is hidden from the ordinary world.  The Greek word “esôterikos” means ‘inner’, ‘interior’, or ‘within’.  The English equivalent of the Greek word is “esoteric”.  Unfortunately, this word has come to ill repute through fear-based teachings that assume it to imply a system of elitist knowledge (gnosis) leading to egotism and separatism.  Our teachings do not fit this negative connotation of the term.  Instead, it is understood in its positive connotation when applied to the spiritual journey, as an emptying of one’s self of ego in order to become a pure vessel wherein the Christ may dwell.  In working out the purification of one’s inner life one must come to Know Thyself in order to develop a personal relationship with the God within.  The hidden truths discovered within this process unfold the realization of the relationship between Creator and creation.  This is the mystic’s journey that, though sometimes a lonely one, must also unfold in community as we increasingly recognize the Christ within others and are drawn into true communion.    

True mystics have appeared throughout the history of humanity in every known culture and religion.  In the West these gifted people have appeared sporadically.  Many of them endured tremendous suffering, often inflicted upon them by the church because the church insisted that the soul must find its way to God only by way of the church.  In order to maintain governance over souls the church presented its teachings within an exoteric and legalistic framework while teaching that suffering itself was a virtue.  The resultant perspective on suffering is at odds with the Christ’s teaching:

“A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.  I am the good shepherd.  A good shepherd lays down his life for the sheep” (John 10:10-11).

From this passage it is made clear that the Christ suffered so that humanity would be spared.  This is not to say that suffering will not continue to exist, for it is an intrinsic part of our journey upon the earth.  The inevitable suffering that is part of the human experience should be met nobly, though it should never be embraced for its own sake, nor should suffering ever be knowingly inflicted upon another.  The Church (the people of God) must act as Christ in the world by fostering a joyous society of God’s kingdom on earth.  

For the Lamb who is in the center of the throne will shepherd them

   and lead them to springs of life-giving water,

   and God will wipe away every tear from their eyes (Revelation 7:17). 

As the instruments of God’s goodness and healing we are called to alleviate the sorrows of the world, ministering to humanity by making ourselves available as channels through which God’s grace may flow and by celebrating God in joyful worship. 

It is said that through our baptism we become priest, prophet and king.  Somehow this statement is not complete enough for us to grasp what it represents in a wholesome context.  Its true context is found in the biblical reference to Melchizedek from which the model of priesthood is founded.  

Melchizedek, king of Salem, brought out bread and wine, and being a priest of God Most High, he blessed Abram with these words: 

“Blessed be Abram by God Most High, the creator of heaven and earth; and blessed be God Most High, who delivers your foes into your hand”  (Genesis 14:18-20).

The name Melchizedek itself tells a story.  It is a compound word derived from two Hebrew words:  ‘Melchi’ – king, plus ‘Zedek’ or ‘Zadok’ – righteous(ness).  So, this king of Salem - (which means peace) is the ‘righteous king of peace’.  This man brings out bread and wine, the central offering of solidarity between the Hebrews and their God Yahweh, and blesses Abram by calling upon “God Most High” – Elohim.  This ‘righteous king of peace’ acts as God’s agent: in service and hospitality, by providing the sacred food and drink by which Creator and creation keep a covenant bond, by blessing Abram (which demonstrates his discernment in knowing in whom God has placed trust), and by offering thanks and praise. 

He is our model.  As the righteous king of peace, he demonstrates:

Jesus raised the priesthood to its perfection as he instituted the Eucharist in the Last Supper.   It is upon this model that the seminary process works to prepare the candidate.  If the candidate is willing to be pliant toward this ideal they shall one day hear the church’s proclamation, “You are a priest and a priest you are forever after the Order of Melchizedek!”  

Our seminary process is designed to work through a set of courses that are customized to the specific needs of the individual, taking into consideration the seminarian's previous knowledge base or lack of previous study in the various areas that are covered. The course sturcture is not solely based upon academic steps toward an academic degree, nor is it focused upon creating corporate administrators. An integrated mentorship/spiritual development component that has been gravely lacking in many of the seminaries of Catholic jurisdictions has resulted in sub-standard priests - "wounded healers"; for one cannot offer what one does not already possess. Through the gifts of the Holy Spirit, we seek to provide "healed healers" for the safeguard of the flock. Our seminary integrates essential personal spiritual development with skill base elements through ongoing mentorship in tandem with the progression of minor and major orders. Each level of holy orders is conferred in person by the laying-on-of-hands.

If you feel that you have a calling, please contact Bp. +Elaine André, Seminary Provost, at:


Magdal-Eder Seminary



Please note: A recent study has shown that at least 75% of high school students and over half of college students admit to participating in the culture of cheating.

It is conterproductive to the seminary process to cheat in any manner. All coursework submissions must be the sole work of the seminarian. Outside sources must be credited to the author within the material or in footnotes. Please be advised that we randomly employ software to check submitted coursework for plagiarism. Any student discovered to be cheating will be summarily dismissed from the seminary. By your signed application to Magdal-Eder Seminary you are agreeing to refrain from cheating.


Please submit this application as an electronic MS Word.doc file by email and send a hard copy along with appropriate fees, transcripts, and a current photo of yourself to:


Order of Magdal-Eder

Tacoma, WA

 Contact : for further instructions


(Your application will be considered by the Seminary Provost and Academic Dean and you will receive a response after their prayerful consideration.)   

Name: ______________________________________________________

Date of Application: ___________________________________________

Home (Street) Address: ________________________________________

City, State, Zip Code:    _________________________________________

Mailing Address (if different): ____________________________________

City, State, Zip Code:     ________________________________________


E-mail Address:       ______________________________

Alternate E-mail Address:  ______________________________


Home Phone: ________________ Business Phone: __________________

Cell Phone:   ________________  Fax:  __________________


Age: _________ Date of Birth: __________________________

Marital Status:  (single, married, widowed, divorced, gay partnered, etc.)


Former Names, alias, (a.k.a.) you use or have used: _________________


Name of Spouse or Partner: ____________________________________

Children’s Names:  ___________________________________________


Driver's License # and State: ___________________________________

(A photo copy of your drivers license must accompany the hard copy of this application)

Social Security #: ____________________(Please include on hard copy only for security purposes)

Privacy Act: Federal Law requires that we disclose the reason for requesting your Social Security #. Your Social Security # is a required part of our record keeping as an educational institution, for cash or in kind contributions received or given, for background checks prior to issuance of student/clergy IDs, and for Charters within the Jurisdiction. [See required agreement for background checks below]

Please supply the following information in essay format:

1.  What is your history of (or lack of) religious affiliations?  (Write a history of your life’s religious journey and describe the positive and negative aspects of your religious history/experience and how these have affected your life.)  What are the significant aspects of your former religious experience(s) or affiliations that you feel will influence your future life and ministry?

2.  Describe, as much as possible, your experience of a ‘calling’ to ministry.  What type of ministry do you feel that you are being called to at this time?

3.  What factors have led you to apply to Magdal-Eder Seminary?

4.  What prayer/devotional practices do you employ regularly?  (Daily, weekly, etc.)

5.  What is the essence of the Gospel message?

6.  What is your favorite scripture passage?  Which is your favorite Gospel?

7. What three people do you most admire, living or dead, real or fictional... and why?

8.  What are your personal interests and hobbies?  

9.  In your own terminology, what is a ‘priest’ and what does becoming a priest mean to you?

10.  What is ‘ministry’ and ‘service’ to you, and how do you believe it will stay the same or change by becoming a priest?

11.  List religious, spiritual, and esoteric training you have received, indicating any religious training institutions, seminaries or other associations where training was received or to which you belong. 

Please provide the following documentation:

  • Transcripts of any and all undergraduate or postgraduate credit courses, diplomas, and certificates of training.
  • Certificates of Baptism and Confirmation/Chrismation
  • A current photo of yourself for your Seminary ID Card
  • Ordination certificates, licenses, and letters of faculty, etc.

*Note:  In some cases applicants will be asked for medical and psychiatric records to be submitted.  In all cases, in order to be considered as a candidate for Holy Orders or Incardination, all applicants must undergo a background check.   

By submitting this application I agree to a background check which will include my criminal, marital, and financial history and I agree to provide a release for medical and psychiatric records, if requested. 

By submitting my application I acknowledge that I willingly, of my own accord, place myself in spiritual formation. I recognize spiritual formation as essential and primary to discernment and/or realization of my potetial vocation and I agree to place academic training in its subordinate position to spritual formation. I further acknowledge that final decisions concerning vocation and potential ordination lie solely with the Order of Magdal-Eder's Presiding Bishop.

Signed________________________________, this ____day of _________________, 201_,

at (City)_______________________________, (State)_______________________________.   


*Donations to the Order of Magdal-Eder are tax exempt under section 501(c) (3) of the Internal Revenue Service. We may also receive tax deductible bequests, devises, transfers or gifts under section 2055, 2106, or 2522 of the Code.