The Holy Imperial Russian Orthodox Church is now online!

We have published a preliminary site for the Holy Imperial Russian Orthodox Church. Please feel free to explore it at:

http://hiroc.webs.com/

Our Formal Position on the Esoteric Arts & Sciences

Paragraph 2116 of the Catechism of the Catholic Church states: “All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.”

In other places throughout the Catechism, the Church of Rome offers similar reactions to such practices. The HNCC, however, feels that the teachings of the Church of Rome only stand to apply as far as to one who is uninitiated into the solemn Mysteries of Christ. Alternatively, if someone has reached a certain level of epignosis, that individual’s spirituality will eventually demand that such an individual grow and evolve. Occasionally, this will manifest as a profound need to move beyond the convention of one’s tradition for an undisclosed period of time. Inasmuch as this phenomenon occurs, the HNCC feels its responsibility is to guide such a person through the western magical tradition (or any other spiritual tradition), rather than condemn it, reject it, or warn against it. Although, let it be known that we decidedly maintain that general occultism and mystery traditions offer considerably less esoterically than what has been preserved (largely in secret) by the Christian Church in its two-thousand year history. Realization of this fact, however, is often obscured until one engages the mysteries contained within other available traditions, even if those other traditions are grossly incomplete. While we contend that the Mysteries of the Church are comprehensive and exceed any need for other systems, we understand that a solid spiritual foundation is largely dependent upon willful exploration.

Open Adult Baptism

Our tradition has approved an "extraordinary form" of Baptism which offers the Sacrament freely to the adult in the same manner as the Sacrament is given to an infant. Ultimately, it is our hope that all individuals that come to us for Baptism choose to become fully initiated into the Mysteries as catechumens, however, we feel that unbaptized adults are greatly in need of the Grace Baptism provides regardless of that adult's particular commitment to the Church.

Any individual that has been deprived of the Sacraments for an extended period of time is at great spiritual risk. To further place at risk such an individual by enforcing a substantial religious commitment that he or she may not yet be able to meet, we feel, is irresponsible. Therefore, it is our position that the Sacrament of Baptism can, when the situation calls for special care, be conferred without any particular catechumenate training. Our tradition reserves the Sacrament of Confirmation for such occasions, preferring to leave the Sacrament of Baptism as an example of the freedom of Christ's love.

In keeping with this practice, parishes of the Holy Nicholean Catholic Church are prepared to offer the Sacrament of Baptism at every (or any) liturgy to anyone who wishes to receive it without any obligation whatsoever.

Happy Laetare Sunday!

A short note from Patriarch Nicholas III...

Today, on this special Sunday of Lent, the Church softens the discipline of the Lenten observances in order to remind us of the great joy that awaits us at the end of this symbolic desolation. The spiritual journey is a difficult and perilous one. It is wrought with dangers on all levels. Some have lost themselves entirely in the process. But for those who remain diligent and persevering, the mystery of Easter awaits us. And it is a mystery that will expand our spiritual awareness beyond the limits of our greatest expectation. Rejoice! Christ is in our midst!

Our Formal Position on Extracanonical Scriptures

Like the Roman Catholic Church, the Holy Nicholean Catholic Church affirms that the canonical scriptures produce the only authoritative written source for theological doctrine; however, our tradition derives philosophical inspiration through the careful reflection of other sources. While we consider only canonical scripture to be appropriate for liturgical ceremony, the Apocrypha and Pseudepigrapha of both the Old and New Testament periods form a more complete vision of early Christian diversity. Additionally, the Nag Hammadi library increases our spiritual wealth in the form of mystical truth and reality. Again, while we do not recognize these extracanonical sources to be authoritative within the context of our own theology, we refuse to recognize them as heretical. Early Christianity was an extremely diversified religious experience. As such, we intend to preserve this spirit within the rich mystical tradition of our church.

Contemporary, Classical Gnosticism, and Epignosticism

Dr. +Bryan D. Ouellette, speaking as Patriarch Nicholas III, discusses the essential reasons behind the departure of his ministries from the greater contemporary Gnostic community. He will also explain what roll epignosticism plays in relationship to what he understands to be "true gnosticism" and how this new direction will open new avenues of spiritual potential within the Patriarchate, without sacrificing authentic Christian ideology.

CLICK HERE TO LISTEN TO THE BROADCAST

A More Complete Soteriology

Within its understanding of theology, the Holy Nicholean Catholic Church strongly asserts that salvation requires a triple formulation of Faith (πίστιν), Works (ἔργα), and Knowledge (ἐπίγνωσις). Protestantism has a long history of affirming its incomplete doctrine of Sola fide (i.e., faith alone is all that is required). In St. Paul’s letter to the Ephesians he states, “For by grace (χάριτι) you have been saved through faith (πίστεως); and that not of yourselves, it is the gift of God (2:8).” Unfortunately, it is not uncommon for such theology to be utilized outside of its original context. This manifests a certain theological premise without further essential consideration. Later, in verse 10, St. Paul writes, “For we are His workmanship, created in Christ Jesus for good works (ἔργοις), which God prepared beforehand so that we would walk in them.” By this elaboration, it is clear that while salvation is attained via Grace (a free, unmerited gift from God) through Faith, man is not saved by the good Works he performs, but rather for the good Works he chooses to undertake.

In the Book of James, the Brother of Jesus writes, “What use is it, my brethren, if someone says he has faith (πίστιν) but he has no works (ἔργα)? Can that faith (πίστις) save him (2:14)?” And later in verse 26, St. James writes, “For just as the body without the spirit is dead, so also faith (πίστις) without works (ἔργων ) is dead.” What is demonstrated here is a clear continuation of the thoughts of St. Paul above. Salvation is freely given by Grace through one’s Faith, but true Faith is unattainable without the good Works that produce it.

Finally, in the Second Book of St. Peter, the apostle writes, “seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge (ἐπιγνώσεως) of Him who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust (1:3-4).” And then in verses 5-7, “Now for this very reason also, applying all diligence, in your faith (πίστει) supply moral excellence, and in your moral excellence, knowledge (γνῶσιν), and in your knowledge (γνώσει), self-control, and in your self-control, perseverance, and in your perseverance, godliness, and in your godliness, brotherly kindness, and in your brotherly kindness, love.” St. Peter forms a perfect synopsis of the Faith, Works, and Knowledge theology that our sacred tradition maintains. It can only be through the divinization of humanity (i.e., theosis) that humanity is truly saved; furthermore, theosis can only be achieved through a strong Faith, reflected by the good Works that produce it, and accomplished by a direct Knowledge merited via a first-hand relationship with God.

It is also important that we provide a final word about ἐπίγνωσις (transliterated to epignosis) [see 2Peter 1:3]. The Holy Nicholean Catholic Church wishes to distinguish itself from the contemporary Gnostic community that uses the word “gnosis” as a means to reflect the esoteric liberation and enlightenment of some ancient Christian theology. While our own theological interpretations strongly support the need to understand what ancient Gnostics taught and believed, our tradition should not be confused with Gnosticism as either an ancient or modern system. Ancient Gnosticism had a very strong propensity to assume that this soteriological Knowledge was only available to a certain elite. Our tradition, however, teaches that while this Knowledge may not be accessible to all, it is available to all who apply themselves through a praxis of Faith and Works. We attempt to emphasize this difference by use of the word “epignosis” rather than “gnosis”. Epignosis carries the Greek prefix “epi” which means a certain ‘fitting upon’ through a specific form of contact. This prefix then intensifies the word gnosis by emphasizing that true gnosis occurs via an appropriate, proper, yet direct, experiential relationship with God. In other words, true gnosis is a specific type of experience that only occurs given a specific approach. This is the fundamental mystery of God that our tradition teaches and protects. Exoterically, such an epignosis is facilitated through the administration and reception of the Sacrament of Eucharist and the eventual theosis that is produced by this Sacrament. Esoterically, however, it occurs beyond praxis, beyond tradition, and beyond any application of the will.

All my blessings,

Patriarch Nicholas III in mundo +Bryan D. Ouellette, Ph.D.

Holy Imperial Russian Orthodox Church

Holy Nicholean Catholic Church

Holy Monastic Order En Deus