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.

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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

Concerning our Departure from the Greater Gnostic Community

The communities of the Holy Monastic Order En Deus, the Holy Nicholean Catholic Church, and the Holy Imperial Russian Orthodox Church feel that we must formally separate ourselves from any membership in the greater (and somewhat amorphous) contemporary Gnostic community. As some of you may have been aware, we have been members in good standing with the Universal Church of Autogenes, now called the Universalist Gnostic Communion under the leadership of Bishop Mansell Gilmore and to this day we still feel that the UGC is one of the few Gnostic communities of quality currently in existence. They do hold valid apostolic succession under their bishop and through his inspiration they work very hard to share gnosis with the world. We love Bishop Gilmore dearly and we always will.

Our ministries, however, have come to some realizations concerning the contemporary Gnostic community that have left us deeply saddened and concerned. The following list will provide our followers with each specific reason for our departure. While it should be noted that the Universalist Gnostic Communion, as an institution, has not violated any of the principles we set forth below, the very use of the word “Gnostic” in the classical sense is something we wish to no longer apply to ourselves. We are a Christian ministry. We have always been a Christian ministry in the most orthodox sense of the term, but we have chosen to remain non-dogmatic, making Gnostic churches appealing to us. But as we have grown, we have truly discovered that our special charism is not to attach ourselves to what many in our circles consider to be heretical beliefs.

We are not heretics.

We are not apostates.

We love the One Holy Catholic and Apostolic Church and we wish to heal her wounds. In light of this we offer the following reasons for our solemn decision:

1. We perceive in the greater contemporary Gnostic community a virulent reactionary approach toward the orthodox churches, particularly the Roman Catholic Church. We reject on our own moral principles, and even on the principles espoused by most of the Gnostic community that such frank bigotry is not something we can associate with in good conscience. Further, and as a result of this and other issues, including those outlined below, we feel any formal or even indirect association or affiliation with any Gnostic community at large or in particular inhibits our ability to heal the wounds of the greater One Holy catholic and Apostolic Church. To fail to do so would make it appear to most of those outside the Gnostic community, and in particular those to whom we feel called, that we approve of such bigotry, anger and hatred (whether overt or even unconscious).

2. It has always been our contention that Gnosis never left the Greater Christian Church--it may have been sporadically forgotten, ignored, or repressed, although on occasion (unconsciously) taught and embraced. Our stated mission is not to replace the orthodox churches with a “gnostic system”, but, rather, to help the orthodox churches experience the gnosis they already possess. As such, we feel no new system is needed or required. Instead, we hope to heal the Greater Church from the outside in, recalling to it the teachings it has always held, albeit imperfectly.

3. Further, we perceive, and it seems unable to deny, that the greater contemporary Gnostic community is riddled with religious bigotry and intolerance projected back at the orthodox churches and those who sympathize with their sacred traditions. Our experience in the greater Gnostic dialogue is that the ‘rules’ of Gnostic ‘tolerance’ apply only to those that oppose the Church; anyone who asks the same tolerance for those within the mainstream churches are often ridiculed and chastised. In fact, many Gnostics appear to engage in the very behavior they report to be fighting.

4. Rightly or wrongly, recent history has imbued the word “Gnosticism” with a negative weight of which we have resolved to relieve ourselves for the sake of accurately describing our mission and charism. Again, the greater contemporary Gnostic Community often seems to use words like “heretic” and “apostate” as if it were a badge of honor in some imagined militia against their perceived enemies. We feel this tendency exacerbates an already difficult situation, making healing with the Greater Church impossible, and, frankly, marginalizing the movement unnecessarily. Our goal is to further gnosis---but Gnostics, in our opinion, and as a whole, are making the possibility of gnosis being again accepted by the Greater Church ever more remote. We cannot allow that to happen through any action or inaction of our own.

5. It is clear to us that most, if not all, contemporary Gnostic communities do not wish to be reunited with or recognized by the Mother-Church—far from it. While we see this as unfortunate, we of course respect the right of those individuals to maintain it. Our ministries, however, are only concerned with healing old (and new) wounds, not with cutting deeper ones.

We hope this helps to better define our position. We will continue to speak positively of Gnosis and Gnosticism as a philosophy, but from this point forward, only through the lens of our own authenticity, that is, as Christians. Again, we wish to affirm that these observations are general in nature and do not apply to any one group or institution. As we move forward, we hope that the world will be ready for what we have to share. The time for extremism is over. It is time to heal. Now.

With love and 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

Pedophilia and the Priesthood: an Esoteric Causality

We see stories about it nearly every week in the news. It's a phenomenon that ruins Churches, disillusions parishioners, and destroys lives. Today, Bishop Bryan D. Ouellette, Ph.D. Patriarch of the Holy Imperial Russian Orthodox Church and the Holy Nicholean Catholic Church will discuss with co-host Dr. Michael Jon Kell the actual causes of pedophilia in ministry, which he contends has esoteric origins. Why is this happening? Why is it so prevalent? How is it preventable? Tune in and learn the truth about this social crisis.

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New URLs

The Holy Nicholean Catholic Church and the Holy Monastic Order En Deus can now be accessed directly by going to the following urls:

nicholean.org

holymonasticorder.org

Many thanks and blessings!

Consecration Reception of Bishop Bryan D. Ouellette, Ph.D. in ecclesia Sovereign Patriarch Nicholas III

Consecration Reception of Bishop Bryan D. Ouellette, Ph.D. in ecclesia Sovereign Patriarch Nicholas III from Holy Monastic Order En Deus on Vimeo.

After the Consecration and Patriarchal elevation of Bishop Bryan D. Ouellette, Ph.D. in ecclesia Sovereign Patriarch Nicholas III, Tsar Peter Alexander Mikhailovich Romanov performed a rare esoteric ceremony to celebrate the occasion before the reception which has been preserved on video here.