“Ego Mater Pulchrae Dilectionis: A Negotio Perambulante In Tenebris.”
“I Am the Mother of All Graces Who Guides the Pilgrims In the Night.”

The Christian Philosophy of which the Great Law of Love is the Central Pivot constitutes the Foundation of the Doctrine of the Gnostic Church..

Remembering Christ's promise to watch over those who keep and put into practice His Precepts and His Commandments thus perpetuating the New Covenant sealed by His precious Blood, the Eglise Gnostique sincerely intends to crystallize the aspirations of its Members into an intense Faith in the Glorious and Luminous Christ who for two Millennia has transmuted himself into a receptacle for the Ideals of Love and Truth which propels all Christians truly worthy of the Name. She believes and affirm the existence of The Essential One, the Almighty and Eternal God that exists by Itself and in Itself from which derives all formative and generative Emanations (Eons) of the various and innumerable existences.

She professes the Tri-Unity as being the Summary of the Manifestation of the Essential One on the Three Plans: Divine, Human, and Natural and considers Creation to be the reflection of this Triplicity: Energy, Essence, Spirit; Father, Son, Holy Spirit.

She affirms and teaches that two Forces, equal in Power and Energy, compete by their coexistence to engender Universal harmony.

From this eternal Dualism is born the concepts of Good and Evil. She believes that Creation is imperfect and a manifestation the work of a Demiurge that does not possess the Total Knowledge of The Immanent, Transcendent Absolute Being but that strives, however, toward Perfection, Attribution of the Original Source: The Primordial Unity.

The Eglise Gnostique professes that Humankind, created in the image of God, is also of divine Essence and therefore immortal and Eternal in the constituent elements of his Creative Principle.

She recognizes the existence of the resurrected Glorious Christ and of which the Holy unchangeable and invisible presence in the ”Eucharist” manifests every day in all Men filled with the Aspiration to attain to Total Perfection.

Making hers the Principles taught since the most ancient of times on the Feminine Aspect of Divinity, she practices and encourages the recognition and adoration of the Virgin Mother symbolized by “Our Lady Mary the Mother of God.” She places the Ministers of her Clergy under the auspices of the famous Black Virgin of which the most striking representation is that of Czestochowa and whose proud and protective Motto constitutes an invitation to the soul thirsty for Mercy and Grace: “Ego Mater Pulchrae Dilectionis, a Negotio Perambulante In Tenebris.” “I Am the Mother of All Graces, Who Guides the Pilgrims In the Night.”

She looks to promote the ecumenism that she considers to be an Aspect of the Great Law of Love formulated by Christ. She maintains Ties of Friendship therefore with all Religious Communities who have made Tolerance and Kindness into the unbreakable Shield of their Christian Charity or that recognize the high spiritual value of the Holy Gnosis as conceived by Clement of Alexandria and Origen, that is to say purified of the mistakes of the Primitive church. However, she grants the use of her altars only to those Ministers whom she recognizes and who are in possession of a valid Apostolic Succession, whose Transmission constitutes the unique Guarantee of the efficiency and the Validity of their Priesthood.

Following the very wise and prudent example of the apostle Paul, she neither encourages nor discourages Marriage or Celibacy for Ministers of the Church, allowing each to decide for themselves either to marry, or, as was the custom among the Perfecti of the medieval Cathars, to rise to the Zenith of Wisdom where the Spiritual are able to reach their full and complete Sublimation.

She forbids herself to interference in the political business of States, but recommends that the Chiefs and Leaders of the People conduct themselves with Moderation and Kindness in the exercise of their Functions as Emmisaries of Divinity to precipitate the expansion of Universal Peace amongst the whole of Humanity.

The Eglise Gnostique presents as didactic elements, and as a starting point, a Scriptural Corpus of “Holy Writings” composed of various Texts grouped in two Categories called the Old and New Testament. This ensemble consists of the Books retained as definitely Canonical by the Roman Catholic Church in her Council of Trent. For the Eglise du Plérôme, they constitute the exoterism of Christian Gnosis.

The Eglise Gnostique presents as complementary elements destined to permit a certain explanation of the first a series of so-called Apocryphal Texts, whose List is, due to possible further archaeological discoveries, not Limited. These Judeo - Palestinian, Syrian, Armenian, Coptic, Arabic, Egyptian, etc. source texts contain, for her, narrations that may not necessarily be historic, but merely mythical, never-the-less permitting her to gather, verify, develop and complete the Esoterism of so-called Canonical Texts.

The Eglise Gnostique declares that she considers as true Gnostic Commentaries, the Complete Corpus of the works of Origen Adamantius, Doctor of the school of Alexandria and of Clement of Alexandria. Considering, indeed, how likely the Oral Doctrine would have been to perpetuate itself comfortably until that time, since it was the immediate Disciples of the apostle Mark who constituted the famous Alexandrian School of Catechesis, that it was these direct Disciples who instructed Pantaenus, the Master of Clement of Alexandria who was the teacher of Origen.

Utilizing the Council of these and other 'Doctors,' the Eglise Gnostique does not hesitate to search for justifying antecedents of the universality of Christian Gnosis within the major non-Christian religions, previous or parallel (particularly the classical and early Christian Gnostic schools), as well as within the Sciences either Profane or occult, while nevertheless still maintaining their teaching within the scope of the Traditions both Written and Oral of Christianity and especially of the interior action of the Holy Spirit: “Then He opened their minds so that all understood the meaning of the Writings…”

As a consequence, the Study of Gnosis cannot be partitioned with limits, no matter how thin the barrier. This Knowledge, coming especially from the action of the Holy Spirit on every individual, according to his own understanding, is in relation with each individual’s own present state of evolution.