For those inspired by Traditional French Catholicism and the Renaissance of Catholic France, we note at least two models. No doubt there are many more, as the French Catholic tradition (small “t”) is as deep, profound, and robust as any tradition in the world. The Franks entered the Catholic scene in a formal and regal manner with the baptism of Clovis in 496 AD. Until the execution of King Louis XVI by the révolutionnaires in the 18th century, France had Catholic Kings and was considered the “Eldest Daughter of the Church.” (She still is considered so - though the Monarchy is now in exile under the secular république.) A lot happened over 13 centuries. Thus, it is not easy to speak of Traditional French Catholicism in such simple terms as one or two “models.”
Still, it might help to make at least a high level attempt for the purpose of clarifying our position to those interested in Le Royaume. The two models share much in common and appear very similar on the surface. Each model’s aim is generally congruent with the other. Each one seeks the restoration of Catholic France and Catholic culture in general throughout the West. Each seeks the restoration of Christendom. Each seeks the restoration of the ancien régime through the French Monarchy as represented by the légitmiste House of Bourbon. Each understands the key issue behind the problems in the Church and, therefore, in society at large as being that of Révolution and Contre-révolution – revolution and counterrevolution. In fact, one of the great blessings that Traditional French Catholicism brings to the table is the power of understanding revolution and counterrevolution as the dynamic forces at play in the Church and the world and which terms most accurately describe the drama of the battle between the two apocalyptic players on the world stage, Christ and anti-Christ. The “liberal or conservative” paradigm is insufficient for the battle ahead of us. We must understand the paradigm of revolution (Anti-Christ with the secular world as his body and bride) and counterrevolution (Christ with His Church as His Body and Bride). Both Traditional French Catholic models excel at bringing this out. Despite these similarities; however, there are crucial differences.
The first model carries the banner under the SSPX. This speaks for itself, and the SSPX can speak for themselves. As I am not SSPX, I will not try to explain their position for them. I am attempting to clarify my own, and that of Le Royaume.
The second, and our model, that of Le Royaume, carries the same banner but under the influence of Abbé Georges de Nantes. Note that as our first obligation is to obedience to Our Holy Father the Pope and the Magesterium of the Church, we do not rely on any one person, such as the Abbé, to develop our position. We do not find him to be without controversy nor do we endorse everything his movement promulgates. We rely on Holy Mother Church. I know that in developing Le Royaume, I did so completely outside of the influence of either the SSPX or the Abbé. I simply studied Catholicism through the teaching authority of the Church in her Sacred Tradition and Sacred Scriptures, along with a good reading of Catholic history. I was astonished, after a few years of developing on my own the majority of my thinking regarding Le Royaume, to discover that the Abbé ever existed. I read his 150 points of the Phalange, which did help to refine my thinking, particularly on the potential structure of a Catholic Monarchy and on how we should deal with the modern day revolutionary crisis in the Church.
Abbé Georges de Nantes was critical of the Second Vatican Council. He was very critical of Pope Paul VI. However, he refused to deny that Paul VI was the legitimate Pope and went so far as to demand that every priest in his movement sign a document recognizing Paul VI as their legitimate Pontiff, despite their differences. His biggest failing, perhaps, was that the Vatican found it necessary to chastise him for his very public criticism of the Pope. Abbé’s writings against the Second Vatican Council were never condemned by the Church, even though they were received and studied at the Vatican. He never was considered heterodox, heretical, or schismatic – just a bit, well, “rude” perhaps. And we do not want to be rude to the Pontiff, who is the Vicar of Christ on earth. As I mentioned above, Le Royaume is influenced by Abbé, but we follow the Church and the example of the saints.
Still, despite his fiery approach on the whole matter, he insisted on humble obedience to the Church and to the Holy Father our Pope. He insisted that the “New Mass” (Novus Ordo) was legitimate, even if we did not like it. He new that we must, as counterrevolutionaries, fight the revolution both inside and outside the Church; yet, he also insisted that we will find our peace (and hopefully our salvation) by being obedient to the Church and humble in our acceptance of her teachings. As Christ rewards the virtues of humility and obedience, we are undefeatable through them. We will find peace by resisting the revolution while at the same time surrendering in humility and obedience to the Church as has always been the path of salvation throughout the centuries.
These attitudes impacted the final development of Le Royaume. We are counterrevolutionaries; yet, we do not attempt to defend the Kingdom by abandoning her; we defend the Kingdom by staying inside her gates to fight.
We find peace in such troubled times through humility and obedience to our Church hierarchy. Christ has promised that He will never abandon His Church; therefore, neither must we abandon her. Our Bishops and our Holy Father need us, and we must not fail to help them through our prayers and penances. Jesus Christ conferred grace on the hierarchy through the sacrament of Holy Orders. He will be faithful even if the recipient of that sacrament is not faithful. Christ will not be defeated, and we are assured of this through the teaching authority of His Church in both Sacred Tradition and Sacred Scripture.
Our glory is to fight at the side of Jesus Christ with His Holy Mother, Mary, and all the saints that the Kingdom of God will come “on earth as it is in Heaven.”