(Visit “Le Royaume” to read “The 10 points of Le Royaume”)
Point 4: Le Royaume is Mystically French
This point is perhaps the most sublime, and it is here that we cross through the most elegant meadow on our journey along the Trail of the Dogmatic Creed with Sts. Joan and Thérèse. From this mystical meadow we are ecstatic and filled with gratitude as we see the beautiful flowers, fresh lakes, deep running rivers, and majestic mountains on the horizon. We see the temporal Kingdom of France (“Le Royaume de France” or “Le Royaume des Francs”), now in exile under the Republic, as the New Covenant tribe of Judah divinely appointed by Jesus Christ, beginning with King Clovis in the late 5th century, for the protection and propagation of His Church (“The enemies of France are the enemies of Christ” – Gregory IX to King Saint Louis) and the Kingdom recognized by Holy Mother Church as belonging to the Immaculate Heart of Mary, St. Joan of Arc, and St. Thérèse of Lisieux, the three most cherished saints of Le Royaume.
Here is the sublimity of this encounter in Le Royaume. On the surface this point may seem to be an obtrusive anachronism with regard to the Church in the modern world and to the directives of the Second Vatican Council which we whole-heartedly embrace and even believe, paradoxically, that we are advancing, notably in its call to spiritual renewal, evangelization, ecumenism (properly understood as explained in point 10), and even to liturgical reform.
To this latter claim, note from point 1 of Le Royaume, that while we are preferential to the Traditional Latin Mass, we obediently accept the validity of the Novus Ordo. Further note that our preference stems simply from the abuses in the Novus Ordo that significantly hamper our spirituality. These abuses, strikingly in the face of the modernists who are the self-styled champions of the “Spirit of Vatican II,” actually mitigate our energy toward true spiritual renewal which Vatican II calls us to do! However, and reiterating again from point 1, “abusus non tollit usum” (“abuse does not abolish use”). Therefore, while proclaiming the mystically French orientation of Le Royaume with its noticeably medieval mind-set, we are in no way establishing this orientation as normative for the Church. That would be an egregious offense, for the Church is her own norm, being the holy body and bride of Jesus Christ, guided without error in faith and morals by the Holy Spirit. Jesus Christ is not bound by a particular culture, a particular time, or to a single spiritual orientation.
This mystically French orientation is, though, a powerful buttress of counter-revolutionary spiritual and temporal activity under the guidance of our two saintly sisters, Joan and Thérèse, the secondary co-patronesses of France. This mystically French orientation rises obtusely in the face of revolutionary modernists who have ravaged the Church with liturgical abuses and deadly doctrinal errors that promote the influences of Protestantism, New Age, and “Spiritual but not Religious” nonsense that all seek only to destroy the Church.
While Le Royaume is obtuse in the face of modernists, she dovetails congruently with the Church in the modern world through a hermeneutic of continuity with the magnificent two-thousand year history of the Church and with both the (T)radition of the Church and the (t)raditions of ancient Christendom. She is present to the modern world while living in continuity with the past. Le Royaume seeks the advancement of the work of the Holy Spirit through Vatican II while acting as a sentry on guard for revolutionaries, who, while wearing the sheep’s mantle of “the Church in the modern world,” are nothing more than ravenous wolves seeking the Church’s demise.
That our life as a counter-revolutionary in Le Royaume hinges dramatically on this point cannot be exaggerated. Neither can its beauty, majesty, and life-giving inspiration be adequately proclaimed in mere words. One must experience Le Royaume with Sts. Joan and Thérèse to even begin to understand it. Le Royaume’s profundity is found in this mystical relationship between Heaven and earth. For it is in that relationship between Heaven and the Kingdom of France that we find the ultimate and astonishing meaning of our existence. Our day to day activities in the ordinary affairs of our lives take on eternal significance. Ordinary life becomes majestic and regal. Our work here is merely a reflection in a mirror, as St. Paul points out, of that which is in Heaven.
The mystically French orientation of Le Royaume, while not normative for the Church at large as noted above, is, for those called to her, the hinge point and bridge between Heaven and earth from whence we discover the royal and regal nature of our calling and from whence comes our gratitude being the unworthy and vile sinners that we are.