The Science of RoyaumeFrance is a science of the knowledge of God. This knowledge is the subject of the logos of God, Jesus Christ, and its purpose is to lead us to Him through the Immaculate Heart of Mary and the combined spirituality of St. Joan of Arc and St. Thérèse of Lisieux. Its goal is the center of the Immaculate Heart of Mary where Jesus Christ reigns in all His glory. It is in the center of the Immaculate Heart that logos, that is, intellect, is in union with the will and the heart. This is a state of Now, that is, Heaven on earth, but imperfect for the reason that the perfect union of mind, heart, and soul will be only in Heaven. This union of all the soul’s faculties across the communion of saints we call a union of hearts. It is of this we speak when we refer to a union of hearts with St. Joan and St. Thérèse. This union is based on Jesus Christ, it is Jesus Christ, and it leads us to Jesus Christ, through the heart of the Blessed Virgin Mary.
Knowledge is “grasping something that has not been grasped before” (Edith Stein, Knowledge and Faith, p.65). It is a state of affairs by which any knowledge of it “harks back to an intuitive grasping of objects.” This intuitive grasping of the objects of RoyaumeFrance is in the form of Intellectual Viewing which “may be the grasping of persons… individual structures of mind, or it may the grasping of ideal objects” (p.66).
RoyaumeFrance is all three in this sense, that it involves the spiritual grasping of the Person of Jesus Christ, of the Blessed Virgin Mary, and of the saints, notably St. Joan of Arc and St. Thérèse of Lisieux. It also is the grasping of structures in a Platonic ultra-real sense, or perhaps even in a Dionysian sense, that leads us in a step-by-step process of coming to know God. These structures in the Dionysian framework are like “streams ” that “return to the place whence they have issued to again flow forth” and which flowing forth again “implies not a separation but an inclining to what lies below in order to raise it up” (Edith Stein quoting Albert the Great, p. 85). Finally it involves the grasping of ideals in the sense that Edith Stein (St. Teresa Benedicta of the Cross) deduces from Aquinas’ delineation of forms and ideas and which we find bridges ourselves from Plato and Augustine to Aristotle and Aquinas, to wit, “Consequently Thomas rejects an independently existing world of objective ideas. He admits created ‘forms’: the essence forms that have their being in things, and he admits ideas different from them as eternal types of things in the divine mind” (p.80).
RoyaumeFrance is accessible to the mind in a phenomenological way, that is, as “the structure of objects in the temporal flow of mental life.” (p.68). The timelessness of RoyaumeFrance as a Form (or Ideal) in the mind of God and the Immaculate Heart of Mary, is accessible to the finite mind through a contact with the temporal in an analogous manner, as witnessed through the pedagogy of traditional French Catholicism and of the Kingdom of Catholic and Royal France transferred to us through the heart of St. Joan of Arc. Being timeless, it cannot be known to a finite mind immediately in its timeless existence. Thus, this temporal Kingdom as a type of the timeless Kingdom, and the pedagogy of traditional French Catholicism, together serve as that analogous relationship that brings the timeless Kingdom of the Father, “On earth as it is in Heaven.”