The Science of Royaume France

“This is the will of God – your sanctification.” ~ (I Thess. 4:3)

The following is a summary of what we can describe as the Science of RoyaumeFrance.[1] RoyaumeFrance is an organized, comprehensive volume of reflections that explains each facet of the science by leading the reader along the Trail of the Dogmatic Creed with St. Joan of Arc and St. Thérèse of Lisieux to the Mystical Kingdom of the Blessed Virgin Mary’s Catholic and Royal France, which is a Form of the Kingdom of God.

The fullness of her spirituality, theology, philosophy, and inspiration imbued by this Mystical Kingdom is explained below through the lens of Platonic Ultra-Realism.[2] Our calling and faith-filled duty as the French Catholic Diaspora and the Royal Line of St. Mary Magdalene are summed up in the following two schemes.[3]

The first half

“Follow peace with all men, and holiness, without which no man shall see God.” ~ (Heb. 12:14)

The axioms inspired by the life of St. Mary Magdalene form the foundation upon which is based the systematically developed phenomenology of The Kingdom Blessed of St. Joan and St. Thérèse. Together they constitute the mystical Kingdom of the Blessed Virgin Mary’s Catholic and Royal France.

St. Teresa Benedicta of the Cross (Edith Stein) tells us in the collection Knowledge and Faith (The Collected Works of Edith Stein VIII, ICS Publications, 2000) that knowledge is the mental grasping of an object, something that has not been grasped before. Her own background in Phenomenology led her after conversion to reconcile Phenomenological philosophy with that of Thomist Scholasticism (see Husserl and Aquinas: a Comparison). In that comparison, St. Teresa presents Thomas as having no issue with the Phenomenological search for essence, that is, the methodical pursuit of constituent issues through our consciousness in order to construct our world, so long as this search begins with God and the gift of faith as its first principle. A search for essence that relies on our own subjective consciousness as our starting point (as in Husserl, Edith Stein’s philosophy mentor), we must reject, as St. Teresa herself points out.[4]

It is the set of principles above, with the gift of faith as our starting point and Thomism as the methodology which defines within the ultra-real framework what is acceptable to our understanding, from which RoyaumeFrance draws the first half of her Platonic, ultra-real essence. RoyaumeFrance begins with St. Mary Magdalene at the foot of the Cross where she is transformed in royal essence for the Kingdom of God through the infinite merits of Christ’s passion, death, and resurrection. She is consecrated for her mission forth by Jesus at His resurrection, and, through the ensuing persecution, ends up on the shores of Provence in what we know today as southern France. Here, St. Mary Magdalene founded spiritually that to which we refer in RoyaumeFrance as The House of New Bethany, the royal line of St. Mary Magdalene in the Mystical Kingdom of the Blessed Virgin Mary’s Catholic and Royal France, for which the later earthly Kingdom of Catholic France would be a type.[5]

Today, we are the heirs of the House of New Bethany, the French Catholic Diaspora, in the royal lineage of our foundress, St. Mary Magdalene. Transformed through sanctifying grace, our own essence and calling to the work of perpetuating Mystical France are nurtured and brought to maturity through the loving friendship and sisterly care of St. Joan of Arc and St. Thérèse of Lisieux, culminating in that to which we refer as the “Divine Glance.”[6]

The second half

The doctrines and dogmas of the Church, combined with Thomist scholasticism and Augustinian Platonism form the “safe passage” for the phenomenology and development of our spiritual theorems.

“Pursue justice, godliness, faith, charity, patience, mildness” ~ (I Tim. 6:11)

The second half of RoyaumeFrance’s Platonic, ultra-real essence is that “Divine Glance” which is the combination of love, mercy, justice, and logos that transforms us as new substantive beings, new creations, in the royal line of St. Mary Magdalene and therefore as members of the French Catholic Diaspora. St. Joan of Arc and St. Thérèse of Lisieux lead us along the Trail of the Dogmatic Creed to that Kingdom as proximate channels of grace through the Immaculate Heart of Mary.[7] Love creates us anew through sanctifying grace gifted to us through the sacraments, notably through the Mass and the sacrament of confession, along with the sacrament of our vocation such as marriage or holy orders. Mercy bequeaths to us the actual graces of our calling in truth, beauty, and goodness wherein we experience a union of hearts with our saintly sisters and through the Immaculate Heart of Mary with Jesus as the light and substance of our relationships. Justice becomes an oblation to merciful love in the spirit of St. Thérèse coupled with a burning desire, i.e., Hope, for Heaven on earth in the spirit of St. Joan of Arc. In the spirit of St. Teresa Benedicta, the formation of our logos grounded in God and the faith, our understanding, and our intellect, opens the channels of grace further and fortifies our will to walk swiftly and boldly with our saintly sisters, who see in a single intuition the whole of our new essence in the mind of God (see Edith Stein, Knowledge, Truth, Being, Collected Works volume VIII, ICS publications, 2000).

Love, Mercy, and Justice inform us as to the Forms and Ideas that we seek to know. Logos goes about the task of understanding these Forms and Ideas, drawing us closer to God through the knowledge of Truth. Knowing through grace what we need to know comes before the action of seeking understanding.[8] Thus, it is faith before reason. This methodology truly is the Augustinian, Platonic “I believe that I might understand” orientation. We call this ultra-real methodology the Science of RoyaumeFrance.

The composite whole

The two halves together make a composite whole of grace. Together they represent the Kingdom of God on earth as it is Heaven through the pedagogy of Traditional French Catholicism. The Mystical Kingdom of the Blessed Virgin Mary’s Catholic and Royal France is the Lily of Mary’s Immaculate Heart. As the French Catholic Diaspora, our mission is to follow in the footsteps of St. Mary Magdalene with St. Joan and St. Thérèse at our side in bringing about the Renaissance of Catholic and Royal France and the reign of the Immaculate Heart of Mary.[9]

Through the first scheme, we recognize our heavenly royal lineage through Mary Magdalene. Through the second scheme, we fulfill our predestined roles in that royal lineage by bringing the Kingdom down into our hearts through the combined hearts of Joan and Thérese. Through our newly formed Royal Hearts, we go forth to restore Catholic and Royal France in the hearts of others and to spread the good news of God’s Kingdom to the world.

St. Teresa Benedicta points out that it is possible for the temporal mind to know something that is timeless if that which is timeless has an analogous relationship with the temporal individual. RoyaumeFrance and the Kingdom of Catholic and Royal France represent just that knowing of the timeless Form through the analogous temporal type.[10] Here, we might enrich the logos of RoyaumeFrance with the influence of the mystical which speaks to a similar dynamic and to our directed end within the “Divine Glance” that unites us to the Immaculate Heart of Mary and through her to the Sacred Heart of Jesus:

“The soul, enlightened by faith, judges of things in a very different way to those who, having only the standard of the senses by which to measure them, ignore the inestimable treasure they contain . . . the soul that recognizes the will of God in every smallest event, and also in those that are most distressing and direful, receives all with an equal joy, pleasure and respect. ~ Fr. Jean-Pierre de Caussade in Abandonment to Divine Providence


[1] Here, the science means the “step-by-step” (Stein) understanding of the Kingdom blessed of St. Joan and St. Thérèse. This necessarily involves a philosophical backdrop. Philosophy is how we view the world and our place in it.

[2] Platonic ultra-realism is the foundational philosophical orientation of Royaume France. We must believe in order to understand rather than understand before we believe.

[3] The two schemes can be understood as first, St. Mary Magdalene as the foundress of the mystical kingdom of France through her faithfulness at the foot of the Cross, the resurrected Lord’s touch to her forehead at the tomb, and her subsequent escape from Jerusalem to the shores of what we know today as southern France. Secondly it can be understood as St. Joan and St. Thérèse’s guidance in understanding that and being spiritually formed in it.

[4] This can be understood to mean that the construct we call Royaume France is a safe development so long as it has God as its starting point and the surety of our Catholic faith as its guide. This is the foundational confidence we have in bringing this Kingdom blessed of St. Joan and St. Thérèse “on earth as it is in Heaven.” We see here only as in a cloudy mirror; thus, we will know the fullness of the Kingdom only in Heaven. However, as imperfect as we are, we attempt to bring it to light in the world.

[5] This is the general construct, the genus, from which the later elements of the model will be developed.

[6] This then is the species developed from the genus, or general form, mentioned above. The Kingdom blessed of St. Joan and St. Thérèse is a species of the genus of St. Mary Magdalene’s royal line of the House of new Bethany. It is a family within the larger family.

[7] St. Joan and St. Thérèse now lead us to sanctification in this Kingdom, a process we call “walking the Trail of the Dogmatic Creed.” This metaphor is consistent with our foundational confidence previously mentioned. God through his Church is our surety as we travel and develop our intellectual understanding.

[8] The platonic ultra-realism previously mentioned.

[9] Our heavenly vocation becomes apparent in this process.

[10] We know the heavenly kingdom through its imperfect representation on earth.