The Axioms and Systematic Phenomenology of Mary Magdalene’s Royal France

“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.” ~ The Science of RoyaumeFrance.

For a very long time, I have had an intuition that what I am doing in the building of my model could be a source of great consolation to others. In fact, from its very beginning, I sought to inspire others; however, it was only just developing at that time. I had no idea what was developing, nor the depth and richness that would unfold over time. Over the years I questioned whether or not what was unfolding was a mere subjective, personal devotion, or, conversely, if perhaps it had more universal application. I now believe that the answer is… both.

Enter St. Teresa Benedicta of the Cross, known more familiarly as Edith Stein, a German Jewish philosopher and convert to the Catholic faith who was eventually executed by the Nazis at Auschwitz. Her influence unfolded over me. Her shadow encompassed my intellect and heart with ever increasing rapidity. Through Edith Stein’s Phenomenology, a field of study in which she is universally recognized and admired, I came to a systematic, definable understanding of my own “phenomenon” transforming my life. No other language, including that of medieval scholasticism, could systematize my observed movement from “potency to act.” She guided me powerfully through her own reconciliation of Phenomenology and Scholastic Thomism.

Knowledge and Faith is a reconciliation of Thomist scholasticism and modern day Phenomenology.

My spiritual universe expanded exponentially in the aftermath. The “steps” I had formulated earlier in my model suddenly became “axioms.” I was developing axioms in the process of proclaiming what the Kingdom is that forms my model. Thomist scholasticism was my “guardrail” on the “Trail of the Dogmatic Creed” with St. Joan of Arc and St. Thérèse of Lisieux. This guardrail kept me from falling into deep, dark crevices as I journeyed toward the Kingdom ever so faintly in view on the horizon. We walked across peaceful meadows, wet our feet through small rushing creeks, encountered dangerous whitewater rapids, and traversed majestic, snow-capped mountains. Through it all, I wanted to leave markers for others should they desire to make this same journey. It was an experience both subjective (my growing spiritual awareness) and objective (axiomatic and systematic).

Influenced by her teacher and mentor Edmund Husserl, the founder of modern Phenomenology, Edith Stein’s approach was a search for objective essence in the subjective realm of personal experience, which was precisely the intellectual grounding I needed. Through a post-conversion reconciliation of her philosophical background with Thomas Aquinas, she found the “system” behind the movement of the soul as reflected in my own model. I came to realize that my life’s story was grounded both in medieval scholasticism and modern phenomenology, not just one or the other. My “guardrails” over the bridges spanning dangerous waters was scholasticism. The journey itself was phenomenological.

Together these intellectual, philosophical disciplines empowered me to explain to others the objective essence of the movement of my heart, my subjective experience. I published my insights in The Philosophical Foundations of Royaume France, which is essentially an epilogue to the much larger compendium of my works titled Royaume France.

Explaining the objective essence of the movement of my heart, my subjective experience, that makes up the Phenomenology of Royaume France.

After my initial awareness of Edith Stein’s growing influence, but before my more comprehensive understanding of her methodology, I developed a model outlining the axioms, i.e., those premises that can neither be proven nor disproven that form the essential nature of the model, as well as a descriptive outline of the phenomenology and scholasticism that guided the resulting theorems constituting the model. The axioms are built upon the life of St. Mary Magdalene and the phenomenology is built upon the inspirations of St. Joan of Arc and St. Thérèse of Lisieux.

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.

Our Lord bestowed great graces on Mary Magdalene at the foot of the cross, graces that mystically and by divine providence would establish what we know today as “France.” Her graces constitute a “royal line” bequeathed by Jesus Christ, through the Immaculate Heart of Mary (present at the cross as well). Her journeys later in life brought her to the shores of Provence in modern day France. There, she spent her last thirty years in isolated prayer and penance. A holy writer once commented that Mary Magdalene did more for France in those thirty years hidden from the world than all the great saints following her. St. Joan of Arc enforced this royal line’s prerogative with the thunderous impact of a lightening strike, as she secured Charles VII’s crown, declaring that Jesus Christ was the true King of France and Charles was his lieutenant. Thus, France as a royal nation and the “Eldest Daughter of the Church” is not simply a historical development; it is foremost a spiritual reality in the greater Kingdom of God, which we are to bring “on earth as it is in Heaven.” France is royal because that is her eternal form in Heaven, not because that is her earthly history. Her historical expression is only the imperfect manifestation of her celestial substance, her movement from “potency to act” as the heavenly Kingdom of the Blessed Virgin Mary’s Catholic and Royal France.

The scholasticism providing safe-passage through the a-priori phenomenological theorems deduced from the axioms is comprehensive. These are the pathways and guardrails through the time-space mystical realm and toward the eternal final form of the Kingdom.

Phenomenology and Thomist scholasticism form the guardrails on the journey, developing our theorems based on our axioms.

I am convinced that RoyaumeFrance’s phenomenological and scholastic system can bring great consolation to others in these very dark and troubled times. Another’s subjective experience will be different, but the objective nature of the model will ensure we travel together in that Divine Order ordained by God in the opening chapters of Genesis and leading to the ultimate phenomenon of the resurrection. We will see different things; we will observe different phenomenon; we will have different perceptions of our experience on our journey to the homeland. However, will be traveling on the same path, leading to the same Kingdom.