Our fundamental question in structuring an ontology of RoyaumeFrance, the Kingdom Blessed of St. Joan and St. Thérèse, is to what degree its essence can be taught to others and its formal being shared. Is there an objectively based set of propositions that can serve as guides, or, conversely, is this all simply the subjective imagination of one individual, one “I”? We rely heavily on St. Teresa Benedicta of the Cross (Edith Stein) for our ontological inquiry.
Is it possible to reach a systematic understanding within this classification? And is it possible to reach it “from below,” that is, starting from any things whatsoever given in experience’? Or can and should we come to it “from above”; I mean, is there some specification of the basic idea of “fullness”?
~ Edith Stein. Potency and Act (The Collected Works of Edith Stein) (Kindle Locations 1206-1207). Kindle Edition.
Our hypothesis is that it can be taught and shared with others in its own objective substance through both a priori ideas and material intuition. Sharing the language of science with Edith Stein, we believe this Kingdom to be representative of one of a multitude of species within a genus. If this is true we must understand how its being “comes to be” in each individual. This would be best described using the Aristotelian and Thomist language of forms, potency, and act in addition to the scientific analogy of kingdom, family, genus, and species. If the spiritual Kingdom of God is made up analogously to that of a family which contains genera, which themselves contain species, we can begin to understand how RoyaumeFrance might be described as a species made up of the combined hearts of St. Joan and St. Thérèse, which is a member of the genus made up of St. Mary Magdalene’s House of New Bethany bequeathed on her at the foot of the Cross and consecrated by the divine touch of Jesus on her forehead after his resurrection, which is itself part of the family made up of those consecrated to the Immaculate Heart of Mary.
We deduce these particulars through an axiomatic general understanding given to us by grace, a “divine glance” from God, which impresses his will on our souls and and leaves us with an a priori material intuition from which we induce the general form.
We could take them first as induction and deduction; that is, acquiring general ideas and items of knowledge from the particular experiences we bring together, or deducing more specific ideas from more general ideas and deducing truths about individual objects from general truths. Or again we could understand them as the contrast between a posteriori and a priori, which is not the same as that between particular and general.
~ Edith Stein. Potency and Act (The Collected Works of Edith Stein) (Kindle Locations 1208-1212). Kindle Edition.
We understand the boundaries of the form making up our species through the infallible teachings of the Holy Catholic Church. However, material knowing, being filled up with the essence of this Kingdom requires an axiomatic intuition coming from the “divine glance.”
Fullness implies first what is possible from the perspective of the form. Material knowing can only be derived from an intuition of the one or the many.
By virtue of this sort of intuition we can make a priori and general judgments and statements about these material ideas and their interrelations.
~ Edith Stein. Potency and Act (The Collected Works of Edith Stein) (Kindle Locations 1216-1217; 1239-1240). Kindle Edition.
By the “divine glance” we are led by our saintly sisters on the Trail of the Dogmatic Creed from intuition to ideas and then to general a priori judgements. We come to “know the hearts of St. Joan and St. Thérèse” and from that union of hearts to see the Kingdom in the distance through our a priori general judgments. We begin to contemplate these “material ideas and their interrelations.” Uniting us with the hearts of St. Joan and St. Thérèse, the “divine glance” becomes an efficient cause of our development into the fullness of that Kingdom.
Once we have, according to the form, the genus that marks off an area, we can then determine its species in formal procedures and seek to fill them in a material intuition.
~ Edith Stein. Potency and Act (The Collected Works of Edith Stein) (Kindle Locations 1257-1259). Kindle Edition.
Our knowledge is based on a material intuition grounded in the spiritual conquest of St. Joan’s heart over our own, as we have described in the Methodology. We seek to know as she knows and are willing to trust her in the efficaciousness of our understanding. We are willing to submit to Jesus through Mary by allowing Joan to be the efficient cause of our movement and our inspiration and St Thérèse to be her chief interpreter in the spiritual, phenomenological sphere. We accept Joan’s point of view over our own. We allow her to lead us through the night of faith along the Trail of the Dogmatic Creed to the Kingdom. This we refer to as a spiritual conquest.
Though the ontology of RoyaumeFrance and the Kingdom Blessed of St. Joan and St. Thérèse is grounded in grace and the goodness of God, without which we can do nothing, once obtained it follows a definite system, which answers our question in the beginning.
Therefore for minds that depend on the intuition of concrete individuals as the starting ing point of their knowledge, these are the progressive stages: individual, concrete intuition, ideation, and from ideation variation and generalization (either or both). We may also formalize at any stage, and starting from the empty form, we may reach the forms connected with it in a formal procedure.
~ Edith Stein. Potency and Act (The Collected Works of Edith Stein) (Kindle Locations 1286-1288). Kindle Edition.
In closing we might reflect on the next important question, that is, why would Our Lord open the floodgates of grace and materially fill the species that we know as RoyaumeFrance, the Kingdom Blessed of St. Joan and St. Thérèse. In plain terms, why do Our Lord and Our Lady call us in this specific manner, objectively based in God’s mind from all eternity, in this day and age?
Our “intuition” is that God has a significant role for Our Lady’s Kingdom of Catholic and Royal France in the eternal divine plan, and his will is always done. Those who occupy the temporal manifestation of that France which is an eternal form in the mind of God and placed in the center of Mary’s Immaculate Heart have grown cold in their devotion. Their understanding is clouded over through their sinful secularism. Therefore, God calls us as the French Catholic Diaspora to carry forth the species until the fullness of time.