The Ten Points of Le Royaume – Point 10 (Long Form)

Point 10: Le Royaume is ecumenical and evangelical

We understand true ecumenism as bringing all other Christian churches (Orthodox) and communities (Protestant and Independent Evangelical) back into the One, Holy, Catholic, and Apostolic Church with Peter’s successor as the divinely appointed Vicar for Jesus Christ.

It is antithetical to Jesus’ purpose in founding His Church that we would abandon His Dogma and His presence invested in the teaching authority of the Magisterium of the Church. We see the superficial, feel-good “union” with these other schismatic churches and heretical spiritual communities as unholy and opposed to Jesus Christ’s purpose in founding His Church. We will all be “one” when the lost sheep are brought back to the Chief Shepherd in the Catholic Church. In sum, ecumenism means evangelization.

Three fundamental points form the ecumenical foundation of Le Royaume.

(1)  The Catholic Church allows Protestants the noble title of “Christian” through their baptism (CCC 818, 838), not through their assertion that they “have accepted Jesus Christ as their Lord and Savior” or that they “believe the Bible” or any other subjective criteria. Jesus Christ, speaking through His Catholic Church, grants properly baptized Protestants the privilege of the Christian title. They are Christians in imperfect union with the Church by our Lord’s mercy, Who does not charge those born today with the sin of separation from their fathers (CCC 818).

(2) Protestant communities are sources of Christ’s grace and power only through the “fullness of grace and truth that Christ has entrusted to the Catholic Church” (CCC 819). Those who experience the joy and saving grace of Jesus Christ through Protestant or Independent Evangelical communities should be eternally grateful for the Catholic Church through which they derive their relationship with Jesus, for there is no salvation outside the Catholic Church (CCC 846).

(3) The Catholic Church, as that one divinely founded by Jesus Christ, is in her very substance superior (re: point six above) to all other philosophies, religions, creeds, doctrines, and spiritualities. She has no equal on earth. Whatever truth Protestants find in any particular community is contingent and dependent on the Catholic Church by the mercy of Jesus Christ Himself. Protestant communities and “Spiritual but not Religious” philosophies represent tragic aberrations to the true faith where heresy and revolutionary apostasy run unchecked to the potential ruin of many souls.

We see the logical end of any authentic ecumenism as the defeat and eradication of Protestantism with its demonic New Age and “Spiritual but not Religious” derivatives through charitable evangelical efforts to bring all baptized members of Christ’s body into the loving arms of Holy Mother Church. Our ecumenical efforts can likewise be seen as efforts to rescue our baptized brethren from the Satanic illusions and influences of Protestantism, New Age, and “Spiritual but not Religious” anti-Church tendencies.

The Ten Points of Le Royaume – Point 6 (Long Form)

Point 6: Le Royaume is aristocratic and anti-egalitarian

God, in His wisdom, has willed essential inequalities (St. Thomas Aquinas, Summa 1 Q47 A2) throughout the spiritual and temporal realms for the good and edification of the created order. We also acknowledge that all people, in their human essence, are created with equal human dignity and rights to life and freedom.

These inequalities acclaim God’s glory and, in humans, reflect the wisdom of the Divine Order through factors such as aristocratic birthright, differing talents, degrees of skills, health, etc. Inequalities exist even among the Saints glorified in Heaven, all for the glory of God.

To use a metaphor for the Kingdom of God, a beautiful landscape is beautiful precisely because of the varying degrees of make, color, height, width, and depth of the flowers, trees, rivers, valleys, and mountains making up that panorama. Conversely, as inequality implies superiority, humanity’s pride finds all distinction repugnant. It, therefore, seeks to eliminate all inequality, including legitimate differences, ultimately leading to a blasphemous doctrine of equality with God Himself through either Eastern New Age Pantheism or secular atheism, which seeks to eliminate God altogether.

Le Royaume understands that legitimate superiority as such is to be honored. Latria (for God alone), hyper-dulia (for the Holy Mother of God), and dulia (for the angels, saints, and legitimate earthly royalty) are essential Catholic Orthodoxy celebrated in Le Royaume.

The Ten Points of Le Royaume – Point 5 (Long Form)

Point 5: Le Royaume is Royalist

We choose the Catholic Monarchy as the optimal form of government. The Monarchy is the temporal reflection of the Divine Order in the Kingdom of God and the structure of social order that facilitates Our Lord’s request that “Thy Kingdom come, Thy will be done, on earth as it is in Heaven.”

We acknowledge and accept Leo XIII’s point that various forms of government can be valid so long as they seek their end in the proper good; yet, we note Pius VI’s classification of Monarchy as the best form of government.

Finally, we note St. Pius X’s censure of Le Sillon’s thesis, which erroneously claimed that only through democracy would humanity inaugurate perfect justice.

The Ten Points of Le Royaume – Point 4 (Long Form)

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. We are ecstatic and grateful for this mystical meadow as we see the beautiful flowers, fresh lakes, deep-running rivers, and majestic mountains on the horizon. We see the temporal Kingdom of France, now in exile under the Republic, 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 concerning the Church in the modern world and the directives of the Second Vatican Council, which we wholeheartedly embrace. While we are preferential to the Traditional Latin Mass, we obediently accept the validity of the Novus Ordo. Therefore, while proclaiming the mystically French orientation of Le Royaume with its noticeably medieval mindset, we are in no way establishing this orientation as normative for the Church. A particular culture, a particular time, or to a single spiritual direction does not bind Jesus Christ.

However, this mystically French orientation is a mighty buttress of Counterrevolutionary spiritual and temporal activity. Our French spirit is under the guidance of our two saintly sisters, Joan and Thérèse, the secondary co-patronesses of France. This mystically French orientation rises fiercely 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” heresy that all seek to destroy the Church.

While Le Royaume is obtuse in the face of modernists, she dovetails congruently with the magnificent two-thousand-year history of the Church and ancient Christendom. She is present in the modern world while living in continuity with the past. Le Royaume seeks to advance 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 Counterrevolutionary 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. This mystical relationship between Heaven and earth reveals Le Royaume’s profundity. For it is in that relationship between Heaven and the Kingdom of France that we find our existence’s ultimate and astonishing meaning. Our day-to-day activities in the ordinary affairs of our lives take on eternal significance. Everyday 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, is for those called to her the hinge point and bridge between Heaven and earth. From here, we discover the royal and regal nature of our calling.

The Ten Points of Le Royaume – Point 3 (Long Form)

Point 3: Le Royaume is Marian, Thérèsian, and Jehannian in spirituality

We joyfully allow St. Joan and St. Thérèse to lead us on our faith journey in the manner that best fulfills our consecration to the Blessed Virgin Mary. This journey unites us with the Sacred Heart of Jesus as per the teachings of St. Louis de Montfort and St. Maximilian Kolbe.

Congruent with the first two points of Le Royaume, we are keenly aware of the mystical union between the Church militant, Church suffering, and Church Victorious. This mystical union, as described in point two, demonstrates the mystery of our devotion brought out in the writings on The Dove and Rose (St. Joan and St. Thérèse). We are contemplative and active; we are at rest on Thérèse’s Mount Carmel while actively engaged with Joan in the spiritual warfare of the Church militant on earth. Conversely, paradoxically, we are as militant as Thérèse and quietly contemplative as Joan. Heaven is on earth through the Church militant, and we, therefore, see the glorious history of Christendom, and notably of the Kingdom of France as the Eldest Daughter of the Church, in light of this mystical union.

Here, St. Joan of Arc profoundly influences us. Her military banner and her responses to her ill-willed inquisitors demonstrated a profoundly clear view of the Church in Heaven united with the Church on earth. To anoint a King in Rheims was to fulfill a Heavenly-ordained mission. To fight for the Kingdom of France on earth was to fight for the Kingdom of God in Heaven, as Joan pointed out so poignantly to Charles VII when she informed him that the Kingdom of France belonged to Jesus Christ as King of Kings. As King of temporal France, Charles was to be the Lord of the Kingdom of France for Jesus Christ.

Our mission is to transform the earth through this mystical union. We always pray, “Thy Kingdom come, Thy will be done, on earth as it is in Heaven.” While this Kingdom is primarily in the hearts of men and is not “of this world,” the hearts of men establish temporal social, cultural, and political order “in this world.” Thus, to affect change “not of this world” in the hearts of men is to affect change “in the world” through the social, cultural, and political order.

This transformation must first happen in our hearts if we are to participate in the mission of Le Royaume, the mystical Kingdom of France, through the spiritual influences of the Blessed Virgin Mary, St. Thérèse of Lisieux, and St. Joan of Arc. Here we see the importance of the Tradition of the Church through the writings and examples of the great saints and Doctors of the Church (of which St. Thérèse is one Doctor) who traveled The Trail of the Dogmatic Creed before us. We attune to them to find true spirituality and to detect and reject outright as deadly and diabolical the false spiritualities and philosophies of the modern world such as Protestantism, New Age, “Spiritual but not Religious,” Secularism, and Scientific Atheism. We seek only The Cross through the doctrines, dogmas, and magisterial guidance of the Holy Catholic Church.

Repentance, contrition for sins, self-knowledge, and a desire to re-order our lives through sanctifying grace are all essential elements in our Marian, Thérèsian, and Jehannian spirituality.

We reject as diabolical the New Age and modern psychotherapeutic nonsense that seeks to affirm every belief and lifestyle while denying sin, judgment, and the reality of Hell. We know we are grave sinners, bringing ourselves low like mere toads and snails, as St. Louis de Montfort refers. Our misuse of free will blackens our created being.

In the light of Le Royaume, Hope transforms this pitiful darkness into glorious sunshine. Through the Divine Mercy of Jesus Christ, and with no help from the New Age heresies of modern spiritualities, Hope embraces the Mercy of Our Savior. By His Mercy, we can love our home, Le Royaume, with the Holy Trinity, the angels, and the saints as God’s intrinsic goodness drives us to do, as mentioned in point two.

Thus, gratitude is an essential spiritual characteristic of our union with the Holy Virgin Mary, St. Joan, and St. Thérèse. We must eliminate our complaints and grievances as these reflect nothing more than our vulgar, self-centered preoccupations. They negatively transform our unconditional love into conditional dependency and spiritual immaturity. Gratitude in all things, be it sickness, poverty, perceived injustices, or imminent death, is foundational to the Kingdom. Ingratitude cannot enter Le Royaume. We are eternally grateful to God in all circumstances simply because He Is Who He Is.

The Ten Points of Le Royaume – Point 2 (Long Form)

Point 2: Le Royaume is intrinsically good, being the mystical Kingdom of France belonging to the Virgin Mary, St. Joan of Arc, and St. Thérèse of Lisieux.

“In the language of images Jeanne has thus (with her banner) depicted the Church in heaven as pure adoration of God, the Church on earth as the reception of God in the womb of the Virgin Mary, and sinful humanity, gathered in this Church around the cross along with the priests and soldiers, redeemed and repentant. Yet it is the same Church that is on earth and in heaven.”

– (The Spiritual Way of St. Jeanne d’Arc by George Tavard)

Question: Do you not believe that you owe submission to God’s Church on earth, that is to our lord the pope, to the cardinals, archbishops, bishops, and other prelates of the Church?

Joan: Yes, our Sire being first served.

Question: Have you commandment from your voices not to submit yourself to the Church militant which is on earth, nor to its judgment?

Joan: I shall not answer otherwise than I take into my head, but what I answer is by the commandment of my voices; they do not command that I obey not the Church, God first served. 

– (Joan of Arc, By Herself and Her Witnesses, Pernoud)

The Kingdom of St. Joan and St. Thérèse is “La France Mystique,” the mystical Kingdom of France. This Kingdom, through the consecration of France to the Virgin Mary in 1638 by King Louis XIII and by the later decrees of Popes Pius XI (for St. Joan of Arc) and Pius XII (for St. Thérèse), belongs to the Virgin Mary with our saintly sisters as secondary co-patronesses. It uniquely emanates with “the most beautiful color in the heavens,” that is, the combined spirituality of St. Joan of Arc and St. Thérèse of Lisieux. Our celestial sisters guide us in their saintly and sisterly care on the Trail of the Dogmatic Creed to the center of the Immaculate Heart of Mary, where Jesus Christ enthrones Himself in all His glory. For these reasons, Le Royaume is intrinsically good.

Le Royaume’s intrinsic goodness means that we seek it for its own sake, a manifestation of the Kingdom of God, where there are many Kingdoms, and Jesus Christ is the King of all Kings. As such, our love for Le Royaume, our love for the Trinitarian God revealed through the doctrines and dogmas of the Catholic Church, is unconditional. We neither ask nor expect anything conditional on our love. Nor do we ask anything on our desire to be sons and daughters of this Kingdom. In fact, not only do we ask nothing, we offer everything, including our very lives. Our greatest desire is to lose all for the sake of the Kingdom. This desire is our testimony to the inherent and intrinsic goodness of Le Royaume. The greater the worth, the more one is willing to sacrifice. In Le Royaume, we see a manifestation of the Kingdom of God and desire that this Kingdom is glorified “on earth as it is in Heaven.”

Our unconditional love for Le Royaume means that we are satisfied and grateful for whatever conditions Our Lord and King of Kings so wills to bestow on us. We abhor the idea that temporal goods and earthly measures are necessary for our faith, hope, or love. Should Our Lord choose to let us suffer, even to die, for God’s glory as He did to His closest friends on earth, Mary, Martha, and Lazarus, we are eternally grateful to be counted in that company and for that grace to demonstrate our love. The Holy Trinity and the Kingdom of God, of which Le Royaume is a part, are intrinsically good, and we can place no condition on our love for them.

In imitation of our most glorious saintly sisters, Joan and Thérèse, and indeed of all the saints throughout history, we find that we are not even satisfied with a mere enduring of our sufferings. We eagerly seek to be crucified with Our Lord to love Him unconditionally as He loves us. Like St. Thérèse and St. Joan, we desire to suffer all for Jesus Christ, as we are compelled in this manner by His intrinsic goodness and that of Le Royaume, which we seek. Innate goodness demands sacrifice. Divine Intrinsic worth demands the ultimate gift of love. We realize upon sensing Le Royaume through the most caring assistance of St. Joan and St. Thérèse in the Immaculate Heart of Mary that to attain it means to lose all and to lose all means to gain everything.

To Be means goodness, as God found His creation to be good, while our sinfulness is not-being. Being and not-being cannot co-exist. Le Royaume means Being and Life, while our sinfulness means not-being and death. Our crucified sinfulness in union with Jesus Christ leaves us with a glorified being in heaven. Such is the land of Le Royaume and such are the saints who have gone before us. We must never place a condition on our faith, hope, or love for God, His angels, His saints, or Le Royaume, even if it means sickness, poverty, or death.

We reject the twisted notion that God must do what pleases us to justify a so-called love for Him. We deny He must heal us, provide us with wealth, good fortune, or any other earthly good lest we abandon Him for more comfortable and self-affirming spiritualities of idolatry, promising us “all the kingdoms of the earth.” We ask as is fitting, but we are most pleased, even joyful, to be denied all if that is for the greater glory of God. In this manner, we demonstrate our love.“Set your hearts on his Kingdom first, and on God’s saving justice, and all these other things will be given you as well” (Mt. 6:33).

The Ten Points of Le Royaume – Point 1 (Long form)

Point 1: Le Royaume is traditionally-minded Catholicism in union with our Holy Father the Pope in Rome and the Magisterium of the Church.

This point is the foundation and wellspring for all the others to follow. The infinite merits of Jesus Christ are the wellspring from which all grace flows, and the Holy Roman Catholic Church is His Body and His Bride. Hence, obedience to that Church secures us in the life-giving waters of grace flowing from His life, passion, death, and resurrection.

Without first being established in traditionally-minded Catholicism through both the intellect and the will, we, as “fils ou filles du Royaume,” that is, “sons or daughters of the Kingdom,” are unable to fully appreciate and integrate into the substance of our being the rest of the points. Without this point firmly embedded in our souls, we will continually run awry on our journey. It will be like having a bent, out-of-balance wheel on our spiritual carriage. The more out-of-balance the wheel is, the greater the difficulty keeping the carriage on the designated path. We wreck the carriage as soon as we leave the wheel to its way without an immediate, opposing, and correcting force. 

This journey to Le Royaume is on the Trail of the Dogmatic Creed with St. Joan of Arc and St. Thérèse of Lisieux. This Trail runs through the great castle walls of Roman Catholicism that leads into the magnificent Kingdom of God, which is spiritually the Immaculate Heart of Mary. We hope to find our particular fiefdom, Le Royaume, in this Kingdom. We cannot do so with a bent wheel, that is, through our whims, opinions, feelings, and constant demands to satisfy our prideful, disordered desires. We cannot do so without the saintly and sisterly guidance of Joan and Thérèse, who demand strict adherence to the Dogmas, Doctrines, Creeds, and Magisterial teachings of the Holy Catholic Church. Our first point is critical, then, for beginning our journey.

Only through this traditionally-minded Catholicism will we find Le Royaume, for to reach our noble destination, we must make authentic progress. Authentic progress is that which actually has an end of genuine value in mind and which then follows a proper course that brings one safely to that authentically valuable end. A carriage speeding forward through space and time makes material “progress” narrowly measured by mere space and time; however, if that so-called “progress” leads the carriage over a cliff, then that progress is not authentic. Mere chronology does not define progress. Progress is determined by having an authentically valuable endpoint and a Trail leading true to that endpoint. Otherwise, we will journey over a cliff.

Here is the crux of the matter and the more profound reason that we must be traditionally-minded Catholics in obedience to our Holy Father, the Pope in Rome, and the Magisterium of the Church. Jesus Christ alone, as King of Kings and Lord of Lords, is the true end in Himself and His substance. He alone represents authenticity. He is the Alpha and the Omega. Therefore, strict adherence to His Body and Bride on earth, the Holy Catholic Church, is required to make authentic progress concerning Le Royaume. The Trail of the Dogmatic Creed to Le Royaume with St. Joan and St. Thérèse is a metaphor for this faithful obedience to the Church with all of her Dogmas, Doctrines, and Creeds under the saintly patronage of our heavenly sisters.

We must emphasize this point. There is a fundamental divergence that influences all people on this earth. Originating with the Fall of Man and corrected through Jesus Christ, it is the most primordial and essential of all divergences and encompasses the entirety of humanity. It is the divergence between those whose driving orientation is toward God and obedience to Him through cooperation in sanctifying grace and those whose driving orientation is toward themselves separate from God through a rebellion against that sanctifying grace. The first seeks to do anything, even if incomprehensible, if only God commands it, for God is substantively Good in Himself and deserving of obedience simply for Who He Is (“I Am”), making this obedience necessarily unconditional:

“Thus saith the Lord to me: Go, and get thee a linen girdle, and thou shalt put it about thy loins, and shalt not put it into water. And I got a girdle according to the word of the Lord, and put it about my loins. And the word of the Lord came to me the second time, saying: Take the girdle which thou hast got, which is about thy loins, and arise, go to the Euphrates, and hide it there in a hole of the rock. And I went, and hid it by the Euphrates, as the Lord had commanded me. And it came to pass after many days, that the Lord said to me: Arise, go to the Euphrates, and take from thence the girdle, which I commanded thee to hide there. And I went to the Euphrates, and digged, and took the girdle out of the place where I had hid it…” (Jer 13: 1-6) (Douay Rheims)

The second diverging orientation seeks to do its own will, to satisfy its own heart and inward desires, even in defiance of God:

“Well do you make void the commandment of God that you may keep your own tradition. For Moses said: Honor thy father and thy mother; and He that shall curse father or mother; dying let him die. But you say: If a man shall say to his father or mother, Corban (which is a gift,) whatsoever is from me shall profit thee. And further you suffer him not to do anything for his father or mother. Making void the word of God by your own tradition, which you have given forth. And many other such like things you do.”

“Hear ye all and understand. There is nothing from without a man that entering into him, can defile him. But the things which come from a man, those are they that defile a man. If any man have ears to hear, let him hear.” (Mk 7: 9-13; 14b-16) (Douay Rheims)

“For from within out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within, and defile a man.” (Mk 7: 21-23) (Douay Rheims)

We call this latter orientation The Revolution and its adherents Revolutionaries. It reflects the primordial Revolution against God by Satan that began before the foundations of the world and which Revolution captured the hearts of Adam and Eve, leading to The Fall of humanity, which the life, passion, death, and resurrection of Jesus Christ restored. This Revolution is never absent from the ongoing drama of humanity’s journey through time and space and will never be absent to its end in Jesus Christ at His Second Coming when He will judge the living and the dead. It is the ongoing drama of the two, and only two, Apocalyptic players in the Heavens and the earth, Christ and anti-Christ. This Revolution seeks only disorder and disobedience to God. Every nook and cranny of humanity’s activities manifest this disordered disobedience, including those of the Church. How many clergies, religious, and lay people sadly walk the path of the Revolution in the Church! How many of those closest to Christ through baptism betray Him through the revolutionary seeking of their own heart, orientation, views, and opinions, wherein lies everything that can defile!

Conversely, we call the first, or former, orientation The Counterrevolution and its adherents Counterrevolutionaries. It is the noble reaction against the ignoble Revolution and can be found only in a man or woman through sanctifying grace. After The Fall, all were Revolutionaries, yet, God gave us the grace to restore proper obedience to God after the resurrection. Jesus Christ is the Ultimate Counterrevolutionary and the Father of all Counterrevolutionaries who seek to return to God and to resist the evil Revolutionary actions in the world, even, and particularly, those defiling the Church.

Because of this Counterrevolutionary driving orientation, we tend to prefer the Traditional Latin Mass (Extraordinary Form) over the Novus Ordo, though we obediently accept the latter’s validity as per the authority of our Holy Father, the Pope and the Magisterium of the Church. Though both forms bring the Crucifixion of Jesus Christ to our respective altars, we see more vividly in the liturgical rubrics of the Traditional Latin Mass that obedient orientation to God. In all, the Kingdom of God, and Le Royaume, which is that part of the Kingdom of God to which St. Joan and St. Thérèse are leading us, is far more significant than the Counterrevolution. The Church is far more than the Counterrevolution itself though being the single most formidable Counterrevolutionary force on earth. Thus, we are seeking Le Royaume, which is good in its very nature. We are fundamentally for something as opposed to being fundamentally opposed to something. Yet, like any wise traveler, the Fils du Royaume must always keep a spiritual eye and ear alert for signs of the deadly Revolution. The Fils is moving joyfully toward Le Royaume with St. Joan and St. Thérèse on the Trail of the Dogmatic Creed. Still, at the same time, the Fils is alert to dangers lurking nearby in the Dark Forest of the Revolution. Le Royaume is about proper order, the Divine Order, and is intrinsically good. This intrinsic goodness will be the subject of point two.