Monarchy properly understood is a Platonic, ultra-real Form. As Catholics, we recognize the Platonic Forms of natural philosophy as those supernaturally created by and resting eternally in the Mind of God. The Forms exist as Plato postulated, only he had no way in time and space (though we cannot be certain of this) to grasp the revelation of God taking place through His chosen people in the Levant. Plato was right but had no way to know just how supernaturally right he really was. God rested on the seventh day of creation, and we might suspect from this account that these Forms were the invisible seeds of His material world waiting to be actualized in time and space. (Now we are borrowing from Aristotle – we do not reject all of Aristotle, we simply are opposed to his orientation toward the City of Man as opposed to Plato’s orientation to the City of God).
Monarchy as a Form represents the orientation of authority and order in the divine Kingdom of God. Jesus Christ is King of Kings and Lord of Lords. This is true here on earth as well as in Heaven. All things were created through Christ; therefore, all things are subject to Him. It matters not if one does not believe in His Kingship. We can be certain that we are subject to any Kingdom’s laws, even if we choose not to believe in or respect the King of that Kingdom. Christ’s authority is not based on our choosing to believe in Him; it is based on the objective reality that He is Lord of His own creation.
As King, all authority and proper order flows downward from Jesus through the inegalitarian aristocracy of the saints in Heaven, foremost and highest through Our Lord’s most Holy and Immaculate Mother, Mary, who is our mother and the Queen of all creation by the grace and will of her Son Jesus Christ. She alone we honor with the worship of Hyperdulia, as opposed to that of Dulia we offer the rest of the saints. Of course, all of this is distinct from and subject to the adoration of Latria we offer only to God. Understanding the forms of worship and honor of Latria, Hyperdulia, and Dulia is essential to understanding the aristocratic divine order and the Form of the Monarchy. God’s fountain of grace flows from the higher to the lower where we in the Church Militant lift our parched lips and hands to receive it. We then nourish the earth by sharing these Heavenly waters which provide life for the Kingdom of God “on earth as it is in Heaven.” We do this as we accept and willfully unite ourselves with the divine order, the saints in Heaven, and the divine will governing it all.
Thus, we must oppose any form of intrusion or usurpation of the divine order. It is anathema to us that revolutionary governments would declare that authority begins not with the will of God but with “the will of the people” and then flows upward. We are certain that God does not change His truths as we order Him to through our own wills. God does not accept intrinsically disordered behavior because we desire to behave so. God does, however, allow us to suffer the punishment of our own choices by being delivered up to these disordered desires, according to St. Paul in the first chapter of Romans. However, the divine order itself does not change to suit those desires; the divine order is not one that originates in the “will of the people.”
Monarchy, imperfect as its earthly stewards may be, nevertheless remains perfect as a Form. We evangelize in part for Christ the King and His divine order through the Immaculate Heart of Mary by evangelizing for the Monarchy as it is properly known through its divine Form. Our work is to imbue the world with the images of Monarchy as a Form, even though the earthly stewards are less than perfect manifestations of the ideal. To focus on the worth of the individual is Aristotelian. To focus on the worth of the Monarchy itself, no matter the acceptability of the steward, is Platonic. The Aristotelian will demand that only worthy men and women be allowed to rule, which, of course, leads ultimately to democracy and the Luciferian “will of the People.” Conversely, the Platonist will demand that a weak steward of the Monarchy strive to live up to his or her noble calling, which, of course, keeps rulers and society at large focused on “the will of God.” These are two very different viewpoints, as are substantively the paradigms of Plato and Aristotle themselves.
We love Monarchy because we love the divine order established by The Most Holy Trinity and with Jesus Christ enthroned as King in all His glory. We become worthy subjects by loving the Monarchs themselves, even the weak and openly sinful ones, as stewards of this order on earth and demanding that they live up to their calling. In this way, we evangelize in part for Our Lord and Our Lady and their Holy Catholic Church, the seed of the Kingdom of God on earth. By doing so, we play our role in bringing the Kingdom of God “on earth as it is in Heaven.”