1. The phalangist knows that "the Kingdom of God is already amongst us", that faith is the way to life, and that charity towards God is realised in love of one’s neighbour. He applies himself in the first place to the communities to which he belongs by birth or situation: his family, his locality, and his corporation. The ecology of the Phalange shows him the blemishes and present difficulties of these and makes him ardently desire their perfect restoration. His optimism and his Christian virtue commit him to working daily at this restoration with all his might.
2. However grave it may be, the state of the French community, of its former empire, as well as of the state of the world, are not desperate. If natural sanity, if Christian sanctity were not present and ever active among us, it is only too certain that atheist totalitarianism and capitalo-socialist corruption would soon win decisively over the community of civilised peoples and even over Christendom. Falling birth-rate, debauchery and crime, impiety and anarchy, appalling wars and genocides, all manifestations of Satan who is Prince of this world, would have subverted everything. Well, it is not so! God is with us. Evil is even now, and at all times, curable.
3. The phalangist, however, must fight laboriously, in the first line against the economic, social and moral disorders which he witnesses at first hand, which tempt him and which could lead him astray. He sets an example of behaviour diametrically opposed to these squalid morals: he has many children who are well brought up; he maintains good order and domestic authority; he collaborates competently and keenly in the activities of his locality and profession. In the second line, penetrating the adverse resistance more deeply, he must take part in the great heroic fight for civilised nationalism against politico-economic democracy. He supports the overturning of this regime of death and the godless subversion which dominate the world with their monstrous powers, for without such a reversal nothing would remain of our humble efforts at ecological restoration. In the third and last line, the phalangist will enlist in the fight against irreligion or rather anti-religion, which is the real basis of all modern evil, the Beast of the Apocalypse. He will fight for the establishment of a wise and holy order of Catholic Counter-Reformation and Renaissance in his country and in the world.
1. The phalangist knows that "the Kingdom of God suffers violence" and he recognises in the political conflict of this 20th century the clash of two cities, the city of God and the city of Satan. He knows that in the end all things must be "restored in Christ", beginning particularly with human institutions and political regimes.
Fleeing from democratic impiety, or abjuring it if he has yielded to it, the phalangist gains through virtue the soul of a political militant, of a soldier of the people fighting against the oligarchies of finance and power. This commitment will demand of him and of those nearest to him great abnegation, the effective renunciation of wealth, of a brilliant career and of worldly honours, which are all things to which his enemies hold the keys. His hatred of democratic vice, his contempt for the absurd republican regime, its shame and its crimes, as well as his admiration for the most Christian monarchy, his love of the "forty kings who in a thousand years made France", sustain his resolution, his enthusiasm and his bravery.
2. Weighing the mortal dangers which hang over the future of France, of Christendom and of the entire human world, he is also able to see the vital forces that remain – more numerous, better formed and more ardent no doubt in France, "eldest daughter of the Church", than anywhere else – forces which make the monarchical restoration possible first here, then elsewhere, and thereafter a renaissance of Christendom and peace.
Before or after the catastrophes, everything will soon be possible to him who wills and who prays.
3. But in order to believe in and fight for this, the phalangist must have a mystical faith in the divine promises of the New Covenant, in the Sacred Heart of Jesus announcing His approaching reign over all His enemies, and in the Immaculate Heart of Mary auguring through Her terrible Secrets the peace of the world in the joint Reign of Their most holy Hearts.
It is the Catholic faith alone which inspires the phalangist’s hope and his unshakeable confidence. "All despair in politics is absolute stupidity" (Charles Maurras). Yes, indeed, but the phalangist’s hope is of another order, because with us politics goes infinitely beyond man and touches the mystery of predestination and of the blessed predilection of our great God and Saviour Jesus Christ.
Political combat is the rule with the Phalange, not the combat of the activist or of the militant in the shadows, but the struggle, "the plot open to broad daylight", against the treason of a regime of death and against all its external allies. In this he will act under the orders of his leaders. At the same time every phalangist is ready at all times to fight as a good French soldier and as a good servant of the Prince whom God will give us.
1. Finally, the phalangist knows that "the Kingdom of God is in Heaven". The passing life of this world is but a preparation for and a figure of this new world to come, for which everything has been made and which in the end is all that matters. The spirit of our Phalange is not humanist, nor is it unduly passionate about ecology, corporatism, monarchy and nationalism. Its inspiration is mystical. Every phalangist is firstly, and far above everything else, intensely Catholic, obedient to God, concerned with the worship of God and desirous of total union with Him, a union of wills here below, and of vision, love and blessedness in the life eternal.
2. As disciples of Brother Charles of Jesus, Charles de Foucauld, phalangists are obsessed with an evangelical love of Jesus. This spills over into their whole life in a desire for the boundless glory and fruitfulness of the Church, their mother; in a desire for the restoration of Christian France – so beautiful! – and of all her traditions; and in a desire for the missions and colonisation, which will open the whole world to the reign of Christ the King and will save, if possible, every human being! This consuming love allows them to overcome all the pains of a Church apparently abandoning herself to the flesh, to the world and to Antichrist.
3. That is why, having evaluated, without weakness, undue pity or false respect, the disorders of the so-called reformed Church, made ill by Vatican II and Paul VI, and the disorders of all the religions and irreligions, termed Christian or non-Christian, the phalangist attaches himself only to that which is true and good, that which is of divine origin throughout the centuries: "Quod ubique, quod semper, quod ab omnibus creditum est" (Saint Vincent of Lérins) – what has been believed by all, at all times and in all places.
He is therefore won over to the Catholic Counter-Reformation of the 20th century as well as to that of the 16th century, both of which are true and authentic Catholic Renaissances.
This struggle in the Church and for the Church, against the cancer devouring her, is the warmest, the most pious and the most loving, but also the most testing, service that the phalangist will render to God and to his brethren, the deepest testimony of his faith, his hope and his love.
4. Following the example and words of Christ, and with His Grace, the phalangist knows that nothing here below is permanent or perfect, other than the things divine. He therefore regards death, the death of his mother and father, of his masters, of his brothers and sons, and his own, with serenity, and is ready to live for God in martyrdom or in combat or in the obscure and ultimate sacrifice of expiation, immolation, praise and love for the Most Holy Trinity as an "unprofitable servant". And so he will ask of his brothers, as he himself will do for them, to be forewarned of the imminence of death, should they know this, so that this final act of his life as a phalangist, Catholic, royalist and communitarian, may be his finest.
Deus noster, Pater in Filio Jesu per Spiritum et Ecclesiam, ad laudem gloriae suae, misericordia nostra.