Explainer
Culture
Royalty
4 min read

The seen and the unseen of the coronation regalia

The coronation’s magnificent regalia is not just bling. Ian Bradley unlocks their visual symbolism and the deep meaning linking the objects.

Ian Bradley is Emeritus Professor of Cultural and Spiritual History at the University of St Andrews.

A crown, orb and sceptre rest on velvet cushions.
St Edward's Crown, and the sovereign's orb, sceptres and ring. The first colour photograph the regalia, taken in 1952.
United Kingdom Government, Public domain, via Wikimedia Commons.

In the course of his coronation on May 6 Charles III will be presented (the technical term is invested) with a number of ancient objects and clothed in various special garments. Known collectively as the coronation regalia, all have deep symbolic significance and point to the Christian basis of the ceremony and of the British monarchy. 

Crowning glory

A crown of gold with purple cloth and an orb and cross.
St Edward's Crown.

The crown which will be placed on the king’s head by the Archbishop of Canterbury is, of course, the most splendid and iconic symbol of majesty. Like the other items of the coronation regalia, it was specially made for the coronation of Charles II in 1661 to replace the medieval regalia which had been broken up and melted down during the time of the Commonwealth and Protectorate when England was without a monarchy in the mid-seventeenth century. Known as St Edward’s Crown, it replaced a medieval original which is said to have been made for King Edward the Confessor, a saintly eleventh century king who built the original Westminster Abbey and was officially canonised as a saint in 1161. Weighing nearly 5 lbs and made of solid gold, its rim is set with precious gems and from it spring two arches symbolising sovereignty. Where they meet there is a gold orb surmounted by a jewelled cross, a reminder of the cross of Christ and of His sovereignty over all.  

Placing St Edward’s Crown on the monarch’s head, the Archbishop traditionally says:  

‘God crown you with a crown of glory and righteousness, that having a right faith and manifold fruit of good works, you may obtain the crown of an everlasting kingdom by the gift of him whose kingdom endureth for ever.’ 

The orb’s different empire 

An orb of gold with a cross on top of it.
The Sovereign's Orb.

The crown is not the only conspicuous symbol of Christ’s power and sovereignty that will make an appearance at the coronation. The orb, which is customarily put into the monarch’s right hand before his crowning, is the oldest emblem of Christian sovereignty, used by later Roman Emperors and Anglo-Saxon kings. A ball of gold surmounted by a large cross thickly studded with diamonds and set in an amethyst base, it acts as a reminder, in the Archbishop’s words, ‘that the whole world is subject to the Power and Empire of Christ’.  Its first appearances in Britain are on a seal of Edward the Confessor in use between 1053 and 1065 and in a depiction of the crowning of King Harold in the Bayeux Tapestry. It is significant that the complex planning of Charles III’s coronation is code-named ‘Operation Golden Orb’. 

The wedding ring 

The ring, in Latin annulus, which is next traditionally placed on the fourth finger of the right hand has often been specifically made to fit the new sovereign, although Elizabeth II used an existing one inlaid with a ruby and engraved with St George's cross. It is presented to symbolise the marriage of monarch and country and was known in medieval times as ‘the wedding ring of England’.  

The sceptre’s power 

a golden sceptre topped by a cross lies next to a golden rod with an eagle on top.
The Sovereign's Sceptre and Rod.

The final pieces of regalia with which a monarch is traditionally invested before being crowned are the rod and sceptre, known in Latin as the baculus and the sceptrus. These may originally have derived from the rod and staff mentioned in Psalm 23. The solid gold sceptre has since 1910 contained the largest clear-cut diamond in the world, part of the massive Cullinan diamond found in the Transvaal in 1905. It is surmounted by a cross, which stands for kingly power and justice. The longer rod, also made of solid gold, is surmounted by a dove, signifying equity and mercy.  

Working clothes  

There is also deep spiritual symbolism in the traditional coronation garments worn by the sovereign. Based on ecclesiastical vestments, they are designed to emphasize the priestly and episcopal character of monarchy and are put on immediately after the anointing which is carried out with the king or queen wearing a simple linen shirt to symbolise humility. The colobium sindonis, a sleeveless garment made of white linen with a lace border is to all intents and purposes a priest’s alb or surplice. Over it is put the supertunica, a close-fitting long coat fashioned in rich cloth of gold, identical to a priest’s dalmatic - a long, wide-sleeved tunic. A girdle of the same material put round the waist has a gold buckle and hangers on which to suspend the sword with which the monarch is girded.  A cloth of gold stole is placed over the shoulders. At a later stage the sovereign is traditionally vested in the imperial mantle, or pallium regale, a richly embroidered cope similar to those worn by bishops. 

These garments emphasize that, like priests and bishops at their ordinations and consecrations, monarchs are set apart and consecrated to the service of God in their coronations which are first and foremost religious services. This aspect is further emphasized by the framing of the coronation service in the context of a service of Holy Communion according to the order laid down in the Book of Common Prayer.  

The unseen 

Some will dismiss the ancient regalia with which the monarch is invested, which have also traditionally included golden spurs, bracelets and swords, as anachronistic medieval mumbo jumbo out of keeping with our modern world. Yet they symbolise in powerful visual terms the sacramental nature of our Christian monarchy which points beyond itself to the majesty and mystery of God. In the words of a former Archbishop, Cosmo Gordon Lang, writing just before he presided at the coronation of King George VI, these ancient rites and ceremonies demonstrate ‘that the ultimate source and sanction of all true civil rule and obedience is the Will and Purpose of God, that behind the things that are seen and temporal are the things that are unseen and eternal.’ 

Article
Comment
Economics
Politics
Trust
5 min read

Tariffs destroy trust so where do we go next?

Blunt weapons cause a mess in markets and lives.

Paul Valler is an executive coach and mentor. He is a former chair of the London Institute for Contemporary Christianity.

A gold coin with the DOGE dog on it, lies over the face on a $50 bill.
So doge-y.
Kanchanara on Unsplash

‘When America sneezes the rest of the world catches a cold’ quipped economists almost a century ago after the Wall Street crash.  A comment that might equally apply to the more than 10 per cent drop in stock markets caused by President Trump’s sudden raised tariffs on imports to the USA.  The impact of the American economy on the world is inescapable.  It represents almost a quarter of global GDP and the dollar is the leading reserve currency, accounting for around 60 per cent of international foreign exchange reserves.  Size is what enables America to bully the rest of the world. 

For decades the American trade deficit has been an elephant in the room and Trump is to be applauded for recognising it and addressing the problem. Unfortunately, the way he has gone about it has caused another, bigger problem. Changing the direction of the global economy is like turning a tanker, it cannot be done easily or quickly, but Trump’s style is to attack, like hammering at a nail.  Every issue in geopolitics looks like another nail, waiting for him to hammer out a negotiated deal.  Full marks for courage, but not for wisdom. The blunt weapon of trade tariffs is designed to bring wealth and power back towards the USA, but blunt weapons often cause a mess, and sure enough a global mess is what we now have.  A US/China trade war with higher prices that could end up stoking inflation and a government own goal.   

Panic selling of government bonds signalling a loss of confidence following Trump’s dramatic tariff boost is reminiscent of the impact of Liz Truss’ sudden and radical UK tax cuts, which were also driven by an ideology, but ended up as a wrecking ball.  Even some of Trump’s backers have warned of an economic nuclear winter.  In the long run, Trump has done the world a favour by highlighting a structural issue that needed correction, but his economically violent methods of addressing it look increasingly unwise.  If a global depression does happen on the back of all this, then coupled with the rise of autocratic and belligerent leadership, we would face a worrying parallel to what happened in the 1930s when the world eventually slid into war.   

Tariffs are like walls, barriers to cooperation and the epitome of economic selfishness.  Make America Great Again is selfishness writ large - a society pursuing wealth and power without the cohesive framework of values that are so essential to cooperation and community wellbeing.  A psychology of self-centredness that damages relationships at the national level.  This is what I find most concerning about Trump’s approach; not just the economics but the long-term legacy of relational damage that could last well beyond his Presidential term. 

Our fears reveal just how much we trust in wealth above everything else, and how much the fear of scarcity affects our mental health.

Michael Schluter in his book The Relational Lens defines five principles, or measures, of relational health.  They are directness, parity, common purpose, continuity and breadth.  Applying those five measures helps us see why Trump’s tariffs are the polar opposite of relational.  He introduced these escalating penalties remotely and not in face-to-face negotiations.  Exploiting the power of America instead of showing respect for the status and needs of other nations.  Tariffs have no common purpose with other countries, only a selfish agenda.  There is no continuity with previous trading protocols.  And it is all purely financial, with no reference to the broader holistic impact.  All in all, a relational disaster.   

Despite living in the ‘first world’ we remain gripped with fear of loss.  Our fears reveal just how much we trust in wealth above everything else, and how much the fear of scarcity affects our mental health. Markets are not entirely rational; they are driven by algorithms that stem from this psychology of greed and fear.  Emotions and trading swing wildly with a herd instinct that often drives behaviour.  As Rabbi Jonathan Sachs said:  

‘Markets have no moral compass; we have outsourced morality to legislation by the State.’   

But the worry now is that the current US administration shows signs of ignoring morality and even riding roughshod over the courts.  No wonder people feel afraid. 

Where can we find hope in all this turmoil?  Is there a better response than gritted teeth and the mantra: ‘this too shall pass’?  I think so.  There is life beyond the market.  Jesus said: ‘life does not consist in an abundance of possessions.’  We can choose to step back and look at all this with the true perspective that money isn’t everything.  We can cultivate gratitude for what we do have.  We can learn contentment.  Yet I feel for those who have experienced financial loss, and don’t want to minimise the reality of hardship.  In fact, something important and practical all of us who are privileged can and should do is to be vigilant in watching out for those who are poor and disadvantaged.  To look after those with a real need for the basics of life and help them through this tough time when economic disruption could make life even harder.  For those with a faith this is part of working out how our faith makes a positive difference where we are. 

Perhaps the supreme irony of this crisis is President Trump’s insistence that Americans must trust him.  Ironic, because the one thing that his tariff actions seem to have undermined more than anything else is trust.  The trust that is essential to the functioning of both markets and civilisation as a whole.  Face to face discussions must be the way forward now, to rebuild trust and find more nuanced, mutual approaches to solving America’s trade deficit.   

There is one person we can always trust though, and his name is written clearly on the American One Dollar bill. In God we trust. Let’s pray that Trump and his America returns to that imperative and turns back to a more Christ centred philosophy of loving our neighbour as ourselves, reflected in a more bilateral approach to diplomacy and agreement.

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