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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.’ 

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Third Space: the gym that offers belonging, but at a cost

The real third spaces are not about cost and exclusivity.

Jessica is a Formation Tutor at St Mellitus College, and completing a PhD in Pauline anthropology, 

An exercise class underway in a smart gym.
Third Place.

In the past 25 years, London has been overrun by a new luxury health club chain called Third Space. There are now thirteen sites across the city - and one just opened down the road from where I live. You can probably guess what happened next. 

I was in the market for a new gym, so I enquired. And I must admit, it was stunning. There’s a beautiful reformer Pilates studio, a state-of-the-art gym floor, spin classes, even a spa. All of which made sense of the monthly fee. But there is also a two-month waiting list to join. 

Living in London, where waiting more than five minutes for a tube feels outrageous, this was baffling. When I asked about it, I was told the list was to prevent overcrowding, as spots were “limited.” But when I visited, the gym was nearly empty. 

This wasn’t about capacity—it was about exclusivity; a classic case of the scarcity principle: the idea that things become more desirable when they’re harder to access. It’s a tactic brands like Crocs and Stanley have famously used—make something hard to get and everyone wants it. 

In its recent report, The Quiet Revival, the Bible Society noted how society has recently lost community “third places” such as pubs, libraries, and local clubs. Home is the first space; places of work are the second space.  The loss of traditional third places—those informal, accessible gathering spots—has left a vacuum; we are becoming increasingly fragmented. Changes in work patterns and costly financial barriers to recreation mean fewer people feel rooted in their communities.   

As humans, we are wired for connection. Research confirms what we intuitively know: deep community strengthens mental health, reduces loneliness, and brings a sense of purpose. With traditional third places in stark decline, many will now look to curated, branded “third spaces” like exclusive gyms, co-working lounges, or members-only clubs. These new spaces offer belonging—but at a cost. They are often expensive, exclusive, and subtly suggest that you need to be someone to gain entry. There is a bitter irony in Third Space’s success, built as it is on the exact opposite principles of what its namesake was all about.  

The Church, by contrast, is radically different. It is not about earning access but receiving grace. There’s no waitlist to get in. No premium fee. No scarcity model. In fact, the more disqualified you feel, the more welcome you are. Grace doesn’t limit access—it throws the doors wide open. 

While I have kept my Third Space membership (it really is incredible), I have tried to step more into community life in other ways. I take part in my weekly Parkrun and recently joined my local library. These things have been a gift to me in allowing me to connect with people in my local area in ways that everyone can access.  

And I am a big fan of Church, too. Where Third Space focuses on my endeavour to be better, fitter, or stronger, it – and the Parkrun, and the library – encourage community, connection, and mutual care for other people. They are a reminder that grace isn’t scarce, community isn’t earned, and you don’t need a membership card to be welcomed. The doors are wide open—everyone is invited.  

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