Monarchism is a political icon of the Trinity

In terms of the divine economy, the political philosophy that most directly and accurately reflects the Triune God is monarchy. Monarchy is the organic society of the Triune nature. The error of oligarchy is that it posits a multitude of divnities that operate and run society. The error of democracy is that it posits man as competing against his fellow man for positions of power in society. Monarchy holds both the natural hierarchy to prevent and prohibit competition between men and it reflects a Triune nature in society between the monarch, the people, and the country.

Erik Ritter von Kuehnelt-Leddihn states that "[d]ue to its inherent patriarchalism, monarchy fits organically into the ecclesiastic and familistic pattern of a Christian society" (Liberty or Equality, 155). The theology of the procession of the Son and the Holy Spirit in the Cappadocian fathers only further enunciates as to how the Trinity is far more modeled in a monarchial society than in a democratic and oligarchical society. St. Basil writes,

For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three — nor yet first, second, and third. For I, God, am the first, and I am the last. (Isaiah 44:6) And hitherto we have never, even at the present time, heard of a second God. Worshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theology in a divided plurality, because one Form, so to say, united in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. For the Son is in the Father and the Father in the Son; since such as is the latter, such is the former, and such as is the former, such is the latter; and herein is the Unity. (De Spiritu Sanctu, 18.45)

The monarchy is the one God. Taken into a political symbolism, the monarchy is the one state. The one state thus consists of the country, the people, and the king. "Thus the way of the knowledge of God lies from One Spirit through the One Son to the One Father, and conversely the natural Goodness and the inherent Holiness and the royal Dignity extend from the Father through the Only-begotten to the Spirit. Thus there is both acknowledgment of the hypostases and the true dogma of the Monarchy is not lost." (18.46) The political state, in a similar matter, lies from one country through the one people to the one king. Thus, there is spoken of being one kingdom and not a multitude of kingdoms. And though an empire be made up of multiple kingdoms, it is also one empire. St. Gregory Nazianzen writes,

Look at these facts:—Christ is born; the Spirit is His Forerunner. He is baptized; the Spirit bears witness. He is tempted; the Spirit leads Him up. He works miracles; the Spirit accompanies them. He ascends; the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles which belong to God are not applied to Him, except only Unbegotten and Begotten? For it was needful that the distinctive properties of the Father and the Son should remain peculiar to Them, lest there should be confusion in the Godhead Which brings all things, even disorder itself, into due arrangement and good order. Indeed I tremble when I think of the abundance of the titles, and how many Names they outrage who fall foul of the Spirit. (Orations, 31.29)

The similar thought is brought up again. The country proclaims the people of the kingdom and the people of the kingdom have the duty to proclaim the kingdom. Once again, the Triune procession sets the model for a monarchy. To cap it all off, St. Gregory even affirms that it is a monarchy that is held in honor.

The three most ancient opinions concerning God are Anarchia, Polyarchia, and Monarchia. The first two are the sport of the children of Hellas, and may they continue to be so. For Anarchy is a thing without order; and the Rule of Many is factious, and thus anarchical, and thus disorderly. For both these tend to the same thing, namely disorder; and this to dissolution, for disorder is the first step to dissolution. But Monarchy is that which we hold in honour. (29.2)

It is further to be emphasized in the writings of St. Gregory of Nyssa that the members of the Trinity are differentiated by cause. 

If, however, any one cavils at our argument, on the ground that by not admitting the difference of nature it leads to a mixture and confusion of the Persons, we shall make to such a charge this answer — that while we confess the invariable character of the nature, we do not deny the difference in respect of cause, and that which is caused, by which alone we apprehend that one Person is distinguished from another — by our belief, that is, that one is the Cause, and another is of the Cause; and again in that which is of the Cause we recognize another distinction. For one is directly from the first Cause, and another by that which is directly from the first Cause; so that the attribute of being Only-begotten abides without doubt in the Son, and the interposition of the Son, while it guards His attribute of being Only-begotten, does not shut out the Spirit from His relation by way of nature to the Father. (On Not Three Gods)

Yes, the country differs from the people in that the country is the earth that the people cultivate. The people differ from the king in that the king presides in a rulership of love over the people. These are the main differences. The king is the Cause in this sense, of the country and the people, and the people share a relationship to cultivate the land. Thus, the Spirit proceeds from the Father through the Son (I won't go into filoque debates here!). The country proceeds from the king through the people. The main error with oligarchy is that it displaces the one monarch with a multitude of deities to preside over the land, thus dividing it. The problem with democracy is that it reduces people to operating in a competitive spirit for control over one another. But following the Cappdocian fathers and the theology of the Cappadocian fathers, I argue that a monarchial society provides a far more accurate political icon of the Trinity.