Rorate Caeli

"In that Sacred Heart all our hopes should be placed"

But we should now give most special consideration to the declarations made by Jesus Christ, not through the Apostles or the Prophets but by His own words. To the Roman Governor who asked Him, "Art thou a king then?" He answered unhesitatingly, "Thou sayest that I am a king" John xviii. 37). And the greatness of this power and the boundlessness of His kingdom is still more clearly declared in these words to the Apostles: "All power is given to me in heaven and on earth" (Matthew xxviii., 18). If then all power has been given to Christ it follows of necessity that His empire must be supreme, absolute and independent of the will of any other, so that none is either equal or like unto it: and since it has been given in heaven and on earth it ought to have heaven and earth obedient to it. And verily he has acted on this extraordinary and peculiar right when He commanded His Apostles to preach His doctrine over the earth, to gather all men together into the one body of the Church by the baptism of salvation, and to bind them by laws, which no one could reject without risking his eternal salvation.

But this is not all. Christ reigns not only by natural right as the Son of God, but also by a right that He has acquired. For He it was who snatched us "from the power of darkness" (Colossians i., 13), and "gave Himself for the redemption of all" (I Timothy ii., 6). Therefore not only Catholics, and those who have duly received Christian baptism, but also all men, individually and collectively, have become to Him "a purchased people" (I Peter ii., 9). St. Augustine's words are therefore to the point when he says: "You ask what price He paid? See what He gave and you will understand how much He paid. The price was the blood of Christ. What could cost so much but the whole world, and all its people? The great price He paid was paid for all" (T. 120 on St. John).

How it comes about that infidels themselves are subject to the power and dominion of Jesus Christ is clearly shown by St. Thomas, who gives us the reason and its explanation. For having put the question whether His judicial power extends to all men, and having stated that judicial authority flows naturally from royal authority, he concludes decisively as follows: "All things are subject to Christ as far as His power is concerned, although they are not all subject to Him in the exercise of that power" (3a., p., q. 59, a. 4). This sovereign power of Christ over men is exercised by truth, justice, and above all, by charity.

To this twofold ground of His power and domination He graciously allows us, if we think fit, to add voluntary consecration. Jesus Christ, our God and our Redeemer, is rich in the fullest and perfect possession of all things: we, on the other hand, are so poor and needy that we have nothing of our own to offer Him as a gift. But yet, in His infinite goodness and love, He in no way objects to our giving and consecrating to Him what is already His, as if it were really our own; nay, far from refusing such an offering, He positively desires it and asks for it: "My son, give me thy heart." We are, therefore, able to be pleasing to Him by the good will and the affection of our soul. For by consecrating ourselves to Him we not only declare our open and free acknowledgment and acceptance of His authority over us, but we also testify that if what we offer as a gift were really our own, we would still offer it with our whole heart. We also beg of Him that He would vouchsafe to receive it from us, though clearly His own. Such is the efficacy of the act of which We speak, such is the meaning underlying Our words.


Such an act of consecration, since it can establish or draw tighter the bonds which naturally connect public affairs with God, gives to States a hope of better things. In these latter times especially, a policy has been followed which has resulted in a sort of wall being raised between the Church and civil society. In the constitution and administration of States the authority of sacred and divine law is utterly disregarded, with a view to the exclusion of religion from having any constant part in public life. This policy almost tends to the removal of the Christian faith from our midst, and, if that were possible, of the banishment of God Himself from the earth. When men's minds are raised to such a height of insolent pride, what wonder is it that the greater part of the human race should have fallen into such disquiet of mind and be buffeted by waves so rough that no one is suffered to be free from anxiety and peril? When religion is once discarded it follows of necessity that the surest foundations of the public welfare must give way, whilst God, to inflict on His enemies the punishment they so richly deserve, has left them the prey of their own evil desires, so that they give themselves up to their passions and finally wear themselves out by excess of liberty.

When the Church, in the days immediately succeeding her institution, was oppressed beneath the yoke of the Caesars, a young Emperor saw in the heavens a cross, which became at once the happy omen and cause of the glorious victory that soon followed. And now, today, behold another blessed and heavenly token is offered to our sight - the most Sacred Heart of Jesus, with a cross rising from it and shining forth with dazzling splendor amidst flames of love. In that Sacred Heart all our hopes should be placed, and from it the salvation of men is to be confidently besought.

Excerpts from Annum Sacrum
May 25, 1899

Posted in honor of this enyclical's 110th anniversary


  1. O Heart of Christ, we love Thee,
    have mercy on us all!

    Jesus Christ, King of Mercy and Justice, fill our hearts with the sentiments of your own, teach us how to love the Cross and the poor and to humbly build your Father's Kingdom with faith, hope and charity.

  2. Anonymous11:01 AM

    How I love the doctrine of Christ the King - a doctrine that Liberalism denies in practice and seeks to destroy in theory.

    When we realize that Christ is the King of the entire human race, it follows that all men owe Him obedience in justice; and if all men owe Him obedience in justice, it follows that none have a "right" (much less a so called God-given right) to worship false gods, or belong to a heretical sect.

    The doctrine of Christ the King must be proclaimed and explained in order to dispel the darkness cast forth by Liberalism and its propogators.

    Contrary to the teaching of John Paul II, Christ the King does not want a "civilization of love" with the "great monotheistic religions", as he called them. What Our Lord desires is a civilization of Catholicism, where Christ the King is acknowledged by all and the dissidents are treated as such. Therefore, rather than following Antiochus (the forerunner of the Antichrist - 1 Mach. 1), who sought to unite all men through a false ecumenism, let us follow the teaching of the pre-Vatican II Popes and "restore all things in Christ". Long live Christ the King!


  3. Contrary to the teaching of John Paul II, Christ the King does not want a "civilization of love" with the "great monotheistic religions", as he called them. *** I couldn't agree more with the rest of your comment, but this line here doesn't accurately convey what John Paul II taught.

  4. Anonymous2:28 PM

    Christ the King does not want a "civilization of love" I think you need to re-read the New Testament.

  5. Anonymous, I don't think you're accurately conveying RJS's point either.

  6. While the term 'Civilization of Love' may have picked up some unfortunate connotations in the last 50 years - Age of Aquarius and all that - Our Lord did exhort us to go out and bring His peace and love to the world (while reminding us that we would be persecuted for doing so). This love has the power to transform society, as happened with the Roman Empire. Wherever people let the love of Christ shine through themselves, there is the Kingdom of God, which may well be termed a Civilization of Love.

    Perhaps in our atheistic society, so allergic to the notion of God, employing such a term may be a suitable way of drawing people in to the Christian message, as long as we proceed to properly explain what it entails. I see no problem in inviting people of all faiths and none to participate in building this Civilization of Love, but we must make it clear that for this Civilization to truly emerge, both in our hearts and in our societies, a complete conversion to Christ is necessary. I do believe that was at the heart of JPII's thinking, but due to the general spirit of the age, and perhaps to his own lack of clarity of thought and speech, many people never got to that last part.


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