Encyclical of Pope Pius XI on the Feast of Christ the King, 11 December 1925
Excerpt: Sections 7-13
7. It has long been a common custom to give to Christ the metaphorical title of
"King," because of the high degree of perfection whereby he excels all
creatures. So he is said to reign "in the hearts of men," both by reason of the
keenness of his intellect and the extent of his knowledge, and also because he is very
truth, and it is from him that truth must be obediently received by all mankind. He
reigns, too, in the wills of men, for in him the human will was perfectly and entirely
obedient to the Holy Will of God, and further by his grace and inspiration he so subjects
our free-will as to incite us to the most noble endeavors. He is King of hearts, too, by
reason of his "charity which exceedeth all knowledge." And his mercy and
kindness which draw all men to him, for never has it been known, nor will it ever be,
that man be loved so much and so universally as Jesus Christ. But if we ponder this matter
more deeply, we cannot but see that the title and the power of King belongs to Christ as
man in the strict and proper sense too. For it is only as man that he may be said to have
received from the Father "power and glory and a kingdom," since the Word of
God, as consubstantial with the Father, has all things in common with him, and therefore
has necessarily supreme and absolute dominion over all things created.
8. Do we not read throughout the Scriptures that Christ is the King? He it is that
shall come out of Jacob to rule, who has been set by the Father as king over Sion, his
holy mount, and shall have the Gentiles for his inheritance, and the utmost parts of the
earth for his possession. In the nuptial hymn, where the future King of Israel is
hailed as a most rich and powerful monarch, we read: "Thy throne, O God, is for ever
and ever; the scepter of thy kingdom is a scepter of righteousness." There are
many similar passages, but there is one in which Christ is even more clearly indicated.
Here it is foretold that his kingdom will have no limits, and will be enriched with
justice and peace: "in his days shall justice spring up, and abundance of peace...And
he shall rule from sea to sea, and from the river unto the ends of the earth."
9. The testimony of the Prophets is even more abundant. That of Isaias is well known:
"For a child is born to us and a son is given to us, and the government is upon his
shoulder, and his name shall be called Wonderful, Counselor, God the mighty, the Father of
the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be
no end of peace. He shall sit upon the throne of David and upon his kingdom; to establish
it and strengthen it with judgment and with justice, from henceforth and for
ever." With Isaias the other Prophets are in agreement. So Jeremias foretells the
"just seed" that shall rest from the house of David--the Son of David that shall
reign as king, "and shall be wise, and shall execute judgment and justice in the
earth." So, too, Daniel, who announces the kingdom that the God of heaven shall
found, "that shall never be destroyed, and shall stand for ever." And again
he says: "I beheld, therefore, in the vision of the night, and, lo! one like the son
of man came with the clouds of heaven. And he came even to the Ancient of days: and they
presented him before him. And he gave him power and glory and a kingdom: and all peoples,
tribes, and tongues shall serve him. His power is an everlasting power that shall not be
taken away, and his kingdom shall not be destroyed." The prophecy of Zachary
concerning the merciful King "riding upon an ass and upon a colt the foal of an
ass" entering Jerusalem as "the just and savior," amid the acclamations of
the multitude, was recognized as fulfilled by the holy evangelists themselves.
10. This same doctrine of the Kingship of Christ which we have found in the Old
Testament is even more clearly taught and confirmed in the New. The Archangel, announcing
to the Virgin that she should bear a Son, says that "the Lord God shall give unto him
the throne of David his father, and he shall reign in the house of Jacob for ever; and of
his kingdom there shall be no end."
11. Moreover, Christ himself speaks of his own kingly authority: in his last discourse,
speaking of the rewards and punishments that will be the eternal lot of the just and the
damned; in his reply to the Roman magistrate, who asked him publicly whether he were a
king or not; after his resurrection, when giving to his Apostles the mission of teaching
and baptizing all nations, he took the opportunity to call himself king, confirming
the title publicly, and solemnly proclaimed that all power was given him in heaven and
on earth. These words can only be taken to indicate the greatness of his power, the
infinite extent of his kingdom. What wonder, then, that he whom St. John calls the
"prince of the kings of the earth" appears in the Apostle's vision of the
future as he who "hath on his garment and on his thigh written 'King of kings and
Lord of lords!'." It is Christ whom the Father "hath appointed heir of all
things"; "for he must reign until at the end of the world he hath put all
his enemies under the feet of God and the Father."
12. It was surely right, then, in view of the common teaching of the sacred books, that
the Catholic Church, which is the kingdom of Christ on earth, destined to be spread among
all men and all nations, should with every token of veneration salute her Author and
Founder in her annual liturgy as King and Lord, and as King of Kings. And, in fact, she
used these titles, giving expression with wonderful variety of language to one and the
same concept, both in ancient psalmody and in the Sacramentaries. She uses them daily now
in the prayers publicly offered to God, and in offering the Immaculate Victim. The perfect
harmony of the Eastern liturgies with our own in this continual praise of Christ the King
shows once more the truth of the axiom: Legem credendi lex statuit supplicandi. The rule
of faith is indicated by the law of our worship.
13. The foundation of this power and dignity of Our Lord is rightly indicated by Cyril
of Alexandria. "Christ," he says, "has dominion over all creatures, a
dominion not seized by violence nor usurped, but his by essence and by nature."
His kingship is founded upon the ineffable hypostatic union. From this it follows not only
that Christ is to be adored by angels and men, but that to him as man angels and men are
subject, and must recognize his empire; by reason of the hypostatic union Christ has power
over all creatures. But a thought that must give us even greater joy and consolation is
this that Christ is our King by acquired, as well as by natural right, for he is our
Redeemer. Would that they who forget what they have cost their Savior might recall the
words: "You were not redeemed with corruptible things, but with the precious blood of
Christ, as of a lamb unspotted and undefiled." We are no longer our own property,
for Christ has purchased us "with a great price"; our very bodies are the
"members of Christ."
1. Eph. iii, 9.
2. Dan. vii, 13-14.
3. Num. xxiv, 19.
4. Ps. ii.
5. Ps. xliv.
6. Ps. Ixxi.
7. Isa. ix, 6-7.
8. Jer. xxiii, 5.
9. Dan. ii, 44.
10. Dan. vii, 13-14.
11. Zach. ix, 9.
12. Luc. i, 32-33.
13. Matt. xxv, 31-40.
14. Joan. xviii, 37.
15. Matt. xxviii, 18.
16. Apoc. 1, 5.
17. Apoc. xix, 16.
18. Heb. 1, 2.
19. Cf. 1 Cor. xv, 25.
20. In huc. x.
21. I Pet. i, 18-19.
22. 1 Cor. vi, 20.
23. I Cor. vi, 15.
Excerpted from Pius XI's encyclical letter on the feast of Christ the King, Quas
primas, 11 December 1925.
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of Quas Primas from the EWTN Online Services ftp site.
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