On 11 December 1925, Pope Pius XI promulgated his encyclical letter Quas primas, on the Kingship of Christ. The encyclical dealt with what the Pope described correctly as "the chief cause of the difficulties under which mankind was laboring." He explained that the manifold evils in the world are due to the fact that the majority of men have thrust Jesus Christ and His holy law out of their lives; that Our Lord and His holy law have no place either in private life or in politics; and, as long as individuals and states refuse to submit to the rule of our Saviour, there will be no hope of lasting peace among nations. Men must look for the peace of Christ in the Kingdom of Christ—Pax Christi in Regno Christi.
The teaching of this encyclical was ignored and passed over, if not actually contradicted, by the Second Vatican Council. It is an incontrovertible fact that this Council conspicuously and, one must conclude, deliberately, failed to reaffirm the teaching of Quas primas in which Pope Pius XI reaffirmed the unbroken teaching of his predecessors that states as well as individuals must submit themselves to the rule of Christ the King. In affirming this fundamental truth of our faith, Pope Pius was not referring simply to Catholic nations, or even to Christian nations, but to the whole of mankind. He stated this truth unequivocally by quoting a passage from the encyclical Annum sacrum of Pope Leo XIII:
The empire of Christ the King includes not only Catholic nations, not only baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith: so that truly the whole of mankind is subject to the power of Jesus Christ.
All men, both as individuals and as nations, are subject to the rule of Our Lord Jesus Christ the King, and this for two reasons. Firstly, because, as God, He is our Creator. Psalm 32 summarizes the correct Creator-creature relationship in the following inspired terms:
Let all the earth fear the Lord: and let all the inhabitants of the world be in awe of Him. For He spoke and they were made: He commanded and they were created.
"For He spoke and they were made: He commanded and they were created." God is our Creator. We are His creatures. Without Him we would not exist. We owe Him everything, and He owes us nothing. Those who are created have an absolute obligation to love and serve their Creator. This obligation is unqualified; there is no question of any possible right on the part of any man at any time to withhold his obedience.
They overthrew the Social Kingship of Our Lord Jesus Christ in favor of the heresy that authority resides in the will of the majority—the heresy that is the source of all the evils in society today.
It is only when men live their lives within the correct perspective of the Creator-creature relationship that social and political harmony and order prevail. "The peace of Christ in the Kingdom of Christ." When men repudiate this relationship, disharmony and disorder take over, the disharmony and disorder of sin, the disharmony and disorder introduced for the first time by Lucifer, once the most magnificent of all God's creatures, who, overcome with pride, boasted: Non serviam—"I will not serve." The Catechism teaches us that our purpose in life is to know, love, and serve God in this world so that we can be happy with Him forever in the next. We cannot claim to love God if we do not serve Him, and we cannot claim to serve God if we do not subject ourselves to the law of Christ the King. "If you love me," He warned, "keep my commandments." (John 14:15).
In Quas primas, Pope Pius XI explains the second reason that we must subject ourselves to Our Lord. He explains the beautiful and profound truth that Christ is our King by acquired as well as by natural right, for He is our Redeemer:
Would that those who forget what they have cost our Saviour 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, for Christ has purchased us “with a great price”; our very bodies are the “members of Christ.”
The double claim of Our Lord Jesus Christ to our allegiance, as our Creator and our Redeemer, is well summarized in the Book of the Apocalypse, where St. John tells us that Christ is "the ruler of the kings of the earth." (Apoc. 1:5). The fact that the kings of the earth—in other words, the nations and those who rule them—are subject to the Kingship of Christ pertains to what is known as His Social Kingship, that is, His right to rule over societies, as well as individuals.
No one claiming to be a Christian would, one hopes, dispute the fact that as individuals we must submit ourselves to the rule of Christ the King, but very few Christians, Catholics included, understand, let alone uphold, the Social Kingship of Our Lord Jesus Christ. His social kingship can be implemented fully only when Church and State are united. The separation of Church and State was condemned unequivocally by the Roman Pontiffs until the Second Vatican Council. The Church's teaching is that the State has an obligation to render public worship to God in accord with liturgy of the true Church, the Catholic Church, to uphold its teaching, and to aid the Church in the carrying out of her functions. The State does not have the right to remain neutral regarding religion, much less to pursue a secular approach in its policies. A secular approach is by that very fact an anti-God and an anti-Christ approach.
The promulgation of The Declaration of the Rights of Man constituted the first formal repudiation of Our Lord's Social Kingship. It was the most influential act in the process of securing His virtually universal dethronement during the next two centuries.
Those who ignore or repudiate the Social Kingship of Our Lord Jesus Christ, and His right to rule over societies as well as individuals, accept, perhaps without realizing it, the abominable theory of democracy enshrined in the French Revolution's Declaration of the Rights of Man, the declaration which constituted a formal and insolent repudiation of the Social Kingship of Our Lord Jesus Christ, the declaration which enshrined the greatest heresy of modern times, perhaps of all times: that authority resides in the people. On the contrary, as the Popes have taught, Omnis potestas a Deo—-"All authority comes from God." "Not so!" reply the revolutionaries. Omnis potestas a populo—"All authority comes from the people."
How well the term "revolutionaries" applies to these men! A revolution is best defined as the forcible overthrow of an established government, and this is precisely what they did. They overthrew the Social Kingship of Our Lord Jesus Christ in favor of the heresy that authority resides in the will of the majority—the heresy that is the source of all the evils in society today. The promulgation of The Declaration of the Rights of Man constituted the first formal repudiation of Our Lord's Social Kingship. It was the most influential act in the process of securing His virtually universal dethronement during the next two centuries.
An introductory note in the 1952 edition of the St. Andrew Daily Missal explains that:
Pope Pius XI (whose motto was Pax Christi in regno Christi) instituted the Feast of Christ the King as a solemn affirmation of Our Lord's Kingship of every human society. He is King not only of the soul and conscience, intelligence and will of all men, but also of families and cities, peoples and states and the whole universe. In his encyclical letter Quas primas, the Pope showed how laicism or secularism, organizing society without any reference to God, leads to the apostasy of the masses and the ruin of society, because it is a complete denial of Christ's Kingship. This is one of the great heresies of our time, and the Pope considered that this annual public, social, and official assertion of Christ's divine right of Kingship over men in the liturgy would be an effective means of combatting it.
Pope Pius XI wrote in Quas primas:
Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honour and obedience to Christ.
The values of the modern world are now clearly apparent even in nominally Catholic countries today in the legalization of divorce, contraception, pornography, sodomy, and abortion.
Forty years later, almost to the day, by the promulgation of Dignitatis humanae on 7 December 1965, the Church ceased to demand that rulers give public honour and obedience to Christ. The title of the Declaration itself, "The Dignity of the Human Person," epitomizes the man-centred ethos of the Declaration. It is no longer the rights of Christ the King which must take priority but the so called rights of contemporary man, rights which he ascribes to himself in virtue of what is said to be his developing consciousness of his own dignity. In an address to the last Council meeting, on the very day of the promulgation of the Declaration, Pope Paul VI remarked:
One must realize that this Council, which exposed itself to human judgement, insisted very much more upon this pleasant side of man, rather than his unpleasant one. Its attitude was very much and deliberately optimistic. A wave of affection and admiration flowed from the Council over the modern world of humanity. Errors were condemned, indeed, because charity demanded this no less than did truth, but for the persons themselves there was only warning, respect, and love. Instead of depressing diagnoses, encouraging remedies; instead of direful prognostics, messages of trust issued from the Council to the present-day world. The modem world's values were not only respected but honoured, its efforts approved, its aspirations purified and blessed.
The values of the modern world are now clearly apparent even in nominally Catholic countries today in the legalization of divorce, contraception, pornography, sodomy, and abortion. Pope Paul's illusion that his Council would purify the aspirations of the modern world was finally dispelled for him when he wept at the establishment of an abortion clinic in Rome itself before his death in 1978.
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Related: This new film is all about French Catholics standing against the Revolution's assault on Christ the King. Available now at Remnant TV:
