PART 2
Dilexit nos was the first post-Vatican II papal encyclical dedicated to the Sacred Heart, a central feature of private Catholic devotion. Released by the late Pope Francis (1936-2025) in October 2024, Dilexit nos sets forth philosophical, biblical and doctrinal aspects of the Sacred Heart, discusses the Sacred Heart tradition in the writings of Catholic mystics, and has special significance for interpreting the recent encyclicals Laudato si (2015) and Fratelli tutti (2020). My previous post outlines the main features of the document.
How does Dilexit nos appeal to Holy Scripture in advancing its argument? The encyclical’s title (“He loved us”) is a biblical echo, drawing on Paul’s language in Romans as the foundational affirmation of Christ’s unconditional love for humankind (e.g., Rom 8:37–39). The body of the document contains many biblical references and allusions, although some consecutive sections contain no biblical texts (e.g., sections 20-33, 47-69, 77-92, 108-152, 179-191, and 203-210). Only chapter 2, which draws from the canonical Gospels and elsewhere to demonstrate the love of Jesus for humankind, has every paragraph featuring biblical references.
While Francis relies largely on New Testament citations to anchor his theological claims, he also pays close attention to references from the Hebrew Scriptures to advance his theme. Of those references, two are from the history books (Jdg 16:15, 18), one from the Wisdom literature (Prov 4:23f), and the rest are from the prophetic writings, notably Isaiah. These references fall into two groups: texts referring to divine love and compassion toward God’s people, and matters of theological anthropology.
The “heart” is defined as the core of individual being (e.g., Jdg 16:15, 18); it is described as “deceptive” (Prov 4:23f; Jer 17:9); and there are several references to existential “thirst” (Isa 12:3; Ezk 36:25f; 47:7-9). The Hebrew prophets, says Francis, declared the love and compassion of God graciously expressed toward fallen humankind (e.g., Isa 43:4; 49:15f; 54:10; Jer 31:3; Zep 3:17). Francis also quotes Jeremiah 20:9, where the prophet announces that the message God has given him “becomes a fire burning in my heart.”
Further, Francis cites Hosea 11:8f, which indicates a “change of heart” by God expressed in extravagant compassion; and Zechariah 12:10, which speaks of being “pierced,” and 13:1 referring to a “fountain” that will “wash away sin and impurity.” Sections 161 and 162, drawing on the announcement of divine comfort or consolation amid traumatic experiences (Isa 40:1), serve in the encyclical as a model for sacrificial service on behalf of others.
As one might expect, Dilexit nos also draws heavily on the canonical Gospels to support its argument. There are many references to the uniquely intimate trinitarian relationship between the Father and the Son (e.g., Mt 8:14; Mk 1:11; 14:36; Lk 2:49; 6:12; 10:21; 23:46; Jn 1:18; 5:18; 17:24). The nature of the incarnation bestows upon Jesus normal human affections and emotions (Jn 19:34, 37; cf Zec 12:10). Another reference (Lk 2:19, 51) recalls how Mary, the mother of Jesus, “treasured” certain events or observations “in her heart” as Jesus grew to adulthood.
Francis observes many aspects of the ministry and mission of Jesus such as his healing touch (Mt 8:3, 15; 9:29; Mk 7:33), his humility (Mt 11:29), and his compassion (Mk 8:2f; 10:51; Lk 7:36-50; Jn 3:1f; 4:5-7; 8:11). He notes the way in which Jesus actively attended to people, “seeing” and engaging with them at the level of emotions (Mk 4:18, 21; 9:36; 10:21; Jn 1:48). There are also references to Jesus’s perceived intentions or motives (e.g., Mt 8:10; Lk 21:2), and apparent emotional responses by Jesus to encounters with other persons, or as he contemplated his imminent death (e.g., Mk 14:33f; 15:34; Lk 19:41f; Jn 11:5, 33, 35; 17:20).
The encyclical also posits the “heart” of Jesus, understood as his emotional and volitional centre, as the “masterpiece” of the Holy Spirit who indwelled Jesus in a unique manner (Lk 4:18; cf Isa 61:1). Moreover, out of his heart, confesses the author of the Fourth Gospel, flow “rivers of living water” (Jn 7:37-39) to quench the world’s spiritual thirst.
There are also references to human responses to the love and compassion of God in Jesus Christ. These include response to God’s love (Mt 25:40), what we might call missional devotion to Jesus (Lk 10:3; Jn 14:6), a commitment to “abiding” in Jesus (Mt 11:28; Jn 15:4, 8), and diaconal service in the name of Jesus (Mt 8:17; 25:31-46). The encyclical also refers to Mark 16:20, the last verse of Mark’s Gospel, as evidence of the love of Jesus expressed through assisting the Christian missionaries and confirming their testimony through accompanying signs.
In the rest of the New Testament, Francis principally focuses on the letters to the Hebrews, 1 John, and Ephesians. There are several recurring themes, such as the expression of divine love (Rom 8:37, 39), human responses to such love (e.g., Gal 5:14; 1 Jn 3:14, 16, 20), devotion to God (e.g., 1 Cor 8:6; Eph 1:3, 17; 3:14; 4:6; 5:20; Heb 12:2), and the experience of the cross of Christ (e.g., Heb 6:6; cf Rev 1:7). There are no references in Dilexit nos to texts in the Book of Acts, 1 & 2 Thessalonians, 2 Timothy, Titus, Philemon, James, or 2-3 John, but the encyclical clearly demonstrates broad and detailed engagement with numerous relevant sources from the New Testament.
A significant element of Dilexit nos is its references to “compunction,” a deep sorrow for sin leading to repentance and personal transformation (e.g., sections 158ff). Through a work of grace, God is said to purify and heal the human heart, and the sufferings of those transformed by divine grace are intimately linked with the sufferings of Christ on the cross. As Jesus suffers, we are consoled (s. 161), and are thus prepared and empowered by the Holy Spirit to engage in the mission of God in the world, including the ministry of offering consolation to others in need (s. 166). In section 190, Francis claims that “a heart capable of compunction will grow in fraternity and solidarity.” For Scriptural support, he cites Psalm 51:17; 2 Samuel 24:10; Isaiah 57:15; Luke 18:13; Acts 2:37, and 2 Corinthians 7:10.
In Dilexit nos, Francis reflects on the overarching narrative of salvation history wherein God’s love reaches its fulfilment in the person of Jesus Christ. The encyclical draws implicitly on the broader scriptural tradition of God’s steadfast love for God’s people and the response enabled by such love. Biblical references are woven into the encyclical’s structure and argumentation not as decorative footnotes but as integral voices that shape its reflection on love, devotion, and Christian life.
Dilexit nos calls for a rediscovery or recommitment to “heart-religion” as the preferred way to establish Christian unity and reconciliation between separated people. This encyclical is more concerned with spiritual practices than were Francis’s previous encyclicals, although it could be read as an interpretive key to understanding the basis of his many calls for Christian action in pursuit of social justice. This is not to suggest that, for Francis, social justice is no longer central to the good news, but that spiritual devotion to the Sacred Heart properly inspires and motivates all missional action undertaken by those who follow the way of Jesus.
This is Part 2 of a two-part article. For Part 1, click here.
Rev Dr Rod Benson is General Secretary of the NSW Ecumenical Council and a minister of the Uniting Church of Australia serving at North Rocks Community Church. Copyright © 2026 Rod Benson.
Image source: Simply Catholic
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