Catholic teaching does not treat “national rededication” (i.e., publicly renewing a people’s consecration of themselves or their nation to God) as a mere political slogan. Where it is understood as a religious act that orders public life to God and to the moral law, the Church has repeatedly taught that such a move is fitting—because public power and the common good ultimately relate to God, and because Catholics have duties toward both God and their country that must not be placed in rivalry. 1 2 3 4 5

1. Meaning: what “national rededication” can (and cannot) be in Catholic terms

In Catholic usage, the closest categories in your question are:

• Consecration / rededication: a public act (often devotional) by which a nation or civil community is “set apart” in relationship to God—intended to bring laws, customs, and public decisions into harmony with divine truth.
• Not the same as creating a purely political “religion of the state” or using coercion to force worship. (On this particular point, your provided sources emphasize the wrong of excluding religion from public life, but they do not explicitly address modern questions of coercion or civil freedom; so I will not overclaim beyond them.) 4 3

So, the Catholic question becomes not “Is a rededication ever religiously meaningful?” but rather: Is it an act that draws public affairs back toward God and moral duty, and is it carried out in justice and right order? 4 1

2. The theological foundation: public power, the common good, and God

A central premise in the sources you provided is that civil authority is not morally self-sufficient.

• The Church teaches that the origin of public power should be sought from God, not from the multitude. 3
• Pius XII exhorts Catholics to love their country and to help public undertakings “in peace and order” so that the native land may achieve prosperity and true development. 5
• Leo XIII likewise speaks of wrong approaches that “raise a wall” between Church and civil society, and he links the exclusion of religion from public life with the destabilization of public welfare. 4
• The Church also teaches that religious duties are not enemies of civic duties: the “supernatural love of the Church” and “natural love of the fatherland” are described as “twin loves” from the same eternal principle, so one duty cannot be in conflict with the other (though disorder can occur due to circumstances or human will). 1

Implication for national rededication: If a country’s “rededication” is a deliberate act to renew that right ordering—placing God and moral law above political convenience—then it fits the Church’s own diagnosis of what public life needs. 1 4

3. What the Church explicitly says about states and public religious orientation

Your sources contain remarkably direct language about how nations should relate to God:

1. Leo XIII on consecration and a return of religion to public life
   Leo XIII teaches that an act of consecration can “establish or draw tighter the bonds which naturally connect public affairs with God,” giving “hope of better things.” 4
   He then criticizes a policy that “exclud[es] religion from having any constant part in public life,” describing it as tending toward removing Christian faith from society. 4

2. Diuturnum illud: political power comes “from God”
   The Church teaches “what pertains to political power comes from God,” and the principality’s strength is only retained when it is understood that its aids “come from God.” 2

3. Immortale Dei: Christian constitution of states and duties
   Leo XIII frames the “Christian constitution of states and the duties of individual citizens,” and he prays for nations toward “general salvation of mankind.” 6
   He also states that it is “unlawful for private individuals, unlawful for states to disregard the duties of religion” in the way described. 3

Implication for national rededication: Under these teachings, a national rededication can be seen as a public recognition that civil life should not be built on a deliberate disregard of religious duty. 3 4

4. Order of duties: love of country, but love of God first

One of the most important “checks” against misunderstanding national rededication is the Church’s insistence on a hierarchy of duties.

• Catholics must love the fatherland (the “fatherland” from which mortal life is enjoyed), but must love the Church more because God’s order concerns the soul’s lasting good. 1
• The text also explicitly says that the order of these duties can be destroyed—so a rededication must be read not as “country above God,” but as “country rightly ordered under God.” 1
• Additionally, the Church does not condemn efforts to free people from foreign or despotic power if it can be done while preserving justice, which shows that the Church’s political sympathy is not blind nationalism; it is moral and justice-centered. 1

So a Catholic “national rededication,” at its best, is an act of moral reordering: the nation asks for God’s guidance to pursue justice and the common good, while remaining subject to God’s truth. 1 5

5. Practical discernment: what Catholics should look for in any proposed rededication

Because your sources do not provide a specific “ritual checklist,” the safest approach is to translate the Church’s principles into discernment criteria:

A. Does it aim to “draw tighter the bonds” between public life and God?

Leo XIII explicitly connects consecration with strengthening bonds between public affairs and God. A genuine Catholic national rededication should be intelligible in that moral-religious sense, not merely ceremonial. 4

B. Does it reject the “wall” between religion and public life?

If the proposal is framed as intentionally excluding God/religion from public life, it would conflict with the teaching you provided. But if it is framed as restoring religion’s rightful place in public morality, it aligns with Leo XIII’s critique. 4 3

C. Is the act ordered toward the common good and justice—under God?

Pius XII ties Catholic civic involvement to peace, order, prosperity, and “true development.” A rededication that is compatible with justice and the common good (rather than revenge, oppression, or ideological domination) would best fit these sources. 5 1

D. Does it keep God’s primacy clear?

The “twin loves” passage guards against confusing national devotion with substitution of the nation for God. A Catholic rededication should communicate that God’s duty (and the Church’s mission) remains primary. 1

Conclusion

From the Catholic sources provided, the Church’s basic view is that public life and national well-being cannot be detached from God without moral damage: the Church teaches that public power comes from God, that states and citizens have duties of religion, and that consecration can legitimately strengthen the bond between public affairs and God. 2 3 4 At the same time, the Church insists on proper hierarchy: love of country is real, but it must not eclipse duties toward God and the Church; the right “order of duties” is the moral heart of any national rededication. 1