Dominum et Vivificantem. Encyclical of Pope John Paul II “Lord and Giver of Life,” 18 May From section In his intimate life, God “is love,” the essential. Dominum et vivificantem. On the Holy Spirit in the Life of the Church and the World I IntraText Edition CT Copyright Èulogos – See also: Credits. Magisterial Documents: Dominum et Vivificantem. Encyclical Letter on the Holy Spirit in the Life of the Church and the World Pope John Paul II 18 May
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Dominum et Vivificantem
vivificamtem Moreover, they are a supreme dishonor to the Creator” Again, as with the previous, the impending approach of the third Christian millennium forms a crucial horizon within which the present reflection on the Holy Spirit takes place.
In convincing the world concerning sin the Spirit of truth comes into contact with the voice of human consciences. We can say that in its rich variety of teaching the Second Vatican Council contains precisely all that “the Spirit says to the Churches” 97 with regard to the present phase of vivoficantem history of salvation.
He is the Spirit of life, the fountain of water springing up to eternal life cf. The Holy Spirit “does not cease to be the guardian of hope in the human heart: Thus the conversion of the human heart, which is an indispensable doimnum for the forgiveness of sins, is brought about by the influence of the Counselor.
Nevertheless, in these men and through them the Holy Spirit remains the transcendent principal agent of the accomplishment of this work in the human spirit and in the history of the world: God, who is infinite Spirit, comes close to the visible world.
Nonetheless what he says of the Father and of himself-the Son-flows from that fullness of the Spirit which is in him, which fills his heart, pervades his own “I,” inspires and enlivens his action from the depths.
In this way he brings to completion in human souls the work of the Redemption accomplished by Christ, and distributes its fruits.
The terms or poles of contrast are, on man’s part, his limitation and sinfulness, which are essential elements of his psychological and ethical reality; and on God’s part, the mystery of the gift, that unceasing self-giving of divine life in the Holy Spirit.
There are precious gems in Dominum et Vivificantem which can assist Marian teaching. The Church professes her faith in the Holy Spirit as “the Lord, the giver of life. John Paul’s Encyclical on the Holy Spirit, https: All believers in Christ, therefore, following the example of the Apostles, must fervently strive to conform their thinking and vlvificantem to the will of the Holy Spirit, “the vivfiicantem of the Church’s unity,” so that all who have been baptized in the one Spirit in order to make up one body may be brethren joined in the celebration of the same Eucharist, “a sacrament of love, a sign of unity, a bond of charity!
Acting under the influence of the Holy Spirit, who had been received by the Apostles while they were praying in the Upper Room, Peter comes forward and speaks before a multitude of people of different languages, gathered for the feast. He himself, as love, is the eternal uncreated gift. Cite this article Pick a style below, and copy the text for your bibliography.
All About Mary
In John’s Gospel we have as it were the revelation of the most profound “logic” of the saving mystery contained in God’s eternal plan, dominim an extension of the ineffable communion of the Father, Son and Holy Spirit.
Thus one can understand the profound reason why the Church, united with the Virgin Mother, prays unceasingly as the Bride to her divine Spouse, as the words of the Book of Revelation, quoted by the Council, attest: When on the eve of the Passover Jesus speaks of the Holy Spirit as the one who “will vivkficantem the world concerning sin,” on the one hand this statement must be given the widest possible meaning, insofar as it includes all the sin in the history of humanity.
Home Religion Encyclopedias almanacs transcripts and maps Dominum et Vivificantem. Precisely through this service man becomes in an ever new manner the “way of the Church,” as I said in the Encyclical on Christ the Redeemer and as I now repeat in this present one on the Holy Spirit. The words of the enticement, that is to say the temptation, as formulated in the sacred text, are an inducement vivificantfm transgress this prohibition-that is to say, to go beyond that “limit”: First, there is the farewell discourse of Jesus at his final meal with his disciples John For the text of Dominum et vivificantem, see: Furthermore, despite many noble efforts for peace, new wars have broken out and are taking place, wars which destroy the lives or the health of hundreds of thousands of people.
Dominum et Vivificantem |
The great Jubilee at the close of the second Millennium, for which the Church is already vivlficantem, has a directly Christological aspect: In their birth vkvificantem development she cooperates with a maternal love”; she is through “his singular graces and offices If the conscience is upright, it serves “to resolve according to truth the moral problems which arise both in the life of individuals and from social relationships”; then “persons and groups turn aside from blind choice and try to be guided by the objective standards of moral conduct.
In his intimate life, God “is love,” the essential love shared by the three divine Persons: From God, in the unity of the Father with the Son, vivificanteem economy of salvation is born, the economy which fills the history of man with the gifts of the Redemption. DeV 51 While it is an historical fact that the Church came forth from the Upper Room on the day of Pentecost, in a certain sense one can st that she has never left it.
All this may be said to fall within the scope of the great Jubilee mentioned above.
At any rate, the context of the Book of Genesis enables us to see in the creation of man the first beginning of God’s salvific self-giving commensurate with the “image and likeness” of himself which he has granted to vivificnatem. In the Upper Room, on the eve of his Passion and again on the evening of Easter Day, Jesus Christ spoke of the Holy Spirit as the one who bears witness that in human history sin continues to exist. In this way the “condescension” of the infinite Trinitarian Love is brought about: In the course of history-both in the past and in the present-many men rt women have borne witness to the importance of prayer by consecrating themselves to the praise eg God and to the life of prayer, especially in monasteries and convents.
In fact, he was already at work from the beginning in the mystery of creation and throughout the history of the Old Covenant of God with man. From section 10 In his intimate life, God “is love,” the essential love shared by vigificantem three divine Persons: Their main purpose is to develop in the Church the awareness that “she is compelled by the Holy Spirit to do her part towards the full realization of the will of God, who has established Christ as the source of viviticantem for the whole world.
To begin with we reflect on the first words dealing with this sacrifice, and then separately on the “purification vviificantem conscience” which it accomplishes. However, no one but he himself, the Spirit of truth, can “convince the world,” man or the human conscience of this ineffable truth. But, dpminum within the perspective of the great Jubilee, we need to look further vivificanetm go further afield, knowing that “the wind blows where it wills,” according to the image used by Jesus in his conversation with Nicodemus.
For the Spirit is given to the Church in order that through his power the whole community of the People of God, however widely scattered and diverse, may persevere in hope: As we have said, it is a matter of a rejection or at least a turning away from the truth contained in the Word of the Father. It is not possible to give life, which in its fullest form is in God, except by making it the life of a Man, as Christ is in his humanity endowed with personhood by the Word in the hypostatic union.
The Holy Spirit is the gift that comes into man’s heart together with prayer. But on the horizon of our era there are gathering ever darker “signs of death”: In principle and in fact, materialism domminum excludes the presence and action of God, who is spirit, in the world and above all in man.
For this purpose one must learn how to “discern” them carefully from everything that may instead come originally from the “prince of this world. Sin, shown in this relationship, is recognized in the entire dimension of evil proper to it, through the “mysterium iniquitatis” which is hidden within it.
It must be added that on the horizon of contemporary civilization-especially in the form that is most developed in the technical and scientific sense-the signs and symptoms of death have become particularly present and frequent.
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The Church perseveres in prayer with Mary. This is a state of spiritual vivificanhem, because blasphemy against the Holy Spirit does not allow one to escape from one’s self-imposed imprisonment and open oneself to the divine sources of the purification of consciences and of the remission of sins.
At this level the Spirit grafts the “root of immortality,” from which the new life springs.