Dominum et Vivificantem, The Holy Spirit in the Life of the Church and the. World, May 18, Encyclical on the Holy Spirit. A divine Person, he is at the. 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. Encyclical Letter on the Holy Spirit in the Life of the Church and the World Pope Of the sixty-seven multi-paragraph articles in Dominum et Vivificantem, ten.
|Published (Last):||26 April 2009|
|PDF File Size:||4.29 Mb|
|ePub File Size:||4.56 Mb|
|Price:||Free* [*Free Regsitration Required]|
In the dlminum of history-both in the past and in the present-many men and women have borne witness to the importance of prayer by consecrating themselves to the praise of God and to the life of prayer, especially in monasteries and convents. The Marian doctrine do,inum repeats Lumen Gentium. These passages quoted from the Conciliar Constitution Lumen Gentium tell us that the era of the Church began with the coming of the Holy Spirit.
She is such in Jesus Christ, through the power of the Holy Spirit. It is a question of problems that are not only economic but also and above all ethical.
Thus in the farewell discourse at the Last Supper, we can say that the highest point of the revelation of the Trinity is reached At the same time, we are on the threshold of definitive events and final words which in the end will be translated into the great missionary mandate addressed to the Apostles and through them to the Church: They poison human society, but they do more harm to those who practice them than to those who suffer from the injury.
For from the beginning the Spirit “is invoked” in order to “convince the world concerning sin. The fourth evocation of the Upper Room concerns the Church’s fidelity to its domibum, which requires it always to be attentive to the circumstances of its beginning.
On this day Jesus of Nazareth “descended from David according to the flesh,” as the Apostle Paul vivificxntem, is “designated Son of God in power according to the Spirit of holiness by his Resurrection from the dead. When on the eve of the Passover Jesus speaks of the Holy Spirit as the one who “will convince the world concerning sin,” on the one hand this statement must be given the widest possible meaning, insofar as it includes all ef sin domijum the history of humanity.
All About Mary
For in Christ’s Resurrection the Holy Spirit-Paraclete revealed himself especially as he who gives life: Hence it is the reality of God that reveals and illustrates the mystery of man. It is precisely the Holy Spirit who “searches” the “depths of God,” and from them draws God’s response to man’s sin. Guided by the Holy Spirit, the Church from the beginning expressed and confirmed her identity through the Eucharist.
By the power of the Gospel he makes the Church grow, perpetually renews her and leads her to perfect union with her Spouse. 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: A Reflection on the Shoah Dominus Iesus. At the same time, she proclaims him who gives this life: While it is through creation that God is he in whom we encclixa “live and move and have our being, ” in its turn the power of the Redemption endures and develops in the history of man and the world in a double “rhythm” as it were, the source of which is found in the Eternal Father.
Following this line, we can go back to the Upper Room, where Jesus Christ reveals the Holy Spirit as the Paraclete, the Spirit of truth, and where he speaks of his own “departure” through the Cross as the necessary condition for the Spirit’s “coming”: The revelation of the mystery of the Redemption opens the way to an understanding in which every sin wherever and whenever committed has a reference to the Cross of Christ-and therefore indirectly also to enclica sin of those who “have not believed in him,” and who condemned Jesus Christ to death on the Cross.
The aged Simeon, the eg and devout man” upon whom “rested the Holy Spirit,” sensed this at the moment of Jesus’ presentation in the Temple, when he perceived in him the “salvation 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.
Dominum et Vivificantem: excerpt
In this way we discover that original reality of sin of which we have already spoken. In this sense also the subsequent Enccliica of the Synod of Bishops are to be carefully studied and evaluated, aiming as they do to ensure that the fruits of truth and love-the dominu, fruits of the Holy Spirit-become a lasting treasure for the People of God in its earthly pilgrimage down the centuries. The era of the Church began with the “coming,” that is to say with the descent of the Holy Spirit on the Apostles gathered in the Upper Room in Jerusalem, together with Mary, the Lord’s Mother.
On that ef the Church was publicly revealed to the multitude, and the Gospel began to spread among the nations by means of preaching. The missions of the Son and the Spirit are intimately co-related; the Spirit’s role is precisely to make the Son more fully known in the world.
With the coming of the Domimum they felt capable of fulfilling the mission entrusted to them. Jesus foretells his coming as that of “another Counselor” who, being the Spirit of truth, will lead the Apostles and the Church “into all the truth.
At this level the Spirit grafts the “root of immortality,” vivifkcantem which the new life springs. Since they will have to accept with faith and confess with candor the mystery of God at work in human history, the revealed mystery which explains the definitive meaning of that history. The words of the enticement, that is to say the temptation, as formulated in the sacred text, are an inducement to transgress this prohibition-that is to say, to go beyond that “limit”: 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 vivifucantem on the Holy Spirit.
God is present in the intimacy of man’s being, in his mind, conscience and heart: The breath of the divine life, the Holy Spirit, in its simplest and most common manner, expresses itself and makes itself felt in prayer. So that the “gift” may prevail! From section 10 In his intimate life, God “is love,” the essential love shared by the three divine Persons: Sin has appeared as an act of the will of the creature-man contrary to the will of God, to the salvific will of God; indeed, sin has appeared in opposition to the truth, on the basis of the lie which has now enccoica definitively “judged”: The Holy Spirit, then, will ensure that in the Church there will always continue the same truth which the Apostles heard from their Master.
From Wikipedia, the free encyclopedia. The witness concerning the beginning, which we find in the whole of Revelation, beginning with the Book of Vivigicantem, is unanimous on this point. 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 say that she has never left it.
In this way the “condescension” of the infinite Trinitarian Love is brought about: In their birth and development she cooperates with a maternal love”; she is through “his singular graces and offices It is the Holy Spirit who is the personal expression of this self-giving, of this being-love.
In this way “convincing concerning sin” becomes at the same time a convincing concerning the remission of sins, in the power of the Holy Spirit.
In this way, those who are “convinced concerning sin” and who are converted through the action of the Counselor are, in a sense, led out of the range of the “judgment” that “judgment” by which “the ruler of this world is judged. 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.
The theme of gift, of mutual giving and receiving among persons, aptly sums up Christian anthropology precisely because it is also definitive of God’s very life. For the conscience is “the most secret core and sanctuary of a man, where he is alone with God, whose voice echoes in his depths.
He consumes this sacrifice with the fire of the love which unites the Son with the Father in the Trinitarian communion. Naturally, the considerations that follow do not aim to explore exhaustively the extremely rich doctrine on the Holy Spirit, viviificantem to favor any particular solution of questions which are still open. Following this tradition, Simon Peter will say in the house of Cornelius: