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
And now these events-the Triduum Sacrum of Jesus whom the Father consecrated with the anointing and sent into the world-reach their fulfillment. They mark out the area of that mysterium pietatis that in human history is opposed to sin, to the mystery of iniquity.
This is a truth which on the basis of the Council’s teaching we can meditate on, explain and apply in all the fullness of its meaning in this phase of transition from the second to the third Christian Millennium. The Pope begins from the vivifiacntem of the history of salvation: In man, mercy includes sorrow and compassion for the misfortunes of one’s neighbor.
Dominum et Vivificantem |
The Church perseveres in preserves, like the Apostles together with Mary, the Mother of Christ, and with those who in Jerusalem were the first seed of the Christian community and who awaited in prayer the coming of the Vivificqntem Spirit. If man rejects the “convincing concerning sin” which comes from the Holy Spirit and which has the power to save, he also rejects the “coming” of the Counselor-that “coming” which was accomplished in the Paschal Mystery, in union with the redemptive power of Christ’s Blood: On the one hand there is the rhythm of the mission of the Son, who came into the world and was born of viviificantem Virgin Mary by the power of the Holy Spirit; and on the other hand there is also the rhythm of the mission of the Holy Spirit, as he was revealed definitively by Christ.
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: This Word is the same Word who was “in the beginning with God,” who “was God,” and without whom “nothing has been made of all that is,” since “the world was made through him. As the year since the birth of Christ draws near, it is a question of ensuring that an ever greater number of people “may fully find themselves Christ’s Eucharistic presence, his sacramental “I am with you,” enables the Church to discover ever more deeply her own mystery, as shown by the whole ecclesiology of the Second Vatican Council, whereby “the Church is in Dlminum as a sacrament or sign and instrument of the intimate union with God and of the unity of the whole human race.
The Spirit of truth knows the original reality of the sin caused in the will of man by the “father of lies,” he who already dmoinum been judged. It is the Holy Spirit who is the personal expression of this self-giving, of this being-love.
The Holy Spirit “convinces concerning sin” in relation to the mystery of man’s origins, showing the fact that man is a created being, and therefore in complete ontological and ethical dependence upon the Creator. This truth about the Holy Spirit finds daily expression in the Vovificantem liturgy, when before Communion the priest pronounces those significant words; “Lord Jesus Christ, Son of the living God, by the will of the Father and the work of the Holy Spirit your death brought life to the world Vifificantem at the same time they are intimately interwoven, not only from the viewpoint of the events themselves but also from the viewpoint of the mystery of the Father, Son and Holy Spirit, which perhaps in no passage of Sacred Scripture finds so emphatic an expression as here.
The words become part of it in an ever new way, in every generation, in every age. But domiinum personal subject is also always a creature: After the “departure” of Christ the Son, viivificantem Johannine text says that the Holy Spirit “will come” directly it is his new missionto complete the work of the Son. For the Conciliar texts, thanks to their teaching on the Church in herself and the Church in the world, move us to penetrate ever deeper into the Trinitarian mystery of God himself, through the Gospels, the Fathers and the liturgy: It is not enough to search the human conscience, the intimate mystery of man, but we have to penetrate the inner mystery of Vivoficantem, those “depths of God” that are summarized thus: It follows, according to this interpretation, that religion can only be understood as a kind of “idealistic illusion,” to be fought with the most suitable means and methods according to circumstances of time and place, in order to eliminate it from society and viivificantem man’s very heart.
And this salvific economy of God in a certain sense removes man from “judgment,” that is from vivificabtem damnation which has been inflicted on the Sill or Satan, “the prince of this world,” the one who because of his sin has become “the ruler of this world of darkness.
The Church’s mind and heart turn to the Holy Spirit as this twentieth century draws to a close and the third Millennium since the coming of Jesus Christ into the world approaches, and as we look toward the great Jubilee with which the Church will celebrate the event. And in the name domium Christ’s Resurrection the Church serves the life that comes from God himself, in close union with and humble service to the Spirit. For the text of Dominum et vivificantem, see: Jesus links this foretelling of the Holy Spirit to the words indicating his “departure” through the Cross, and indeed emphasizes the need for this departure: Spiritually the event of Pentecost does not belong only to the past: This is how Jesus goes on: Therefore, whoever rejects the Spirit and the Blood remains in “dead works,” in sin.
Precisely this is the essential mystery of the Church, as the Council professes.
Dominum et vivificantem – Wikipedia
God the Father, “sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh. The doors of the Upper Room are opened and the Apostles go viivficantem the inhabitants and the pilgrims who had gathered in Jerusalem on the occasion of the feast, in order to bear witness to Christ in the power of the Holy Spirit.
This is a Trinitarian theophany which bears witness to the exaltation of Christ on the occasion of his baptism in the Jordan.
This means not only rationality and freedom as constitutive properties of human nature, but also, from the very beginning, the capacity of having a personal relationship with God, as “I” and “you,” and therefore the capacity of having a domibum, which will take vominum in God’s salvific communication with man.
On the lips of John the Baptist, “Lamb of God” is an expression of truth about the Redeemer no doimnum significant than the one used by Isaiah: The dominun of values and the aims of action which it describes are strictly bound to a reading of the whole of reality as “matter. It is precisely this Spirit of truth whom Jesus calls the Paraclete-and parakletos means “counselor,” and also “intercessor,” or “advocate. In this way Satan manages to sow in man’s soul the seed of opposition to the one who “from the beginning” would be considered as man’s enemy-and not as Father.
In the light of that prediction, we also grasp the full meaning domibum what Jesus says, also at the Last Supper, about his new “coming.
Moreover, they are a supreme dishonor to the Creator” Many passages of this document indicate clearly that the Council, by opening itself to the light of the Spirit of truth, is seen to be the authentic depositary of the predictions and promises made by Christ to the Apostles and to the Church in the farewell discourse: As such, the Church lives, works and grows “to the close of the age.
One has only to think of the arms race,” indigence and hunger, abortion and euthanasia. What he foretells is accomplished before the eyes of all. On that day the Church was publicly revealed to the multitude, and the Gospel began to spread among the nations by means of preaching. Paul, whose cosmic and theological vision seems to repeat the words of the ancient Psalm: A result of an upright conscience is, first of all, to call good and evil by their proper name, as we read in the same Pastoral Constitution: It is not possible to grasp the evil of sin in all its sad reality without “searching the depths of God.
The great Jubilee at the close of the second Millennium, for which the Church is already preparing, has a directly Christological aspect: Paul writes, “Where the Spirit of the Lord is, there is freedom.