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):||3 November 2005|
|PDF File Size:||13.13 Mb|
|ePub File Size:||8.34 Mb|
|Price:||Free* [*Free Regsitration Required]|
Wishing to prepare the Church for these things by giving the people of God an increased awareness and knowledge of the Holy Spirit, he issued the encyclical on May 18, the Solemnity of Pentecost.
As the Father has sent me, even so I send you. Mary is a great gift and example to all Christians because in her God’s Word was written and by her it was accepted and its grace manifested.
Thus it will be he who brings to fulfillment the new era of the history of salvation.
Dominum et Vivificantem |
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.
They are the words of Christ about the Holy Spirit, the inexhaustible source of the “water welling up to eternal life,” 14 as truth and saving grace. On the one hand there is the rhythm of the mission of the Son, who came into the world and was born of the 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.
Jesus speaks only of the fatherhood of God and of his own sonship-he does not speak directly of the Spirit, who is Love and thereby the union of the Father and the Son.
Here we wish to concentrate our attention principally on this mission of the Holy Spirit, which is “to convince the world concerning sin,” but at the same time respecting the general context of Jesus’ words in the Upper Room.
At the sight of him arriving, John proclaims: It is a new beginning, first of all because between the first beginning and the whole of human history-from the original fall onwards-sin has intervened, sin which is in contradiction to the presence of the Spirit of God in creation, and which is above all in contradiction to God’s salvific self- communication to man.
Dominum et Vivificantem
It is a characteristic of the text of John that the Father, the Son and the Holy Spirit are clearly called Persons, the first distinct from the second and the third, and each of them from one another. What he foretells is accomplished before the eyes of all.
Outline Introduction I. This is confirmed, as far as our own age is concerned, by the teaching of the Second Vatican Council as a whole, and especially in the Pastoral Constitution Gaudium et Spes. It can be said therefore that materialism is the systematic and logical development of that resistance” and opposition condemned by St.
We read in Luke: Everything that is material is corruptible, and therefore the human body insofar as it is “animal” is mortal. By convincing the “world” concerning the sin of Golgotha, concerning the death of the innocent Lamb, as happens on the day of Pentecost, the Holy Spirit also convinces of every sin, committed in any place and at any moment in human history: At the same time, she proclaims him who gives this life: Paul speaks to God on behalf of believers, to whom he declares “I bow my knees before the Father At the same time he is the Spirit of the Son: The Holy Spirit, then, will ensure that in the Church there will always continue the same truth which the Apostles heard from their Master.
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. 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 salvation for the whole world.
This is the righteousness of the Gospel and of the Redemption, the righteousness of the Sermon on the Mount and of the Cross, which effects the purifying of the conscience through the Blood of the Lamb. This event constitutes the definitive manifestation of what had already been accomplished in the same Upper Room on Easter Sunday.
The voice from on high says: The Spirit guides the Church into the fullness of truth cf.
Hence the Church constantly implores from God the grace that integrity of human consciences will not be lost, that enccclica healthy sensitivity with regard to good and evil will not be blunted. All believers in Christ, therefore, following the example of the Apostles, must fervently strive to conform their thinking and action to the will of the Holy Spirit, “the principle 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!
Thanks to the divine self- communication, the human spirit which “knows the secrets of man” meets the “Spirit who searches everything, even the depths of God. Having been called into existence, the human being-man and woman-is a creature. These are words which the Church receives from the very source of her faith, Jesus Christ. Here the Holy Spirit is to be man’s supreme guide and the light of the human spirit. In a certain sense, the Council has made the Spirit newly “present” domminum our difficult age.
All About Mary
The Second Vatican Council teaches; “The invisible God out of the abundance of his love speaks to men as friends and lives among them, so that he may invite and take them into fellowship with himself. In Latin In English. We will contact you once we know if it is available from the publishers.
Most of these references are in the creedal context, that is, the mystery of the union of the divine nature and the human nature, and in reference to the gathering of the Church in the Upper Room.
In the same universal dimension of Redemption the Holy Spirit is acting, by virtue of the “departure of Christ. By his power it can be made present in the new phase of man’s history on earth: Our difficult age has a special need of prayer.
The Church, taking her inspiration from Revelation, believes and professes that sin is an offense against God. Precisely in him we can picture as personified and actualized in a transcendent way that mercy which the patristic and theological tradition following the line of vivificntem Old and New Testaments, attributes to God. The new, definitive revelation of enccllica Holy Spirit as a Person who is the gift is accomplished at this precise moment. The second chapter contains various considerations on the action of the Holy Spirit with respect to sin in the world.
We see this confirmed in the modern age, when the atheistic ideologies seek to root out religion on the grounds that religion causes the radical “alienation” of man, as if man were dispossessed of his own humanity when, accepting the idea of God, he attributes to God what belongs to man, and exclusively to man!
There are precious gems in Dominum et Vivificantem which can assist Marian teaching. And on the lips of Jesus the Redeemer, in whose humanity the “suffering” of God is concretized, there will be heard a word which manifests the eternal love full of mercy: The Spirit who “blows where he wills. The Holy Spirit reminds us, at the same time, of the hereditary sinfulness of human nature. In all this it is the Holy Spirit who gives life.
When therefore on the eve of his Passion Jesus Christ speaks of the sin of those who “do not believe in him,” in enccclica words of his, full of sorrow, there is as it were a distant echo of that sin which in its original form is obscurely inscribed in the mystery of creation.