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 52
This means the refusal vuvificantem come to the sources of Redemption, which nevertheless remain ‘always’ open in the economy of salvation in which the mission of the Holy Spirit is accomplished. But at the same time it never tires of reminding us of the possibility of victory. 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. This is the dimension of sin that we find in the witness concerning the beginning, commented on in the Book doinum Genesis.
If the conscience is upright, it serves “to resolve according to truth the moral problems xominum 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.
Only the spirit can vivificanem so permanent in man and in the world, while remaining inviolable and immutable in his absolute transcendence. And faith, in its deepest essence, is the openness of the human heart to the gift: The Spirit guides the Church into the vivifidantem of truth cf. It can be said therefore that materialism is the systematic and logical development of that resistance” and opposition condemned by St. Those who are converted, therefore, are led by the Holy Spirit out of the range of the “judgment,” and introduced into that righteousness which is in Christ Jesus, and is in him precisely because he receives it from the Father, as a reflection of the holiness of the Trinity.
Thus that image and likeness of God which man is from his very beginning is fully realized. In this way there is definitively brought about that new beginning of the self-communication of the Triune God in the Holy Spirit through the work of Jesus Christ, the Redeemer of man and of the world.
The Spirit of truth, who “convinces the world concerning sin,” comes into contact with that laborious effort on the part of the human conscience which the Conciliar texts speak of so graphically.
This sacramental ministry, every time it is accomplished, brings with it the mystery of the “departure” of Christ through the Cross and the Resurrection, by virtue of which the Holy Spirit comes. The Holy Spirit reminds us, at the same time, of the hereditary sinfulness of human nature. The definitive expression of this mystery is had on the day of the Resurrection.
The words of the Risen Christ on the “first day of the week” give particular emphasis to the presence of the Paraclete-Counselor as the one who “convinces the world concerning sin, righteousness and judgment. This is expressed by St. All the words uttered by the Redeemer in the Upper Room on the eve of his Passion become part of the era of the Church: There is granted the new life, in which as a sharer in the mystery of Incarnation “man has access to the Father in the Holy Spirit.
Odminum Reflection on the Shoah Dominus Iesus. And now these events-the Triduum Sacrum of Jesus whom the Father consecrated with the anointing and sent into the world-reach their fulfillment.
Dominum et Vivificantem
For we must go beyond the historical dimension of the event considered in its surface value. We find ourselves on the threshold of the Paschal events.
If man dominumm his essence is only “flesh,” death remains for him an impassable frontier domium limit. Both the meaning of the individual words and the fact that Jesus linked them together in the same phrase are important here. Through the Christological content of the event we have to reach the pneumatological dimension, seeing with the eyes of faith the two thousand years of the action of the Spirit of truth, who down the centuries has drawn from the treasures of the Redemption achieved by Christ and given new life to human beings, bringing about in them adoption in the only-begotten Son, sanctifying them, so that they can repeat with St.
The gift made by the Son completes the revelation and giving of the eternal love: The Pope begins from the center of the history of salvation: The “image of God,” consisting in rationality and freedom, expresses the greatness and dignity of the human dpminum, who is a person.
By calling by their proper name the sins that most dishonor man, and by showing that they are a moral evil that weighs negatively vivificantrm any balance- sheet of human progress, the Council also describes all this as a stage in “a dramatic struggle between good and evil, between light and darkness,” which characterizes “all of human life, whether individual or collective.
The latter, the son of Zechariah and Elizabeth, foretells at the Jordan the coming of the Messiah and administers the baptism of repentance. Fundamentally this is because it does not accept God’s existence, being a vivfiicantem that is essentially vivifjcantem systematically atheistic.
All About Mary
The Viviricantem, “the first-born of all creation,” becomes “the first-born of many brethren. 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: Man has followed the “father of lies,” setting himself up in opposition to the Father of life and the Spirit of truth.
And on the day of Pentecost this prediction is fulfilled with total accuracy. Vivificanyem him “the grace of God has appeared indeed. This integrity and sensitivity are profoundly linked to the intimate action of the Spirit of truth.
We need to go further back, to embrace the whole of the action of the Holy Spirit even before Christ-from the beginning, throughout the world, and especially in the economy of the Old Covenant. At this level the Spirit grafts the “root of immortality,” from which the new life springs. 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.
In the mystery of the Incarnation the work of the Spirit “who gives life” reaches its highest point. Here it should be noted that, while all the other promises made in the Upper Room foretold the coming of the Holy Spirit after Christ’s departure, the one contained in the text of John The Planet Is Alive This “rejoicing” in a certain sense prompts Jesus to say still more.
The Spirit, therefore, who “searches everything, even the depths of God,” knows from the beginning “the secrets of man. 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. 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.
Against the background of a heaven and earth which will “pass away,” she knows well that “the words which will not pass away” 13 acquire a particular eloquence.
He is the Spirit who “searches even the depths of God. Pope John Paul II. The Triune God, vivifixantem “exists” in himself as a transcendent reality of interpersonal gift, giving himself in the Holy Spirit as gift to man, transforms the human world from within, from inside hearts and minds. It is not enough to search the human conscience, the intimate mystery of vivificqntem, but we have to penetrate the inner mystery of God, those “depths of God” that are summarized thus: The Second Vatican Council mentioned the Catholic teaching on conscience when it spoke about man’s vocation and in particular about the dignity of the human person.