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):||27 October 2014|
|PDF File Size:||17.27 Mb|
|ePub File Size:||20.3 Mb|
|Price:||Free* [*Free Regsitration Required]|
Indeed, as a weak and sinful being, he often does what he would not, and fails to do what he would. In this way the spirit domnum truth, the Paraclete, “convinces concerning sin.
At this level the Spirit grafts the “root of immortality,” from which the new life springs. For the first time in human history there appears the perverse vibificantem of suspicion. Jesus links this dominuum of the Holy Spirit to the words indicating his “departure” through the Cross, and indeed emphasizes the need for this departure: But the Church firmly believes that on God’s part there is always a salvific self-giving, a salvific coming and, in some way or other, a salvific “convincing concerning sin” by the power of the Spirit.
For this reason the early Christians, right from the days immediately following the coming down of the Holy Spirit, “devoted themselves to the breaking of bread and the prayers,” and in this way they formed a community united by the teaching of the Apostles. 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”: This openness of God toward man and of man toward God “gives to the human creature the fullness of freedom.
For this purpose one must learn how to “discern” them carefully from everything that may instead come originally from the “prince of this world.
United in Christ, they are led by the Holy Spirit in their journey to the kingdom of their Father and they have welcomed the news of salvation which is meant for every man. What corresponds, in the dominnum intimacy of the Father, the Word and the Holy Spirit, to this “offense,” this rejection of the Spirit who is love and gift?
Of course, we unfortunately have to acknowledge the fact that the Millennium which is about to end is the one in which there have occurred the great separations between Christians. Jesus speaks of the Spirit-Counselor, using several times the personal pronoun “he”; and at the same time, throughout the farewell discourse, he reveals the bonds which unite the Father, the Son and the Paraclete to one another.
According to the witness concerning the beginning which we find in the Scriptures and in Tradition, after the first and also more complete description in the Book of Genesis, sin in its original form is understood as “disobedience,” and this means simply and directly transgression of a prohibition laid down by God. It is another revelation of the Father and the Vjvificantem, united in the Holy Spirit. This fullness was manifested in a sublime way precisely through the faith of Mary, through the “obedience of encclcia This explanation also indicates how one is to understand the “convincing the world” which is proper to the action of the Holy Spirit.
According to the Book of Genesis, “the tree of vivificantemm knowledge of good and evil” was to express and constantly remind man of the “limit” impassable for a created being. The words become part of it in an ever new way, in every generation, in every age.
Many times, through the influence enccliica the Spirit, prayer rises from the human heart in spite of prohibitions and persecutions and even official proclamations regarding the non-religious or even atheistic character of public life.
He is the Spirit of life, the fountain of water springing up to eternal life cf. In the face of this danger, and indeed already experiencing the frightful reality of man’s spiritual decadence, individuals and whole communities, guided as it were by an inner sense of faith, are seeking the strength to raise man encclic again, to save him from himself, from his own errors and mistakes that often make harmful his very conquests.
For the grace of the Holy Spirit which the Apostles gave to their collaborators through the imposition of hands continues to be transmitted in Episcopal Ordination. For “although your bodies are dead because vivigicantem sin, your spirits are alive because of righteousness,” the righteousness accomplished by the Crucified and Risen Christ.
Thus it can truly be said that “the glory of God is the living man, yet man’s life is the vision of God” He himself, as vivificantm, is the eternal uncreated gift. It gazes upon the world which is the theater of man’s history, and carries the vuvificantem of his energies, his tragedies, and his triumphs; that world which the Christian sees as created and sustained by its Maker’s love, fallen indeed into the bondage of sin, yet emancipated now by Christ.
The great Jubilee of the year thus contains a message of liberation by the power of the Spirit, who alone can help individuals and communities to free themselves from the old and new determinisms, by guiding them with the “law of the Spirit, which gives vivificantfm in Christ Jesus,” and thereby discovering and accomplishing the full measure of man’s true freedom.
Referring here to the biblical tradition, we can say: Home Religion Encyclopedias almanacs transcripts and maps Dominum et Vivificantem. For he is absolute Spirit, “God is spirit” ; and also, in such a marvelous way, he is domjnum only close to this world but present in it, and in a sense immanent, penetrating it and giving it life from within.
And we rejoice to realize ever more clearly that within the work carried out by the Church in the history of salvation. Yet sin has been subjected to the saving power of the Redemption. Our difficult age has a special need of prayer.
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.