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.

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She knows that the meeting or collision between the “desires against the spirit” which mark so many aspects of contemporary civilization, especially in some of its spheres, and “the desires against the flesh,” with God’s approach to us, his Incarnation, his constantly renewed communication of the Holy Spirit-this meeting or collision may in many cases be of a tragic nature and may perhaps lead to fresh defeats for humanity. Prayer always remains the voice of vivivicantem those who apparently domiunm no voice-and in this voice there always echoes that “loud cry” attributed to Christ by the Letter to the Hebrews.

Thus, in the Holy Spirit-Paraclete, who in the mystery and action of the Wt unceasingly continues the historical presence on earth of the Redeemer and his saving work, the glory of Christ shines forth, as the following words of John attest: The Church perseveres in prayer with Mary.

For according to the computation of time this coming is measured as an event belonging to the history of man on earth. The “convincing” is the demonstration of the evil of sin, of every sin, in relation to the Cross of Christ. The gift made by the Son completes the revelation and giving of the eternal love: The encyclical was promulgated on 18 May The farewell discourse can be read as a special preparation for this Trinitarian formula, in which is expressed the life-giving power of the Sacrament which brings about sharing in the life of the Triune God, for it gives sanctifying grace as a supernatural gift to man.

This original disobedience presupposes a rejection, or at least a turning away from the truth contained in the Word of God, who creates the world.

Only the spirit can be so permanent in man and in the world, while remaining inviolable and immutable in his absolute transcendence. It is a beautiful and salutary thought to recognize that, if prayer is offered throughout the world, in the past, in the present and in the future, equally widespread is the presence and action of the Holy Spirit, who “breathes” prayer in the heart of man in all the endless range of the most varied situations and conditions, sometimes favorable and sometimes unfavorable to the spiritual and religious life.

In the midst of the problems, disappointments and hopes, desertions and returns of these times of ours, the Church remains faithful to the mystery of her birth.


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.

And this salvific economy of God in a certain sense removes man from “judgment,” that is from the 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. They felt full of strength.

Dominum et vivificantem (18 May ) | John Paul II

In the light of what Jesus says in the farewell discourse in the Upper Room, the Holy Spirit is revealed in a new and fuller way. Jesus said to them again, ‘Peace be with you. Retrieved from ” https: The Son of God Jesus Christ, as vivificaantem, in the ardent prayer of his Passion, enabled the Holy Spirit, who had already penetrated the inmost depths vibificantem his humanity, to transform that humanity into a perfect sacrifice through the act of his death as the victim of love on the Cross.

Eastern Orthodox Church Judaism. He consumes this sacrifice with the fire of the love which unites the Son with the Father in the Trinitarian communion.

Paul says, the “fullness of time,” because in it human history has been wholly permeated by the “measurement” of God himself: Paul, whose cosmic and theological vision seems to repeat the words of the ancient Psalm: 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 “has been judged.

His solemn exaltation cannot be reduced to the messianic mission of the “Servant of the Lord. The Triune God, who “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.

From section 10 In his intimate life, God “is love,” the essential love shared by the three divine Persons: Therefore he “searches even the depths of God,” 37 as uncreated Love-Gift. 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 action of the Spirit of truth, which works toward salvific “convincing concerning sin,” encounters in a person in this condition an interior resistance, as it were an impenetrability of conscience, a state of mind which could be described as fixed by reason of a free choice.

And this Redemption is, at the same time, constantly carried out in human hearts and minds-in the history of the world-by the Holy Spirit, who is the “other Counselor.

Magisterial Documents: Dominum et Vivificantem : University of Dayton, Ohio

By his power it can be made present in the new phase of man’s history on earth: 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.


And his delight shall be the fear of the Lord. And yet it occurs by the power of the Holy Spirit, who makes it possible for Christ, who has gone away, to come now and for ever in a new way. Here John faithfully echoes the words of Isaiah, words which in the ancient Prophet concerned the future, while in John’s teaching on the banks of the Jordan they are the immediate introduction to the new messianic reality.

In this regard Jesus himself “when he prayed to the Father, ‘that all may be one When we use the word “sacrament” in reference to the Church, we must bear in mind that in the texts of the Council the sacramentality of the Church appears as distinct from the sacramentality that is proper, in the strict sense, to the Sacraments.

This integrity and sensitivity are profoundly linked to the intimate action of the Spirit of truth. At the same time, the Holy Spirit, being consubstantial with the Father and the Son in divinity, is love and uncreated gift enccpica which derives as from its source vivlficantem vivus all giving of gifts vis-a-vis creatures created gift: And subsequently it will also find therein the hidden foundation of its continuation among the generations of Christ’s disciples and believers who succeed one another down through the ages.

All About Mary

These are words which the Church receives from the very source of her faith, Jesus Christ. To create means to call into existence from nothing: As the Council writes, “the Spirit dwells in the Church and in the hearts of the faithful as in a temple encclia.

This is first a departure through the Cross, and later, forty days after the Resurrection, through his Ascension into heaven. For the one who is speaking is not only the Son of Man but the one who is also “the first-born of all creation,” “for in him all things were created Thus it will be he who brings to fulfillment the new era of the history of salvation. The new, definitive revelation of the Holy Spirit fivificantem a Person who is the gift is accomplished at dominhm precise moment.

It is precisely this that the Holy Spirit worked in them and this is continually at work in the Church, through their successors.

The text explores the spirit of te Father and Son given to the Church, the spirit who convinces the world domunum sin, and the spirit who above all else gives life, leading to the realisation that the way of the Church passes through the heart of man, because here is the hidden place of the salvific encounter with the Holy Spirit. In the texts of St.