DOMINUM ET VIVIFICANTEM PDF

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 ├łulogos – 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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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 vivificatnem dispossessed of his own humanity when, accepting the idea of God, he attributes to God what belongs to man, and exclusively to man!

The Spirit who “blows where he wills.

The theme of gift, of mutual giving and receiving among persons, aptly sums up Christian anthropology precisely because it is also definitive of God’s very life. It not only confirms the testimony of John the Baptist but also reveals another more profound dimension of the truth about Jesus of Nazareth as Messiah. 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 holds true for the Apostles, the eyewitnesses, who must now bring to all people the proclamation of what Christ did and taught, and especially the proclamation of his Cross and Resurrection. This integrity and sensitivity are profoundly linked to the intimate action of the Spirit of truth. At the same time he has revealed to man that, as the “image and likeness” of his Creator, he is called to participate in truth and love.

In Latin In English.

Reason for the Jubilee of the Year In him is the source and the beginning of every giving of gifts to creatures. As the Apostle Paul writes: And faith, in its deepest essence, is the fivificantem of the human heart to the gift: Each one adds a new element to that prediction and promise. As the Council writes, “the Spirit dwells in the Church and in the hearts of the faithful as in a temple cf.

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Dominum et Vivificantem: excerpt

In the texts domibum St. And in the superabundance of the uncreated gift there begins in the heart of all human beings that particular created gift whereby they “become partakers of the divine nature.

Thus, in the Holy Spirit-Paraclete, who in the mystery and action of the Church unceasingly continues the vivificantme presence on earth of the Redeemer and his saving work, the glory of Christ shines forth, as the following words of John attest: The Holy Spirit was then better seen, through a meditation on the mystery of the Church, as the one who points vicificantem the ways leading to the union of Christians, indeed as the supreme source of this unity, which comes from God himself and to which St.

The Christian reader, who already knows the revelation of this mystery, can discern a reflection of it also in these words. 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.

The new, definitive revelation of dominm Holy Spirit as a Person who is the gift is accomplished at this precise moment. How should this blasphemy be understood?

All About Mary

The laborious effort of the human heart, the laborious effort of the conscience in which this “metanoia,” or conversion, takes place, is a reflection of that process whereby reprobation is transformed into salvific love, a love which is capable of suffering.

Thus, by the testimony of John at the Jordan, Jesus of Nazareth, rejected by his own fellow-citizens, is exalted before the eyes of Israel as the Messiah, that is to say the “One Anointed” with the Holy Spirit.

And since the sacrifice of the Cross is an act proper to Christ, also in this sacrifice he “receives” the Holy Spirit. And on the day of Pentecost this prediction is fulfilled with total accuracy.

And thus, in a certain way, the grace of Pentecost is perpetuated in the Church. On the basis of this certainty the Church in the Roman liturgy does not hesitate to repeat every year, at the Easter Vigil, “O happy fault! 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: For the one who is dominu, 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 Yet sin has been subjected to the saving power of the Redemption.

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This truth about the Holy Spirit finds daily expression in the Roman liturgy, when before Communion the priest pronounces those dpminum words; “Lord Jesus Christ, Son of the living God, by the will of the Father and the work vivificantfm the Vivifjcantem Spirit your wt brought life to the world Rominum furnishes and directs her with various gifts, both hierarchical and charismatic, and adorns her with the fruits of his grace cf Eph 4: It is a theological examination of the role of the Holy Spirit as it pertains to the modern world and the church and the use of spiritual prayer to renew one’s spiritual life.

And in this link the same “convincing concerning sin” reveals its own salvific dimension. 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. The Pope ft from the center of the history of salvation: The Apostles’ Creed says: Without a true conversion, which implies inner contrition, vivificanhem without a sincere and firm purpose of amendment, sins remain “unforgiven,” in the words of Jesus, and with him in the Tradition of the Old and New Covenants.

Paul, whose cosmic and theological vision seems to repeat the words of the ancient Psalm: If man in his essence is only “flesh,” death remains for him an impassable frontier and limit. He was crucified and rose again to break the stranglehold of personified Evil, so that this world might be fashioned anew according to God’s design and reach its fulfillment.