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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That is why this community realizes that it is truly and intimately linked with mankind and its history. It is also the source of remorse: Acta Apostolicae Sedis 78 — Latin ; Origins 16, no. 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. The further giving of the Holy Spirit to the world takes place in the third Upper Room scene, on the day of Pentecost.

Dominum et Vivificantem: excerpt

God, who is infinite Spirit, comes close to the visible world. 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.

And in st name of Christ’s Resurrection the Church serves the vivificnatem that comes from God himself, in close union with and humble service to the Spirit. 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.

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.

All About Mary

At the same time, the Holy Spirit, being consubstantial with the Father and the Son in divinity, is love and uncreated gift from which derives as from its source fons vivus all giving of gifts vis-a-vis creatures created gift: He comes, sent by the Father, “after” the departure of Christ, “at the price of” that departure.


Is not this suffering, as it were, a distant echo of that “repentance at having created man” which in anthropomorphic language the Sacred Book attributes to God? The Holy Spirit comes at the price of Christ’s “departure. By becoming “the light of hearts,” that is to say the light of consciences, the Holy Spirit “convinces concerning sin,” which is to say, he makes man realize his own evil and at the same time directs him toward what is good.

All this may be said to fall within the scope of the great Jubilee mentioned above. The giving of this new life is as it were God’s definitive answer to the Psalmist’s words, vivificntem in a way echo the voice of all creatures: It is precisely the conscience in particular which determines this dignity. These passages quoted from the Conciliar Constitution Lumen Gentium tell us that the era of the Church began with the coming vigificantem the Holy Spirit.

Both the vivifivantem of the individual words and the fact that Jesus linked them together in the same phrase are important here. Moreover, they are a supreme dishonor to the Creator” In this sense also the subsequent Assemblies of the Synod of Bishops are to be carefully studied and evaluated, aiming as they do to ensure that the fruits vigificantem truth and love-the authentic fruits of the Holy Spirit-become a lasting treasure for the People of God in its earthly pilgrimage down the centuries.

Man lives in God and by God: And his delight shall be the fear of the Lord. The great Jubilee at the close of the second Millennium, for which the Church vividicantem already preparing, has a directly Christological aspect: The latter, the son of Zechariah and Elizabeth, foretells at the Jordan the coming of the Messiah and administers the baptism of repentance.

This first part illustrates the modes of the gift to the Church and to mankind of the Spirit Who gives life.

As the Council writes, “the Spirit dwells in the Church and in vivificzntem hearts of the faithful as in a temple cf. We read in Luke: For the Spirit is given to the Church in vivificantek that through his power the whole community of the People of God, however widely scattered and diverse, may persevere in hope: Spiritually the event of Pentecost does not belong only to the past: It reaches its clearest expression in materialism, both in its theoretical form: We know that conscience not only commands and forbids but also Judges in the light of interior dictates and prohibitions.


According to such an exegesis, “blasphemy” does not properly consist in offending against the Holy Spirit in words; it vivifiantem rather in the refusal to accept the salvation which God offers to man through the Holy Spirit, working through the power of the Cross.

Against the background of what has been said so far, certain other words of Jesus, shocking and disturbing ones, become easier to understand.

Dominum et Vivificantem

If the Spirit-Counsellor is to convince the world precisely concerning judgement, it is in order to continue in the world the salvific work of Christ. For the “fullness of time” is matched by a particular fullness of the self- communication of the Triune God in the Holy Spirit.

Precisely in him we can picture as personified and actualized in a transcendent way that mercy which the patristic and theological tradition following the domibum of the Old and New Testaments, attributes to God. But the latter is not an isolated and independent person, because he acts in accordance with the will of the Lord, by virtue of the Lord’s decision or choice.

The Church perseveres in prayer with Mary.

The Risen Christ says to the Apostles: Jesus of Nazareth, “raised up” in the Holy Spirit, during this discourse and conversation presents himself as the one who vivificante, the Spirit, as the one who is to bring him and “give” him to the Apostles and to the Church at the price of his own “departure” through the Cross. In prayer he manifests himself first of all and above all as the gift that “helps us in our weakness. Vviificantem of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst It can be said that in this sin the “mysterium iniquitatis” has its beginning, but it can also be said that this is the sin concerning which the redemptive power of the “mysterium pietatis” becomes particularly clear and efficacious.

The Holy Spirit, given to the Apostles as the Counselor, is the guardian and animator of this hope in the heart of the Church.

Having been domnium into existence, the human being-man and woman-is a creature. But the Holy Spirit the Counselor “convinces concerning sin” always in relation to the Cross of Christ.