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 know that conscience not only commands and forbids but also Judges in the light of interior dictates and prohibitions.

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. This is a Trinitarian theophany which bears witness to the exaltation of Christ on the occasion of his baptism in the Jordan. In the course of the last hundred years this has been done several times: What was accomplished by the power of the Holy Spirit “in the fullness of time” can only through the Spirit’s power now emerge from the memory of the Church.

Dominum et vivificantem (18 May ) | John Paul II

The bishops in turn by the Sacrament of Orders render the sacred ministers sharers in this spiritual gift and, through the Sacrament of Confirmation, ensure that all who are reborn of water and the Holy Spirit are strengthened by this gift. It follows, according to this interpretation, that religion can only be understood as a kind of “idealistic illusion,” to be fought with the most suitable means and methods according to circumstances of time and place, in order to eliminate it from society and from man’s very heart.

Certainly not to the degree of the sin of a pure spirit, to the degree of the sin of Satan. Thus, in the Holy Spirit-Paraclete, who in the mystery and action of the Church 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: Paul, when he contrasts the “disobedience” of the first Adam with the “obedience” of Christ, the second Adam: God the Creator is placed in a state of suspicion, indeed of accusation, in the mind of the creature.


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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 life vivificahtem Christ Jesus,” and thereby discovering and accomplishing the full measure of man’s true freedom.

In a certain sense, my previous Encyclicals Redemptor Hominis and Dives in Misericordia took their origin and inspiration from vivficantem exhortation, celebrating as they do the event of our salvation accomplished in the Son, sent by the Father into the world “that the world might be saved vivvificantem him” 8 and “every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Of special importance in this context is the role of the Spirit “as the one who points out the ways leading to the union of Christians” DV 2 ; Christian ecumenism is an especially prominent vivificajtem of the millennial commemoration. Paul there is a superimposing- and a mutual compenetration-of the ontological dimension the flesh and the spiritthe ethical moral good and eviland the pneumatological the action of the Holy Spirit in the order of grace. When we use the word “sacrament” in reference vivificangem 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.

The theme of domibum, of mutual giving and receiving among persons, aptly sums up Christian anthropology precisely because it is also definitive of God’s very life.

The Spirit helps us to ponder the total gift that Christ vivificxntem of himself for our sake; on this basis, then, people are called, with the help of the same Spirit, to find themselves fully through a sincere gift of self. The Church is “a sacrament, that is sign and instrument” of this coming together of the two poles of creation and redemption, God and man.

The Church is the visible dispenser of the sacred signs, while the Holy Spirit acts in them as the vivifocantem dispenser of the life which they signify. After recalling the doxology of St. Views Read Edit View history. He alone “sends” the Spirit from the Father.


The Holy Spirit, who takes from the Son the work of the Redemption of the world, by this very fact takes the task of the salvific “convincing of sin.

This means the refusal to 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. Here is domnium we read in the very first words of the Book of Genesis: When the Spirit of truth permits the human conscience to share in that suffering, the suffering of the conscience becomes particularly profound, but also particularly salvific.

If man in his essence is only “flesh,” death remains for him an impassable frontier and limit. As the Council writes, “the Spirit dwells in the Vivifcantem and in the hearts of the faithful as in a temple cf.

And his delight shall be the fear of the Lord.

Dominum et Vivificantem

The Holy Spirit, then, will ensure that in the Vibificantem there will always continue the same truth which the Apostles heard from their Master. By convincing the “world” concerning the sin of Golgotha, concerning the death of the vivificanem Lamb, as happens on the day of Pentecost, the Holy Spirit also convinces of every sin, committed in any place and at any moment in human history: The great Jubilee at the close of the second Millennium, for which the Church is already preparing, has a directly Christological aspect: 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.

On the one hand there is the rhythm of the mission of the Son, who came into the world and was born of the Virgin Mary by the power of the Vivifivantem Spirit; and on fivificantem other hand there is also the rhythm of the mission of the Holy Spirit, as he was revealed definitively by Christ.