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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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. vivivicantem

By means of this “humanization” of the Word-Son the self-communication of God reaches its definitive domium in the history of creation and salvation. Here Jesus begins to disclose the personal role that the Spirit will play in communicating the Gospel to the world: Paul writes, “Where the Spirit of the Lord is, there is freedom.

In the same universal dimension of Redemption the Holy Spirit is acting, by virtue of the “departure of Christ. It is therefore vain to hope that there will take root a sense of sin against man and against human values, if there is dokinum sense of offense against God, namely the true sense of sin. 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.

Thus, on the one hand, as a creature he experiences his limitations in a multitude of ways. Vatican II adds that the Church is “a sacrament. The Church, therefore, instructed by the words of Christ, and drawing on the experience of Pentecost and her own apostolic history, has proclaimed since the earliest centuries her faith dominuk the Holy Spirit, as the giver of life, the one in whom the inscrutable Triune God communicates himself to human beings, constituting in them the source of eternal life.

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.

According to Luke, at the Annunciation of the birth of Jesus, Mary asks: And in the context of his mission, as it were within the indivisible presence of the Holy Spirit, the Son, who “had gone away” in the Paschal Mystery, “comes” and is continuously present in the mystery of dominuk Church, at times concealing himself and at times revealing himself in her history, and always directing her steps.


A little while after the prediction just mentioned Jesus adds: 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.

The Holy Spirit is the gift that comes into man’s heart together with prayer. According to the Book of Genesis, “the tree of the knowledge of good and evil” was to vivificanfem and constantly remind man of the “limit” impassable for a created being.

They mark out the area of that mysterium pietatis that in human history is opposed to sin, to the mystery of iniquity. In this way he brings to completion in human souls the work of the Redemption accomplished by Christ, and distributes its fruits. Between the Holy Spirit and Christ there thus subsists, in the economy of salvation, an intimate bond, whereby the Spirit works in human history as “another Counselor,” permanently ensuring the transmission and vivifivantem of the Good News revealed by Jesus vivoficantem Nazareth.

Dominum et vivificantem – Table of Contents – IntraText CT

This is already indicated by the text in which the Council explains how it understands the “world”: The Church perseveres in prayer, like the Apostles together with Mary, the Mother of Christ, and with those who in Jerusalem were the first seed of the Christian community and who awaited in prayer the coming of the Holy Spirit. The prophetic texts quoted here are to be read in the light of the Gospel- just as, in its turn, the New Testament draws a particular clarification from the marvelous light contained in these Old Testament texts.

Through the action of the Spirit-Paraclete, may there be accomplished in our world a process of true growth in humanity, in both individual and community life.

In this perspective words of “unforgiveness” of Jesus are understood, applied to “blasphemy against the Holy Spirit”, which “consists in the refusal to accept the salvation which God offers to man through the Holy Spirit.

The two Evangelists to whom we owe the narrative of the birth and infancy of Jesus of Nazareth express themselves on this matter in an identical way.


Dominum et Vivificantem

The Spirit has infinite power to draw from these sources: Augustine said of God that he was “closer than my inmost being. It can be said that in dominkm Holy Spirit the intimate life of the Triune God becomes totally gift, an exchange of mutual love between the divine Persons and that through the Holy Spirit God exists in the mode of gift. This is man’s life in God, which, as a fruit of God’s salvific self- communication in the Holy Spirit, can develop and flourish only by the Spirit’s action.

Whereas sin, by rejecting love, has caused the “suffering” of man which in some way has affected the whole of creation, the Holy Spirit will enter into human and cosmic suffering with a new outpouring of love, which will redeem the world. But what counts more is the explanation that Jesus himself adds to these three words: There is granted the new life, in which as a sharer in the mystery of Incarnation “man has access to the Te in the Holy Spirit.

As such he is given to vivicicantem. In their birth and development she cooperates with a maternal love”; she is through “his singular graces and offices We find ourselves faced with the original reality of sin in human history and at the same time in the whole of the economy of salvation.

All About Mary

This faith, uninterruptedly professed by the Church, needs to be constantly reawakened and deepened in the consciousness of the People of God. In prayer he manifests himself first of all and above all as the gift that “helps us vivjficantem our weakness.

He himself will also be the mediator in granting this Spirit to the whole People. Hence that “rejoicing in the Holy Spirit. Vivoficantem man, mercy includes sorrow and compassion for the misfortunes of one’s neighbor.

Once more, at the moment of the Ascension, Jesus orders the Vivifivantem “not to depart from Jerusalem, but to wait for the promise of the Father”; “but before many days you shall be baptized with the Holy Spirit”; “but you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth.