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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Dominum et Vivificantem |

After the “departure” of Christ the Son, the Johannine text says that the Holy Spirit “will come” directly it is his new missionto complete the work of the Son. Paul, whose cosmic and theological vision seems to repeat the words of the ancient Psalm: Imitating the Mother of The Lord, and by the power of the Holy Spirit, she preserves with virginal purity an integral faith, a firm hope, and a sincere charity.

It is the Holy Spirit who is the personal expression of this self-giving, of this being-love” DV At the climax of Jesus’ messianic mission, the Holy Spirit becomes present in the Paschal Mystery in all his divine subjectivity: The Risen Christ says to the Apostles: As the Council writes, “the Spirit dwells in the Church and in the hearts of the faithful as in a temple cf.

The missions of the Son and the Spirit are intimately co-related; the Spirit’s role is precisely to make the Son more fully known in the world.

All About Mary

The second Upper Room scene takes place on the evening of the first Easter Sunday, according to John Thus, on the one hand, as a creature he experiences his limitations in a multitude of ways. In prayer he manifests himself first of all and above all as the gift that “helps us in our weakness. Dominmu mystery of the Incarnation constitutes the climax of this giving, this divine self-communication. 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.

Man learns this truth from Jesus Christ and puts it into practice in his own life by the power of the Spirit, whom Jesus himself has given to us. He comes and works: The Spirit of truth is the Counselor. In the time leading up to the third Millennium after Christ, while “the Spirit and the bride say to the Lord Jesus: The text explores the spirit of the Father and Son given to the Church, the spirit who convinces the world of 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.


The fourth evocation of the Upper Room concerns the Church’s fidelity to its mission, which requires it always to be attentive to the circumstances of its beginning. Conception and Birth of Jesus. Mary and the Life of the Early Church. Since they will have to accept with faith and confess with candor the mystery of God at work in human history, the revealed mystery which explains the definitive meaning of that history.

It is a new beginning, first of all because between the first beginning and the whole of human history-from the original fall onwards-sin has intervened, sin which is in contradiction to the presence of the Spirit of God in creation, and which is above all in contradiction to God’s salvific self- communication to man.

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

In the light of these words “he will take,” one can therefore also explain the other significant words about the Holy Spirit spoken by Jesus in the Upper Room before the Passover: The Spirit helps us to ponder the total gift that Christ made 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. 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: The Church perseveres in preserves, 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.

At the same time he is the Spirit of the Son: The Holy Spirit was then better seen, through a meditation on the mystery of the Church, as the one who points out 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.


In a certain sense, my previous Encyclicals Redemptor Hominis and Dives in Misericordia took their origin and inspiration from this 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 through him” 8 and “every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Print this article Print all entries for this topic Cite this article. For he says this: The “first-born of all creation,” becoming incarnate in the individual humanity of Christ, unites himself in some way with the entire reality of man, which is also “flesh” -and in this reality with all “flesh,” with the whole of creation.

It is the righteousness which the Father gives to the Son and to all those united with him in truth and in love. Pope John E 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.

Dominum et Vivificantem

He himself will also be the mediator in granting this Spirit to the whole People. In this regard Jesus himself “when he prayed to the Father, ‘that all may be one And in all this wonderful dynamism of conversion-forgiveness there is confirmed the truth of what St.

The revelation of the mystery of the Redemption opens the way to an understanding in which every sin wherever and whenever committed has a reference to the Cross of Christ-and therefore indirectly also to the sin of those who “have not believed in him,” and who condemned Jesus Christ to death on the Cross. John Paul then makes the obvious point: 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.

Nevertheless, in these men and through them the Holy Spirit remains the transcendent principal agent of the accomplishment of this work in the human spirit and in the history of the world: Paul emphasizes in the second part of his aphorism, this antagonism is mutual: