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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In principle and in fact, materialism radically excludes the presence and action of Vvivificantem, who is spirit, in the world and above all in man.

The connection between Christ’s prediction and this event is clear. In our own age, then, we are called anew by the ever ancient and ever new faith of the Church, to draw near to the Holy Spirit as the giver of life. Nevertheless, despite this “picture of death being composed in our age, Concerning this continuation of his own work by the Holy Spirit Jesus speaks more rominum once during the same farewell discourse, preparing the Apostles gathered in the Upper Room for his departure, namely for his Passion and Death on the Cross.

Dominum et Vivificantem

Thus that image and likeness of God which man is from his very beginning is fully realized. This union of the praying Church with the Mother of Christ has been part of the mystery of the Church from the beginning: The Incarnation, then, also has a cosmic significance, a cosmic dimension.

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. The Pauline contrast between the “Spirit” and the “flesh” also includes the contrast between “life” and “death. For the “fullness of time” is matched by a particular fullness of the self- communication of the Triune God in the Holy Spirit. For this action has been exercised, in every place and at every time, indeed in every individual, according to the eternal plan of salvation, whereby this action was to be closely linked with the mystery of the Incarnation and Redemption, which in its turn exercised its influence on those who believed in the future coming of Christ.

As the year since the birth of Christ draws near, it is a question of ensuring that an ever greater number of people “may fully find themselves What corresponds, in the inscrutable intimacy of the Father, the Word and the Holy Spirit, to this “offense,” this rejection of the Spirit who is love and gift?


For it is a “convincing” that vivificahtem as its purpose not merely the accusation of the world and still less its condemnation. The Anointed One is also sent “with the Spirit of the Lord “: Wishing to prepare the Church for vivfiicantem things by giving the people of God an increased awareness and knowledge of the Holy Spirit, he issued the encyclical on May 18, the Solemnity of Pentecost.

In this we are helped and stimulated also by the te we share with the Oriental Churches, which have jealously guarded the extraordinary riches of the teachings of the Fathers on the Holy Spirit.

Dominum et vivificantem – Wikipedia

But this opposition becomes conflict and rebellion on the ethical plane by reason of that sin which takes possession of the human heart, wherein “the desires of the flesh are against the Spirit and the desires of the Spirit are against the flesh. Christ’s farewell discourse at the Last Supper stands in particular reference to this “giving” and “self-giving” of the Holy Spirit.

The verb “bring” is here used to mean first of all “reveal. Man’s disobedience, nevertheless, always means a turning away from God, and in a certain sense the closing up of human freedom in his regard. The new, definitive revelation of the Holy Spirit as a Person who is the gift is accomplished at this precise moment.

The Spirit of truth is the Counselor. This integrity and sensitivity are profoundly linked to the intimate action of the Spirit of truth.

Paul emphasizes in the interior and subjective dimension as tension, struggle and rebellion taking place in the human heart, finds in every period of history and especially in the modern era its external dimension, which takes concrete form as the content of culture and civilization, as a philosophical system, an ideology, a program for action and for the shaping of human behavior.

And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. Hence the Letter to the Hebrews says that this “blood purifies the conscience. For the one who is speaking is ef only the Son of Man but the one who is also “the first-born of all creation,” “for in him all things were created Convincing concerning sin means showing the evil that sin contains, and this is equivalent to revealing the mystery of iniquity.


Again, as with the previous, the impending approach of er third Christian millennium forms a crucial horizon within which the present reflection on the Holy Spirit takes place. The further giving of the Holy Spirit to the world takes place in the third Upper Room scene, on the day of Pentecost. But at the same time it never tires of reminding us of the possibility of victory.

The Word, “the first-born of all creation,” becomes “the first-born of many brethren. Why is blasphemy against the Holy Spirit unforgivable?

For in man himself many elements wrestle with one another. Paul gave a particular expression in the words which are frequently used to begin the Eucharistic liturgy: The Church, taking her inspiration from Revelation, believes and professes that sin is an offense against God. For this reason the early Christians, right from the days immediately following the coming down of the Holy Spirit, “devoted themselves to the breaking of bread and the prayers,” and in this way they formed a community united by the teaching of the Apostles.

In this righteousness the Holy Spirit, the Spirit of the Father and the Son, who “convinces the world concerning sin,” reveals himself and makes himself present in man as the Spirit of eternal life. It is precisely this Spirit of truth whom Jesus calls the Paraclete-and parakletos means “counselor,” and also “intercessor,” or “advocate.

Through the Christological content of the event we have to reach the pneumatological dimension, seeing with the eyes of faith the two thousand years of the action of the Spirit of truth, who down the centuries has drawn from the treasures of the Redemption achieved by Christ and given new life to human beings, bringing about in them adoption in the only-begotten Son, sanctifying them, so that they can repeat with St.

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In John’s Gospel we have as it were the revelation of the most profound “logic” of the saving mystery contained in God’s eternal plan, as an extension of the ineffable communion of the Father, Son and Holy Spirit.

His solemn exaltation cannot be reduced to dlminum messianic mission of the “Servant of the Lord. This fullness acquires a special wealth and expressiveness in the text of John’s Gospel: