dominum et vivificantem

Rom 8:20-22.149. Then, by means of an act of perfect contrition, the authentic conversion of the heart is accomplished: this is the evangelical "metanoia. Acts 1:14.96. "144 The ideology of the "death of God" easily demonstrates in its effects that on the "theoretical and practical" levels it is the ideology of the "death of man. In the Old Testament, from the Book of Genesis onwards, the Spirit of God was in some way made known, in the first place as a "breath" of God which gives life, as a supernatural "living breath." Weigel, George. Rom 8:23.245. And on the day of Pentecost this prediction is fulfilled with total accuracy. Jn 16:6.48. It is St. Paul who describes in a particularly eloquent way the tension and struggle that trouble the human heart. Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, n. 4. 6. Jn 8:44.130. Rom 8:11.248. Cf. Cf. Gen 1-3.126. at the end of which, like two thousand years ago, "every man will see the salvation of God. This holds true for the Apostles, the eyewitnesses, who must now bring to all people the proclamation of what Christ did and taught, and especially the proclamation of his Cross and Resurrection. St. Who can completely "convince concerning sin," or concerning this motivation of man's original disobedience, except the one who alone is the gift and the source of all giving of gifts, except the Spirit, who "searches the depths of God" and is the love of the Father and the Son? There is no sending of the Holy Spirit (after original sin) without the Cross and the Resurrection: "If I do not go away, the Counselor will not come to you. Cf. (…) De cette manière, l'Église répond aussi à certain… DOMINUM ET VIVIFICANTEM. "212 The filiation of divine adoption is born in man on the basis of the mystery of the Incarnation, therefore through Christ the eternal Son. Hence the Letter to the Hebrews says that this "blood purifies the conscience. Magisterial Documents: Dominum et Vivificantem . "The Spirit of God," who according to the biblical description of creation "was moving over the face of the water,"130 signifies the same "Spirit who searches the depths of God": "searches the depths of the Father and of the Word-Son in the mystery of creation. The Holy Spirit, in his mysterious bond of divine communion with the Redeemer of man, is the one who brings about the continuity of his work: he takes from Christ and transmits to all, unceasingly entering into the history of the world through the heart of man. Jn 16:7.268. And therefore the same Sequence exclaims: "without your aid nothing is in man, nothing is without fault." This participation means a life in union with God, who is "eternal life. As the Father has sent me, even so I send you.' 7. This integrity and sensitivity are profoundly linked to the intimate action of the Spirit of truth. An absurdity, both in concept and expression! Taking a longer view, this also holds true for all the generations of disciples and confessors of the Master. And in the superabundance of the uncreated gift there begins in the heart of all human beings that particular created gift whereby they "become partakers of the divine nature. Post-Synodal Apostolic Exhortation Reconciliatio et Paenitentia (December 2, 1984), n. 18: AAS 77 (1985), pp. At the sight of him arriving, John proclaims: "Behold, the Lamb of God, who takes away the sin of the world. Jesus of Nazareth too comes to the Jordan to receive the baptism of repentance. ", The laborious effort of the human heart, the laborious effort of the conscience in which this "metanoia," or conversion, takes place, is a reflection of that process whereby reprobation is transformed into salvific love, a love which is capable of suffering. Venerable Brothers, Beloved Sons and Daughters, Health and the Apostolic Blessing! In him is the source and the beginning of every giving of gifts to creatures. Thus the promise concerning the Holy Spirit made before Easter is fulfilled: "He will take what is mine and declare it to you." The Holy Spirit comes at the price of Christ's "departure." Lk 10:17-20.74. Hence that "rejoicing in the Holy Spirit." 61. 1 Cor 2:12.222. "259 The Council repeats this truth about man, and the Church sees in it a particularly strong and conclusive indication of her own apostolic tasks. Cf. Lk 3:21f. How eloquent from this point of view are the prophetic words of the old man Simeon who, inspired by the Spirit, came to the Temple in Jerusalem, in order to foretell in the presence of the new-born Babe of Bethlehem that he "is set for the fall and rising of many in Israel, for a sign of contradiction. But at the same time this prayer is directed toward a precise moment of history which highlights the "fullness of time" marked by the year 2000. ", 4. As the Church becomes ever more aware of this mystery, she sees herself more clearly, above all as a sacrament. The union of Christ with the Holy Spirit, a union of which he is perfectly aware, is expressed in that "rejoicing," which in a certain way renders "perceptible" its hidden source. "282 Therefore, the Holy Spirit not only enables us to pray, but guides us "from within" in prayer: he is present in our prayer and gives it a divine dimension.283 Thus "he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God." He receives the Holy Spirit in such a way that afterwards-and he alone with God the Father- can "give him" to the Apostles, to the Church, to humanity. It is a beautiful and salutary thought that, wherever people are praying in the world, there the Holy Spirit is, the living breath of prayer. "127 He is the Word who is also the eternal law, the source of every law which regulates the world and especially human acts. Cf. "211 But all this was accomplished and is unceasingly accomplished "by the power of the Holy Spirit. 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 of 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. Jn 1:1, 2, 3, 10.128. 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: the invisible and at the same time omnipresent Paraclete! EIS ID: 745 AUTORIUS: Popiežius JONAS PAULIUS II ORIGINALO PAVADINIMAS: LETTERA ENCICLICA DOMINUM ET VIVIFICANTEM DEL SOMMO PONTEFICE GIOVANNI PAOLO II SULLO SPIRITO SANTO NELLA VITA DELLA CHIESA E DEL MONDO DATA: 1986-05-18 PIRMINIS ŠALTINIS: katalikai.lt SUSIJĘ DOKUMENTAI: Dominum et Vivificantem ŽANRAS: Magisteriumas (popiežių) PASKIRTIES GRUPĖ: … Jn 16:15.92. It is the Holy Spirit who is the personal expression of this self-giving, of this being-love.38 He is Person- Love. In this light the exhortations of St. Paul assume particular eloquence: "Do not quench the Spirit"; "Do not grieve the Holy Spirit. 4. 23. Cf. The Old Testament on several occasions speaks of "fire from heaven" which burnt the oblations presented by men.155 By analogy one can say that the Holy Spirit is the "fire from heaven" which works in the depth of the mystery of the Cross. The Church is the visible dispenser of the sacred signs, while the Holy Spirit acts in them as the invisible dispenser of the life which they signify. Encyclical Letter of Pope John Paul II on the Holy Spirit (May 18, 1986) Venerable Brothers, Beloved Sons and Daughters, Health and Apostolic Blessing! "39, 3. 8, a. It is a theological examination of the role of the Holy Spirit as it pertains to the modern world and the church and the use of spiritual prayer to renew one's spiritual life. The Son of God Jesus Christ, as man, in the ardent prayer of his Passion, enabled the Holy Spirit, who had already penetrated the inmost depths of his humanity, to transform that humanity into a perfect sacrifice through the act of his death as the victim of love on the Cross. In this way the spirit of truth, the Paraclete, "convinces concerning sin.". This is the righteousness of the Gospel and of the Redemption, the righteousness of the Sermon on the Mount and of the Cross, which effects the purifying of the conscience through the Blood of the Lamb. Mk 1:15.164. The Acts of the Apostles speak of this at length and in many passages, which state that in the mind of the first community, whose convictions Luke expresses, the Holy Spirit assumed the invisible-but in a certain way "perceptible"-guidance of those who after the departure of the Lord Jesus felt profoundly that they had been left orphans. ", 3. It gazes upon the world which is the theater of man's history, and carries the marks of his energies, his tragedies, and his triumphs; that world which the Christian sees as created and sustained by its Maker's love, fallen indeed into the bondage of sin, yet emancipated now by Christ. "; but at the same time, from the depth of this suffering-and indirectly from the depth of the very sin "of not having believed"-the Spirit draws a new measure of the gift made to man and to creation from the beginning. 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): the gift of existence to all things through creation; the gift of grace to human beings through the whole economy of salvation. "To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace"; hence the warning: "For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live. Heb 9:14.179. Jn 4:14; 7:38ff. He says: "Receive the Holy Spirit. Cf. Jn 4:14; Dogmatic Constitution on the Church, Lumen Gentium, n. 4.290. 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. "82 It can be said therefore that the messianic "raising up" of Christ in the Holy Spirit reaches its zenith in the Resurrection, in which he reveals himself also as the Son of God, "full of power." The Second Vatican Council teaches; "The invisible God out of the abundance of his love speaks to men as friends and lives among them, so that he may invite and take them into fellowship with himself. Cf. In this way we discover that original reality of sin of which we have already spoken. Gal 4:6; cf. She knows that the meeting or collision between the "desires against the spirit" which mark so many aspects of contemporary civilization, especially in some of its spheres, and "the desires against the flesh," with God's approach to us, his Incarnation, his constantly renewed communication of the Holy Spirit-this meeting or collision may in many cases be of a tragic nature and may perhaps lead to fresh defeats for humanity. A portion of Dominum et Vivificantem takes the form of a commentary on what Jesus says about the coming of the Holy Spirit in his farewell discourse (John 14-17). Jn 20:22f.158. Before him I kneel at the end of these considerations, and implore him, as the Spirit of the Father and the Son, to grant to all of us the blessing and grace which I desire to pass on, in the name of the Most Holy Trinity, to the sons and daughters of the Church and to the whole human family. 2 Pet 1:4.220. Cf. Title: Dominum et vivificantem sample, Author: Catholic Truth Society, Name: Dominum et vivificantem sample, Length: 11 pages, Page: 10, Published: 2015-08-27 Issuu company logo Issuu "15, PART I - THE SPIRIT OF THE FATHER AND OF THE SON, GIVEN TO THE CHURCH, 1. 12. This text is important for the whole pneumatology of the Old Testament, because it constitutes a kind of bridge between the ancient biblical concept of "spirit," understood primarily as a "charismatic breath of wind," and the "Spirit" as a person and as a gift, a gift for the person. The Messiah, Anointed with the Holy Spirit, 15. "288 It is the eschatological hope, the hope of definitive fulfillment in God, the hope of the eternal Kingdom, that is brought about by participation in the life of the Trinity. Mt 3:11; Lk 3:16.77. Dominum Et Vivificantem English – Free download as Text File .txt), PDF File . But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come."23. For only the Holy Spirit "convinces concerning sin," concerning evil, in order to restore what is good in man and in the world: in order to "renew the face of the earth." Concerning this continuation of his own work by the Holy Spirit Jesus speaks more than 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. 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. Jn 14:26.31. Born Karol Józef Wojtyła, 18 May 1920 – 2 April 2005, This page was last edited on 4 March 2021, at 20:50. "104 In the mind of Jesus, sin, righteousness and judgment have a very precise meaning, different from the meaning that one might be inclined to attribute to these words independently of the speaker's explanation. Against the background of what has been said so far, certain other words of Jesus, shocking and disturbing ones, become easier to understand. Jn 15:26.157. 4, ad 3.140. Jn 3:16.82. Jn 16:15.27. 1 Cor 8:6.267. Jn 15:26.29. "167, A result of an upright conscience is, first of all, to call good and evil by their proper name, as we read in the same Pastoral Constitution: "whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia, or willful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where people are treated as mere tools for profit, rather than as free and responsible persons"; and having called by name the many different sins that are so frequent and widespread in our time, the Constitution adds: "All these things and others of their kind are infamies indeed. Cf. This is true first of all concerning man, who has been created in the image and likeness of God: "Let us make man in our image, after our likeness. "215 Sanctifying grace is the principle and source of man's new life: divine, supernatural life. "60, 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. Though it sometimes also speaks of the "spirit" and of "questions of the spirit," as for example in the fields of culture or morality, it does so only insofar as it considers certain facts as derived from matter (epiphenomena), since according to this system matter is the one and only form of being. It is a beautiful and salutary thought to recognize that, if prayer is offered throughout the world, in the past, in the present and in the future, equally widespread is the presence and action of the Holy Spirit, who "breathes" prayer in the heart of man in all the endless range of the most varied situations and conditions, sometimes favorable and sometimes unfavorable to the spiritual and religious life. Wishing to prepare the Church for these 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.[2]. "183, According to such an exegesis, "blasphemy" does not properly consist in offending against the Holy Spirit in words; it consists rather in the refusal to accept the salvation which God offers to man through the Holy Spirit, working through the power of the Cross. 37-38.39. God's prohibition is to be understood in this sense: the Creator forbids man and woman to eat of the fruit of the tree of the knowledge of good and evil. Kindle Edition. In this way there is definitively brought about that new beginning of the self-communication of the Triune God in the Holy Spirit through the work of Jesus Christ, the Redeemer of man and of the world. This is the divine "logic" which from the mystery of the Trinity leads to the mystery of the Redemption of the world in Jesus Christ. He is invoked in a definitive way through the Cross of Christ. And if the visible world is created for man, therefore the world is given to man.131 And at the same time that same man in his own humanity receives as a gift a special "image and likeness" to God. Ibid., n. 13.175. Referring here to the biblical tradition, we can say: He consumes this sacrifice with the fire of the love which unites the Son with the Father in the Trinitarian communion. And now these events-the Triduum Sacrum of Jesus whom the Father consecrated with the anointing and sent into the world-reach their fulfillment. 57. Jn 16:12f.24. He comes, sent by the Father, "after" the departure of Christ, "at the price of" that departure. "263 This revelation of freedom and hence of man's true dignity acquires a particular eloquence for Christians and for the Church in a state of persecution-both in ancient times and in the present-because the witnesses to divine Truth then become a living proof of the action of the Spirit of truth present in the hearts and minds of the faithful, and they often mark with their own death by martyrdom the supreme glorification of human dignity. Cf. With this response there closes the process of "convincing concerning sin," as the event of Pentecost shows. 1 Cor 3:16; 6:19). "76 In the Gospel of Luke, this revelation of the Holy Spirit is confirmed and added to, as the intimate source of the life and messianic activity of Jesus Christ. In the created world God indeed remains the first and sovereign source for deciding about good and evil, through the intimate truth of being, which is the reflection of the Word, the eternal Son, consubstantial with the Father. "The divinely revealed truths, which are contained and expressed in the books of the Sacred Scripture, were written through the inspiration of the Holy Spirit," and thus the same Sacred Scripture must be "read and interpreted with the help of the same Spirit by means of whom it was written": Second Vatican Council, Dogmatic Constitution on Divine Revelation, Dei Verbum, nn. "2 It is the same simile of water which Jesus uses in his conversation with the Samaritan woman, when he speaks of "a spring of water welling up to eternal life,"3 and in his conversation with Nicodemus when he speaks of the need for a new birth "of water and the Holy Spirit" in order to "enter the kingdom of God."4. He comes and works: "He gives life." But he also adds others: "enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy. He was made man by becoming "incarnate from the Virgin Mary." By becoming "the light of hearts,"161 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. It is precisely the Messiah himself who is this path. Mt 24:35.14. When at the moment of the Annunciation Mary utters her "fiat": "Be it done unto me according to your word,"201 she conceives in a virginal way a man, the Son of Man, who is the Son of God. And he cannot be "convinced" of this dimension either, except by the Holy Spirit: the one who "searches the depths of God. The Church, taking her inspiration from Revelation, believes and professes that sin is an offense against God. 29. "197, Matthew narrates directly: "Now the birth of Jesus Christ took place in this way. For the Conciliar texts, thanks to their teaching on the Church in herself and the Church in the world, move us to penetrate ever deeper into the Trinitarian mystery of God himself, through the Gospels, the Fathers and the liturgy: to the Father, through Christ, in the Holy Spirit. For the grace of the Holy Spirit which the Apostles gave to their collaborators through the imposition of hands continues to be transmitted in Episcopal Ordination. The conscience is "the voice of God," even when man recognizes in it nothing more than the principle of the moral order which it is not humanly possible to doubt, even without any direct reference to the Creator. with a marvelous providence directs the unfolding of time and renews the face of the earth. "It is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ. For the conscience is "the most secret core and sanctuary of a man, where he is alone with God, whose voice echoes in his depths." Creation is thus completed by the Incarnation and since that moment is permeated by the powers of the Redemption, powers which fill humanity and all creation. Lk 1:34f.198. This is a serious problem, and concerning it one must say at once that materialism, as a system of thought, in all its forms, means the acceptance of death as the definitive end of human existence. "261, 60. Rom 14:17; Gal 5:22. Following this line, we can go back to the Upper Room, where Jesus Christ reveals the Holy Spirit as the Paraclete, the Spirit of truth, and where he speaks of his own "departure" through the Cross as the necessary condition for the Spirit's "coming": "It is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you. ; St. Athanasius, Oratio 111 Contra Arianos, 22, 23, 24: PG 26, 368f., 372f. Dogmatic Constitution on the Church, Lumen Gentium, n. 16.226. Cf. in Evang. General Audience of June 6, 1973: Insegnamenti di Paolo VI, XI (1973), 477.7. And since the sacrifice of the Cross is an act proper to Christ, also in this sacrifice he "receives" the Holy Spirit. Therefore, whoever rejects the Spirit and the Blood remains in "dead works," in sin. The Church professes her faith in the Holy Spirit as "the Lord, the giver of life." 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: "He [the Spirit of truth] will glorify me, for he will take what is mine and declare it to you. For "although your bodies are dead because of sin, your spirits are alive because of righteousness,"248 the righteousness accomplished by the Crucified and Risen Christ. And when he had said this, he breathed on them, and said to them, 'Receive the Holy Spirit. And he says that the Paraclete is "another" Counselor, the second one, since he, Jesus himself, is the first Counselor,18 being the first bearer and giver of the Good News. "78 This communion has its original source in the Father: "All that the Father has is mine; therefore I said that he will take what is mine and declare it to you. Christ's farewell discourse at the Last Supper stands in particular reference to this "giving" and "self-giving" of the Holy Spirit. In this regard Jesus himself "when he prayed to the Father, 'that all may be one...as we are one' (Jn 17:21-22)...implied a certain likeness between the union of the divine persons and the union of the children of God in truth and charity. Thus the conversion of the human heart, which is an indispensable condition for the forgiveness of sins, is brought about by the influence of the Counselor. Cf Lk 4:16-21; 3:16; 4:14; Mk 1:10.52. Acts 10:38.153. 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 Holy Spirit; and on the other hand there is also the rhythm of the mission of the Holy Spirit, as he was revealed definitively by Christ. Cf. Dominum et Vivificantem ("The Lord and Giver of Life") is the name of the fifth encyclical written by Pope John Paul II.The encyclical was promulgated on May 18, 1986. Sequence Veni, Sancte Spiritus.162. Après un rappel de la foi en l’Esprit Saint, tel que Notre-Seigneur nous l’a révélé dans l’Évangile et tel que l’Église l’a enseignée tout au long de son histoire, cette introduction nous conduit là où veut en venir le Pape, “ dans le cœur des hommes d’aujourd’hui ” avides d’une “ découverte nouvelle ” (sic) “ de Dieu ” (resic). Aquas, V, 463.163 are retained. reduced to the flesh the evil of sin a. Gives life '' reaches its highest point entered the history of the Spirit who! Pg 73, 154-158 ; 246 ; Bk disciples were glad when they saw Lord... Thanks to Luke 's narrative that we are living are bringing the Holy Strengthens. `` fulfillment '' in sin. professed by the three Synoptics that comes into contact with the Holy and. 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