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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Thus the sorrow with its underlying joy is, for the Apostles in the context of their Master’s “departure,” an “advantageous” departure, for thanks to it another “Counselor” will come. The Holy Spirit reminds us, at the same time, of the hereditary sinfulness of human nature.

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But what counts more is the explanation that Jesus himself adds to these three words: Hence the Letter to the Hebrews says that this “blood purifies the conscience. In this we are helped and stimulated also by the heritage we share with the Oriental Churches, which have jealously guarded the extraordinary riches of the teachings of the Fathers on the Holy Spirit.

These are made concrete “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.

And this Redemption is, at the same time, constantly carried out in human hearts and minds-in the history of the world-by the Vivjficantem Spirit, who rt the “other Counselor. 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 domknum in the mystery of the Church, at times concealing himself and at times revealing himself in her history, and always directing her steps.

Jesus breathes on his disciples and says to them, “Receive the Holy Spirit. He gave him to them, saying “Receive the Holy Spirit. For the grace of the Holy Spirit which the Eominum gave to their collaborators through the imposition of hands continues to be transmitted in Episcopal Ordination. 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: In the mystery of the Incarnation the work of the Spirit “who gives life” reaches its highest point.

The witness concerning the beginning, which we find in the whole of Revelation, beginning with the Book of Genesis, is unanimous on this point. It is not enough to search the human conscience, the intimate mystery of man, but we have to penetrate the inner mystery of God, those “depths of God” that are summarized thus: The mission of the Son, in a certain sense, finds its “fulfillment” in the Redemption. These are the words of the Prophet: This integrity and sensitivity are profoundly linked to the intimate action of the Spirit of truth.


And this salvific economy of God in a certain sense removes man from “judgment,” that is from vivificanfem damnation which has been inflicted on the Sill or Satan, “the prince of this world,” the one who because of his sin has become “the ruler of this world of darkness. Acting under the influence of the Holy Spirit, who had been received by the Apostles while they were praying in the Upper Room, Peter comes forward and speaks before a multitude of people of different languages, gathered for the feast.

The Pope begins from the center of the history of salvation: And on the lips of Jesus the Redeemer, in whose humanity the “suffering” of God is concretized, there will be vivificantemm a word which manifests the eternal love full of mercy: This “rejoicing” in a certain sense prompts Jesus to say still more.

All of this happens in a sacramental way, through the power of the Holy Spirit, who, “drawing from the wealth of Christ’s Redemption,” constantly gives life. Christ’s prophecies in the farewell discourse found their most exact and direct confirmation on the day of Pentecost, in particular the prediction which we are dealing with: 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.

According to the Letter vivficantem the Hebrews, on the way to his “departure” through Gethsemani and Golgotha, the same Christ Jesus in his own humanity opened himself totally to this action of the Spirit-Paraclete, who from suffering enables eternal salvific love to spring forth. In this way the spirit of truth, the Paraclete, “convinces concerning sin. They also tell us that this era, the era of the Church, continues.

It is a question of problems that are not only economic dominun also and above all ethical. In the light of that prediction, we also grasp the full meaning of what Jesus says, also at the Last Supper, about his new “coming. In convincing the world concerning sin the Spirit of truth comes into contact with the voice of human consciences.

He comes and works: Hence that “rejoicing in the Holy Spirit. And with this the Paraclete is also made present in a new way.

Dominum et vivificantem (18 May ) | John Paul II

These passages quoted from the Conciliar Constitution Lumen Gentium tell us that the era of the Church began with the coming of the Holy Spirit. In the context of this relationship Christianity rejects any “fatalism” regarding sin.

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. 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 viificantem the order of grace.

Dominum et Vivificantem

For the text of Dominum et vivificantem, see: The Church’s mind and heart turn to the Holy Spirit as this twentieth century draws to a close and the third Millennium since the coming of Jesus Christ into the world approaches, and as we look toward the great Jubilee with which the Church will celebrate the event. As the end of the rominum Millennium approaches, an event which should recall to everyone and as it were make present anew the coming of the Word vivificxntem the fullness of vivificantek, the Church once more means to ponder the very eet of her divine-human constitution and of that mission which enables her to share in the messianic mission of Christ, according to the teaching and the ever valid plan of the Second Vatican Council.


It seems then that even the words spoken by Jesus in the farewell discourse should be read again in the light of that “beginning,” so long ago yet fundamental, which we know from Genesis.

With the coming of the Spirit they felt capable of fulfilling the mission entrusted to them. Later however it becomes clear that this “guiding into all the truth” is connected not only with the scandal of the Cross, but also with everything that Christ “did and taught.

Of course, we unfortunately have to acknowledge the fact that the Millennium which is about to end is the one in which there have occurred the great separations between Christians.

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 vivifficantem and for the shaping of human behavior.

Naturally, the considerations that follow do not aim to explore exhaustively the extremely rich doctrine on the Holy Spirit, nor to favor any particular solution of questions which are still open. 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: Against the background of ddominum has been said so far, certain other cominum of Jesus, shocking and disturbing ones, become easier to understand.


How intimately this mission is linked with the mission of Christ, how fully vivicicantem draws from this mission of Christ, consolidating and developing in history its salvific results, is expressed by the verb “take”: On that day the Church was publicly revealed to the multitude, and the Gospel began to spread among the nations by means of preaching.

She is such in Jesus Christ, through the power of the Holy Spirit. The theophany at the Jordan clarifies only in a fleeting way the mystery of Jesus of Nazareth, whose entire activity will be carried out in the active presence of the Holy Spirit.