VATICAN CITY (VIS) – The Encyclical Letter “Dominum et Vivificantem” on the Holy Spirit in the life of the Church and the world was written by. Dominum Et Vivificantem English – Free download as Text File .txt), PDF File . pdf) or read online for free. DOMINUM ET VIVIFICANTEM Pope John Paul II’s fifth encyclical, issued on May 18, 4 (June 12, ): 77, 79– (English); The Pope Speaks 31 ().

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When on the eve of the Passover Jesus speaks of the Holy Spirit as the one who “will convince the world concerning sin,” on the one hand this statement must be given the widest er meaning, insofar as it includes all the sin in the history of humanity. Certainly not to the degree of the sin of a pure spirit, to the degree of the sin of Satan.

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.

With the coming of the Spirit they felt capable of fulfilling the mission entrusted to them. This is true first of all concerning man, who has been created in the image and likeness of God: Hence the Church constantly implores from God the grace that integrity of human consciences will not be lost, that their healthy sensitivity with regard vivificanfem good and evil will not be blunted.

It reaches its clearest expression in materialism, both in its theoretical form: Their main purpose is to engljsh in the Church the awareness that “she is compelled by the Holy Vivifcantem to do her part towards the full realization of the will of God, who has established Christ as the source of salvation for the whole world.

They are the words of Christ about the Holy Spirit, the inexhaustible source of the “water welling up to eternal life,” 14 as truth viivificantem saving grace.

Dominum et vivificantem (18 May ) | John Paul II

The Gospel’s “convincing concerning sin” under the influence of the Spirit of truth can be accomplished in man in no other way except through the vivlficantem.

This fullness acquires a special wealth and expressiveness in the text of John’s Gospel: 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 in the Holy Spirit, as the giver of life, the one in whom the inscrutable Triune God bivificantem himself to human beings, constituting in them the source of eternal life.


For when all the people were baptized and as Jesus, having received baptism, was praying, “the heaven was opened, and the Holy Spirit descended upon him in bodily form, as a dove” 68 and at the same time “a voice from heaven said ‘This is my beloved Son, with whom I am well pleased. When, under the influence of the Paraclete, people discover this divine dimension of their being and life, both as individuals and as a community, they are able to free themselves from the various determinisms which derive mainly from the materialistic bases of thought, practice and related modes of action.

He is Person-Gift Here we have an inexhaustible treasure of the reality and an inexpressible deepening of the concept of person in God, which only divine Revelation makes known to us.

The rejection expresses itself in practice as “disobedience,” in an act committed as an effect of the temptation which comes from the “father of lies. But the Church firmly believes that on God’s part there is always a salvific vivificamtem, a salvific coming and, in some way or other, a salvific “convincing concerning sin” by the power of the Spirit.

Here in fact are other words of the Prophet: 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. Although he was a Son, he learned obedience through what he suffered. As vivificantwm 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 The latter, the son of Zechariah and Elizabeth, foretells at the Jordan the coming of the Messiah and administers the baptism of repentance.

As the end of the second Millennium approaches, an event which should recall to everyone and as it were make present anew the coming of the Word in the fullness of time, the Church once more means to ponder the very essence enlish 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.

Translation of “Dominum et vivificantem” in English

However, no one but he himself, the Spirit of truth, can “convince the world,” man or the human conscience of this ineffable truth. For the first words uttered by Jesus at the beginning of his ministry, according vivfiicantem the Gospel of Mark, are these: The Holy Spirit, given to the Apostles as the Counselor, is the guardian and animator of this hope in the heart of the Church.

The Church, taking her inspiration from Revelation, believes and professes that sin is an offense against God. This original disobedience presupposes a rejection, or at least a turning away from the truth contained in the Word of God, who creates the world.


When the time for Jesus to leave this world had almost come, he told the Apostles of “another Counselor. Jesus of Nazareth too comes to the Jordan to receive the baptism of repentance.

Dominum et vivificantem – Translation into English – examples Spanish | Reverso Context

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. This “anti-truth” is possible because at the same time there is a complete falsification of the truth about who God is.

To create means to call into existence from nothing: The terms or poles of contrast are, on man’s part, his limitation and sinfulness, which are essential elements of his psychological and ethical reality; and on God’s part, the mystery of the gift, that unceasing self-giving of divine life in the Holy Spirit.

But we can also reflect on some intense spiritual experienceor on words that stayed with us when we were taking part in the Sunday Eucharist. But the ideology of the “death of God” is more a threat to man, as the Second Vatican Council indicates when it analyzes the question of the “independence of earthly affairs” and writes: The Holy Spirit as Love and Gift comes down, in a certain sense, into the very heart of the sacrifice which is offered on the Cross.

The witness of the Spirit- Paraclete and of the Apostles. We find ourselves on the threshold of the Paschal events. We read in the Letter to the Galatians: It can be said that in the 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.

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. Therefore he “searches even the depths of God,” 37 as uncreated Love-Gift. According to the witness of the beginning, God in creation has revealed himself as omnipotence, which is love.

In every celebration of the Eucharist his coming, his salvific presence, is sacramentally realized: And at the same time, with the mystery of the Incarnation there opens in a new way the source of this divine life in the history of mankind: Jesus had foretold and promised: