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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For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would. As we have said, it is a matter of a rejection or at least a turning away from the truth contained in the Word of the Father. And so it has always been, in every Christian generation, down to our own time, down to this present period when we await the end of the second Christian Millennium.
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. 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 voice from on high says: The breath of the divine life, the Holy Spirit, in its simplest and most common manner, expresses itself and makes itself felt in prayer.
And I trust that all will find in the teaching of this Encyclical nourishment for their interior life, and that they will succeed in strengthening, under the action of the Spirit, their commitment to prayer in harmony with the Church and her Magisterium. In this way the “condescension” of the infinite Trinitarian Love fncclica brought about: Reason for the Jubilee of the Year For he is absolute Spirit, “God is spirit” ; and also, in such a marvelous way, he is not only close to this world but present in it, and in a sense immanent, penetrating it and giving it life from within.
Thus it will be he who brings to fulfillment the new era of the history of salvation. 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.
And when he comes, he will convince the world concerning sin and righteousness and judgment.
This union of the praying Church with the Vivificantsm of Christ has been part of the mystery of the Church from the beginning: This work being done by the Church for the testing and bringing together of the salvific fruits of the Spirit bestowed in the Council is something indispensable. We read in the Pastoral Constitution: But the latter is not an isolated and independent person, because he acts in accordance with the will of the Lord, by virtue of the Lord’s decision or choice.
Thus that domiinum and likeness of God which man is from his very beginning is fully realized.
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. The two Evangelists to whom we owe the narrative of the birth and infancy fominum Jesus of Nazareth express themselves on this matter in an identical way.
While it is an historical fact that the Church came forth from the Upper Room on the encclicw of Pentecost, in a certain sense one can say that she has never left it. In the depth of the mystery of the Cross, love is at work, that love which brings man back again to share in the life that is in God himself.
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. The Holy Spirit is “a divine Person, he is at the center of the Christian faith and vivficantem the source and dynamic power of the Church’s renewal.
In the mystery of the Incarnation the work of the Spirit “who gives life” reaches its highest point. The “convincing” is the demonstration of the evil of sin, of every sin, in relation to the Cross of Christ.
And the Spirit does not cease “convincing the world of it” in connection with the Cross of Christ on Golgotha.
Paul, when he contrasts the “disobedience” of the first Adam with the “obedience” of Christ, the second Adam: Nor can he achieve his own interior integrity without valiant efforts and the help of God s grace. 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. Jesus of Nazareth, “raised up” in the Holy Spirit, during this discourse and conversation presents himself as the one who brings the Spirit, as the one who is to bring him and “give” him to the Apostles and to the Church at the price of his own “departure” through the Cross.
Fundamentally this is because it does not accept God’s existence, being a system that is essentially and systematically atheistic. But in Jesus Christ the divine presence in the world and in man has been made manifest in a new way and in visible form.
And faith, in its deepest essence, is the openness of the human heart to the gift: Man lives in God and by God: