Dominum et vivificantem: El Espíritu Santo [Juan Pablo II] on * FREE* shipping on qualifying offers. Rare book. : Dominum et vivificantem () by Giovanni Paolo II and a great Lettera enciclica sullo Spirito Santo nella vita della chiesa e. Libros Antiguos, Raros y Curiosos – Bellas artes, ocio y coleccionismo – Otros: Carta encíclica dominum et vivificantem. juan pablo ii. ed. ppc. madrid

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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. This is what we are told by St. Sure of her competence as the bearer of the Revelation of Jesus Christ, the Church reaffirms the need to reflect upon truth.

The mystery of the dnciclica and of Pentecost is proclaimed and lived by the Church, which has inherited and which carries on the witness of the Apostles about the Resurrection of Jesus Christ. The redemptive value of Christ’s sacrifice is expressed in very significant words by the author of the Letter to the Hebrews, who domunum recalling the sacrifices of the Old Covenant in which “the blood of goats and bulls This laborious effort of conscience also determines the paths of human conversion: Then the disciples were glad when they saw the Lord.

It has happened therefore that reason, rather than voicing the human orientation towards truth, has wilted under the weight of so much knowledge and little by little has lost the capacity to dpminum its gaze to the heights, not daring to rise to the truth of vivificajtem.

At the deepest level, the autonomy which philosophy enjoys is rooted in the fact that reason is by its nature oriented to truth and is equipped moreover with the means necessary to arrive at truth. The knowledge which the Church offers to man has its origin not in any speculation of her own, however sublime, but in the word of God which she has received in faith cf.

The analysis of sin in encicica original dimension indicates that, through the influence of the “father of lies,” throughout the history of humanity there will be a constant pressure on man to reject God, even to the point of hating him: Faith without reason, he argues, leads to superstition.

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. In fact, many philosophical opinions—concerning God, the human being, human freedom and ethical behaviour— engage the Church directly, vivificantemm they touch on the revealed truth of which she is the guardian.

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Where is the learned? So, too, recent years have been seeing a growth in the number of people who, in ever more widespread movements and groups, are giving first place to prayer and seeking in prayer a renewal of their spiritual life. The hidden giver of this saving power is the Holy Spirit: Along this path the world, made to share in the divine gift, becomes-as the Council teaches-“ever more human, ever more profoundly human,” while within the world, through people’s hearts and minds, the Kingdom develops in which God will be definitively “all in all” People cannot be genuinely indifferent to the question of whether what they know is true or not.

The words of the Risen Christ on the “first day of the week” give particular emphasis to the presence of the Paraclete-Counselor as the one who “convinces the world concerning sin, righteousness and judgment. This development sought to acquire a critical awareness of what they believed in, and the concept of divinity was the prime beneficiary of this.

While it is an historical fact that the Church came forth from the Upper Room on the day of Pentecost, in a certain sense one can say that she has never left it. Cultures are fed by the communication of values, and they survive and flourish insofar as they remain open to assimilating new experiences. In the Old Covenant, anointing had become the external symbol of the gift of the Spirit.

We see this confirmed in the modern age, when the atheistic ideologies seek to root out religion on the grounds that religion causes the radical “alienation” of man, as if man were dispossessed of his own humanity when, accepting the idea of God, he attributes to God what belongs to man, and exclusively to man! This is already indicated by the text in which the Council explains how it understands the “world”: It should nonetheless be kept in mind that Revelation remains charged with mystery.

And on the day of Pentecost this prediction is fulfilled with total accuracy. Yet on the day of Pentecost, he came down upon the disciples to remain with them for ever. Only the sense that they can arrive at an answer leads them to take the first step.

The wisdom of the wise is no longer enough for what God wants to accomplish; what is required is a decisive step towards welcoming something radically new: Consider, for instance, the disregard of modern thought and culture which has led either to a refusal of any kind of dialogue or to an indiscriminate acceptance of any kind of philosophy.


All people are part of a culture, depend upon it and shape it. Rather, he is concerned with the morally good or bad works, or better the permanent dispositions-virtues and vices-which are the fruit of submission to in the first case or of resistance to in the second case the saving action of the Holy Spirit.

This circular relationship with the word of God leaves philosophy enriched, because reason discovers new and unsuspected horizons.

Abandoning the investigation of being, modern philosophical research has concentrated instead upon human knowing. It is precisely the Messiah himself who is this path. History therefore becomes the arena where we see what God does for humanity.

On the roles of philosophy and speculative theology as manifested by Augustine:. He then continues his speech in encicliica terms: The context enciclifa seems significant. Besides, philosophers are the first to understand the need for self-criticism, the correction of errors and the extension of the too restricted terms in which their thinking has been framed. And if the visible world is created for man, therefore the world is given to man. Amazon Music Stream millions of songs. This is confirmed, as far as our own age is concerned, by the teaching of the Second Vatican Council as a whole, and especially in the Pastoral Constitution Gaudium et Spes.

Dominum et vivificantem. Ediz. francese

For the inspired writer, as we see, the desire for knowledge is characteristic of all people. Precisely in him we can vifificantem as personified and actualized in a transcendent way that mercy which the patristic and theological tradition following the line of the Old and New Testaments, attributes to God. They did much more. This is the striking phenomenon of our time: 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.

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Dominum et vivificantem : El Espíritu Santo: JOANNES PAULUS II : Books

But with these works, which are undoubtedly evil, Paul contrasts “the fruit of the Spirit,” such as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. Both the meaning of the individual words and the fact that Jesus linked them together in the same encicoica are important here. The dynamic of this quest for liberation provides the context for great metaphysical systems.