Dominum et vivificantem encyklika – Поиск по картинкам. [RED] – безопасная поисковая система. Laborem exercens (Latin: Through Work) is an encyclical written by Pope John Paul II in , on human work. It is part of the larger body of Catholic social. It is a matter of prohibitions which forbid a given action semper et pro semper, without Encyclical Letter Dominum et Vivificantem (May 18, ), AAS
The splendour vivifixantem truth shines forth in all the works of the Creator and, in a special way, in man, created in the image and likeness of God cf. Truth enlightens man’s intelligence and shapes his freedom, leading him to know and love the Lord. Hence the Psalmist prays: Called to salvation through faith in Jesus Christ, “the true light that enlightens everyone” Jn 1: This obedience is not always easy.
Dominum et vivificantem encyklika — Поиск по картинкам — [RED]
As a result of that mysterious original sin, committed at the prompting of Satan, the one who is “a liar and the father of lies” Jn 8: Man’s capacity to know the truth is also darkened, and his will to submit to it is weakened. Thus, giving himself over to relativism and scepticism cf.
But no darkness of error or of sin can totally take away from man the light of God the Creator. In the depths of his heart there always remains a yearning for absolute truth and a thirst to attain full knowledge of it. This is eloquently vivificantemm by man’s tireless search for knowledge in all fields.
It is proved even more by his search for the meaning of life. The development of science and technology, this splendid testimony of the human capacity for understanding and for perseverance, does not free humanity from the obligation to ask the ultimate religious questions.
Rather, it spurs us on to face the most painful and decisive of struggles, those of the heart and of the moral conscience. No one can escape from rncyklika fundamental questions: What must I do?
How do I distinguish good from evil? The answer is only possible thanks to the splendour of the truth which shines forth deep within the human spirit, as the Psalmist bears witness: Let the light of your face shine on us, O Lord’ ” Ps 4: The light of God’s face shines in all its beauty on the countenance of Jesus Christ, “the image of the invisible God” Col 1: Christ is “the way, and the truth, and the life” Jn Consequently the decisive answer to every one of man’s questions, his religious and moral questions in particular, is given by Jesus Christ, or rather is Jesus Christ himself, as the Second Vatican Council recalls: For Adam, the first man, was a figure of the future man, namely, of Christ the Lord.
It is Christ, the last Adam, who fully discloses man to himself and unfolds his noble calling by revealing the mystery of the Father and the Father’s love”. Jesus Christ, the “light of the nations”, shines upon the face of his Church, which he sends forth to the whole world to proclaim the Gospel to every creature cf.
The Church remains deeply conscious of her “duty in every age of examining the signs of the times and interpreting them in the light of the Gospel, so that she can offer in a manner appropriate to each generation replies to the continual human questionings on the meaning of this life and the life to come and on how they are related”. The Church’s Pastors, in communion with the Successor of Peter, are close to the faithful in this effort; they guide and accompany them by their authoritative teaching, finding ever new ways of speaking with love and mercy not only to believers but to all people of good will.
The Second Vatican Council remains an extraordinary witness of this attitude on the part of the Church which, as an “expert in humanity”, 5 places herself at the service of every individual and of the whole world. The Church knows that the issue of morality is one which deeply touches every person; it involves all people, even those who do not know Christ and his Gospel or God himself. She knows that it is precisely on the path of the moral life that the way of salvation is open to all.
The Second Vatican Council clearly recalled this when it stated that “those who without any fault do not know anything about Christ or his Church, yet who search for God with a sincere heart and under the influence of grace, try to put into effect the will of God as known to them through the dictate of conscience For whatever goodness and truth is found in them is considered by the Church as a preparation for the Gospel and bestowed by him who enlightens everyone that they may in the end have life”.
Encyclicals of Pope John Paul II Series
At all times, but particularly in the last two centuries, the Vivifucantem, whether individually or together with the College of Bishops, have developed and proposed a moral teaching regarding the many different spheres of human life. In Christ’s name and with his authority they have exhorted, passed judgment and explained.
In their efforts on behalf of humanity, in fidelity to their mission, they vivificantm confirmed, supported and encykkika. With the guarantee of assistance ft the Spirit of truth they have contributed to a better understanding of moral demands in the areas of human sexuality, the family, and social, economic and political life.
In the encyklikx of the Church and in the history of humanity, their teaching represents a constant deepening of knowledge with regard to morality. Today, however, it seems necessary to reflect on the whole of the Church’s moral teaching, with the precise goal of recalling certain fundamental truths of Vivificantfm doctrine which, in the present circumstances, risk being distorted or denied. In fact, a new situation has come about within the Christian community itself, which vivigicantem experienced the spread of numerous doubts and objections of a human and psychological, social and cultural, religious and even properly theological nature, with regard doimnum the Church’s moral teachings.
It is no longer a matter of limited and occasional dissent, but of an overall and systematic calling into question of traditional moral doctrine, on the basis of certain anthropological and ethical presuppositions. At the root of these presuppositions is the more or less obvious influence of currents of thought which end by detaching human freedom from its essential and constitutive relationship to truth.
Thus the traditional doctrine regarding the natural law, and the universality and the permanent validity of its precepts, is rejected; certain of the Church’s moral teachings are found simply unacceptable; and the Magisterium itself is considered capable of intervening in matters of morality only in order to “exhort consciences” and to “propose values”, in the light of which each individual will independently make his or vvificantem decisions and life choices.
In particular, note should be taken of the lack of harmony between the traditional response of the Church and certain theological positions, encountered even in Seminaries and in Faculties of Theology, with regard encykli,a questions of the greatest importance for the Church and for the life of faith of Christians, as well as for the life of society itself.
In particular, the question is asked: Is it possible to obey God and thus love God and neighbour, without respecting these commandments in all circumstances? Also, an opinion is frequently heard which questions the intrinsic and unbreakable bond between faith and morality, as if membership in the Church and her internal unity were to be decided on the basis of faith alone, while in the sphere of morality a pluralism of opinions and of kinds of behaviour could be tolerated, these being left to the judgment of the individual subjective conscience or to the diversity of social and cultural contexts.
Given encyilika circumstances, vivifixantem still exist, I came to the decision — as I announced in my Apostolic Letter Spiritus Domini, issued on 1 August on the second centenary of the death of Saint Alphonsus Maria de’ Liguori — to write an Encyclical with the aim of treating “more fully and more deeply the issues regarding the very foundations of moral theology”, 9 foundations which are being undermined by certain present day tendencies.
I address myself to you, Venerable Brothers in the Episcopate, who share with me vifificantem responsibility of safeguarding “sound teaching” 2 Tim 4: If this Encyclical, so long awaited, is being published only now, one of the reasons is that it seemed fitting for it to be preceded by the Catechism of the Catholic Church, which contains a complete and systematic exposition of Christian moral teaching.
The Catechism presents the moral life of believers in its fundamental elements and in its many aspects as the life of the “children of God”: Through the sacraments and prayer they receive the grace of Christ and the gifts of his Spirit which make them capable of such a life”.
The specific purpose of the present Encyclical is this: The dialogue of Jesus with the rich young man, related in the nineteenth chapter of Saint Matthew’s Gospel, can serve as a useful guide for listening once more in a lively and direct way to vivififantem moral teaching: There is only one who is good.
If you wish to enter into life, keep the commandments. In the young man, whom Matthew’s Gospel does not encjklika, we can recognize every person who, consciously or not, approaches Christ the Redeemer vovificantem man and questions him about morality. For the young man, the question is not so much about rules to be followed, but about the full meaning of life. This is in fact the aspiration at the heart of every human decision and action, the quiet searching and interior prompting which sets freedom in motion.
This question is ultimately an appeal to the absolute Good which attracts us and beckons us; it is the echo of a call from God who is the origin and goal of man’s life. Precisely in this perspective the Second Vatican Council called for a renewal of moral theology, so that its teaching would display the lofty vocation which the faithful have received in Christ, 14 the only response fully capable of satisfying the desire of the human heart. In order to make this “encounter” with Christ possible, God willed his Church.
Indeed, the Church “wishes to serve this single end: The question which the rich young man puts to Jesus of Nazareth is one which rises from the depths of his heart. It is an essential and unavoidable question for the life of every man, for it is about the moral good which must be done, and about eternal life. The young man senses that there is a connection between moral good and the fulfilment of his own destiny. He is a devout Israelite, raised ett it were in the shadow of the Law of the Lord.
If he asks Jesus this question, we can presume that it is not because he is ignorant of the answer contained in the Law.
It is more likely that the attractiveness of the person of Jesus had prompted within him new questions about moral good. He feels the need to draw near to the One who had begun his preaching with encykliak new and decisive proclamation: People today need to encyklkka to Christ once again in order to receive from him the answer to their questions about what is good and what is evil.
Christ is the Teacher, the Risen One who has life in himself and who is always present in his Church and in the world.
It is he who opens up viviticantem the faithful the book of the Odminum and, by fully revealing the Father’s will, teaches the truth about moral action. At the source and summit of the economy of salvation, as the Alpha and the Omega of human history cf.
Consequently, “the man who wishes to understand himself thoroughly dominnum and not just in accordance with immediate, partial, often superficial, and even illusory standards and measures of his being — must with his unrest, uncertainty and even his weakness and sinfulness, with his life and death, draw e to Christ.
He must, so to speak, enter him with all his own self; he must ‘appropriate’ and assimilate the whole of the reality of the Incarnation ency,lika Redemption in order to find himself.
If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deeper wonder at himself”. If we therefore wish to go encyjlika the heart of the Gospel’s moral teaching and grasp its profound and unchanging content, we must carefully inquire into the meaning of the question asked by the rich young man in the Gospel and, even more, the meaning of Jesus’ reply, allowing ourselves to be guided by him.
Jesus, as a patient and sensitive teacher, answers the young man by taking him, as it were, by the hand, and leading him step by step to the full truth. If you wish to enter into life, keep the commandments” Mt In the versions of the Evangelists Mark and Luke the question is phrased in this way: No one is good but God alone” Mk Before answering the question, Jesus wishes the young man to have a clear idea of why he asked his question.
The “Good Teacher” points out to him dominuum and to all of us — that the answer to the question, “What good must I do to have eternal life? Only God can answer the question about what is good, because he is the Good itself. To ask about the good, in fact, ultimately means to turn towards God, the fullness of goodness.
Jesus shows that the young man’s question is really a religious question, and that the goodness that attracts and at the same time obliges man has its source in God, and indeed is God himself.
God alone is worthy of being loved “with all one’s heart, and with all one’s soul, and with all one’s mind” Mt He is the source of man’s happiness. Jesus brings the question about morally good action back to its religious foundations, to the acknowledgment of God, who alone is goodness, fullness of life, the final end of human activity, and perfect happiness.
The Church, instructed by the Teacher’s words, believes that man, made in the image of the Creator, redeemed by the Blood of Christ and made holy by the presence of the Holy Spirit, has as the ultimate purpose of his life to live “for the praise of God’s glory” cf.
Hear how you are his glory. Your knowledge has become too wonderful for me cf. That is to say, in my work your majesty has become more wonderful; in the counsels of men your wisdom is exalted. When I consider myself, such as I am known to you in my secret thoughts and deepest emotions, the mysteries of your knowledge are disclosed to me. Know then, O man, your greatness, and be vigilant”. What man is and what he must do becomes clear as soon as God reveals himself. The Decalogue is based on these words: In the “ten words” of the Covenant with Israel, and in the whole Law, God makes himself known and acknowledged as the One who “alone is good”; the One who despite man’s sin remains the “model” for moral action, in accordance with his command, “You shall be holy; for I the Lord your God am holy” Lev The moral life presents itself as the response due to the many gratuitous initiatives taken by God out of love for man.
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