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Click here for updates on campus operations and click here for updates on UD's journey to a safe return to campus in the fall. Of the sixty-seven multi-paragraph articles in Dominum et Vivificantem , ten contain references to Mary. The Marian doctrine generally repeats Lumen Gentium. Most of these references are in the creedal context, that is, the mystery of the union of the divine nature and the human nature, and in reference to the gathering of the Church in the Upper Room.
There are precious gems in Dominum et Vivificantem which can assist Marian teaching. For example:. The Virgin Mary, who "had conceived by the Holy Spirit," cf. Lk sensed [the interior availability which comes from faith] even more clearly, when she pondered in her heart the "mysteries" of the Messiah, with whom she was associated.
Lk , 51 DeV 16 Also regarding faith: Mary entered the history of the salvation of the world through the obedience of faith. And faith, in its deepest essence, is the openness of the human heart to the gift: to God's self-communication in the Holy Spirit.
DeV 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. Spiritually the event of Pentecost does not belong only to the past: the Church is always in the Upper Room that she bears in her heart.
The Church perseveres in prayer, like the Apostles together with Mary, the Mother of Christ, and with those who in Jerusalem were the first seed of the Christian community and who awaited in prayer the coming of the Holy Spirit.
Outline Introduction I. The Church perseveres in prayer with Mary. This union of the praying Church with the Mother of Christ has been part of the mystery of the Church from the beginning: we see her present in this mystery as she is present in the mystery of her Son. It is the Council that says to us: "The Blessed Virgin Rom , namely the faithful.
In their birth and development she cooperates with a maternal love"; she is through "his singular graces and offices 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.
Thus one can understand the profound reason why the Church, united with the Virgin Mother, prays unceasingly as the Bride to her divine Spouse, as the words of the Book of Revelation, quoted by the Council, attest: "The Spirit and the bride say to the Lord Jesus Christ: Come! For the Spirit is given to the Church in order that through his power the whole community of the People of God, however widely scattered and diverse, may persevere in hope: that hope in which "we have been saved.
The Holy Spirit, given to the Apostles as the Counselor, is the guardian and animator of this hope in the heart of the Church. In the time leading up to the third Millennium after Christ, while "the Spirit and the bride say to the Lord Jesus: Come!
It is a prayer concerned with the salvific destinies toward which the Holy Spirit by his action opens hearts throughout the history of man on earth. But at the same time this prayer is directed toward a precise moment of history which highlights the "fullness of time" marked by the year Jean Frisk and Danielle M. Peters, S. Most recently updated in Athletics Overview Dayton Flyers. Explore More News Calendar Libraries. Alphabetical List of Articles. All About Mary.
Brief History Of the sixty-seven multi-paragraph articles in Dominum et Vivificantem , ten contain references to Mary. DeV 51 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. Keyword Search Would you like to begin a new keyword search? Get Started.
Dominum et Vivificantem
The Church professes her faith in the Holy Spirit as "the Lord, the giver of life. It also contains the statement that the Holy Spirit "has spoken through the Prophets. These are words which the Church receives from the very source of her faith, Jesus Christ. In fact, according to the Gospel of John, the Holy Spirit is given to us with the new life, as Jesus foretells and promises on the great day of the Feast of Tabernacles: "If any one thirst let him come to me and drink. He who believeth in me as the scripture has said, 'Out of his heart shall flow rivers of living water. 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 communicates himself to human beings, constituting in them the source of eternal life. This faith, uninterruptedly professed by the Church, needs to be constantly reawakened and deepened in the consciousness of the People of God.
Pope John Paul II's Dominum et Vivificantem (Lord and Giver of Life)
In his intimate life, God "is love," the essential love shared by the three divine Persons: personal love is the Holy Spirit as the Spirit of the Father and the Son. Therefore he, "searches even the depths of God," as uncreated Love-Gift. 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. It is the Holy Spirit who is the personal expression of this self-giving, of this being-love. He is Person-Love. He is Person-Gift.