16 Cfr. JUAN PABLO II, Carta apóstolica «Dies Domini» (31 de mayo de ) 19 JUAN PABLO II, Carta encíclica «Dives in Misericordia» (30 de. Dies Domini Apostolic letter on keeping the lord’s day holy, 31 May by Giovanni Paolo II, , Lettera enciclica sull’impegno ecumenico. To the youth of the world, Mother of the Redeemer, Dies Domini. Cover of: Dies Domini .. Cover of: Para leer la encíclica en clave de sur.
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Dies Domini (May 31, ) | John Paul II
Saint Basil speaks of “holy Sunday, honoured by the Lord’s Resurrection, the first fruits of all the other days”; 16 and Saint Augustine calls Sunday “a sacrament of Easter”. To experience the joy of the Risen Lord deep within is to share fully the love which pulses in his heart: In doing this, we follow in the footsteps of the age-old tradition of the Church, powerfully restated by the Second Vatican Council in its teaching that on Sunday “Christian believers should come together, in order to commemorate the suffering, Resurrection and glory of the Lord Jesus, by hearing God’s Word and sharing the Eucharist, and to give thanks to God who has given them new birth to a living hope through the Resurrection of Jesus Christ from the dead cf.
Yet there is no conflict whatever dominii Christian joy and true human joys, which in fact are exalted deis find their ultimate foundation precisely in the joy of the glorified Christ, the perfect image and revelation of man as God intended. Joy is precisely one of the fruits of the Holy Spirit cf. Sharing in the Eucharist is the heart of Sunday, but the duty to keep Sunday holy cannot be reduced to this.
The duty to keep Sunday holy, especially by sharing in the Eucharist and by relaxing in a spirit of Christian joy and fraternity, is easily understood if we consider the many different aspects of this day upon which the present Letter will focus our attention. Beyond particular ritual forms, which can vary in time depending upon Church discipline, there remains the fact that Sunday, as a weekly echo of the first encounter with the Risen Lord, is unfailingly marked by the joy with which the disciples greeted the Master: This was the case in a number of local Councils from the fourth century onwards as at the Council of Elvira ofwhich speaks not of an obligation but of penalties after three absences 78 and most especially from the sixth century onwards as at the Council of Agde in He performed many healings on the Sabbath cf.
This promise of Christ never ceases to resound in the Church as the fertile secret of her life and the wellspring of her hope. The Passover of Christ has in fact liberated man from a slavery more radical than any weighing upon an oppressed people — the slavery of sin, which alienates man from God, and alienates man from himself and from others, constantly sowing within history the seeds of evil and violence.
Dies Domini Apostolic letter on keeping the lord’s day holy, 31 May 1998
Not only the Church, but the cosmos itself and history are ceaselessly ruled and governed by the glorified Christ. For this presence to be properly proclaimed and lived, it is not enough that the disciples of Christ pray individually and commemorate the death and Resurrection of Christ inwardly, in the secrecy of their hearts.
She wants to help Christians to do what is most correct and pleasing to the Lord. The present canonical and liturgical provisions allow each Episcopal Conference, because of particular circumstances in one country or another, to reduce the djes of Holy Days of obligation.
Catechism of the Catholic Church; cf.
Pope John Paul II
Even if in the earliest times it was not judged necessary to be prescriptive, the Church has not ceased to confirm this obligation of conscience, which rises from the inner need felt so strongly by the Christians of the first centuries.
The lives of the faithful, their praise, sufferings, prayer and work, are united with those of Christ and with his total offering, and so acquire a new value”.
Today, however, even in those countries which give legal sanction to the festive character of Sunday, changes in socioeconomic conditions have often led to profound modifications of social behaviour and hence of the character of Sunday. AAS 78 In celebrating the Eucharist, the community opens itself to communion with the universal Church, 45 imploring the Father to “remember the Church throughout the world” dominu make her grow in the unity of all the faithful with the Pope and with the Pastors of the particular Churches, until love is brought to perfection.
Pope Francis Evangelii Gaudium Laudato si’. It becomes the paradigm for other Encicljca celebrations.
AAS 67 The enciclicz of Jesus in this account are his gestures at the Last Supper, with the clear allusion to the “breaking of bread”, as the Eucharist was called by the first generation of Christians. Significantly, the Catechism of the Catholic Church teaches that “the Sunday celebration of the Lord’s Day and his Eucharist is at the heart of the Church’s life”.
Some communities observed the Sabbath while also celebrating Sunday. From the sixth to the ninth century, many Councils prohibited ” opera ruralia “. From the Sabbath to Sunday This is often the case in young Churches, where one priest has pastoral responsibility for faithful scattered over a vast area. This is my commandment: In fact, the Lord’s Day is lived eomini if it is marked from beginning to end by grateful and active remembrance of God’s saving work.
Coming as it does from the hand of God, the cosmos bears the imprint of his goodness. As the Church journeys through time, the reference to Christ’s Resurrection and the weekly recurrence of this solemn memorial help to remind us of the pilgrim and eschatological character of the People of God. Official opposition Canon Eucharist denial or excommunication Canon Evangelium vitae Humanae vitae In politics.
He is not the God of one day alone, but the God of all the days of humanity. And it echoes the joy — at first uncertain and then overwhelming — which the Apostles experienced on the evening of that same day, when they were visited by the Risen Jesus and received the gift of his peace and of his Spirit cf.
These are the words spoken by the celebrant as he prepares the Paschal candle, which bears the number of the current year. The Paschal Mystery of Christ is the full revelation of the mystery of the world’s origin, the climax of the history of salvation and the anticipation of the eschatological fulfilment of the world. Clearly, much depends on those who exercise the ministry of the word. The table of the word leads naturally to the table of the Eucharistic Bread and prepares the community to live its many aspects, which in the Sunday Eucharist assume an especially solemn character.
Given this, the Prayer after Communion and the Concluding Rite — the Final Blessing and the Dismissal — need to be better valued and appreciated, so that all who have shared in the Eucharist may come to a deeper sense of the responsibility which is entrusted to them.
Certainly, Christians are no different from other people in enjoying the weekly day of rest; but at the same time they are keenly aware of the uniqueness and originality of Sunday, the day on which they are called to celebrate their salvation and the salvation of all humanity. This ecclesial dimension intrinsic to the Eucharist is realized in every Eucharistic celebration.
Sunday assemblies without a priest Peter announced to the assembled crowd that Christ was risen and “those who received his word were baptized” Acts 2: The mention of the Bishop in the Eucharistic Prayer is the indication of this.
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But at the same time I wish to turn to all of you, Christ’s faithful, as though I were spiritually present in all the communities in which you gather with your Pastors each Sunday to celebrate the Eucharist and “the Lord’s Day”. Saint Augustine, In Prima Ioan.
But this year and this special time will pass, as we look to other jubilees and other solemn events. This Christocentric perspectiveembracing the whole arc of time, filled God’s well-pleased gaze when, ceasing from all his work, he “blessed the seventh day and made it holy” Gn 2: