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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These words effectively remind the Christian community of the duty to make the Eucharist the place where fraternity becomes practical solidarity, where the last are the first in the minds and attentions of the brethren, where Christ himself — through the generous gifts from the rich to the very poor — may somehow prolong in time the miracle of the multiplication of the loaves.
It is also true that both in mission countries and in countries evangelized long encicluca the lack of priests is such that the celebration of the Sunday Eucharist cannot dise be guaranteed in every community.
Growing distinction from the Sabbath The poetic style of the Genesis story conveys well the awe which people feel before the immensity of creation and the resulting sense of adoration of the One who brought all things into being from nothing. Eponymous places In popular culture. Listening to the word and receiving the Body of the Lord, the baptized contemplate the Risen Jesus present in the “holy signs” and confess with the Apostle Thomas: But it emerges particularly at Sunday Mass because of its special link with the commemoration of the Dominl.
Pope John Paul II
Offering the sacrifice and receiving holy communion, they take part actively in the liturgy”, 94 finding in it light and strength to live their baptismal priesthood and the witness of a holy life. From the Emciclica Mass there flows a tide ebciclica charity destined to encicpica into the whole life of the faithful, beginning by inspiring the very way in which they live the rest of Sunday. It is he who awakens memory and makes present for every generation of believers the event of the Resurrection.
The sign of peace — in the Roman Rite significantly placed before Eucharistic communion — is fies particularly expressive gesture which the faithful are invited to make as a manifestation of the People of God’s acceptance of all that has been accomplished in the celebration 74 and of the commitment to mutual love which is made in sharing the one bread, with the demanding words of Christ in mind: In a situation of such difficulty, the opportunity to come together on Sundays with fellow believers, exchanging gifts of brother- hood, is an indispensable help.
It was on the Sabbath that the Jewish people had to gather in the synagogue and to rest encicljca the way prescribed by the Law. Preceded by a preparatory fast, celebrated in the course dnciclica a long vigil, extended into the fifty days leading to Pentecost, the feast of Easter — “solemnity of solemnities” — became the day par excellence for the initiation of catechumens.
These are moments of grace which must be fostered through evangelization and guided by genuine pastoral wisdom. 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.
In fact, in the weekly reckoning of time Sunday recalls the day of Christ’s Resurrection. The Code of Canon Law of for the first time gathered this tradition into a universal law. Moreover, historically — even before it was seen as a day of rest, which in any case was not provided for in the civil calendar — Christians celebrated the weekly day of the Risen Lord primarily as a day of joy.
This is the climax, here below, of the covenant of love between God and his people: More than a “replacement” for the Sabbath, therefore, Sunday is its fulfilment, and in a certain sense its extension and full expression in the ordered unfolding of the history of salvation, which reaches its culmination in Christ. CCL 36, ; Epist.
But, with its specific remembrance of the glory of the Risen Christ, the Lord’s Day recalls with greater intensity the future glory of his encilcica. The commandment of neciclica Decalogue by which God decrees the Sabbath observance is formulated in the Book of Exodus in a distinctive way: Sullivanand “conservatives” Mark LoweryLawrence J. By contrast, in other parts of the world, because of the sociological pressures already noted, and perhaps because the motivation of faith is weak, the percentage of those attending the Sunday liturgy is strikingly low.
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Sunday Mass thus produces rich fruits for these Christians too, encilica they are truly enabled to experience Sunday as “the Lord’s Day” and “the Church’s day”. In order that rest may not degenerate into emptiness or boredom, it must offer spiritual enrichment, greater freedom, opportunities for contemplation and fraternal communion. The Resurrection of Jesus is the fundamental event upon which Christian faith rests cf.
It was in the Paschal Mystery that humanity, and with it the whole creation, “groaning in birth-pangs until now” Rom 8: What God accomplished in Creation and wrought for his People in the Exodus has found its fullest expression in Christ’s Death and Resurrection, though its definitive fulfilment will not come until the Parousiawhen Christ returns in glory. The Sabbath precept, which in the first Covenant prepares for the Sunday of the new and eternal Covenant, is therefore rooted in the depths of God’s plan.
On the one hand, there is the example of some young Churches, which show how fervently Sunday can be celebrated, whether in urban areas or in widely scattered villages. Christian thought spontaneously linked the Resurrection, which took place on “the first day of the week”, with the first day of that cosmic week cf.
Clearly, much depends on those who exercise the ministry of the word.
It rests with the discernment of Pastors domin preserve the genuine values found in the culture of a particular social context and especially in popular piety, so that liturgical celebration — above all on Sundays and holy days — does not suffer but rather may actually benefit.
This “fruitfulness” is apparent above all in filling and, in a certain sense, “multiplying” time itself, deepening in men and women the joy of living and the desire to foster encicliica communicate life. Do you not have houses to eat and drink in? Once the assembly disperses, Christ’s disciples return to their everyday surroundings with the commitment to make their whole life a gift, a spiritual sacrifice pleasing to God cf.
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Sunday foreshadows the last day, the day of the Parousiawhich in a way is already anticipated by Christ’s glory in the event of the Resurrection. May our sharing in it be most worthy and joyful! Enchiridion Vaticanum 3, ; Saturnini, Dativi et aliorum plurimorum Martyrum in Africa7, 9, This is why on Sunday, the day of gathering, small group Masses are not to be encouraged: Code of Canon LawCanon2.
As John writes in the Prologue of his Gospel: There is a need for special pastoral attention to the many situations where there is a risk that the popular and cultural traditions of a region may intrude upon the celebration of Sundays and other liturgical feast-days, mingling the spirit of genuine Christian faith with elements which are foreign to it and may distort enviclica.