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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How could they neglect this encounter, this banquet which Christ prepares for us in his love? In fact, “all time belongs to [Christ] and all the ages”, as the evocative liturgy of the Easter Vigil recalls in preparing the Paschal Candle.
Dies Domini (May 31, ) | John Paul II
The Eucharist is an event and programme of true brotherhood. De Corona 3, 4: And despite the difficulties, there are positive and encouraging signs. Emblem of the Holy See. It may be that in their neighbourhood or among those they know there are sick people, elderly people, children djes immigrants who precisely on Sundays feel more keenly their isolation, needs and suffering.
In Latin In English. AAS 78 Codex Theodosianus II, tit. Jesus himself explains this, linking the “new commandment” with the gift of joy: Before decreeing that something be donethe commandment urges that something be remembered.
The Eucharist is not only a particularly intense expression of the reality of the Church’s life, but also in a sense its “fountain-head”.
The fundamental importance of Sunday has been recognized through two thousand years of history and was emphatically restated by the Second Vatican Council: But for those who cannot take part in the Eucharist and who are therefore excused from the obligation, radio and television are a precious help, especially if accompanied by the generous service of extraordinary ministers who bring the Eucharist to the sick, also bringing them the greeting and solidarity enciclkca the whole community.
In the Christian view, joy is much more enduring and consoling; as the saints attest, it can hold firm even in the dark night of suffering.
It is a call to awaken remembrance of the grand and fundamental work of God which is creation, a remembrance which must inspire the entire religious life of man and then fill the day on which man is called to rest. Sunday emerges therefore as the natural model for understanding and celebrating these feast-days of the Liturgical Year, which are of such value for the Christian life that the Church has chosen to emphasize their importance by making it obligatory for the faithful to attend Mass and to observe a time of rest, even though these feast-days may fall on variable days of the week.
As Saint Paulinus of Nola sings, “all things pass, but the glory of the saints endures in Christ, who renews all things, while he himself remains unchanged”. Laborem exercens Sollicitudo rei socialis Centesimus annus Evangelium vitae. As in every Eucharistic celebration, the Risen Lord is encountered in the Sunday assembly at the twofold table of the word and of the Bread of Life.
Pope John Paul II
By its nature, the creative act which founds the world is unceasing and God is always at work, as Jesus himself declares in speaking of the Sabbath precept: In the light of this constant and universal tradition, it is clear that, although the Lord’s Day is rooted in the very work of creation and even more in the mystery of the biblical “rest” of God, it is nonetheless to the Resurrection of Christ that we must look in order to understand fully the Lord’s Day.
In the Sunday Eucharist, the believing heart opens wide to embrace all aspects of the Church. When, through the centuries, she has made laws concerning Sunday rest, the Church has had in mind above all the work of servants and workers, certainly not because this work was any less worthy when compared to the spiritual requirements of Sunday observance, but rather because it needed greater regulation to lighten its burden and thus enable everyone to keep the Lord’s Day holy.
There is also a rediscovery of ancient religious practices, such as pilgrimages; and often the faithful take advantage of Sunday rest to visit a Shrine where, with the whole family perhaps, they can spend time in a more intense experience of faith.
Eponymous places In popular culture. However, emergency situations can also arise in countries of long-standing Christian tradition, where diminishing numbers of clergy make it impossible to guarantee the presence of a priest in every parish community. It is right, therefore, to claim, in the words of a fourth century homily, that “the Lord’s Day” is “the lord of days”.
Canon 47, Mansi, Conc. Moreover, Pastors should remind the faithful that when they are away from home on Sundays they are to take care to attend Mass wherever they may be, enriching the local community with their personal witness. It is a gaze which God casts upon all things, but in a special way upon man, the crown of creation.
Dies Domini Apostolic letter on keeping the lord’s day holy, 31 May 1998
This is my commandment: The Book of Revelation gives evidence of the practice of calling the first day of the week “the Lord’s Day” 1: In reference to Pliny’s letter, Tertullian also recalls the coetus antelucani in Apologeticum 2, 6: It would therefore be wrong to see in this legislation of the rhythm of the week a mere historical circumstance with no special significance for the Church and which she could simply set aside.
With this cry of hope and expectation, the Church is the companion and support of human hope. It is also true that both in mission countries and in countries evangelized long ago the lack of priests is such that the celebration of the Sunday Eucharist cannot always be guaranteed in every community.
As she confessed her faith, one of the martyrs said: Official opposition Canon Eucharist denial or excommunication Canon Evangelium vitae Humanae vitae In politics. It is the day which recalls in grateful adoration the world’s first day and looks forward in active hope to “the last day”, when Christ will come in glory cf.
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 “return”. The table of the word offers the same understanding of the history of salvation and especially of the Paschal Mystery which the Risen Jesus himself gave to his disciples: In a sense, the People of God of all times were present in that small nucleus of disciples, the first fruits of the Church.
From the sixth to the ninth century, many Councils prohibited ” opera ruralia “. The Encicliac Day has structured the history of the Church through two thousand years: Finally, it should not be forgotten that even in our own dominni work is very oppressive for many people, either because of miserable working conditions and long hours — especially in the poorer regions of the world — or because of the persistence in economically more developed societies of too many cases of injustice and exploitation of man by man.
Saint Basil explains that Sunday symbolizes that truly singular day which will follow the present time, the day without end which will know neither evening nor morning, the imperishable age which will never grow old; Sunday is the ceaseless foretelling of life without end which renews the hope of Christians and encourages them on their way.