Dominum et vivificantem 65
65 The breath of the divine life, the Holy Spirit, in its simplest and most common manner, expresses itself and makes itself felt in prayer. It is a beautiful and salutary thought that, wherever people are praying in the world, there the Holy Spirit is, the living breath of prayer. It is a beautiful and salutary thought to recognize that, if prayer is offered throughout the world, in the past, in the present and in the future, equally widespread is the presence and action of the Holy Spirit, who "breathes" prayer in the heart of man in all the endless range of the most varied situations and conditions, sometimes favorable and sometimes unfavorable to the spiritual and religious life. Many times, through the influence of the Spirit, prayer rises from the human heart in spite of prohibitions and persecutions and even official proclamations regarding the non-religious or even atheistic character of public life. Prayer always remains the voice of all those who apparently have no voice-and in this voice there always echoes that "loud cry" attributed to Christ by the Letter to the Hebrews.280 Prayer is also the revelation of that abyss which is the heart of man: a depth which comes from God and which only God can fill, precisely with the Holy Spirit. We read in Luke: "If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him."281
The Holy Spirit is the gift that comes into man's heart together with prayer. In prayer he manifests himself first of all and above all as the gift that "helps us in our weakness." This is the magnificent thought developed by St. Paul in the Letter to the Romans, when he writes: "For we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words."282 Therefore, the Holy Spirit not only enables us to pray, but guides us "from within" in prayer: he is present in our prayer and gives it a divine dimension.283 Thus "he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God." 284 Prayer through the power of the Holy Spirit becomes the ever more mature expression of the new man, who by means of this prayer participates in the divine life.
Our difficult age has a special need of prayer. In the course of history-both in the past and in the present-many men and women have borne witness to the importance of prayer by consecrating themselves to the praise of God and to the life of prayer, especially in monasteries and convents. So, too, recent years have been seeing a growth in the number of people who, in ever more widespread movements and groups, are giving first place to prayer and seeking in prayer a renewal of their spiritual life. This is a significant and comforting sign, for from this experience there is coming a real contribution to the revival of prayer among the faithful, who have been helped to gain a clearer idea of the Holy Spirit as he who inspires in hearts a profound yearning for holiness. In many individuals and many communities there is a growing awareness that, even with all the rapid progress of technological and scientific civilization, and despite the real conquests and goals attained, man is threatened, humanity is threatened. In the face of this danger, and indeed already experiencing the frightful reality of man's spiritual decadence, individuals and whole communities, guided as it were by an inner sense of faith, are seeking the strength to raise man up again, to save him from himself, from his own errors and mistakes that often make harmful his very conquests. And thus they are discovering prayer, in which the "Spirit who helps us in our weakness"manifests himself. In this way the times in which we are living are bringing the Holy Spirit closer to the many who are returning to prayer. And I trust that all will find in the teaching of this Encyclical nourishment for their interior life, and that they will succeed in strengthening, under the action of the Spirit, their commitment to prayer in harmony with the Church and her Magisterium.
66 In the midst of the problems, disappointments and hopes, desertions and returns of these times of ours, the Church remains faithful to the mystery of her birth. 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 preserves, 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.
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...overshadowed by the Holy Spirit... brought forth...the Son..., he whom God placed as the first-born among many brethren (cf. Rom Rm 8,29), namely the faithful. In their birth and development she cooperates with a maternal love"; she is through "his singular graces and offices...intimately united with the Church.... [She] is a model of the Church."285 "The Church, moreover, contemplating Mary's mysterious sanctity, imitating her charity,...becomes herself a mother" and "herself is a virgin, who keeps...the fidelity she has pledged to her Spouse. 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."286
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!"287 The Church's prayer is this unceasing invocation, in which "the Spirit himself intercedes for us": in a certain sense, the Spirit himself utters it with the Church and in the Church. 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."288 It is the eschatological hope, the hope of definitive fulfillment in God, the hope of the eternal Kingdom, that is brought about by participation in the life of the Trinity. 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!" this prayer of theirs is filled, as always, with an eschatological significance, which is also destined to give fullness of meaning to the celebration of the great Jubilee. 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 2000. The Church wishes to prepare for this Jubilee in the Holy Spirit, just as the Virgin of Nazareth in whom the Word was made flesh was prepared by the Holy Spirit.
67 We wish to bring to a close these considerations in the heart of the Church and in the heart of man. The way of the Church passes through the heart of man, because here is the hidden place of the salvific encounter with the Holy Spirit, with the hidden God, and precisely here the Holy Spirit becomes "a spring of water welling up to eternal life."289 He comes here as the Spirit of truth and as the Paraclete, as he was promised by Christ. From here he acts as Counselor, Intercessor, Advocate, especially when man, when humanity find themselves before the judgment of condemnation by that "accuser" about whom the Book of Revelation says that "he accuses them day and night before our God."290 "The Holy Spirit does not cease to be the guardian of hope in the human heart: the hope of all human creatures, and especially of those who "have the first fruits of the Spirit'' and "wait for the redemption of their bodies."291
The Holy Spirit, in his mysterious bond of divine communion with the Redeemer of man, is the one who brings about the continuity of his work: he takes from Christ and transmits to all, unceasingly entering into the history of the world through the heart of man. Here he becomes-as the liturgical Sequence of the Solemnity of Pentecost proclaims-the true "father of the poor, giver of gifts, light of hearts"; he becomes the "sweet guest of the soul," whom the Church unceasingly greets on the threshold of the inmost sanctuary of every human being. For he brings "rest and relief" in the midst of toil, in the midst of the work of human hands and minds; he brings "rest" and "ease" in the midst of the heat of the day, in the midst of the anxieties, struggles and perils of every age; he brings "consolation," when the human heart grieves and is tempted to despair.
And therefore the same Sequence exclaims: "without your aid nothing is in man, nothing is without fault." For only the Holy Spirit "convinces concerning sin," concerning evil, in order to restore what is good in man and in the world: in order to "renew the face of the earth." Therefore, he purifies from everything that "disfigures" man, from "what is unclean"; he heals even the deepest wounds of human existence; he changes the interior dryness of souls, transforming them into the fertile fields of grace and holiness. What is "hard he softens," what is "frozen he warms," what is "wayward he sets anew" on the paths of salvation.292
Praying thus, the Church unceasingly professes her faith that there exists in our created world a Spirit who is an uncreated gift. He is the Spirit of the Father and of the Son: like the Father and the Son he is uncreated, without limit, eternal, omnipotent, God, Lord.293 This Spirit of God "fills the universe," and all that is created recognizes in him the source of its own identity, finds in him its own transcendent expression, turns to him and awaits him, invokes him with its own being. Man turns to him, as to the Paraclete, the Spirit of truth and of love, man who lives by truth and by love, and who without the source of truth and of love cannot live. To him turns the Church, which is the heart of humanity, to implore for all and dispense to all those gifts of the love which through him "has been poured into our hearts."294 To him turns the Church, along the intricate paths of man's pilgrimage on earth: she implores, she unceasingly implores uprightness of human acts, as the Spirit's work; she implores the joy and consolation that only he, the true Counselor, can bring by coming down into people's inmost hearts295; the Church implores the grace of the virtues that merit heavenly glory, implores eternal salvation, in the full communication of the divine life, to which the Father has eternally "predestined" human beings, created through love in the image and likeness of the Most Holy Trinity.
The Church with her heart which embraces all human hearts implores from the Holy Spirit that happiness which only in God has its complete realization: the joy "that no one will be able to take away,"296 the joy which is the fruit of love, and therefore of God who is love; she implores "the righteousness, the peace and the joy of the Holy Spirit" in which, in the words of St. Paul, consists the Kingdom of God.297
Peace too is the fruit of love: that interior peace, which weary man seeks in his inmost being; that peace besought by humanity, the human family, peoples, nations, continents, anxiously hoping to obtain it in the prospect of the transition from the second to the third Christian Millennium. Since the way of peace passes in the last analysis through love and seeks to create the civilization of love, the Church fixes her eyes on him who is the love of the Father and the Son, and in spite of increasing dangers she does not cease to trust, she does not cease to invoke and to serve the peace of man on earth. Her trust is based on him who, being the Spirit-love, is also the Spirit of peace and does not cease to be present in our human world, on the horizon of minds and hearts, in order to "fill the universe" with love and peace.
Before him I kneel at the end of these considerations, and implore him, as the Spirit of the Father and the Son, to grant to all of us the blessing and grace which I desire to pass on, in the name of the Most Holy Trinity, to the sons and daughters of the Church and to the whole human family.
Given in Rome, at St. Peter's, on May 18, the Solemnity of Pentecost, in the year 1986, the eighth of my Pontificate.
--------------------------------------------------------------------------------1. Jn 7:37f. 2. Jn 7:39. 3. Jn 4:14; cf. Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, n. 4.4. Cf. Jn 3:5.5. Cf. Leo XIII, Encyclical Divinum Illud Munus (May 9, 1897): Acta Leonis, 17 (1898), pp. 125-148; Pius XII, Encyclical Mystici Corporis (June 29, 1943): AAS 35 (1943), pp. 193-248.6. General Audience of June 6, 1973: Insegnamenti di Paolo VI, XI (1973), 477.7. Roman Missal; cf. 2 Cor 13:13.8. Jn 3:17.9. Phil 2:11.10. Cf. Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, n. 4; John Paul II, Address to Those Taking Part in the International Congress on Pneumatology (March 26, 1982), I: Insegnamenti V/1 (1982), p. 1004.11. Cf. Jn 4:24.12. Cf. Rom 8:22; Gal 6:15.13. Cf. Mt 24:35.14. Jn 4:14.15. Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, n. 17.16. Allon parakleton: Jn 14:16.17. Jn 14:13, 16f.18. Cf. 1 Jn 2:1.19. Jn 14:26.20. Jn 15:26f.21. Cf. 1 Jn 1:1-3; 4:14.22. "The divinely revealed truths, which are contained and expressed in the books of the Sacred Scripture, were written through the inspiration of the Holy Spirit," and thus the same Sacred Scripture must be "read and interpreted with the help of the same Spirit by means of whom it was written": Second Vatican Council, Dogmatic Constitution on Divine Revelation, Dei Verbum, nn. 11, 12.23. Jn 16:12f.24. Acts 1:1.25. Jn 16:14.26. Jn 16:15.27. Jn 16:7f.28. Jn 15:26.29. Jn 14:16.30. Jn 14:26.31. Jn 15:26.32. Jn 14:16.33. Jn 16:7.34. Cf. Jn 3:16f., 34; 6:57; 17:3, 18, 23.35. Mt 28:19.36. Cf. 1 Jn 4:8, 16.37. Cf. I Cor 2:10.38. Cf. St. Thomas Aquinas, Summa Theo. Ia, qq. 37-38.39. Rom 5:5.40. Jn 16:14.41. Gen l:lf.42. Gen 1:26.43. Rom 8:19-22.44. Jn 16:7.45. Gal 4:6; cf. Rom 8:15.46. Cf. Gal 4:6; Phil 1:19; Rom 8:11.47. Cf. Jn 16:6.48. Cf. Jn 16:20.49. Cf. Jn 16:7.50. Acts 10:37f.51. Cf Lk 4:16-21; 3:16; 4:14; Mk 1:10.
52. 11:1-3.
53. 61:lf.
54. 48:16.
55. Is 42:1.
56. Cf. Is 53:5-6, 8.
57. Is 42:1.
58. Is 42:6.
59. Is 49:6.
60. Is 59:21.
61. Cf. Lk 2:25-35.
62. Cf. Lk 1:35.
63. Cf. Lk 2:19, 51.
64. Cf. Lk 4:16-21; Is 61:lf.
65. Lk 3:16; cf. Mt 3:11; Mk 1:7f.; Jn 1:33.
66. n 1:29.
67. Cf. Jn 1:33f.
68. Lk 3:21f.; cf. Mt 3:16; Mk 1:10.
69. Mt 3:17.
70. Cf. St. Basil, De Spiritu Sancto, XVI, 39: PG 32, 139.
71. Acts 1:1.
72. Cf. Lk 4:1.
73. Cf. Lk 10:17-20.
74. Lk 10:21; cf. Mt 11:25f.
75. Lk 10:22; cf. Mt 11:27.
76. Mt 3:11; Lk 3:16.
77. Jn 16:13.
78. Jn 16:14.
79. Jn 16:15.
80. Cf. Jn 14:26; 15:26.
81. Jn 3:16.
82. Rom 1:3f.
83. Ez 36:26f.; cf. Jn 7:37-39; 19:34.
84. Jn 16:7.
85. St. Cyril of Alexandria, In Ioannis Evangelium, Bk. V, Ch. II: PG 73, 755.
86. Jn 20:19-22.
87. Cf. Jn 19:30.
88. Cf. Rom 1:4.
89. Cf. Jn 16:20.
90. Jn 16:7.
91. Jn 16:15.
92. Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, n. 4.
93. Jn 15:26f.
94. n. 4.
95. Cf. Acts 1:14.
96. Dogmatic Constitution on the Church, Lumen Gentium, n. 4. There is a whole Patristic and theological tradition concerning the intimate union between the Holy Spirit and the Church, a union presented sometimes as analogous to the relation between the soul and the body in man: cf. St. Irenaeus, Adversus Haereses, III, 24, 1: SC 211, pp. 470-474; St. Augustine, Sermo 267, 4, 4: PL 38, 1231; Sermo 268, 2: PL 38, 1232; In Iohannis Evangelium Tractatus, XXV, 13; XXVII, 6: CCL 36, 266, 272f.; St. Gregory the Great, In Septem Psalmos Poenitentiales Expositio, Psal. V, 1: PL 79, 602; Didymus the Blind, De Trinitate, II, 1: PG 39, 449f.; St. Athanasius, Oratio 111 Contra Arianos, 22, 23, 24: PG 26, 368f., 372f.; St. John Chrysostom, In Epistolam ad Ephesios, Homily IX, 3: PG 62, 72f. St. Thomas Aquinas has synthesized the preceding Patristic and theological tradition, presenting the Holy Spirit as the "heart" and the "soul" of the Church; cf. Summa Theo., III, q. 8, a. 1, ad 3; In Symbolum Apostolorum Expositio, a. IX; In Tertiurn Librum Sententiarum, Dist. XIII, q. 2, a. 2, Quaestiuncula 3. Decree on the Church's Missionary Activity, Ad Gentes,
97. Cf. Rev 2:29; 3:6, 13, 22.
98. Cf. Jn 12:31; 14:30; 16:11.
99. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 1.
100. Ibid., n. 41.
101. Ibid., n. 26.
102. Jn 16:7f.
103. Jn 16:7.
104. Jn 16:8-11.
105. Cf. Jn 3:17; 12:47.
106. Cf. Eph 6:12.
107. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 2.
108. Cf. ibid., nn. 10, 13, 27, 37, 63, 73, 79, 80.
109. Acts 2:4.
110. Cf. St. Irenaeus, Adversus Haereses, III, 17, 2: SC 211, pp. 330-332.
111. Acts 1:4, S, 8.
112. Acts 2:22-24.
113. Cf. Acts 3:14f.; 4:10, 27f.; 7:52; 10:39; 13:28f.; etc.
114. Cf. Jn 3:17; 12:47.
115. Acts 2:36.
116. Acts 2:37f.
117. Cf. Mk 1:15.
118. Jn 20:22.
119. Cf. Jn 16:9.
120. Hos 14:14 Vulgate; cf. 1 Cor 15:55.
121. Cf. 1 Cor 2:10.
122. Cf. 2 Thess 2:7.
123. Cf. 1 Tim 3:16.
124. Cf. Reconciliatio et Paenitentia (December 2, 1984), 19-22: AAS 77 (1985), pp. 229-233.
125. Cf. Gen 1-3.
126. Cf. Rom S:19; Phil 2:8.
127. Cf. Jn 1:1, 2, 3, 10.
128. Cf. Col 1:15-18.
129. Cf. Jn 8:44.
130. Cf. Gen 1:2.
131. Cf. Gen 1:26, 28, 29.
132. Dogmatic Constitution on Divine Revelation, Dei Verbum, n. 2.
133. Cf. 1 Cor 2:10f.
134. Cf. Jn 16:11.
135. Cf. Phil 2:8.
136. Cf. Gen 2:16f.
137. Gen 3:5.
138. Cf. Gen 3:22 concerning the "tree of life"; cf. also Jn 3:36; 4:14; 5:24; 6:40, 47; 10:28; 12:50; 14:6; Acts 13:48; Rom 6:23; Gal 6:8; 1 Tim 1:16; Tit 1:2; 3:7; 1 Pet 3:22; 1 Jn 1:2; 2:25; 5:11, 13; Rev 2:7.
139. Cf. St. Thomas Aquinas, Summa Theo., Ia-IIae, q. 80, a. 4, ad 3.
140. 1 Jn 3:8.
141. Jn 16:11.
142. Cf. Eph 6:12; Lk 22:53.
143. De Civitate Dei, XIV, 28: CCL 48, p. 541.
144. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 36.
145. In Greek the verb is parakalem, which means to invoke, to call to oneself.
146. Cf. Gen 6:7.
147. Gen 6:5-7.
148. Cf. Rom 8:20-22.
149. Cf. Mt 15:32; Mk 8:2.
150. Heb 9:13f.
151. Jn 20:22f.
152. Acts 10:38.
153. Heb 5:7f.
154. Heb 9:14.
155. Cf. Lev 9:24; 1 Kings 18:38; 2 Chron 7:1.
156. Cf. Jn 15:26.
157. Jn 20:22f.
158. Mt 3:11.
159. Cf. Jn 3:8.
160. Jn. 20:22f.
161. Cf. Sequence Veni, Sancte Spiritus.
162. St. Bonaventure, De Septem Donis Spiritus Sancti, Collatio II, 3: Ad Claras Aquas, V, 463.
163. Mk 1:15.
164. Cf. Heb 9:14.
165. Cf. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, 16.
166. Cf. Gen 2:9, 17.
167. Second Vatican Council, Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 16.
168. Ibid., n. 27.
169. Cf. ibid., n. 13.
170. Cf. Post-Synodal Apostolic Exhortation Reconciliatio et Paenitentia (December 2, 1984), 16: AAS 77 (1985), pp. 213-217.
171. Pastoral Constitution on the Church in the Modern World Gaudium et Spes, n. 10.
172. Cf. Rom 7:14-15, 19.
173. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 37.
174. Ibid., n. 13.
175. Ibid., n. 37.
176. Cf. Sequence of Pentecost: Reple Cordis Intirna.
177. Cf. St. Augustine, Enarr. in Ps. XLI, 13: CCL, 38, 470: "What is the abyss, and what does the abyss invoke? If abyss means depth, do we not consider that perhaps the heart of man is an abyss? What indeed is more deep than this abyss? Men can speak, can be seen through the working of their members, can be heard in conversation; but whose thought can be penetrated, whose heart can be read?"
178. Cf. Heb 9:14.
179. Jn 14:17.
180. Mt 12:31f.
181. Mk 3:28f.
182. Lk 12:10.
183. St. Thomas Aquinas, Summa Theo.IIa-IIae, q. 14, a. 3: cf. St. Augustine, Epist. 185, 11, 48-49: PL 33, 814f.; St. Bonaventure Comment. in Evang. S. Lucae, Ch. XIV, 15-16: Ad Claras Aquas VII, 314f.
184. Cf. Ps 81/80:13; Jer 7:24; Mk 3:5.
185. Post-Synodal Apostolic Exhortation Reconciliatio et Paenitentia (December 2, 1984), n. 18: AAS 77 (1985), pp. 224-228.
186. Pius XII, Radio Message to the National Catechetical Congress of the United States of America in Boston (October 26, 1946): Discorsi e Radiomessaggi, VIII (1946), 228.
187. Post-Synodal Apostolic Exhortation Reconciliatio et Paenitentia (December 2, 1984), n. 18: AAS 77 (1985), pp. 225f
188. I Thess 5:19; Eph 4:30.
189. Cf. Post-Synodal Apostolic Exhortation, Reconciliatio et Paenitentia (December 2, 1984), nn. 14-22: AAS 77 (19853, pp. 211-233
190. Cf St. Augustine, De Civitate Dei, XIV 28: CCL 48 451
191. Cf. Jn 16:11.
192. Cf. Jn 16:15.
193. Cf. Gal 4:4.
194. Rev 1:8; 22:13.
195. Jn 3:16.
196. Gal 4:4f.
197. Lk 1:34f.
198. Mt 1:18.
199. Mt 1:20f.
200. Cf. St. Thomas Aquinas, Summa Theo. IIIa, q. 2, aa. 10-12; q. 6, a. 6; q. 7, a. 13.
201. Lk 1:38.
202. Jn1:14.
203. Col 1:15.
204. Cf., for example, Gen 9: 11; Deut 5:26; Job 34:15; Is 40:6; 42:10; Ps 145/144:21; Lk 3:6; 1 Pet 1:24.
205. Lk 1:45.
206. Cf. Lk 1:41.
207. Cf. Jn 16:9.
208. 2 Cor 3:17.
209. Cf. Rom 1:5.
210. Rom 8:29.
211. Cf.Jn 1:14,4, 12f.
212. Cf. Rom 8:14.
213. Cf. Gal 4:6; Rom 5:5; 2 Cor 1:22.
214. Rom 8:15.
215. Rom 8:16f.
216. Cf. Ps 104/103:30.
217. Rom 8:19.
218. Rom 8:29.
219. Cf. 2 Pet 1:4.
220. Cf. Eph 2:18; Dogmatic Constitution on Divine Revelation, Dei Verbum, n. 2.
221. Cf. 1 Cor 2:12.
222. Cf. Eph 1:3-14.
223. Eph 1:13f.
224. Cf. Jn 3:8.
225. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 22; cf. Dogmatic Constitution on the Church, Lumen Gentium, n. 16.
226. Jn 4:24.
227. Ibid.
228. Cf. St. Augustine, Confess., III, 6, 11: CCL 27, 33.
229. Cf. Tit 2:11.
230. Cf. Is 45:15.
231. Cf. Wis 1:7.
232. Lk 2:27, 34.
233. Gal 5:17.
234. Gal 5:16f.
235. Cf. Gal 5:9-21.
236. Gal 5:22f.
237. Gal 5:25.
238. Cf. Rom 8:5, 9.
239. Rom 8:6, 13.
240. Rom 8:10, 12.
241. Cf. 1 Cor 6:20.
242. Cf. Pastoral Constitution on the Churchin the Modern World, Gaudium et Spes, nn. 19, 20, 21.
243. Lk 3:6; cf. Is 40:5.
244. Cf. Rom 8:23.
245. Rom 8:3.
246. Rom 8:26.
247. Rom 8:11.
248. Rom 8:10.
249 Cf Encyclical Redemptor Hominis (March 4, 1979), n. 14: AAS 71 (1979), pp. 284f.
250. Cf. Wis 15:3.
251. Cf. Eph 3:14-16.
252. Cf. 1 Cor 2:10f.
253. Cf. Rom 8:9; 1 Cor 6:19.
254. Cf. Jn 14:23; St. Irenaeus, Adversus Haereses, V, 6, 1: SC 153, pp. 72-80; St. Hilary, De Trinitate, VIII, 19, 21: PL 10, 250, 252; St. Ambrose, De Spiritu Sancto, I, 6, 8: PL 16, 752f.; St. Augustine, Enarr. in Ps. XLIX, 2: CCL 38, pp. 575f.; St. Cyril of Alexandria, In Ioannis Evangelium, Bk. I; II: PG 73, 154-158; 246; Bk. IX: PG 74, 262; St. Athanasius, Oratio111 Contra Arianos, 24: PG 26, 374f.; Epist. I ad Serapionem, 24: PG 26, 586f.; Didymus the Blind, De Trinitate, II, 6-7: PG 39, 523-530; St. John Chrysostom, In Epist. ad Romanos Homilia XIII, 8: PG 60, 519; St. Thomas Aquinas, Summa Theo. Ia, q. 43, aa. 1, 3-6.
255. Cf. Gen 1:26f.; St. Thomas Aquinas, Summa Theo. Ia, q. 93, aa. 4, 5, 8.
256. Cf. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 24; cf. also n. 25.
257. Cf. ibid., nn. 38, 40.
258. Cf. 1 Cor 15:28.
259. Cf. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 24.
260. Cf. St. Irenaeus, Adversus Haereses, IV, 20, 7: SC 100/2,p. 648.
261. St. Basil, De Spiritu Sancto, IX, 22: PG 32, 110.
262. Rom 8:2.
263. 2 Cor 3:17.
264. Cf. Second Vatican Council, Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, nn. 53-59.
265. Ibid., n. 38.
266. 1 Cor 8:6.
267. Jn 16:7.
268. Jn 14:18.
269. Mt 28:20.
270. This is what the "Epiclesis" before the Consecration expresses: "Let your Spirit come upon these gifts to make them holy, so that they may become for us the body and blood of our Lord, Jesus Christ" (Eucharistic Prayer II).
271. Cf. Eph 3:16.
272. Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, n. 24.
273. Ibid.
274. Cf. Acts 2:42.
275. Second Vatican Council, Decree on Ecumensim, Unitatis Redintegratio, n. 2.
276. St. Augustine, In Ioannis Evangelium Tractatus XXVI, 13, CCL 36, p. 266; cf. Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 47.
277. Dogmatic Constitution on the Church, Lumen Gentium, n. 1.
278. Acts 17:28.
279. 1 Tim 2:4.
280. Cf. Heb 5:7.
281. Lk 11:13.
282. Rom 8:26.
283. Cf. Origen, De Oratione, 2: PG 11, p. 419-423.
284.Rom 8:27.
285.Dogmatic Constitution on the Church, Lumen Gentium, n. 63.
286.Ibid., n. 64.
287.Ibid., n. 4; cf. Rev 22:17.
288.Cf. Rom 8:24.
289.Cf. Jn 4:14; Dogmatic Constitution on the Church, Lumen Gentium, n. 4.
290. Cf. Rev 12:10.
291. Cf. Rom 8:23.
292. Cf. Sequence Veni, Sancte Spiritus.
293. Cf. Creed Quicumque: DS 75.
294. Cf. Rom 5:5.
295. One should mention here the important Apostolic Exhortation, Gaudete in Domino, published by Pope Paul VI on May 9, in the Holy Year 1975; ever relevant is the invitation expressed there "to implore the gift of joy from the Holy Spirit," and likewise "to appreciate the properly spiritual joy that is a fruit of the Holy Spirit": AAS 67 (1975), pp. 289, 302.
296. Cf. Jn 16:22.
297. Cf. Rom 14:17; Gal 5:22.
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