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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Pope John Paul II
Only in the fourth century did the civil law of the Roman Empire recognize the weekly recurrence, determining that on “the day of the sun” the judges, the people of the cities and the various trade corporations would not work.
The People of God are called to enter into this dids rest by persevering in Christ’s example of filial obedience cf.
It is a wondrous event which is not only absolutely unique in human history, but which lies at the very heart of the mystery of time. Then, giving assent to the Eucharistic doxology with their “Amen”, the People of God look in faith and hope towards the eschatological end, when Christ “will deliver the kingdom to God the Father It is also important to be ever mindful that communion with Christ is deeply tied to communion with our brothers and sisters.
Some communities observed the Sabbath while also celebrating Sunday.
Dies Domini (May 31, ) | John Paul II
In speaking his word, God awaits our response: Codex Theodosianus II, tit. In the Sunday commemoration of Easter, believers learn from Christ, and remembering his promise: Tractatus XX, 20, 2: Celebrating this memorial of Christ, enciclia and ascended into heaven, the Christian community waits “in joyful hope for the coming of our Saviour, Jesus Christ”. Saint Ignatius of Antioch writes: Code of Canons of the Eastern Churches, Canon3.
It is clear then why, even in our own difficult times, the identity of this day must be protected and above all must be lived in all its depth.
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 celebrating the Eucharist, the community opens itself to communion with the universal Ides, 45 imploring the Father to “remember the Church throughout the world” and 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.
Encyclical Letter Rerum Novarum 15 May From the beginning of my Pontificate, I have not ceased to repeat: On their part, the People of God are drawn to respond to this dialogue of love by giving thanks and praise, also by demonstrating their fidelity to the task of continual “conversion”. When its significance and implications are understood in their entirety, Sunday in a way becomes a synthesis of the Christian life and a condition for living it well.
My blessing to you all!
Because the faithful are obliged to attend Mass unless there is a grave impediment, Pastors have the corresponding duty to offer to everyone the real possibility of fulfilling the odmini. Eastern Orthodox Church Judaism.
He performed many healings on the Sabbath cf. The rediscovery of this day is a grace which we must implore, not only so that we may live the demands of faith to the full, but also so that we may respond concretely to the deepest human yearnings. Given these different dimensions which set it apart, Sunday appears as the supreme day of faith. It will be the Word Incarnate, through the eschatological gift of the Holy Spirit and the configuration of the Church as his Body and Bride, who will extend to all humanity the offer of mercy and the call of the Father’s love.
PL 8, The Sunday obligation The Eucharistic assembly Writing to the pagans, Saint Justin uses the language of the time to note that Christians gather together “on the day named after the sun”, 30 but for believers the expression had already assumed a new meaning which was unmistakeably rooted in the Gospel. The Book of Revelation gives evidence of the practice of calling the first day of the week “the Lord’s Day” 1: This is the value of initiatives in parish communities which bring together during the week those who take part in the Eucharist — priest, ministers and faithful 68 — in order to prepare the Sunday liturgy, reflecting beforehand upon the word of God which will be proclaimed.
By contrast, the Sabbath’s position as the seventh day of the week suggests for the Lord’s Day a complementary symbolism, much loved by the Fathers.
In particular, there emerged the unique connection between the Resurrection and Creation.
A Reflection on the Shoah Dominus Iesus.