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"Spiritus Paraclitus" from Pope Benedict XV. Pope from September 3, to January 22, , he succeeded Pope Pius X ().
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The weakness in these theories consisted in their tendency to determine a priori what is taught and what is not taught. The conservative wing persisted in treating the Bible as a series of propositions: asserted or not, every statement must be accepted. They refused to grant that the Bible may have error, i. In and the pontifical biblical commission carefully circumscribed the employment of the methods of "tacit quotations" and "historical appearances" Enchiridion biblicum , , — ; H. Denzinger, Enchiridion symbolorum — 73, — The purpose of the encyclical is to promote study and reading of the Bible in the light of St.

Jerome's teaching and example.


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After a brief biography of the Saint, the encyclical summarizes his doctrine on the inspiration and inerrancy of the Bible, and contrasts it with some modern views. According to the Great Doctor, the Bible is inspired whole and entire and, as such, is inerrant. Some recent opinions, however, falsely claiming to stem from St. Jerome, tend to admit error in the Bible. The encyclical repudiates the theory that asserts a priori that only the religious element is taught and that, consequently, this element alone is inerrant.

It likewise rejects the application of the principles outlined in Providentissimus Deus for the solution of difficulties in the field of natural sciences to problems created by historical research.

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It cautions, further, against the abuse of sound methods of exegesis, such as that of literary forms, tacit quotations, and pseudohistorical narratives. Jerome's example is held up for our imitation. Great love for the Bible impelled him to study it constantly and deeply.


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According to the encyclical we must follow him in his humble docility to his predecessors and his obedience to the Church. Turning to the present, the encyclical praises the work of the Society of St. Jerome for its encouragement of daily reading of the New Testament. It exhorts priests to study the Bible, and bishops and religious superiors to send men to study at the Biblical Institute in Rome. The next section deals with practical benefits deriving from greater knowledge of the Scriptures: spiritual life will be deepened, and the defense of faith made more secure; preaching, which should be simple and primarily concerned with the literal sense, becomes more effective.

The encyclical finally enumerates some of the effects of Biblical study: one experiences internal joy and consolation, one's love for the Church and apostolic zeal increase, and union with Christ grows in intensity. The Holy Father concludes by expressing the hope that greater knowledge and love of Jesus Christ found in the pages of the Bible will stem the waves of godlessness and bring peace among men.

While not condemning the method of literary forms and not affirming the inerrancy of every sentence in the Bible that is in the indicative mood, Spiritus Paraclitus did not open the door to a freer Biblical research among Catholics. The first thing to be said is that Dr. Bucaille is wrong when he claims that this matter of such "fundamental importance" is reported by only one Gospel writer.

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Though he does not use the name Paraclete, Luke tells of Jesus' promise of the Holy Spirit and the fulfillment of the promise in Acts Chapters 1 and 2. Secondly , behind Dr. If this assumption is valid it also holds for the Qur'an. The entire Qur'an came through one human author - Muhammad. In addition, many events, such as the young men who slept over years in a cave, are mentioned only once in the Quranic text.

Even the words placed in Jesus' mouth that "Ahmad" will come are found only once. Are we therefore to assume a contradiction and mystery?!? How many readers will accept that logic? And if his negative assumption is valid are we allowed to infer the opposite: that something mentioned by two, three, or four of the Gospel writers IS TRUE?

If so then it must be noted that Jesus' death for our sins and the empty tomb following his resurrection are mentioned by all four Gospel writers, plus Paul. This is very strong evidence. The verses concerning the "Paraclete" as quoted by Dr. On page Dr. Bucaille quotes them as follows: John Unless I go away, the Paraclete will not come to you; but if I go, I will send him to you.

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He will not speak on his own; he will speak only what he hears , and he will tell you what is yet to come. He will bring glory to me Bucaille has a special note: " It is to be noted that the passages from Chapters 14 to 17 of the Gospel according to John which are not cited here, do not modify in any way ne modifient aucunement the general sense of these verses.

On the basis of the verses given above he makes the following criticisms. Since it is invalid to use these words for a spirit, it could be that the text was tampered with and the words "Holy Spirit" were added to John at a later time. Why were they added later? The words could have been added "deliberately, in order to modify the original sense of a passage which, by announcing the coming of a prophet after Jesus, was in contradiction with the teaching of the early Christian Churches, which desired that Jesus would be the last of the prophets.

The translation of the word "paraclete" is totally inaccurate. We shall now evaluate the validity of each of these criticisms. The reliability of the text Dr. Bucaille starts his discussion of this point by saying, "Every serious study of a text starts with the search for variant readings. So what is the result of Bucaille's investigation? Are there any variant readings for John ? Only one! In a 4th or 5th century translation into the Syriac Language. It omits the adjective "Holy", but retains the noun "Spirit". The verse in question then reads, " But the Paraclete, the Spirit, whom the Father will send in my name This is exactly similar to finding a variant in the Persian translation of the Qur'an made by a committee in AH, of which there are still copies available today.

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What weight would you give to such a variant in a Persian translation? Is it valid to make a doctrinal decision on the basis of this type of single reading in either the Qur'an or the Bible? Surely this is no more than a scribal error and the answer is NO! Bucaille also admits the possibility of a scribal error when he asks, " Did the scribe merely miss out a word? The New Testament passage that Muslims most often refer to is John , " And I will ask the Father, and he will give you another Counselor to be with you forever.

That argument is: You People of the Book are bound by your own oaths, sworn solemnly in the presence of your own Prophets. In the Old Testament as it now exists, Muhammad is foretold in Deut. John, xiv.

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The Greek word translated "Comforter" is "Paracletos", which is an easy corruption from "Periclytos", which is almost a literal translation of "Muhammad" or "Ahmad" In the present Gospel of John, xiv. Simply put, the argument is that in our Greek manuscripts the word paracletos is a corruption of periclytos.

But there is absolutely no manuscript evidence to support this claim. Of the over 5, manuscripts now available, not one witnesses to periclytos. So, the charge of textual corruption is self-serving and completely without textual support. Further, while Muslims assert that the identification of the Counselor with the Holy Spirit is a misinterpretation, in the very context of John Jesus draws just this identification : " But the Counselor , the Holy Spirit , whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you " John Of course, the Muslim can claim that this statement is a fictive retrojection of the later theology of Christians, but such a claim would need at least some evidence.

Numerous additional difficulties attend the Muslim attribution of John to Muhammad. Jesus also said the Counselor would be "in you" , which accords perfectly with the Counselor being the Holy Spirit. Several additional elements could be referenced. In the end, I would hope that any Muslim who would seek to attribute the prophecy of John to Muhammad would first read the entirety of John chapters to see the qualities of the Counselor and how these cannot plausibly be attributed to Muhammad.

As we noted before, there are additional passages used by Muslims in support of their claim that prophecies of Muhammad are found in the Bible, but the very same difficulties that attend their attempts to use Deuteronomy 15, 18 and John trouble the other less significant passages. No man can do what Christ has done. Muslims identify this name with Muhammad. In order to do that, the Muslims charged that the word for Comforter should not be Paraclete or Paracletos , but have been changed from the original Periklutos, meaning "Praised One However, the Qur'anic verse in question has variants found in other codices that were also in circulation before the Uthmanic codex became standard.

Spiritus Paraclitus (September 15, ) | BENEDICT XV

According to Ubayy b. Kab, one of the secretaries of Muhammad, the verse reads: "O children of Israel, I am God's messenger to you, and I announce to you a prophet whose community will be the last community and by which God will put the seal on the prophets and messengers" where "Ahmad" is not mentioned. This is also attested to by Ibn Ishaq and Ibn Hisham's account of the verse, as recorded in Ibn Ishaq's biography of Muhammad: " Among the things which have reached me about what Jesus the Son of Mary stated in the Gospel which he received from God for the followers of the Gospel, in applying a term to describe the apostle of God, is the following.

It is extracted from what John the apostle set down for them when he wrote the Gospel for them from the Testamant of Jesus Son of Mary: "He that hateth me hateth the Lord. And if I had not done in their presence works which none other before me did, they had not had sin: but from now they are puffed up with pride and think that they will overcome me and also the Lord. But the word that is in the Law must be fulfilled, 'They hated me without a cause' ie. But when the Comforter has come whom God will send to you from the Lord's presence, and the spirit of truth which will have gone forth from the Lord's presence he shall bear witness of me and ye also, because ye have been with me from the beginning.

I have spoken unto you about this that you should not be in doubt.