Your Unique Gifts and Talents Fr. He confirms this insight by quoting from Vatican II: They are not equal or the same for each person, though they may appear to be somewhat similar. In my 30 years experience of working with college students, it seems that too many men and women develop a type of narcissistic, spiritual navel-gazing, that is, they try to compare oneself against someone else, as if being superior or inferior to another.
In section 34 of that encyclical he writes: And in section 53 he adds: It is this that lies at the root of the theology of gift, because if God is love the relations must be interpreted as modes of self-giving.
There is a considerable literature on which I might have drawn, in which the names Gabriel Marcel and Jean-Luc Marion are prominent, but the approach I have found most helpful is that offered by Kenneth L.
Schmitz in his Aquinas Lecture ofThe Gift: A former student of Marcel, Schmitz like Marion is also an editor of the journal Communio, of which Pope Benedict along with Hans Urs von Balthasar was a founder, and the theology of gift has been a particular theme of this school or movement in theology.
It is not simply that God is worthy of love, nor just that he demands love or inspires it, but that love is what he is, in himself.
The doctrine of the Trinity could be described as the unfolding of that central insight. But if love means anything in human experience, it is a seeking to become one, which can only take place by means of an entrusting of oneself to another, and a receiving of the other by the self.
Thus humanly speaking, love means self-giving and receiving. We must be extremely careful if we are to make this the beginning of a theology of gift. God is already one, and does not seek to become so. Nor is there another with whom he could unite.
All we can say here is that, because we know that God is love, the giving and receiving of the self in human experience must bear some analogy to the way in which God is always already one in himself. I hope this will become slightly clearer as we proceed.
Not that we can deduce the Trinity from the human experience of love, but we find that the doctrine of the Trinity and human experience do mutually illuminate each other. The Trinity provides us with a hermeneutical key, a reason for seeking to understand the nature of creaturely being in terms of love and gift, which proves to be rather fruitful.
He highlights the dimension of gratuity and surprise that makes something a pure gift. This is what evokes our sense of surprise and joy. There bring us to another aspect to the gift which is extremely important. A gift is not merely gratuitous, unforced, or unexpected.
Nor is it simply a thing whose ownership has changed. There is a deeper involvement of the giver himself, which may be evidenced by the attention with which it has been chosen or packaged.
A gift, we might say, participates in the giver, or carries the giver with it. We acknowledge that fact in everyday life by recognizing our need to give thanks for what is given, in order for the gift to have been properly received.
If we simply grunt or sigh and shove the wretched thing in a corner, we are not treating it as a gift, and the giver may understandably feel like taking it back. It seems that to accept a gift properly opens the self of the receiver to the self of the giver, creating a oneness between them that did not necessarily exist before.
It establishes a communion between the giver and the receiver. The reciprocity involved in pure giving, however, is of a different kind from that in purchasing or bartering, where we simply exchange things that are perceived as being of roughly equal value or desirability.
No doubt we can all think of examples of this in our own lives.
In a pure gift, as I mentioned, there is first an obligation to return thanks — not a payment for the gift but its completion. But there is also an obligation to give something more than thanks in return, and this fact merits some close attention.
To the degree a gift was freely given, the obligation is to give something freely in return; a gift, in other words, of the same pure type.
It is a gentle obligation, because it does not compel — and indeed we often do not reciprocate at all, without feeling any ill-effects or generating any resentment.Essay creating companies are put together for you to facilitate college students who’re getting a tricky time distributing their essay assignments.
I believe music is a divine Gift from God and in its awestruck power to metamorphose a person’s spirit and mind. Music is an art and an entity in of itself. Its lyrics, rhythms, melodies, and harmonies became a catalyst in saving my life eight years ago. I believe music is a divine Gift from God and in its awestruck power to metamorphose a person’s spirit and mind.
Music is an art and an entity in of itself. Its lyrics, rhythms, melodies, and harmonies became a catalyst in saving my life eight years ago.
This ‘law of the gift,’ as the Pope calls it, is inscribed deep in the dynamic structure of the person as fashioned in the image of the divine. He confirms this insight by quoting from Vatican II: ‘The human being, who is the only creature on earth that God willed for itself, cannot attain its full identity except through a disinterested gift of self’ (GS 24).
Home»Essays» City Life vs Village Life – Essay for FSc Second Year. Essays City Life vs Village Life – Essay for FSc Second Year difference between village life and city life paragraph. “Life is a divine gift of ALLAH.” City life offers machine-based joys and comforts.
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