Commitment
(Excerpted from “Committed Social Engagement: Catholic Social Teaching at Work in Society (College Textbook), Winifredo T. Nierras, Ph.D, Kindle Self-Publishing, ISBN: 9781073002276, pp. 10-13, June 10, 2019)
Commitment is what life is all about. The kind of commitment we have will tell us what kind of life we lead. What we think is important to us will tell us what kind of person we are. If our commitment is focused on things, then our priorities and our values are centered on material objects. If we make our commitment to serve the community, but cannot keep it, that will also say a lot about what kind of person we are. Commitment defines who we are. We are what we are committed to, and without commitment we are nothing. John Haughey, S.J., says that commitment “is at the core of the mystery that every person is.”
Commitment comes from the Latin word redimiculum that means “to bring, join or to combine into one whole; to join or put together, to connect or to unite.” Commitment means we have to find the person or the community that will make us whole. It is obvious that half of what we must join or bring in our engagement is ourselves. A large part of any commitment must be the gift of ourselves. The philosophers call this part of commitment “self-donation.” Basically, commitment refers to something that we bring to it. Many people fail in their commitment because they do not bring anything to the commitment. They only want to take or receive, but they do not want to give.
We can bring to the commitment our time, money or talent. We can spend our time, share our talent, or donate our money. But these can be rather shallow acts of self-donation or commitment. A deeper commitment means the donation or the giving of my deeper self. Gabriel Marcel uses the French word co-entre (“to be with”) to describe this deeper state of commitment. In the deepest kind of commitment, we literally “dwell in” the other, and the other “dwells in” us.
Commitment comes from the Latin word redimiculum that means “to bring, join or to combine into one whole; to join or put together, to connect or to unite.” Commitment means we have to find the person or the community that will make us whole. It is obvious that half of what we must join or bring in our engagement is ourselves. A large part of any commitment must be the gift of ourselves. The philosophers call this part of commitment “self-donation.” Basically, commitment refers to something that we bring to it. Many people fail in their commitment because they do not bring anything to the commitment. They only want to take or receive, but they do not want to give.
We can bring to the commitment our time, money or talent. We can spend our time, share our talent, or donate our money. But these can be rather shallow acts of self-donation or commitment. A deeper commitment means the donation or the giving of my deeper self. Gabriel Marcel uses the French word co-entre (“to be with”) to describe this deeper state of commitment. In the deepest kind of commitment, we literally “dwell in” the other, and the other “dwells in” us.
Commitment requires self-donation, and self-donation demands indwelling. Our Personal and voluntary commitment to someone or to the community must be motivated by love. In this manner our self-donation, co-entre and indwelling become most meaningful. If there is no love in what we commit ourselves to, then we become mediocre, indifferent, unconcerned, and uncaring. If there is love, unselfishness and sacrifice are accepted willingly and enthusiastically. These two are foundation stones upon which commitment is built. When there is reasonable sacrifice and unselfishness, we can make commitments even better. Fr. Haughey[1] says that we can do this commitment in two ways:
First, we should always keep our promises. You remember that the Little Prince in Antoine de St. Exupery’s story said it was very important to keep promises. “When you promise to call, make sure that you don’t forget. When you promise to come at four o’ clock make sure you come on time. Because I remember your promise and I look forward to it, and when you don’t call or come on time, I am very disappointed.” The greatest and the most beautiful promise of God in the Old Testament was that He was a faithful God – He kept His promises. It was the greatest proof of His commitment and love.
Second, we should use the symbols of commitment. A symbol is a concrete, visible sign of the inner reality of a commitment. The wedding ring is a symbol of a commitment, but so is a hug or a smile. They are concrete signs that ‘I love you and I will keep on loving you.’ Christ gave us the Mass as a symbol of His love for us. Every time we go to Mass, we ought to be aware that God loves us and we love Him. When we don’t go to Mass, we neglect the symbol. And when we neglect the symbol, the commitment can become less meaningful and begin to dry up. “Whenever you do this,” Christ says, “I want you to remember me – and my love.” That’s why children need parents to hug them; that’s why a man – even if he won’t admit it – needs a hug or a smile, rather than a nagging wife; that’s why a wife needs a demonstrative husband. They all need the symbols of commitment. Deep inside us we all need love. If we keep our promises and use the symbols of love, our commitment will grow. Then we will be happier people.
[1] Cf. excerpted from Fr. Joseph Galdon’s “Mustard Seed” Book
First, we should always keep our promises. You remember that the Little Prince in Antoine de St. Exupery’s story said it was very important to keep promises. “When you promise to call, make sure that you don’t forget. When you promise to come at four o’ clock make sure you come on time. Because I remember your promise and I look forward to it, and when you don’t call or come on time, I am very disappointed.” The greatest and the most beautiful promise of God in the Old Testament was that He was a faithful God – He kept His promises. It was the greatest proof of His commitment and love.
Second, we should use the symbols of commitment. A symbol is a concrete, visible sign of the inner reality of a commitment. The wedding ring is a symbol of a commitment, but so is a hug or a smile. They are concrete signs that ‘I love you and I will keep on loving you.’ Christ gave us the Mass as a symbol of His love for us. Every time we go to Mass, we ought to be aware that God loves us and we love Him. When we don’t go to Mass, we neglect the symbol. And when we neglect the symbol, the commitment can become less meaningful and begin to dry up. “Whenever you do this,” Christ says, “I want you to remember me – and my love.” That’s why children need parents to hug them; that’s why a man – even if he won’t admit it – needs a hug or a smile, rather than a nagging wife; that’s why a wife needs a demonstrative husband. They all need the symbols of commitment. Deep inside us we all need love. If we keep our promises and use the symbols of love, our commitment will grow. Then we will be happier people.
[1] Cf. excerpted from Fr. Joseph Galdon’s “Mustard Seed” Book