It seems that the second narrative of creation has assigned to man “from the beginning” the function of the one who, above all, receives the gift (cf. especially Gn 2:23). “From the beginning” the woman is entrusted to his eyes, to his consciousness, to his sensitivity, to his heart. On the other hand, he must, in a way, ensure the same process of the exchange of the gift, the mutual interpenetration of giving and receiving as a gift. Precisely through its reciprocity, it creates a real communion of persons.
In the mystery of creation, the woman was “given” to the man. On his part, in receiving her as a gift in the full truth of her person and femininity, man thereby enriches her. At the same time, he too is enriched in this mutual relationship. The man is enriched not only through her, who gives him her own person and femininity, but also through the gift of himself. The man’s giving of himself, in response to that of the woman, enriches himself. It manifests the specific essence of his masculinity which, through the reality of the body and of sex, reaches the deep recesses of the “possession of self.” Thanks to this he is capable both of giving himself and of receiving the other’s gift.
Therefore, the man not only accepts the gift. At the same time he is received as a gift by the woman, in the revelation of the interior spiritual essence of his masculinity, together with the whole truth of his body and sex.
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