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Transcendence realities in my past, not only the reality of work
done and of love loved, but of sufferings bravely
The second overarching aim of the flourishing suffered” (p. 122). These may also be discerned
person is transcendence. In response to the di- as three-fold vocation to state in life, professio-
sunity in interpersonal relationships described nal career, and holiness, respectively (Nordling
above, this considers the transcendence of the & Scrofani, 2009, pp. 76-77).
human person beyond self-possession toward
communion and self-donation: Love
Transcendence of the person is but one aspect
of personal dynamism: it exposes but one of its Receive love. Psychology recognizes the human
poles. When it is accompanied by the subjective need to receive love. We have a need for affiliati-
unity and wholeness of the structure of self-go- on (Murray, 1938). It is difficult to love without
vernance and self-possession, then it manifests first being loved. Attachment theory and rela-
the integration about which we are speaking. tional neurobiology confirm the importance
(Wojtyła, 1969/1979, p. 192) of mother-child bonding in infancy (Schore,
This is further described by Wojtyła (1974/2013) 1994). In our relationship with God, the apostle
as the “law of the gift”: John recognized that “we love, because he first
From what man is as a person, that is, a being loved us” (1 John 4:19, RSV). Mother Teresa of
that possesses itself and governs itself, follows Calcutta (1996) recognized that many persons
that he can “give himself,” he can make himself a today feel lonely and unwanted:
gift for others, without thereby violating his on- People today are hungry for love, which is the
tic status. The “law of the gift” is inscribed, so to only answer to loneliness and great poverty. In
speak, in the very being of the person. (p. 281) some countries there is no hunger for bread.
From the beginning, along with creation in the But people are suffering from terrible loneli-
image of God, came the dual command to “be ness, terrible despair, terrible hatred, feeling un-
fruitful and multiply” and to “have dominion” wanted, helpless, hopeless. They have forgotten
over the earth (Genesis 1:28, RSV). how to smile, they have forgotten the beauty of
the human touch. They are forgetting what is
The formulation of therapeutic objectives and human love. They need someone who will un-
goals of transcendence might beneficially be derstand and respect them. (p. 226)
considered in terms of the classical transcen- The Christian therapist seeks to offer the client
dental of unity. More specifically, this may be such love, understanding, and respect; to help
evident in human longings for love, work, and remove obstacles to receiving love; and to faci-
flourishing. In contrast to his theory of death litate a foundation of healthy marital and family
instincts directed toward entropy, Freud reco- relationships.
gnized life instincts tending toward entelechy
which “strive to bring about a synthesis of living Give love. The human person is created to be
things into greater unities” (Freud, 1933/1965, loved and to love. Receiving love frees a person
p. 134). More specifically and uncharacteristi- to love: “Freedom exists for the sake of love”
cally, there is an anecdotal account that Freud (Wojtyła, 1960/1981, p. 135). Criteria for hu-
identified two healthy human motives of love man perfection include the call to “cultivate so-
and work: cial life” (John Paul II, 1993, n. 51). This calling
Freud was once asked what he thought a normal to love would typically take place within one’s
person should be able to do well. The questioner primary relationships, in “vocation as one’s
probably expected a complicated answer. But chosen state of life: single, married, or religious”
Freud, in the curt way of his old days, is repor- (Nordling & Scrofani, 2009, p. 77). John Paul II
ted to have said: “Lieben und arbeiten” (to love (1994) described marriage as mutual self-do-
and to work). (Erikson, 1963, pp. 264-265) nation: “Man and woman are from God, two
Frankl (1946/2006) described three sources of persons called to become a mutual gift” (n. 20).
meaning in life: “Instead of possibilities, I have Boszormenyi-Nagy and Krasner (1986) out-

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