---
title: "2 Erasmo Leiva Quotes"
description: "Erasmo Leiva has 2 quotes on SMS4Smile. Browse their most insightful sayings."
image: "https://sms4smile.com/quotes/i/ec7/erasmo-leiva-108853_generosity_such-gratuity-necessarily-revolutionizes_760200.jpg"
---

# Erasmo Leiva

 **2** quotes in **6** categories

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##  Quotes by Erasmo Leiva

> [“Such gratuity necessarily revolutionizes the ordinary human way of looking at talent, effort, and achievement. Henceforth I do strain, I do intend,…](https://sms4smile.com/quotes/erasmo-leiva/such-gratuity-necessarily-revolutionizes-the-ordinary-human-way-of/)

Erasmo Leiva

[Generosity](https://sms4smile.com/quotes/about/generosity/)

[Image](https://sms4smile.com/quotes/i/ec7/erasmo-leiva-108853_generosity_such-gratuity-necessarily-revolutionizes_760200.jpg)

> [“9:36a    ἰδὼν δὲ τούς ὄχλους ἐσπλαγχνίσθη πεϱὶ αὐτῶν seeing the crowds, his insides were moved with pity for them THE JEWS AND THE…](https://sms4smile.com/quotes/erasmo-leiva/9-36a-seeing-the-crowds-his-insides-were-moved-with-pity-for-them-the/)

Erasmo Leiva

[Compassion](https://sms4smile.com/quotes/about/compassion/)

[Image](https://sms4smile.com/quotes/i/b50/erasmo-leiva-108853_compassion_9-36a-seeing-the-crowds-his-insides-were_3138394.jpg)

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                        "text": "“Such gratuity necessarily revolutionizes the ordinary human way of looking at talent, effort, and achievement. Henceforth I do strain, I do intend, and I do utilize my potential, but solely by virtue of Another. What can my effort to cultivate the land avail me if I have neither seed nor soil? The ground, the possibility, the impulse, the sense—all of these are given to me absolutely free and undeserved. Jesus does not specify what the “free gift” precisely is which the apostles have received, and the word δωϱεὰν may also be read adverbially to mean “gratis”, “free of charge”, so that the alternate translation would be: “You received without cost; give without charge.” The very indetermination of the object, however, here makes the formulation even more absolute. Although in context the specific “gift” meant is probably the divine authority to heal and generally to act in Jesus’ stead, surely it also refers to the first call to discipleship by Jesus, to the invitation to and privilege of following him and sharing his life, and to this present call to special apostleship as well. In other words, the “gift” given by God free of charge is the Christian’s whole life; Christ Jesus himself. The gratuitousness with which God gives his Son to mankind, furthermore, imposes an inviolable pattern of transitiveness. The one who receives must give the gift further as freely as he has received it. As a result of receiving from God, one must give like God. God, then, imparts not only the gift itself but the very manner of the giving. This gift communicates its qualities to its recipient: having such a gift, I myself must become gift. The gift of God’s life—Jesus—does not pass through me like water through a pipe, leaving me unaffected. It descends upon me like fire on a sacrifice, roasting the meat and making it edible for God’s hungry.”",
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                        "text": "“9:36a    ἰδὼν δὲ τούς ὄχλους ἐσπλαγχνίσθη πεϱὶ αὐτῶν seeing the crowds, his insides were moved with pity for them THE JEWS AND THE GREEKS could not succeed in making pity and compassion into a purely mental act. It sounds archaic, hardly short of embarrassing, to say that “Jesus saw the crowds and felt pity for them in his bowels.” But, in fact, any translation that omits compassion’s element of viscerality (for σπλάγχνα, the root of the verb here, means “viscera”, “bowels”, “womb”) has already betrayed the depth of Jesus’ divine and human pity. We all know how the strongest emotions—whether sorrow, fear, joy, or desire—are all initially registered in the abdominal region, and this physiological reaction is one of the proofs of the authenticity of our emotions. The same teacher, herald, and healer who surpassed all others in these crafts finally reveals himself in utter silence and inactivity in his deepest nature: the Compassionate One who is affected by suffering more elementally than the sufferers he sees around him. If Mary’s womb was proclaimed blessed for having borne such a Child, we now see in the Son the Mother’s most precious quality: wide-wombed compassion. When we allow ourselves to be moved in this way, we are already hopelessly involved with the object of our pity: no possibility here of a distanced display of “charity” that refuses to become tainted by contact with the stench of human misery. Jesus looks at the crowds, then, and is viscerally moved. What power in the gaze of a Savior who pauses in the midst of his activity in order to take into himself the full, wounded reality about him! Jesus never protects himself against the claims of distress. He is not content with emanating the truth, joy, and healing power that are his: he must become a fellow sufferer. His loving gaze is like an open wound that filters out no sorrow. He has already done so much for them; but as long as he sees misery, nothing is enough; and so he wonders what else remains to be done. His contemplative sorrow becomes a stimulant to his creative imagination. He nestles all manner of plight within his person, and every human need becomes a churning in his inward parts. He interiorizes the chaos of the surrounding landscape, but, by entering him, it becomes contained, comprehended, embraced and saved.”",
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