YOUR EMOTIONS
The classical Christian understanding
of the human person envisions us bridging two vastly different worlds. We are a
body-soul unity, such that “I” am not my soul, nor am “I” my body, but we are,
instead, incarnated souls as well as ensouled bodies.
This teaching is one of the
fundamental tenets of Christianity and has so many concrete effects that we
couldn’t even begin to name them. Suffice just one example: the popular slogan
in defence of abortion “I can do what I want with my body.” Aside from the fact
that the biology is erroneous (the baby’s body is certainly not the mother’s),
the anthropology is also amiss. The slogan implies that the “I” is somehow a
possessor of a body, which can be manipulated at will, with no real effects on
the “I”. In fact, according to the Christian understanding, what is done to “my
body” is actually done to me. My body (along with my soul) is me.
Stretched as we thus are across the
worlds of spirit and flesh, we naturally have characteristics of both.
Body, Soul…and Heart?
Christian anthropology classically
assigns two characteristics especially to our souls: the intellect and will.
These elements mirror God’s own nature, as we are made in his image; animals do
not have an intellect or a will in the sense that humans (and angels) do.
Other aspects of us pertain more
specifically to our flesh — all of our bodily urges from hunger and thirst to
tiredness, as well as mortality.
Yet somehow caught in the middle of
this division is the mysterious feature of the “heart.” One’s heart is the core
of the person, according to a scriptural understanding, and it is understood to
encompass elements that can be considered both spiritual and corporal. Primary
among these elements are the emotions.
Emotions are affected both by our
higher faculties and our bodily realities. So when my intellect grasps some
truth, I might feel a consequent emotion of elation or satisfaction. At the
same time, when my stomach is retching with indigestion, I might feel the
emotion of irritation or impatience. Emotions are thus both under our control,
such that we can nourish and foster them with the choices we make, and entirely
out of our control, affected by anything from a bad night’s sleep to a rainy
day.
Emotions, of course, are given great
importance in today’s culture. “Do what feels right” is basically the law of
the land, proposed as the criteria for making decisions on relationships (with
love understood as a feeling), to career plans, to everything else.
In opposition to the
over-glorification of emotions in our culture, and because of the tendency of
emotions to be beyond our control, Christians often relegate feelings to a role
of little importance.
This is perhaps most seen in prayer:
We pray not because we feel like it, or when we feel like it, but because we
should pray. Period.
And that’s of course true. If we only
do what we feel like doing, we’ll never get anywhere in our spiritual life or
anywhere else.
But emotions shouldn’t be abandoned
all together.
Emotions are an Essential Part of Humanity
Father Jacque Philippe, in his
insightful little book Thirsting for Prayer, says that the human capacity to
feel and have emotions is actually very valuable and that in the spiritual
life, “it is absolutely indispensable that our feelings and emotions play their
part.”
Springing from Psalm 34, which invites
us to “taste and see that the Lord is good,” Father Philippe maintains that if
we have never tasted God’s presence and tenderness, then we cannot have a real
relationship with him. To taste God’s goodness, of course, is to feel it, to savour
it, to experience it — not simply to know it with the coldness of reason.
Father Philippe goes so far as to say
that we have the “right” to ask for “sense-perceptible graces,” because only in
this way will the truths of our faith and the mystery of God make it into our
lives “in a dynamic way.”
In Father Philippe’s estimation,
churches are emptying because of celebrations that are “incapable of awakening
any emotion other than boredom.”
He goes on to explain that feelings
can’t be everything, that we will sometimes feel dry and unmotivated in prayer,
and that in any case “what we taste of God is not yet God.” God is of course
much greater than anything we could ever feel with our emotions (or understand
with our reason, for that matter).
Still, it seems an important point as
we resolve in the first weeks of the year to go deeper in our prayer lives. We
can’t and shouldn’t discount our emotions entirely. They are part of what makes
us human, and as such, should be embraced and welcomed.
The glory of God is, after all, man
fully alive. And that means his emotions too.
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