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Binsar Jonathan Pakpahan

education dictates that God is omnipresent, and knows all our wrongdoings, even when other people do not see it. One must feel ashamed or acknowledge guilty when committing an offence toward God’s law. How can religious people disconnect their emotions of shame and guilt from clear and proven criminal

Annual Review of the Sociology of Religion

Volume 8: Pentecostals and the Body (2017)


Edited by Michael Wilkinson and Peter Althouse

The intersection of religion, ritual, emotion, globalization, migration, sexuality, gender, race, and class, is especially insightful for researching Pentecostal notions of the body. Pentecostalism is well known for overt bodily expressions that includes kinesthetic worship with emotive music and sustained acts of prayer. Among Pentecostals there is considerable debate about bodies, the role of the Holy Spirit, possession of evil spirits, deliverance, exorcism, revival, and healing of bodies and emotions. Pentecostalism is identified as a religion on the move and so bodies are transformed in the context of globalization. Pentecostalism is also associated with notions of sexuality, gender, race and class where bodies are often liberated and limited. This volume evaluates these themes associated with contemporary research on the body.


Adam Trettel

The main thing accomplished in City 14.5 was to confound a Platonist anthropology which blamed emotions on the body. As we saw in 420/11ff, Manicheans could also be included in the body-hating group, but Augustine set them quickly aside, to focus on the Platonists. The first half of City 14

John B. Song

foreign. 2 In the Christian tradition, however, whether God can bear the emotions of anger, wrath, jealousy, or appallment is hotly debated. In anticipation of a fuller discussion in our section on the current evangelical crisis, on the one side, we have those who contend that divine impassibility

Freek L. Bakker

Tastes of the Divine: Hindu and Christian Theologies of Emotion , Comparative Theology: Thinking across Traditions, New York: Fordham University Press 2014, 256 p., isbn 978-0-8232-5739-3, price $ 28.00. The American theologian Michelle Voss Roberts has written an interesting book in which


Paul Linjamaa

This chapter deals with TriTrac ’s relationship to ancient theories of emotions (πάθη) and cognition. What role do emotions play within the mechanisms of the mind? In ancient time, emotions were not only thought to be a cognitive matter, but very much a bodily matter, too; 1 they were also

Cornel W. du Toit

to clarify the transcendentally wired nature of human consciousness. The underlying question is how affect can be understood in a rational, epistemological framework. Human consciousness has to be linked to bodily functions, more especially emotions, to appreciate how religious experience occurs in a


Adam Trettel

For Augustine, the pre-Fall Paradise was a life of tranquil love and joy. The post- Fall world is marked by loss of control over our bodies and emotions. But what exactly happened in the Fall, and why? How does desire relate to man’s disobedience, and is there any sense in which we can recover what Adam and Eve have lost? In treating City 14 as an integral whole, this study explores Augustine’s critiques of the Manichean and Platonist positions that the body is bad or evil, and discusses his biblical doctrine of emotions in light of the two-cities theme. The entire study concerns topics germane to the paradisal situation: the theme of the Primal Fall and the will being ‘spontaneous’, the exploration of the disobedience of the genitals in all forms of sex, including married life, and the workings of Adam and Eve’s hypothetical sexual experience in the pre-Fall world.


Rafael Cazarin

This chapter aims to contribute to the social scientific literature on emotions by focusing on key emic concepts that configure Pentecostals’ understanding of reality marked by migration and psychosocial distress. Particularly, I will examine key congregational practices and narratives portrayed