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The article discusses the relation of Christian mysticism to doctrine during the medieval era. Topics include the legacy of theologian Thomas Aquinas, the relation of religious experiences to doctrine, and affective aspects of mysticism in relation to religious control. The execution of mystic Marguerite Porete is addressed.

The reciprocal relationship between law and emotion is a question about the relationship between culture and nature, or the evolutionary underpinnings of human social interaction. Behaviours originating as functional survival strategies have become dysfunctional social infringements, out of context, in need of moral repair. Law as a cultural construct attempts to regulate interaction, infringement, and repair, so as to ensure continued cooperation within a hierarchical social structure, and based on our emotional capacity. The article focuses on sexual infringements and property infringements, conceptualised by the metaphorical frameworks of MEASURE and SIZE, and appraised by various emotions. I trace the influence of emotions in biblical legal texts and their interaction with legal reasoning and moral exhortation. I discuss how law regulates and balances moral emotions, curbing excess and avoiding disproportionate revenge. I point to the rhetorical function of law to direct emotions in the service of moral values and social cohesion. [ABSTRACT FROM AUTHOR]

This paper aims to present an account of experience, where emotions and feelings play a constitutive role in our engagement with the world. It is a philosophical exploration of our emotional life seen through the prism of Buddhist philosophy, the concepts of which can be utilized in the counselor-counselee dialogue. The objective is to illustrate the various facets of the category of vedana and its preponderance in the development of a worldview. Basing upon the discussion, we would call into question Ran Lahav's claim regarding the content of philosophical counseling [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on topics including sensible Catholic's search to achieve purification of the emotions; and the thinking of ourselves as "selves."

As a phenomenological philosopher, Edith Stein deals with the various components which converge in the configuration of the person; this is also the case with regard to the sphere of feelings. Having a body which possesses senses and is animated by a soul enables the human person to bear sensations, thereby opening the door, in the one's self-consciousness, to the appearance of feelings, which are closely linked to the world of values. [ABSTRACT FROM AUTHOR]

This article presents a brief overview of episodes and ideas in the life and thought of Ana de San Bartolomé, which manifest a wide range of feelings: both her own and those of others. Some are positive and others negative; the latter must be overcome while maintaining freedom of decision. As a woman full of life, Ana shares in the feelings of others with deep empathy. While entirely dedicated to the service of others in her maternal endeavor, she will live and manifest their joys and sorrows and identify with their concerns. It seems she could not bear to see others suffer without giving of herself and showing her own feelings. [ABSTRACT FROM AUTHOR]

In this article we approach the issue of feelings in the figure of Ana de Jesús (Lobera), as manifested in her correspondence with her Discalced Carmelite friend Beatriz de la Concepción (Zúñiga). After a presentation of the subject and the protagonists, we will base our study of the three functions that Castilla del Pino attributes to feelings --affective bonding, the expression of emotions and the axiological organization of reality-- on tools offered by disciplines such as cognitive linguistics or pragmatics. [ABSTRACT FROM AUTHOR]

The history of emotions is currently one of the historiographic currents generating the most interest. In this article we examine a well-known source from this perspective: the letters addressed by Jerónimo Gracián de la Madre de Dios to the Carmelite nun Francisca de las Llagas. Although scholars of Gracián's spiritual writings have asserted that the letters are not original or endowed with great depth, they were undoubtedly consistent with their purpose. Simple and clear, they were faithful to the Teresian tradition and offer another view of the multifaceted figure of Gracián. [ABSTRACT FROM AUTHOR]

The sentimental education of Saint Elizabeth of the Trinity was very much influenced by the post-romanticism still current in France at the end of the 19th century. A certain romantic sentimentality is characteristic of her writings, albeit moderated in its expression and always influenced by her love of silence. For Elizabeth the only guide to fulfilling God's will is God's own Word, not her feelings. [ABSTRACT FROM AUTHOR]

To enter the world of feelings in the doctrine of St. John of the Cross is more about feeling than about knowing how to speak (S Prol., 1). Nonetheless, SJC abounds in words, experience, discernment and pedagogy for an integrated and mature sensitivity, beyond the theological. It is a deep well of love and beauty, delight, sweetness and joy; a red-hot sensitivity which already touches the threshold of eternity. That will be the journey of our reflection, which has as its foundation, pathway and goal, living and expanding in our humanity the feelings of Christ (Phil 2,23), until we enter into the very heart of the Trinity. [ABSTRACT FROM AUTHOR]

María de San José (Salazar) (1548-1603) attempted to define the norms of an emotional community for the Discalced Carmelites, norms which she considered fundamental in order to protect the original charism of Saint Teresa of Jesus. Rejecting the Aristotelian-Thomist ideas that established a clear dichotomy between the emotions of the body, the origin of disorder and sin, and the spiritual emotions, Maria advocated for an ideal according to which human affections -- correctly regulated by a discreet prioress -- were not only useful but necessary for the spiritual health of the community. The principle emotions analyzed herein are happiness, joy, gentleness, and melancholy. [ABSTRACT FROM AUTHOR]

Feelings have, within our culture, an importance similar to that given to reason in the past, though they are conceived in terms of individual subjectivity. Christianity has at times been seen as alien or hostile towards feelings, however the field of spirituality makes manifest the numerous resonances that the affective can acquire in the spiritual experience. Believing in Christ, and living from a personal relationship with him, involves the world of affectivity in a dynamic and creative way. Spirituality can thus be perceived as the human potential to have "the feelings of Christ", not as an empty phrase but as the very goal of our way of feeling. [ABSTRACT FROM AUTHOR]

Feelings are an essential part of human life, of our universe of relationships. Unfortunately, religious life has not traditionally been an appropriate space in which to express them, and the same is true of the Teresian Carmel. The Carmel of Lisieux where St. Thérèse of the Child Jesus lived, in line with this general tendency and guided by the particular norms that governed the life of the French Carmelites at the end of the 19th century, favored a strict discipline in the control of feelings which led to a a conventual environment very poor in human qualities and weak in religiosity. Teresa of Lisieux was nonetheless able to experience positive feelings--rooted in love--of joy, happiness, affection and good humor, in the midst of suffering. [ABSTRACT FROM AUTHOR]

Our study begins with an exploration of the connection between feelings and mysticism in general, from which we will then delve into an analysis of feelings in the writings of St. Teresa. While using a theoretical basis for our analysis (especially the works of A. Damasio), we will make the transition to Teresa's texts, offering in each section a vision as rigorous as possible of what feelings are, as well as their connection to the body and to social interaction. After analyzing the purpose of feelings, both the negative and the positive kind, we will conclude by building a bridge between feelings and action. [ABSTRACT FROM AUTHOR]

Expressed through many possible Orthodox concepts, such as "soul", "heart", "love", "beauty" and "truth", scattered throughout all his writings, Konstantin Stanislavski's personal religious feelings seemed constantly to have shaped his life-long sense of an artistic spirituality. Yet, in spite of this presence, the Christian Orthodox connections appear to be neither properly analysed nor fully explained in the literature. Therefore, this paper strives to identify and reflect upon how such generally ignored but key Orthodox ideas might have had a crucial influence on shaping Stanislavski's "system". [ABSTRACT FROM AUTHOR]

Musical performance was a distinctive feature of urban culture in the formative period of Islamic history. At the court of the Abbasid caliphs, and in the residences of the ruling elite, men and women singers performed to predominantly male audiences. The success of a performer was linked to his or her ability to elicit ṭarab, namely a spectrum of emotions and affects, in their audiences. Ṭarab was criticized by religious scholars due, in part, to the controversial performances at court of slave women singers depicted as using music to induce passion in men, diverting them from normative ethical social conduct. This critique, in turn, shaped the ethical boundaries of musical performances and affective responses to them. Abū l-Faraj al-Iṣfahānī's tenth-century Kitāb al-Aghānī ('The Book of Songs') compiles literary biographies of prominent male and female singers from the formative period of Islamic history. It offers rich descriptions of musical performances as well as ensuing manifestations of ṭarab in audiences, revealing at times the polemics with which they were associated. Investigating three biographical narratives from Kitāb al-Aghānī, this paper seeks to answer the following question: How did emotions, gender and status shape on the one hand the musical performances of women singers and on the other their audiences' emotional responses, holistically referred to as ṭarab. Through this question, this paper seeks to nuance and complicate our understanding of the constraints and opportunities that shaped slave and free women's musical performances, as well as men's performances, at the Abbasid court. [ABSTRACT FROM AUTHOR]

Much Arabic writing in ninth- and tenth-century Iraq, the cultural hub of the Islamic empire, centres on the emotions. It is tempting to take it as evidence, either direct and documentary or passive, for lived emotions, and to forget that it is shaped by imagination and argument, the more so as the culture makes no distinction between literary narratives and life writing. This article contextualizes, translates or summarizes three stories about jāriyas, women slave artistes and concubines, who are a frequent focus of writing about the emotions in this period. The stories which, typically, are presented as biography or autobiography, are variations on a common tale type, which they develop and explore in different ways, all of which, however, combine verisimilitude with a degree of idealisation that is not always apparent. I argue that, by virtue of this combination, the stories should be seen as exercises in the imaginative exploration of emotions, not as attempts to document them, and that the clash between realism and implausibility provides modern readers with the means of problematizing them and grasping their cultural functions. More generally, by arguing with themselves, writings of this sort provide modern readers with the tools of interrogation needed to write a history of thinking about (as against 'doing') emotions. [ABSTRACT FROM AUTHOR]

Augustine's identification of the Stoic therapy of passions (apatheia) as moderation (metriopatheia) has long been a focus of controversy. This article examines the theoretical foundation for Augustine's comments on the relationship between apatheia and metriopatheia in the Stoic and the Peripatetic contexts, with particular focus on whether Augustine misrepresents his predecessors' doctrines. Based upon a critical examination of recent research and a systematic analysis of Augustine's position in various phases of his writing, this article argues for a dynamic scheme of the psychotherapy of passions in Augustine's late thought, in which he deliberately deviates from philosophical traditions by adopting new criteria to re-evaluate the quality of emotions from the perspective of theological anthropology. This dynamic theological vantage point contributes to Augustine's insight into passions as well as his new use of the philosophical terms in refuting the Stoic pride. [ABSTRACT FROM AUTHOR]

Images of angry Muslims have become a common sight in repeated controversies problematising the compatibility of Islam and freedom of speech. To explain such outrage, it is often put forward that Muslims reacted to the disrespect and violation of their 'religious feelings'. In this paper, we challenge the trope of hurt religious feelings in the explanation of unrest. Referring to the writings of Schleiermacher, James and Taylor, the discussion traces how religion and feeling have become inextricably intertwined, located within the individual self and institutionalised as a dominant interpretation of religion. We introduce affect as a conceptual alternative to such understandings, which allows us to analyse the emphasis on Muslim emotionality as a relationship between Muslim and secular bodies, hence no longer reduced to the interiority of Muslim subjects. We will illustrate the potential of an affect-based approach discussing Muslim feelings' vital role in the construction of European democracies. [ABSTRACT FROM AUTHOR]

Christ calls believers to be disciples, and in turn to disciple others. For discipleship to be effective, it is important to understand the role that emotions play in our relationship with God, others, and our new identity in Christ. This article discusses emotional experience from the Emotion Focused Therapy theoretical model and presents a case for attending to the emotional world of those we disciple as a necessary component to the process of discipleship. [ABSTRACT FROM AUTHOR]

Der vorliegende Beitrag erörtert das Verhältnis einer Philo-sophie der Person zur Religionsphilosophie bzw. einer Philosophie religiöser Phänomene. Dabei soll die These vertreten werden, dass der personale Lebenszusammenhang bestimmte Phänomene aufweist, die nur in einem religiösen Kontext adäquat verstanden werden können. Die Interpretation dieser Phänomene kann einen Zugang zu bestimmten Aspekten von Personalität ermöglichen, die von den meisten Persontheorien der Gegenwart kaum beachtet werden. Summary: The aim of this paper is to point out and discuss a possible connection between a theory of person and a philosophy of religion. It argues that a broader perspective on personhood and personal life would bring up a variety of phenomena which require a religious context for their proper understanding. The interpretation of these phenomena might disclose a new access to certain aspects of personhood that have been disregarded by more common theories of person. [ABSTRACT FROM AUTHOR]

Joy is an affective state that, unlike fear and grief, has a certain continuity with the anticipated affective dispositions of heavenly life: for those who long for the heavenly "life of felicity," joy responds to the same object of love and contemplation, i.e., God, whether they are on earth or in heaven. But the mortal, finite believer encounters certain obstacles to full vision and to sustained contemplation in this earthly life. This fact reveals fundamental difficulties in tracing the continuity Augustine posits in De ciuitate dei 14.9 across earthly and heavenly emotions, especially given the differences he also posits between earthly (temporal) and heavenly (eternal) states. This article examines how Augustine describes the affective (and, in particular, experiential) qualities of believers' earthly and heavenly joy and jubilation with particular attention to the (dis)continuities between their temporal and eternal expressions in both speech and song. I argue that, by transcending the temporally-spoken word, the non-verbal cry or song comes closest to matching the expression of heavenly joy as it responds to the God who surpasses utterance, and whose embrace fulfills understanding and elicits inexhaustible love and praise. [ABSTRACT FROM AUTHOR]

In Edwards, we see the portrait of a man who knows how to merge in one vocation the ministry of a pastor and that of an evangelist. As a pastor, Edwards knew how to act soberly in supervising the flock of God. As an evangelist, he knew how to avoid any excess of emotionalism and how to focus his efforts on maintaining steadiness and stability in his care for the human souls. He saw himself under the obligation to take the message of God to all those who struggled in this life. In his mind it was clear that God chooses his servants and then commissions them to preach the gospel with passion. [ABSTRACT FROM AUTHOR]

This essay argues that there are concrete emotion regulation practices described, but not developed, in Kierkegaard’s Christian Discourses. These practices—such as attentiveness to emotion, attentional deployment, and cognitive reappraisal—help the reader to regulate her emotions, to get rid of negative, unwanted emotions such as worry, and to cultivate and nourish positive emotions such as faith, gratitude, and trust. An examination of the Discourses also expose Kierkegaard’s understanding of the emotions; his view is akin to a perceptual theory of the emotions that closely connects emotions and concerns. In particular, this analysis unearths two main regulatory strategies located in the Discourses, strategies that closely resemble present-day psychological accounts of emotion regulation. I conclude that contemporary research reinforces Kierkegaard’s philosophical analysis of emotions and emotion-regulation strategies. Drawing on this research provides the most persuasive interpretation of Kierkegaard’s understanding of the emotions and emotion-regulation strategies. Additionally, present-day research clarifies the otherwise elusive, opaque strategies he describes. Finally, my analysis demonstrates that Kierkegaard’s work can uniquely contribute to the present-day psychological research by emphasizing the need for diachronic regulation strategies, while the contemporary literature overwhelmingly focuses on synchronic strategies. [ABSTRACT FROM AUTHOR]

In Palembang in South Sumatra, Indonesia, Maulid celebrations are considered an important religious event in the lives of many Muslims. Over the past twenty years, there has been an expansion of activities, the driving force behind which has been a young generation of Alawiyin in Palembang. Maulid celebrations organized by the Alawiyin in Palembang are separated along gender lines. In this paper, I show how female-only Maulid celebrations enable Muslim women, and especially the sharifat, to express their emotions and allow for bodily expressions during the actual Maulid event. I will argue that, in women-only celebrations, women express religious emotions which they wish to show but also which are expected from them as the expression of love for the Prophet Muhammad is part of the Islamic understanding internalized by the Alawiyin. [ABSTRACT FROM AUTHOR]

The New Testament exhorts people not to faith in the modern sense but to trust or have confidence in Jesus’ powers and hence in his divinity. Such trust may involve love or affection, but it is more like a disposition than an emotion; it is cognitive in nature and based on a mutual recognition of trustworthiness. [ABSTRACT FROM AUTHOR]

This article considers affective rhetoric by examining the idea of exhortation. Appealing to the emotions in sacred rhetoric was not a strategy opposed to reasoned argument (as it often figures in secular rhetoric); rather, feelings of love for God and sympathy for one’s fellow Christians were among the virtues that preachers sought to rouse in their hearers. Nor were the emotions and the reason rigidly separated in homiletic theories; the preacher persuaded through argument, rhetorical figures and the vehemence that his own spiritual conviction created. These links between argument, example and affection in persuasion are best demonstrated in the exhortation, which uses all the resources that the preacher had at his disposal to move his hearers towards godliness. One of the most significant means of persuasion was for the preacher to create a sympathetic bond between himself and the hearers. He addressed them as thinking and feeling members of a Church in which they all shared an interest. This aspect of affective rhetoric is best seen in the Paul’s Cross Jeremiads, a sermon genre particularly associated with exhortation and characterised by vehement appeals to a sense of common purpose. [ABSTRACT FROM PUBLISHER]

Though a "vision-centered" perspective is apparent in a variety of contexts in Greco-Roman life and literature, of particular interest to this essay are the visually oriented rhetorical techniques that Greco-Roman authors and orators used to appeal to the visual imaginations of their audiences. Through these well-theorized techniques, authors and orators hoped not only to engage their audiences' visual imaginations but also to transport them emotionally into the described scene. The author of the Epistle to the Hebrews was to all appearances well versed in these techniques, and perhaps this is nowhere more evident than in Heb 12:1-4. Enlisting the language and imagery of agonistic sport and spectacle, this visually evocative text helps the community reenvision their current situation. Their sufferings are thus reconfigured as normative to the athletic sphere, while their commitment to Christ and his community is translated into a test of endurance in a footrace. Integral to this agonistically shaped exhortation is the vivid portrayal of Jesus as the "forerunner" and victorious "finisher" of the same contest of faith in which the community is presently competing. Ekphrasis and epiphany coalesce in this mimetic portrayal, signaled by the author's exhortation to "fix our gaze" on the one who has triumphed over adversity and adversaries. [ABSTRACT FROM AUTHOR]

In the Western academic study of the Qur'an, very little has been written about emotion. The studies that do acknowledge the power of emotion tend to concentrate on emotion as a response to the text's aesthetics. And yet emotion is a central part of the Qur'an: fostering the correct emotions is a part of pietistic practice, emotion helps to convince believers to act as they should, and emotional words and incidents bring unity to this synoptic text. This article has four parts. It begins by reviewing approaches that have been taken in History and Biblical studies, in order to clarify the nature of emotions. I argue that emotions are universal but that they have socially constructed elements and a social function. Also, control of emotions can be as revealing as emotional expression. Part Two describes the overall message of emotions in the Qur'an. Humans must cultivate God-fearingness, while God bestows mercy/compassion and love, or anger and displeasure. Believers are distinguished by their emotional sensitivity to God's word, and their ability to form an emotional attachment to God, and thus emotional control is a key pietistic practice. In Part Three, I propose a new method for analysing emotion within Qur'anic suras, which is to trace emotional plots. This method involves identifying the emotional journey undertaken or described in a passage of text. Part Four examines the resonance that is created by the use of specific emotion words in different suras. [ABSTRACT FROM AUTHOR]

The article explores the richness of the archive of religion for the history of emotions constructed at the intersection of two religious cultures. It provides a brief reconstruction of the social conditions under which the early 17th century text "Discurso sobre a vinda de Jesu Christo" was produced. It looks into the ways in which the importance of maternal love in Marāțhī and Catholic devotional traditions allowed the text to create a space of shared meaning.

Religions don't simply make claims about the world; they also offer existential resources, resources for dealing with basic human problems, such as the need for meaning, love, identity, and personal growth. For instance, a Buddhist's resources for addressing these existential needs are different than a Christian's. Now, imagine someone who is agnostic but who is deciding whether to put faith in religion A or religion B. Suppose she thinks A and B are evidentially on par, but she regards A as offering much more by way of existential resources. Is it epistemically rational for her to put her faith in A rather than B on this basis? It is natural to answer No. After all, what do the existential resources of a religion have to do with its truth? However, I argue that this attitude is mistaken. My thesis is that the extent to which it is good for a certain religion to be true is relevant to the epistemic (rather than merely pragmatic) rationality of faith in that religion. This is plausible, I'll argue, on the correct account of the nature of faith, including the ways that emotion and desire can figure into faith and contribute to its epistemic rationality. [ABSTRACT FROM AUTHOR]

The article examines autobiographies of persons who have belonged to different Islamic groups. The so-called cycle of engagement of an individual person - a "personal protest cycle" - to the Islamic activism is examined through the autobiographies. The main questions will be: how did one become an Islamic activist; how did the actual engagement occur; how did the activism evolve and how did the disengagement from the activism take place? Politics of emotions forms a general framework for understanding political activism and, more generally, protest or oppositional politics. [ABSTRACT FROM AUTHOR]

Emotions are largely interpersonal and inextricably intertwined with communication; public performances evoke collective emotions. This article brings together considerations of poetic assemblies known as ‘mushāʿira’ in Pakistan with reflections on sermon congregations known as ‘waʿz mahfil’ in Bangladesh. The public performance spaces and protocols, decisive for building up collective emotions, exhibit many parallels between both genres. The cultural history of the mushāʿira shows how an elite cultural tradition has been popularised in service to the modern nation state. A close reading of the changing forms of reader address shows how the modern nazm genre has been deployed for exhorting the collective, much-expanded Urdu public sphere. Emphasising the sensory aspects of performance, the analysis of contemporary waʿz mahfils focuses on the employment of particular chanting techniques. These relate to both the transcultural Islamic soundsphere and Bengali narrative traditions, and are decisive for the synchronisation of listeners’ experience and a dramaticisation of the preachers’ narratives. Music-rhetorical analysis furthermore shows how the chanting can evoke heightened emotional experiences of utopian Islamic ideology. While the scrutinised performance traditions vary in their respective emphasis on poetry and narrative, they exhibit increasingly common patterns of collective reception. It seems that emotions evoked in public performances cut across ‘religious’, ‘political’, and ‘poetic’ realms—and thereby build on and build up interlinkages between religious, aesthetic and political collectives. [ABSTRACT FROM AUTHOR]

This article investigates how philosophical and ethical reflections, rhetorical strategies, and emotional practices intersect. In the first section, it lays out the traditional emotion knowledge found in Persian and Indo-Persian texts on moral philosophy written in the Aristotelian tradition, which still held an important place in the education of people writing in and reading journals like Aligarh’s Tahzību-l Akhlāq. The second section looks at the transformation of this knowledge in the late nineteenth and early twentieth centuries and provides a close reading of texts that address education and self-education issues while simultaneously exhorting readers to feel more compassionate (and often to prove their compassion through specific actions). The last section, finally, uses the Punjabi traders of Delhi as a case study to show how practices of philanthropy contributed to community building.Compassion, the article argues, is a social emotion, but not necessarily an unequivocally benign emotion. It serves to construct a community and to negotiate its boundaries, but it is also a tool of exclusion and helps fortifying the communities’ internal hierarchies. The perception of the pain of others is as unequally distributed as the practices for its alleviation. [ABSTRACT FROM AUTHOR]

Scholarly literature for long only mentioned emotions in passing, although they were ubiquitous in the sources. This article argues that including them systematically can enhance our understanding of groups and communities, if emotions are historicised, and if the unproductive ways to read them as the opposite of interest and rationality are overcome. This allows to investigate emotions in a way which sees the relationship between the experience of emotions, their expression and the practices to which they lead not as a temporal sequence leading from an interior arousal of emotions to their exterior manifestation (or not). Instead, it investigates the interaction continuously moving in both directions—from emotions felt to emotions expressed, but also from the expression and performance as well as the interpretation of emotions back to how a certain emotion is actually felt. The first section shows where a systematic emotion history might either provide a new take on questions that have already been asked or raise new questions. The second section offers an overview of the ways in which collective emotions have been conceptualised and elaborates how this can be linked to the creation of emotional communities. The third section addresses the relationship between face-to-face communities and mediated communities. [ABSTRACT FROM AUTHOR]

Although present tense in form, the verb ἀγαλλιᾶσθε in 1 Pet 1:6 is read contextually with future reference by commentators and translators who distinguish between present grieving and future rejoicing. This interpretation of 1 Pet 1:6 dominated until the Reformation, when John Calvin and Conrad Horneius argued that the present tense form of ἀγαλλιᾶσθε takes precedence over the context. Their reading assumes that the recipients of this letter simultaneously experience rejoicing and grieving, and Calvin and Horneius appealed to the experience of their sixteenth-century readers for proof that humans can have such conflicting emotions. In this article, I evaluate this assumption by examining ancient discussions of the emotions that treat joy and grief as opposites, with the former as pleasurable and the latter as painful. I demonstrate that these emotions cannot be experienced simultaneously according to ancient physiology. I also evaluate the tendency to read ἀγαλλιᾶσθε with present reference by examining ancient consolatory etiquette and conclude that informing these grieving recipients at the beginning of the letter that they are rejoicing would be inappropriate and contrary to consolatory etiquette, theory, and practice. Even though almost all recent Petrine commentators follow Calvin and Horneius in reading ἀγαλλιᾶσθε in reference to present rejoicing, I demonstrate that ancient physiology and consolatory etiquette support the pre-Reformation reading of this verb in reference to future rejoicing. [ABSTRACT FROM AUTHOR]

Two studies examined the effects of reliance on direct and media-based contact for information about Muslims on Americans' stereotypic beliefs of and negative emotions toward Muslims and support for public policies harming Muslims domestically and internationally. Results revealed that reliance on media for information about Muslims was positively associated with stereotypic beliefs, negative emotions, and support for harmful policies. Reliance on direct contact for information about Muslims produced the opposite results. Results from a three-wave longitudinal design revealed that reliance on media and direct contact significantly predict changes in negative emotions which then predict changes in support for civil restrictions for Muslim Americans. We discuss the differential effects of reliance on media-based and direct contact in influencing intergroup outcomes. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "Amore senza fine. Amore senza fini," by Alberto Melloni is presented. Various topics discussed include denunciation seen in the proses used, religious movements started by Christians in Rome, Italy, ecclesial communion and biblical teachings on emotions. An overview of the story is also given.

Drawing on ethnographic data from the Brazilian mediumistic religion known as Vale do Amanhecer (Valley of the Dawn), this article addresses the learning process at the core of mediumistic development. The process of learning is here approached as a multi-layered experience, which is embodied, intuitive, performative, conceptual and inter-subjective. I will illustrate how the relationship between mediums and spirits is established in trance states through what Thomas Csordas calls a ‘multi-sensory imagery’. The discussion examines the concurrence of emotions, feelings, somatosensory experience and doctrinal discourses in developing mediumistic skills, which simultaneously engenders the attributes of extendability and multi-dimensionality that ground the notion of the self, informing the conceptualisation of trance. [ABSTRACT FROM AUTHOR]

Current scholarship in the social sciences and humanities, including the study of religion, shows a marked appraisal of bodily sensations, emotions, and experiences as eminently social and politico-aesthetic phenomena (rather than reducing them to a matter of mere individual psychology). How to grasp the genesis of shared perceptions and feelings, and even some kind of 'wow' effect, in relation to a posited 'beyond' has become a central issue for scholars of religion today. Placed against the horizon of the material turn in the study of religion, R.R. Marett's approach to religion as an 'organic complex of thought, emotion, and behaviour' and his concept of awe gain renewed topicality. Engaging with Marett's ideas in the context of broader debates about religious experience, in this article (which is based on my 2014 Marett lecture) I call attention to the surplus generated in the interplay of religious things and bodily sensations and explore its role in politics and aesthetics of religious world-making. My central point is that Marett's work offers valuable resources for an approach to religion that neither takes for granted the existence of a god or transcendental force (as in ontological approaches), nor invests in unmasking it as an illusion (as in critiques of religion as irrational), but instead undertakes a close study of the standardized methods that yield the fabrication of some kind of excess that points to a 'beyond' and yet is grounded in the here and now. [ABSTRACT FROM AUTHOR]

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This article explores how Constance Maynard understood her sexual emotions as part of her evangelical religion and how, in doing so, she was drawing on an evangelical tradition which placed strong emotion at the centre of religious experience. The article outlines how nineteenth-century women tract writers, missionaries and biographers wrote about female friendship and conversion using emotional rhetoric. The article analyses Maynard's diary entries to identify her use of missionary narrative tropes, arguing that, in the absence of psychoanalytic theories, Maynard turned to missionary narrative to make sense of her relationships with vulnerable women. [ABSTRACT FROM AUTHOR]

The book of Job is, undoubtedly, the literary work that has provoked more comments regarding the issue of suffering in human existence. However, the expressive richness with which men is described, and his relationship with evil, has not been delved in enough. This is why this research intends to reflect on the issue of human suffering in the book of Job, in accordance with the book's own vision, based on the classic Hebrew anthropology, and beginning with (1) some linguistic considerations regarding the description of the body in the expression of emotions in the Hebrew Bible; (2) a similar study on the book of Job and in part of its rich anthropological vocabulary in the description of the experiences of pain and suffering, especially according to the poem of chapter 3; and, lastly, (3) the scopes of the anthropological conception of the book of Job and its poetic expression in the entire book, with the objective of carefully establishing a bridge between the present and the past (Job and us), between the human figure of Job and out daily experience of suffering. [ABSTRACT FROM AUTHOR]

Maladaptive cognitive emotion regulation strategies have been reliably associated with psychopathology while lower consistency has been found for adaptive strategies. The extent to which adaptive strategies may function as protective factors was explored by analyzing how adaptive and maladaptive strategies relate to a diverse range of symptoms in 370 college students. We used the Cognitive Emotion Regulation Questionnaire (CERQ), the Brief Symptom Inventory, and the Difficulties in Emotion Regulation Scale. We developed a Portuguese version of CERQ. Different cognitive strategies predicted the nine psychological symptoms tested. At least one maladaptive strategy predicted each symptom dimension, while the same was not true for adaptive strategies. Our study supports: 1) cognitive emotion regulation as a transdiagnostic process that encompasses variability in the strategies underlying specific symptomatology; 2) that lower adaptive strategies sometimes predict psychological symptoms, but that higher maladaptive strategies are more consistently associated with psychopathology; 3) Portuguese CERQ's validity. [ABSTRACT FROM AUTHOR]

Research has shown that religious beliefs and practices are related, to some extent, to prosocial behaviors, but less is known about why it is so. In addition, participating in the traditional Christian ritual (Sunday Mass) may be particularly powerful in eliciting prosocial behavior among believers. The present study explores the aspects of the Sunday Mass that may be involved in the activation of religious prosociality. The social, emotional, and cognitive aspects of the Mass were concurrently assessed among churchgoers (n= 548) across 20 different parishes. Prosociality was measured by looking at spontaneous intention to share a hypothetical lottery prize. Results showed that a positive relation found between religion and prosociality was mediated by the social aspect of the Mass. Additional analyses revealed that this social aspect also induced the emotion of love, which in turn promoted prosociality. [ABSTRACT FROM AUTHOR]