Emotional Sensitivity After Salvation and How to Cope

Emotional Sensitivity After Salvation

The Christian tradition has long acknowledged that believers may experience emotional sensitivity and struggles after salvation. This sensitivity can manifest as fear, grief, or anxiety in response to various life circumstances. According to John Calvin, the trial arising from feelings of grief and fear can be such that it is not at variance with faith ^[7].

Biblical Foundations

Scripture provides numerous examples of believers experiencing emotional turmoil. Jesus Christ himself felt sorrow and indignation, as recorded in the Gospels ^[5]. The apostle Paul writes that believers can expect to suffer for the sake of Christ (2Ti 3:12) ^[1]. The book of 1 Peter encourages believers to rejoice in their salvation, even in the midst of afflictions, which are considered a testing of their faith (1Pe 1:6-7) ^[10].

Understanding Emotional Sensitivity

The early Church Fathers and subsequent theologians have grappled with understanding the nature of emotional sensitivity in believers. Augustine notes that certain emotions, such as sorrow or fear, can be experienced by the righteous as right affections in their lives ^[5]. Thomas Aquinas discusses the concept of passibility, or the capacity to suffer, in relation to Christ's human nature, highlighting that Christ's soul was indeed passible ^[3].

Coping with Emotional Sensitivity

The Christian tradition offers various perspectives on coping with emotional sensitivity after salvation. Calvin suggests that believers should not be surprised by their emotional struggles, as they are a natural consequence of living in a fallen world ^[2]. He also emphasizes the importance of spiritual joy and consolation in the midst of difficulties ^[4]. The Jamieson-Fausset-Brown commentary on Romans 5:11 notes that believers can glory in God through Christ, who has brought about their reconciliation ^[6].

Practical Considerations

The tradition highlights several practical considerations for believers experiencing emotional sensitivity. Firstly, it is essential to recognize that emotional struggles are not necessarily a sign of a lack of faith. John Gill's commentary on Mark 5:33 notes that the woman with the issue of blood was fearful and trembling, not because she lacked faith, but because she was aware of her past uncleanness and the potential consequences of her actions ^[9]. Secondly, believers are encouraged to persevere in their faith, even in the face of adversity, as this is seen as a means of testing and refining their faith (1Pe 1:6-7) ^[10]. John of Damascus writes that after Christ's resurrection, He laid aside all His passions, including hunger, thirst, and weariness, demonstrating the ultimate triumph over human frailty ^[8].

Diverse Perspectives

Different Christian traditions offer distinct perspectives on emotional sensitivity. The Eastern Orthodox tradition, as represented by John of Damascus, emphasizes the significance of Christ's resurrection in overcoming human passions ^[8]. The Reformed tradition, as seen in Calvin's writings, stresses the importance of spiritual joy and consolation in coping with emotional struggles ^[4]. The Catholic tradition, as represented by Aquinas, explores the concept of passibility and its implications for understanding human emotions ^[3].

The various Christian traditions converge on the understanding that emotional sensitivity is a natural aspect of the human experience, even for believers. By acknowledging and addressing these emotions in a spirit of faith and perseverance, believers can navigate their struggles and grow in their relationship with God.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Persecution — Christ suffered -- Ps 69:26; Joh 5:16. Christ voluntarily submitted to -- Isa 50:6. Christ was patient under -- Isa 53:7. Saints may expect -- Mr 10:30; Lu 21:12; Joh 15:20. Saints suffer, for the sake of God -- Jer 15:15. Of saints, is a persecution of Christ -- Zec 2:8; Ac 9:4,5. All that live godly in Christ, shall suffer -- 2Ti 3:12. Originates Ignorance of God and Christ. -- Joh 16:3. Hated to God and Christ. -- Joh 15:20,24. Hatred to the gospel. -- Mt 13:21. Pride. -- Ps 10:2. Mistaken zeal. -- Ac 13:50; 26:9-11. Is inconsistent with the spirit o”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: and so abused the goodness of God to their own destruction. But though you should hold that the words were addressed to elect believers, no inconsistency will follow. It is one thing, in order to prevent believers from indulging vain confidence, to repress the temerity which, from the remains of the flesh, sometimes gains upon them, and it is another thing to strike terror into their consciences, and prevent them from feeling secure in the mercy of God. 23. Then, when he bids us work out our salvation with fear and trembling, all h”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Defects of Soul Assumed by Christ, Art. 4: Article: Whether Christ's soul was passible? I answer that, A soul placed in a body may suffer in two ways: first with a bodily passion; secondly, with an animal passion. It suffers with a bodily passion through bodily hurt; for since the soul is the form of the body, soul and body have but one being; and hence, when the body is disturbed by any bodily passion, the soul, too, must be disturbed, i.e. in the being which it has in the body. Therefore, since Christ's body was passible and mortal,”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 63: they feel bitterly, they are at the same time filled with spiritual joy; though pressed with anxiety, breathe exhilarated by the consolation of God. Still there is a certain degree of repugnance in their hearts, because natural sense shuns and dreads what is adverse to it, while pious affection, even through these difficulties, tries to obey the divine will. This repugnance the Lord expressed when he thus addressed Peter: “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself and walkedst whither thou wouldst”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 9.--OF THE PERTURBATIONS OF THE SOUL WHICH APPEAR AS RIGHT AFFECTIONS IN THE LIFE OF THE RIGHTEOUS. (part 3): moved Him to sorrowful indignation,(20) that He said, "I am glad for your sakes, to the intent ye may believe,"(21) that when about to raise Lazarus He even shed tears,(22) that He earnestly desired to eat the passover with His disciples,(23) that as His passion drew near His soul was sorrowful,(24) these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His ”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 5:11: And not only so, but we also joy--rather, "glory." in God through our Lord Jesus Christ, by--"through" whom we have now received the atonement--rather, "the reconciliation" (Margin), as the same word is rendered in Rom 5:10 and in Co2 5:18-19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [TRENCH]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we h”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 52: the trial arising from feelings of grief and fear was such as not to be at variance with faith. And in this was fulfilled what is said in Peter’s sermon as to having been loosed from the pains of death, because “it was not possible he could be holden of it,” ( Acts 2:24 ). Though feeling, as it were, forsaken of God, he did not cease in the slightest degree to confide in his goodness. This appears from the celebrated prayer in which, in the depth of his agony, he exclaimed, “My God, my God, why hast thou forsaken me?” ( Mt. 27:46 )”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 77: 74b Book IV. Chapter I .— Concerning what followed the Resurrection. After Christ was risen from the dead He laid aside all His passions, I mean His corruption or hunger or thirst or sleep or weariness or such like. For, although He did taste food after the resurrection 2252 2252 St. Luke xxiv. 43 . , yet He did not do so because it was a law of His nature (for He felt no hunger), but in the way of economy, in order that He might convince us of the reality of the resurrection, and that it was one and the same flesh which ”
Mark (Baptist/Reformed) “John Gill on Mark 5:33: But the woman fearing and trembling,.... Lest she should be reproved, and suffer the penalties of the law, for appearing in public during the time of her uncleanness, Lev 15:25, or that Christ was displeased with her, for her taking an improper method to obtain her cure; or lest he should recall it, or was angry with her for concealing it, and attempting to go away undiscovered, and without so much as thanking him for it. After conversion, after souls have laid hold on Christ for righteousness and life; after they have had the pardon of their sins, and are cured of thei”
1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:6: Wherein--in which prospect of final salvation. greatly rejoice--"exult with joy": "are exuberantly glad." Salvation is realized by faith (Pe1 1:9) as a thing so actually present as to cause exulting joy in spite of existing afflictions. for a season--Greek, "for a little time." if need be--"if it be God's will that it should be so" [ALFORD], for not all believers are afflicted. One need not invite or lay a cross on himself, but only "take up" the cross which God imposes ("his cross"); Ti2 3:12 is not to be pressed too far. Not every believer, nor”

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