The Intersection of Passion and Purpose in Christian Life

The concept of passion in Christian life is multifaceted, encompassing both the sufferings of Christ and the emotional, motivational aspects of human experience. The term "passion" is used in Acts 1:3 to refer to the sufferings of Christ ^[2]. This understanding is rooted in the biblical narrative, where Christ's Passion is seen as a pivotal event in the history of salvation.

In Christian theology, the Passion of Christ is attributed to His human nature, while His divine nature remains impassible. According to Aquinas, Christ's Passion is to be attributed to His human nature, as the union of the human nature with the Divine was effected in the Person, observing the distinction of natures ^[4]. This theological nuance is crucial in understanding the significance of Christ's sufferings.

The intersection of passion and purpose in Christian life is deeply connected to the concept of love and the example set by Christ. Christ's love is described as sovereign, great, abiding, and unalienable ^[1]. This love is not only a characteristic of God's nature but also a model for Christian living. Christians are called to love as Christ loves, demonstrating this love through acts of self-denial, obedience, and service to others ^[3].

The Christian life is marked by an inward conflict between reason and conscience on one side and evil passion on the other. However, this conflict is not a defining characteristic of the unrenewed alone; even advanced Christians experience a struggle between their desires and the law of God ^[8]. The role of passion in this context is complex, as it can refer to both the emotional drives that motivate individuals and the sufferings that accompany a life of faith.

In the view of some Christian traditions, perfection in the Christian life consists in charity, principally as to the love of God, and secondarily as to the love of our neighbor ^[6]. This understanding emphasizes the importance of cultivating virtues and managing one's passions to achieve a life of righteousness. The sacraments, particularly in Catholic theology, are seen as deriving their power from Christ's Passion, highlighting the central role of Christ's sufferings in Christian life and worship ^[7].

Augustine's perspective on the passions highlights their role in the Christian life, arguing that they do not seduce Christians to vice but rather exercise their virtue. According to Augustine, the mind is subjected to God, and the passions are moderated by the mind to achieve righteous uses ^[10]. This view underscores the importance of understanding and managing one's passions in the pursuit of a virtuous Christian life.

The Reformed tradition, as represented by Calvin, emphasizes the importance of self-denial and bearing the cross as essential components of the Christian life. Calvin argues that Christians must be conformed to Christ, following His example in holiness, righteousness, and love ^{[5, 9]}. This conformity involves a deep-seated transformation that affects all aspects of a Christian's life, including their passions and motivations.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Love of God, The — Is a part of his character -- 2Co 13:11; 1Jo 4:8. Christ, the especial object of -- Joh 15:9; 17:26. Christ abides in -- Joh 15:10. Described as Sovereign. -- De 7:8; 10:15. Great. -- Eph 2:4. Abiding. -- Zep 3:17. Unfailing. -- Isa 49:15,16. Unalienable. -- Ro 8:39. Constraining. -- Ho 11:4. Everlasting. -- Jer 31:3. Irrespective of merit -- De 7:7; Job 7:17. Manifested towards Perishing sinners. -- Joh 3:16; Tit 3:4. His saints. -- Joh 16:27; 17:23; 2Th 2:16; 1Jo 4:16. The destitute. -- De 10:18. The cheerful giver. -- 2Co 9:7. Exhibited in The g”
Easton's Bible Dictionary “Easton's Bible Dictionary: Passion — Only once found, in Acts 1:3, meaning suffering, referring to the sufferings of our Lord.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Example of Christ, The — Is perfect -- Heb 7:26. Conformity to, required in Holiness. -- 1Pe 1:15,16; Ro 1:6. Righteousness. -- 1Jo 2:6. Purity. -- 1Jo 3:3. Love. -- Joh 13:34; Eph 5:2; 1Jo 3:16. Humility. -- Lu 22:27; Php 2:5,7. Meekness. -- Mt 11:29. Obedience. -- Joh 15:10. Self-denial. -- Mt 16:24; Ro 15:3. Ministering to others. -- Mt 20:28; Joh 13:14,15. Benevolence. -- Ac 20:35; 2Co 8:7,9. Forgiving injuries. -- Col 3:13. Overcoming the world. -- Joh 16:33; 1Jo 5:4. Being not of the world. -- Joh 17:16. Being guileless. -- 1Pe 2:21-22. Suffering wrongfully. --”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), The Passion of Christ, Art. 12: Article: Whether Christ's Passion is to be attributed to His Godhead? I answer that, As stated above (Question [2], Articles [1],2,3,6), the union of the human nature with the Divine was effected in the Person, in the hypostasis, in the suppositum, yet observing the distinction of natures; so that it is the same Person and hypostasis of the Divine and human natures, while each nature retains that which is proper to it. And therefore, as stated above (Question [16], Article [4]), the Passion is to be attributed”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 106: Contrition of the Sophists, and auricular Confession (as they call it), and the Satisfaction of actual performance, are opposed to the free forgiveness of sins. 49. The two parts of a Christian life are laid down: 1. The love of righteousness; that we may be holy, because God is holy, and because we are united to him, and are reckoned among his people; 2. That a rule may be prescribed to us, which does not permit us to wander in the course of righteousness, and that we may be conformed to Christ. A model of this is laid down to us”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the State of Perfection in General, Art. 3: Article: Whether, in this life, perfection consists in the observance of the commandments or of the counsels? I answer that, Perfection is said to consist in a thing in two ways: in one way, primarily and essentially; in another, secondarily and accidentally. Primarily and essentially the perfection of the Christian life consists in charity, principally as to the love of God, secondarily as to the love of our neighbor, both of which are the matter of the chief commandmen”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Sacraments' Principal Effect, Which is Grace, Art. 5: Article: Whether the sacraments of the New Law derive their power from Christ's Passion? I answer that, As stated above (Article [1]) a sacrament in causing grace works after the manner of an instrument. Now an instrument is twofold. the one, separate, as a stick, for instance; the other, united, as a hand. Moreover, the separate instrument is moved by means of the united instrument, as a stick by the hand. Now the principal efficient cause of grace is God Himself, in comparison wi”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: subjects of the inward conflict here depicted. There is in them indeed often a struggle protracted and painful, between reason and conscience on the one side, and evil passion on the other. But there is not in the unrenewed that utter renunciation of self, that looking for help to God in Christ alone, and that delight in the law of God, of which the Apostle here speaks. What Romans vii. 7-25 teaches. Assuming, then, that we have in this chapter an account of the experience of a true and even of an advanced Christian, we learn that in ever”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 111: CHRISTIAN LIFE. OF SELF-DENIAL. CHAPTER 8. - OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL. CHAPTER 9. - OF MEDITATING ON THE FUTURE LIFE. CHAPTER 10. - HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT. CHAPTER 11. - OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED. CHAPTER 12. - NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION. CHAPTER 13. - TWO THINGS TO BE OBSERVED IN GRATUITOUS JUSTIFICATION. CHAPTER 14. - THE BEGINNING OF JU”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 5.--THAT THE PASSIONS WHICH ASSAIL THE SOULS OF CHRISTIANS DO NOT SEDUCE THEM TO VICE, BUT EXERCISE THEIR VIRTUE. (part 1): We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not w”

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