Hinderances to Correct Judgment: Emotion & Passion

One of the greatest hindrances of correct judgment is inordinate excitement of emotion and passion. Whatever may be the cause of it, it is well known, that, when the passions are excited in a considerable degree, the mind finds it difficult to perceive the relations in propositions, particularly those which are of an abstract nature, and to combine them together so as to deduce the true result. And accordingly if a person has before him some difficult subject for examination, one requiring either by its results or its nature a careful and strong mental effort, we generally find him very solicitous to be freed, during the process in which he is engaged, from all exciting and passionate influences. 

It is hardly necessary to say here, after the remarks which have been made at various times, that faith in God tends to subdue and calm every thing of this kind. And I think it may be said with truth, that it is a matter of common Christian consciousness, which Christians will verify by their testimony, that when they are in their best religious state by strong faith and by consequent freedom from worldly passions, they are in the best condition to decide promptly and correctly upon all questions, whether moral or prudential, which require their attention.

— From The Life of Faith, Part 2, Chapter 10.

Faith — Not Emotion

There is another class of persons, whose experience is something more than intellectual; but which, just so far as it exists independently of faith as its basis, cannot safely or justly be regarded, as a true religious experience. We refer to those, whose religious life is characterized chiefly or exclusively by strong emotions. These cases are in some respects more difficult to be rightly estimated than those which have just been mentioned. It is well known, that many persons find it difficult to form an idea of religion separate from feeling; and they are very apt to consider great feeling and great religion as very much the same thing. In many minds religion and feeling are almost identical. But it will be noticed in the proposition, which we have laid down, that we do not condemn feeling, that we do not exclude feeling as a part of religious experience, but only that we condemn and exclude from religious experience all that feeling, which exists independently of faith as its basis.

Temptations That Affect the Emotions and Desires

In some cases ... temptation passes the limit of the intellectual action, and actually takes effect in the emotions and desires and YET WITHOUT SIN.

The foundation of this view of the subject is, that there are many emotions and desires which in their nature are morally and religiously right and lawful, and are wrong only in their degree. The temptation, (that is, the object which possesses the seducing or tempting power,) is presented intellectually ... and it is desired, received into the affections, and delighted in to a certain limit or degree. The precise place or mark of this limit or degree will be different under different circumstances; varying with the precise nature of the seducing or tempting object and with the precise position and responsibilities of the person, who is the subject of the temptation. But wherever it may be, it is susceptible of being ascertained in various ways, either by a reference to the commands of God, or by the indications of an enlightened conscience, or by the special operations of the Holy Spirit, and not unfrequently by their combined influence. At that particular limit or boundary in the desires and affections, wherever it may be found to exist, the temptation, in the case of a truly holy person, and in the case of every person who does what is right, necessarily stops; just as in the first mentioned class of temptations, it stops with the limit or boundary of the intellectual action. And in this case also, as well as in the other, there is a conscious perception and feeling of danger, when the temptation approaches the boundary in our desires and affections, which it ought not to pass, accompanied at the same time with an internal and repellent effort of the mind.

— edited from The Interior or Hidden Life Part 1, Chapter 19.

The Subjection of Every Natural Desire to God

We take the liberty to urge upon all, who wish to live the true inward life, the importance of not resting satisfied with mere intellectual light, however valuable it may be; of not resting satisfied with joyful or any other emotions, which stop and terminate in themselves; and of acting invariably upon the principle, that nothing ought to satisfy themselves, and that nothing can satisfy God, but the subjection of every natural desire, and the substitution of desires, affections, and purposes, which terminate in God and God alone.

Move onward, therefore, with a firmness which no obstacles shall shake, to the entire revolution and renewal of the inward nature; the increased illumination of the conscience, that great light of the mind; the sanctification of the desires, which embrace the whole propensive and "affectional" nature; and the subjection of the will, which is naturally so proud and rebellious, to the will of God.

Fear not that God will desert you. Aided by the intellectual light which he has seen fit to give, and by those favorable emotions he has already excited, form the fixed, unalterable purpose, "the high resolve," in reliance upon divine grace, to be wholly his. No doubt, in many cases, the struggle will be severe. The unsanctified desires especially, including the various appetites, propensities, and affections, which form so important a part of our nature, are selfish and tenacious; and, considered as opposed to any and all human strength, are undoubtedly invincible. But God has said, "My grace is sufficient for thee." His word shall never fail; and least of all, in such a struggle, in which his own heart of infinite love is enlisted. Desire after desire will fall; idol after idol will be demolished; the Christian graces will successively gain the ascendancy; till the Holy Ghost shall take up his permanent residence in his own purified temple, and victory will sit crowned in the center of the heart.

Jehovah, sovereign of my heart!

My joy by night and day!

From Thee, oh may I never part,

From Thee ne'er go astray.

Whene'er allurements round me stand,

And tempt me from my choice;

Oh, let me find thy gracious hand,

Oh, let me hear thy voice!

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

But, Is an Only Mental and Emotional Expereince Enough?

Consider the case of a person, who is the subject of a divine operation.

Under the influence of this inward operation, he experiences, to a considerable extent, new views of his own situation, of his need of a Savior, and of the restoration of his soul to God in spiritual union. The operation, which has been experienced so far, is purely intellectual. Of the necessity and value of such intellectual influences, there can be no doubt; but I believe it is generally conceded, that, in themselves alone, they do not, and cannot constitute religion. But in addition to this, we will suppose, that an effect, and perhaps a very decided effect, has been experienced in the emotive part, which in its action is subsequent to that of the intellect. The person has very pleasant emotions. The perception of new truth, as we should naturally expect, gives him happiness; and the perception of its relation to his salvation gives him still more happiness. He is very happy. He begins to speak a new language. His mouth is filled with praise. And others praise the Lord on his account.

But has such a person religion, as his friends are very desirous to believe, and are very apt to declare? He has an experience undoubtedly. We are willing to admit, that he has a valuable experience; an experience, which is naturally preparatory to religion, and is closely connected with it; and looks very much like it. But if the experience stops here, in such a manner as to constitute a merely emotional experience, and without reaching and affecting a still more inward and important part of the mind, as seems sometimes to be the case, we cannot with good reasons regard it as a truly religious experience; meaning by the terms an experience which meets the expectations and the demands of God, and which is saving. It is valuable; it is encouraging; it is closely connected with religion; but it is not the thing itself. We may perhaps designate it as a preparative or incident to religion, without being religion; and although we may thank the Lord for what it is, especially in its hopeful relations, it is still true, that the essential and indispensable element of the inward life is not there.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

A Quiet and Subdued Manner

We  must not only do the right things, but do them in the right manner. The manner of a holy person is generally characterized, as compared with that of others, by a great degree of meekness and quietude, particularly in the ordinary intercourse of life. And this for three reasons 1. A religious one, viz., that his whole soul rests calmly in the will of God; and  therefore,  ordinarily, he sees no occasion either for inward or outward perturbation. 2. A philosophical one, viz., an outward perturbation or excitement of manner reacts upon the mind, and sometimes stimulates the inward emotions and passions so much as partially to take them out of our own  control, which is injurious. 3. A practical one, viz., a quiet and subdued manner, when flowing from deep religious principle, has an exceedingly impressive and happy effect upon the mass of mankind, especially upon persons of intelligence and cultivation. Still there are some occasions, perhaps not very frequent, when an energy and even violence of manner is not inconsistent with holiness.

— Religious Maxims (1846) LXXXIX.

Love Goes Before, Joy Comes After

The love of God, as it exists in the minds of those who are his devoted followers, always inquires after his will. It does not ask after ease, pleasure, reward; nor, on the other hand, does it ask after trial, suffering, and contempt; it merely asks after the Father's will. Its language is that of the Savior, when he says, "Lo, I come to do thy will, O God." And as in common life we think much of a person that is beloved, and desire his favor and approbation; so in regard to God, if we truly love him, he will be very much in our thoughts, and his approbation and favor will be to us of great price. If he is the highest object of our love, we shall desire no higher happiness than that of constant communion with him, and of being always united to him by oneness of will. Thus we may be said to be in him, and he in us; and that eternal rest of the soul, which constitutes the true heaven, will be commenced here. Then we shall have the true joy, calm, deep, unchangeable. Love goes before; joy comes after. Love is the principle of action; joy is the reward. In the spiritual tree of life, love is the nutritive sap, the permeating and invigorating power, that flows through the body and the soul of man; joy is one of its beautiful fruits and flowers. If, therefore, love is strong, joy will never fail us. But, on the other hand, if love is wanting, there can be no joy, except that joy of the world, which worketh death.

If we are truly sanctified to the Lord, in other words, if we love God with all our hearts, our course as Christians will be a consistent and stable one. Our rule of action will be the will of God; our principle of action will be the love of God. And as the will of God is fixed, and is made known to us in various ways, especially in his holy Word, we shall endeavor to fulfill it at all times humbly and faithfully, without regard to those temporary and changing feelings which too often perplex the religious life.

In the state of mind which has been spoken of, we shall not fail of any consolation which is needful for us. It belongs to the very nature of desire, that, when the desire is gratified, we are more or less happy. Accordingly in exercising love to God, the leading element of which is desire, and in doing and suffering his holy will, in accordance with such desire, we cannot be otherwise than happy in a considerable degree. If we seek joy or happiness as an ultimate object, we cannot fail, on religious principles, to miss of it. If, under the promptings of love, we seek merely to do and suffer the will of God, we shall certainly, except in those cases, where God, by a special act of sovereignty, withdraws consolation in order to try our faith, possess all that consolation, which will be needful. And in the case which has just been mentioned, if our faith, still trusting in the beloved object, sustains the terrible shock of apparent desertion, (as when our Savior exclaimed, "My God, My God, why hast thou forsaken me?") we shall soon find abundant consolation returning.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 14.

The Difference Between Love and Joy

Some persons, who are truly seeking the sanctifying power of assured faith and perfected love, and who suppose that they are seeking it in the right way, have nevertheless committed the dangerous error of confounding joy with love; and are in fact, without being fully aware of it, seeking after a state of highly joyful and rapturous excitement, instead of true love.  It  is to some mistake of this kind that the pious Lady Maxwell probably has reference, when she says, "The Lord has taught me, that it is by faith, and not JOY I must live." It seems to me, therefore, important, in order to understand the true foundation of the christian life, to draw the distinction between joy and love.

The distinction is very properly made in philosophical writers between Emotions and Desires; and that joy is to be regarded as an emotion, rather than a desire. Regarded as an emotive state of the mind, joy, like the emotions generally, naturally terminates in itself. That is to say, a person may be the subject of highly raised joyful emotions, and at the same time may remain inactive.  He may be wholly occupied with the ecstatic movement of his own feelings, and be destitute of thought, feeling, and action for others.— But the leading characteristic of love, that in particular which distinguishes it from mere joy, is the element of desire. It is the nature of love, as it is the nature of every thing else of which desire is the prominent element, not to stop or terminate in itself: but to lead to something else. And, furthermore, love, like other benevolent affections, is not only active in relation to others; but is active for the good of others. We have here, therefore, an important ground of distinction. If Christians were filled with joyful feelings merely, they might, being destitute of other principles of action, remain slothful at their own firesides, and see the world perish in their sins. But love, on the contrary, is sweetly and powerfully impulsive; and constrains us, especially if it be strong, to do good in every possible way to our fellow men. And hence the expression of the Apostle, "the love of Christ CONSTRAINETH us."

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 14.

Living by Emotion or Faith?

There are two classes of Christians; those who live chiefly by emotion, and those who live chiefly by faith. The first class, those who live chiefly by emotion, remind one of ships, that move by the outward impulse of winds operating upon sails. They are often at a dead calm, often out of their course, and sometimes driven back. And it is only when the winds are fair and powerful that they move onward with rapidity. The other class, those who live chiefly by faith, remind one of the magnificent steamers which cross the Atlantic, which are moved by an interior and permanent principle; and which, setting at defiance all ordinary obstacles, advance steadily and swiftly to their destination, through calm and storm, through cloud and sunshine.

— Religious Maxims (1846), LXXIX.

Strong Emotions or Right Emotions?

Many persons seem to be more solicitous for strong emotions than for right emotions. It would perhaps be a fair representation of their state to say the burden of their prayer is, that their souls might be like "the chariots of Amminadib," or that, like Paul, they may be caught up into the third heavens. They seem desirous, perhaps almost unconsciously to themselves, to experience or to do some great as well as some good thing. Would it not be better for them in a more chastened and humble temper of mind, to make it the burden and emphasis of their supplication, that they may be meek, forbearing, and forgiving; that they may have a willingness to wash the disciples' feet, and have great love even for their enemies; in a word, that they may bear the image of Christ, who came, not with observation, but was "meek and lowly of heart?"

— Religious Maxims XLVIII.