O
Ora_et_Labora_1
Guest
Theologically speaking, what are affections?
- Status
B
Bookcat
Guest
O
Ora_et_Labora_1
Guest
I was under the impression that affections were different than passions; the latter being generally considered negative. Also, don’t affections have a relation to affective prayer?
B
Bookcat
Guest
read the CCC that i posted…
passions are not negitive … but you will see when you read it…it is short.and yes there is “affective prayer”
domcentral.org/study/aumann/st/st12.htm#ap
O
Ora_et_Labora_1
Guest
Ah. see, since I occasionally read Eastern spiritual books, they tend to define the passions as only the negative feelings: lust, anger,…read the CCC that i posted…
and yes there is “affective prayer”
domcentral.org/study/aumann/st/st12.htm#ap
B
Bookcat
Guest
yes in those sources the term is used in that way…
which brings up the point that one needs to always look at how the term is being used.
and not to transfer it in such a way that it will create confusion etc.
the CCC is very good in explaining that they can move you to good…or evil…
also this is a great truth:
1770 Moral perfection consists in man’s being moved to the good not by his will alone, but also by his sensitive appetite, as in the words of the psalm: "My heart and flesh sing for joy to the living God."46
D
DBT
Guest
A very good source for all of this is St. John of the Cross’ “The Ascent of Mount Carmel” . . . especially book III which treats of the purification of our memory (thoughts) and will (feelings):
www.catholictreasury.info/books/ascent/index.php
The basic idea is that an important part of spiritual (interior) asceticism is to learn to not let the “first movements” of our soul control us. And much of this is grounded in thoughts and feelings. In short, these are to be a means to an end . . . not the end itself. The thoughts we think and the emotions we feel should always raise our heart to God . . . our ultimate end. That’s the key. Regarding feelings, St. John goes through an extensive treatment of joy, hope, sorrow and fear . . . and how even the “good” in these emotions can become disordered through the simple act of allowing them to be ends unto themselves.
The ongoing, habitual practice of maintaining custody of our thoughts and feelings is a large part of what St. John of the Cross describes as the active night of spirit. We can only go so far, however, in our “active” efforts. Ultimately God must act to complete this process . . . thus the passive night of spirit which is the topic of St. John’s “Dark Night.” Contemplation is the “means” by which we are passively illumined to the hold thoughts and feelings have over us (that we are completely unaware of). And our cooperation with this light is then how God and soul work together to purge all that is disordered.
Hope this helps some,
Dave
Note: Chapter 15 of Book III of “The Ascent” provides a wonderful summary of his entire teaching and applies equally well to memory and will. Chapter 16 begins his discussion on the affections of the will and what we are to do about it.
www.catholictreasury.info/books/ascent/index.php
The basic idea is that an important part of spiritual (interior) asceticism is to learn to not let the “first movements” of our soul control us. And much of this is grounded in thoughts and feelings. In short, these are to be a means to an end . . . not the end itself. The thoughts we think and the emotions we feel should always raise our heart to God . . . our ultimate end. That’s the key. Regarding feelings, St. John goes through an extensive treatment of joy, hope, sorrow and fear . . . and how even the “good” in these emotions can become disordered through the simple act of allowing them to be ends unto themselves.
The ongoing, habitual practice of maintaining custody of our thoughts and feelings is a large part of what St. John of the Cross describes as the active night of spirit. We can only go so far, however, in our “active” efforts. Ultimately God must act to complete this process . . . thus the passive night of spirit which is the topic of St. John’s “Dark Night.” Contemplation is the “means” by which we are passively illumined to the hold thoughts and feelings have over us (that we are completely unaware of). And our cooperation with this light is then how God and soul work together to purge all that is disordered.
Hope this helps some,
Dave
Note: Chapter 15 of Book III of “The Ascent” provides a wonderful summary of his entire teaching and applies equally well to memory and will. Chapter 16 begins his discussion on the affections of the will and what we are to do about it.
- Status