By Stephanie N. Arel
This booklet addresses the eclipse of disgrace in Christian theology by means of exhibiting how disgrace emerges in Christian texts and perform in ways in which should be neither assimilated right into a discourses of guilt nor dissociated from embodiment. Stephanie N. Arel argues that the conventional specialize in guilt obscures disgrace through perpetuating a dead ringer for the lonely sinner in guilt. Drawing on contemporary experiences in have an effect on and attachment theories to border the theological research, the textual content examines the theological anthropological writings of Augustine and Reinhold Niebuhr, the translation of empathy by means of Edith Stein, and moments of contact in Christian praxis. Bringing the affective dynamics of disgrace to the vanguard allows theologians and non secular leaders to spot the place disgrace emerges in language and human habit. The textual content expands paintings in trauma thought, offering a multi-layered theological lens for attractive disgrace and accompanying suffering.
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Additional info for Affect Theory, Shame, and Christian Formation
Thus, a characteristic thematic and goal shared by affect theorists is to shift the Enlightenment’s epistemological legacy of dissociating body from mind. By merging body and mind, affect theory offers a concept that aids analysis of the body as integrated with and integral to the brain. 6 This construction of the self stresses the importance of the relationship between the brain and the body, or the self and the environment. Thus, the primordial, biological experiences of affects intertwine with the social stimulation of affect.
84 This physiological response to what a person finds disgusting communicates dislike and rejection; socially, as a means of distancing the self from an object, it operates to sever attachments. 85 The sequence proceeds as the child responds in shame to a caregiver’s disgust, internalizing this disgust and directing it inward toward the self or outward to others. 86 The caregiver-infant dyad illustrates the initial relationship between contempt-disgust and shame. Each member of the dyad relates to the other through affect, and they rely on each other for affective feedback.
The detachment from language demarcates affects from feelings and emotions. Once we are aware of the presence of an affect, and we attach a word to it, the affect transforms. We “feel” it. A feeling indicates conscious discernment of an affect and the recognition of a trigger. Feelings thus associate with cognitive processing and subsequent verbal expression of an affect. We express feeling shame by using particular vocabulary: embarrassment, humiliation, and mortification. We express the affect of joy by saying we are happy, delighted, and glad.