While C. S. Lewis encourages us to not place too much stock in our feelings, he was adamant that the whole point of education was to create right affections. Affections are not a matter of bodily sensations, but a matter of judging value and responding appropriately:
“Until quite modern times all teachers and even all men believed the universe to be such that certain emotional reactions on our part could be either congruous or incongruous to it—believed, in fact, that objects did not merely receive, but could merit, our approval or disapproval, our reverence or our contempt…St Augustine defines virtue as ordo amoris, the ordinate condition of the affections in which every object is accorded that kind of degree of love which is appropriate to it. Aristotle says that the aim of education is to make the pupil like and dislike what he ought.
…And because our approvals and disapprovals are thus recognitions of objective value or responses to an objective order, therefore emotional states can be in harmony with reason (when we feel liking for what ought to be approved) or out of harmony with reason (when we perceive that liking is due but cannot feel it). No emotion is, in itself, a judgement; in that sense all emotions and sentiments are alogical. But they can be reasonable or unreasonable as they conform to Reason or fail to conform. The heart never takes the place of the head: but it can, and should, obey it.” (The Abolition of Man)
In other words, there is something else going on in the human soul that is today termed “emotion”. There are the soul’s inclinations, approvals, and desires. These are not irrational, inchoate sensations of the brain or body. They are the desires of the heart, informed by the intellect and accompanied, to a greater or lesser degree, by “feelings”.
McClymond & McDermott explain the difference in the thinking of Jonathan Edwards:
“[Many], have wrongly assumed that Edwards’s affections were the same thing as “emotions.” But emotions for Edwards were only one dimension of human experience shaped by affections, along with thinking and choosing. Edwards argued that true religious affections sometimes choose against emotional feeling, such as when Jesus chose not to yield to his feelings of fear in the Garden of Gethsemane. When “passions” overwhelm one’s better judgment, as in a fit of rage, emotions are in fact opposed to true religious affections. Furthermore, Edwards always linked affections to an object, while emotions may or may not have an object. In current English usage, the statement “I am emotional” need not imply an object of emotion. But the assertion “I am affectionate” raises the question, “Toward what or whom?” (The Theology of Jonathan Edwards).
To put it another way, affections are rational responses to something outside of our own psychology. We could try to find synonyms for affections to replace the word emotions. We might call them “strongly felt intellectual desires”. We might try “the heart’s leading inclination”. “The soul’s treasured pursuit” or the “the mind’s deepest love”. All of these lack the precision we want, and leave something out. But they contain at least the following notions that clear up the fogginess of the word “emotion”:
- Affections are not irrational sensations; they are the intelligent and chosen acts of the will.
- Affections are not mere passing preferences or intellectual observations; they move the soul to actions and choice.
- Affections are not only cold acts of reason; they are acts of love and desire towards an object of beauty. They are judgements of value that move the soul to action.
- Affections are not a separate faculty of human psychology. They are the strong desires and acts of the human will which already contains intellectual judgement.
In summary, much of the problem is the wrong-headed anthropology of “mind, will and emotions” so popular today in both secular and Christian psychology and counselling. Scripture never upholds this distinction. Instead, it speaks most often of the “heart”, which in both Hebrew and New Testament thought was the seat of intellectual judgement and volitional desire.
The immaterial part of man has a unified intellectual and volitional ability. But not all that the mind knows does the will love or choose. When what is known becomes beautiful to us, our desires and inclinations pursue it, and affections such as love, joy, hope, fear, courage accompany the choice. Sometimes we “feel” these affections more sensibly than at other times. This has more to do with the material part of man. When the feelings assist us, we can be thankful, but at times we must choose against them, and continue to pursue our heart’s chosen object of beauty.
By contrast, the “emotional” man pursues felt emotional sensation, regardless of the worth of the object, or the reasonableness of the pursuit. He is not concerned with objective value, with truth or with virtue. According to Paul, “his god is his belly” (Phil 3:19), because he is led and controlled by his bodily appetites for felt sensations. He does not need to be a drunkard or a philanderer to be so. He need only be a glutton for “happy feelings” or an addict of “amusement escape” and he falls into the category of the man controlled by passions and not affections.