Passions of the Christ: The Emotional Life of Jesus in the Gospels by F. Scott Spencer

Abstract

Reviewed by: Passions of the Christ: The Emotional Life of Jesus in the Gospels by F. Scott Spencer Denise Powell f. scott spencer, Passions of the Christ: The Emotional Life of Jesus in the Gospels (Grand Rapids: Baker Academic, 2021). Pp. xv + 304. Paper $32.99. Spencer's Passions of the Christ is an exploration of the emotions displayed by Jesus in the Gospels, using both ancient and modern theories of emotion. While S.'s stated purpose is "to correct skewed images of Jesus as a tough-as-nails strongman and hyper-stoical martyr" (p. 8), his book has a broader significance. As S. explains in part 1, modern theories of emotion show that emotions provide a window into what matters most to us. We do not get angry over things we care little about. Thus, a study of Jesus's emotions gives insight into what mattered to Jesus, what relationships and projects he valued, and what moral values he held. In part 2, S. examines the "vehement" emotions of Jesus: anger (chap. 3), grief (chaps. 4 and 5), and disgust (chap. 6). Each chapter begins with some information on the emotion, gleaned from ancient philosophers (frequently Aristotle, regarded as the father of emotion theory) and modern psychology, before moving to selected passages that show Jesus expressing that emotion. This exploration of Jesus's anger, grief, and disgust makes S.'s work not only academically significant but pastorally useful. The chapter on anger is illustrative of the approach of the other chapters. S. first discusses Aristotle's insight that anger is sometimes "retaliation because of an apparent slight that was directed, without justification, against oneself or those near to one" (p. 45). Finding agreement with this insight among some modern theorists, S. asks if Jesus was ever angered by slights against himself? S. then looks in detail at the story of the cleansed leper in Mark 1:40–45. He begins by noting the textual variant in 1:41 and argues (rightly, in my opinion) that "moved with anger" (orgistheis) is to be preferred over "moved with compassion" (splanchnistheis). He also notes the continued angry tone in 1:43, where Jesus sternly warns—or perhaps "snorts at" (embrimaomai)—the leper not to talk about his healing. The question that many have pondered is, What prompts Jesus's anger? Looking at the passage in light of the emotion theory discussed earlier, S. discards various interpretive possibilities and concludes that Jesus is angry because he perceived the leper's "if you are willing" as a slight against his restorative, life-giving mission and he is insulted by the idea that he might not be willing. A similar approach is taken in subsequent chapters. In chap. 4, S. explores Jesus's grief at the hard-heartedness of both opponents and disciples, his sudden loss of composure at the stark reality of the death of his friend Lazarus and the experience of broken-hearted regret at the thought of the future destruction of Jerusalem. In chap. 5, the anguished grief of Jesus at Gethsemane and the cross is probed at depth. In chap. 6, S. suggests that Jesus overcomes disgust in the tomb scene of the Lazarus story and in his dealing with the Syrophoenician woman. In contrast, Jesus challenges contempt, a close cousin of disgust, in the parable of the unjust judge and the parable of the Pharisee and the tax collector. In part 3, S. moves on to the positive emotions of Jesus: surprise (chap. 7), love (chaps. 8 and 9), and joy (chap. 10). Surprise, together with its positive constellation of awe, wonder, and amazement is experienced by Jesus when he encounters unexpected belief, particularly in the case of the gentile centurion. This positive emotion contrasts with Jesus's amazement at his hometown's unbelief. The chapters on love explore connections between love and sympathy, empathy, ethics, and mercy, and how these intertwine in Jesus's ministry. [End Page 510] Jesus's love for his disciples, especially the beloved disciple, reveals the intended nature of the beloved community that he establishes. In the final chapter, S. discusses Greco-Roman perspectives on joy, finding that joy is not understood as an emotion...