Positive Emotions, Faith and Academic Success

Positive Emotions, Faith and Academic Success

1.       What are Positive Emotions?

a.       What is an emotion?

“Emotion is any conscious experience characterized by intense mental activity and a certain degree of pleasure or displeasure.” - Wikipedia

“Consciousness is the state or quality of awareness or of being aware of an external object or something within oneself.” - Wikipedia

b.       What are some emotions you feel?

c.       What is a positive emotion?

“pleasant subjective feel” (Frederickson)

d.       What are some positive emotions you have felt?

Joy	a sense of elation, happiness, and perhaps even exhilaration, often experienced as a sudden spike due to something good happening.
Interest	feeling of curiosity or fascination that demands and captures your attention.
Serenity	calm and peaceful feeling of acceptance of oneself.
Hope	feeling of optimism and anticipation about a positive future.
Gratitude	a feeling of thankfulness, for something specific or simply all-encompassing, often accompanied by humility and even reverence.
Awe	an emotion that is evoked when you witness something grand, spectacular, or breathtaking, sparking a sense of overwhelming appreciation.
Confidence	emotion involving a strong sense of self-esteem and belief in yourself; can be specific to a situation or activity, or more universal.
Admiration	a feeling of warm approval, respect, and appreciation for someone or something.
Enthusiasm	a sense of excitement, accompanied by motivation and engagement.
Pride	a sense of approval of oneself and pleasure in an achievement, skill, or personal attribute.
Contentment	peaceful, comforting, and low-key sense of happiness and well-being.
Eagerness	like a less intense form of enthusiasm; a feeling of readiness and excitement for something.

https://positivepsychologyprogram.com/positive-emotions-list-examples-definition-psychology/

e.       Purpose of Positive Emotions:

Barbara Frederickson’s “Broaden and Build” Theory.

“She hypothesized that positive emotions have a broadening effect on the momentary thought-action repertoire, discarding automatic responses and looking for creative, flexible and unpredictable new ways of thinking and acting.” (https://positivepsychologyprogram.com/broaden-build-theory/ )

Broaden: “A key proposition is that these positive emotions broaden an individual’s momentary thought–action repertoire” broaden their attention and perspective (like sleeping on it)

Build : “A second key proposition concerns the consequences of these broadened mindsets: by

broadening an individual’s momentary thought–action repertoire—whether through play, exploration or similar activities—positive emotions promote discovery of novel and creative actions, ideas and social bonds, which in turn build that individual’s personal resources; ranging from physical and intellectual resources, to social and psychological resources.”

(https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1693418/pdf/15347528.pdf )

2.       What does Christian faith say about Positive Emotions?

a.       Does God want us to have positive emotions?

(or does he want us to be sad all the time?)

i.                     faith beliefs and practices can elicit positive emotions

ii.                   certain emotions can elicit spiritual beliefs and experiences.

Joy	John 15:11, John 17:13; Romans 15:13
Interest	Psalm 8:3-4
Serenity	Psalm 46:10, Colossians 3:15
Hope	Jeremiah 29:11; Isaiah 43:1-2
Gratitude	Philippians 4:6-7
Awe	Psalm 65:8
Confidence	Psalm 16:8; Philippians 1:6
Admiration	2 Cor 8:1-5
Enthusiasm	Colossians 3:23
Pride	a sense of approval of oneself and pleasure in an achievement, skill, or personal attribute.
Contentment	Philippians 4:11
Eagerness	like a less intense form of enthusiasm; a feeling of readiness and excitement for something.

Truly spiritual people are joyous.

3.       How will these Emotions help in academic success.

In academic settings, positive emotions have been linked to the acquisition of various skills that foster academic success.

“Research reveals that experiencing positive emotions facilitates recovery from tasking experiences, such as test anxiety (Papousek et al. 2010). Studies also suggest that a higher level of positive emotions predicts higher grades and better math and reading skills two years later in adolescents (Suldo, 2013), as well as cognitive investment and level of satisfaction in elementary school students (Um, 2007). Such research supports the idea that inducing positive emotions in the classroom eliminates the fear of failure, self-consciousness, and other distractions in order to create the optimal conditions for flow.” (Corradino & Fogarty)

4.       How can we increase positive emotions?

a.       Keep track positive emotions – writing down when you felt them (gratitude exercise). Can serve as a reminder later on. Also makes us attune to the positive more.

b.       Commit to one action that will increase the feeling you want more in life.

c.       Mindfulness: “The practice allows students to actively disengage from distractions like anxiety and stressors (Napoli, Krech, & Holley, 2005). It also fosters the ability to recognize one’s emotions (Waters, 2016). This is a promising intervention for increasing positive emotions in the classroom, as frequent meditators have empirically shown a more positive affect (Broderick & Metz, 2009).”

d.       Reframe negative thoughts – I take every thought captive to Christ.

Discussion Questions:

1.       What are the occasions in which you felt three positive emotions?

2.       I find that positive emotion of _______ increases when I study _________. Because when I study __________, I am interested in ___________.

3.       The one positive emotion that I want to experience the most is _________.

Barbara L. Fredrickson The broaden-and-build theory of positive emotions

Cindy L. Miller-Perrin and Elizabeth Krumrei Mancuso, Faith from a Positive Psychology Perspective

Caitlyn Corradino & Katie Fogarty Positive Emotions and Academic Achievement (https://steinhardt.nyu.edu/appsych/opus/issues/2016/spring/corradino_fogarty )

Manna and the Holy Eucharist

In this week’s gospel reading taking from St John chapter 6 there is a discussion between Jesus and some of his doubters. His detractors ask Jesus to provide a sign in the same manner that ‘manna’ was provided for the Israelites in the wilderness. Jesus responds that God has delivered the ‘manna’ to the people today also. Jesus is identifying himself as the manna.

The manna was a miraculous provision from God to the Israelites who were on their journey out of Egypt. We read about the manna in Exodus 16 and Numbers 11. For Orthodox Christians the manna was a symbol of the Holy Eucharist. As Jesus reveals in St John 6, the disciples of Jesus are to consume the ‘bread of life’ which is the true body of Christ. Considering the manna to be a symbol of the Holy Eucharist teaches us some important lessons on the Holy Eucharist.

First the Holy Eucharist is the source of our sustenance in our earthly journey. Just as the Israelites were sustained by the manna in the wilderness so too we are sustained by the Holy Qurbana. In the dismissal of the Holy Qurbana the priest reminds us that we have received the food for the journey from the atoning altar of our Lord. The strength we gain from the Holy Qurbana was also foreshadowed by the strength that Elijah received from the heavenly bread in 1 Kings 19. "So he got up and ate and drank. Strengthened by that food, he traveled forty days and forty nights until he reached Horeb, the mountain of God." (1 Kings 19:8)

Secondly the Eucharist spiritually nourishes us to forget the unhealthy food. It is important to note that as soon as the Israelites were in the wilderness they began to murmur against Moses and expressed disappointment in the lack of food. They longed for the food that they had while they were enslaved. However once God provided them with heavenly provision they were able to forget about the food of Egypt. Similarly a regular participation in the Holy Qurbana helps us to overcome our longing for the unhealthy diet of our past enslavement. In the preparatory prayer for the Holy Qurbana we pray “that by the food of thy holy body by passions may be quenched.”

Thirdly the Holy Eucharist is a hope of the heavenly manna. The true body and blood of our Lord that we receive in the earthly temple of God is a reminder of the heavenly and hidden manna that we will receive from the heavenly temple. In the book of Revelation we hear, “Whoever has ears, let them hear what the Spirit says to the churches. To the one who is victorious, I will give some of the hidden manna.” (Revelation 2:17)

Finally the Holy Eucharist is a memorial of the salvation gifted by God. Let me first clarify that the Holy Qurbana is not simply a memorial and that it is truly the body and blood of Christ. Yet when we participate in the Holy Qurbana we are fulfilling the command of our Lord to “do this in remembrance of me.” We should especially note that the ‘manna’ was kept by the Israelites within the ark of the covenant as a memorial of their redemption from enslavement in Egypt.

The ‘manna’ showered down from above for the Israelites escaping from slavery in Egypt was a symbol of Christ himself. We experience Christ as the manna when we receive the Holy Qurbana.  

Christ and Jubilee Year

Jubilee & Christ

On the Sunday before Pentecost we read about the Jubilee year in Leviticus 25:8-13. The Jubilee Year is the 50^th year and is the conclusion of seven 7 year cycles. The word Jubilee has its etymological root in this festival year. The Hebrew word ‘Yobel’ which means trumpet was used for this year. The sound of the trumpet glared on the day of atonement signified the arrival of this august year. According to Leviticus 25, the Jubilee year was an occasion for liberty (v.10), return to one’s ancestral home (v.10), rest from labor (v.11) and period of holiness (v. 12). The reason for reading about the feast of 50^th year prior to the feast of the 50^th day is not accidental. The jubilee year points us towards Christ.

First the Jubilee year teaches us that Christ came to redeem. Jubilee year was a year of liberation for all who were bonded. In fact it was even redemption or freedom for the land. The Jubilee year reminded the Israelites that God was the ultimate owner of all.  According to St Luke, Jesus began his public ministry by proclaiming the arrival of the Jubilee year. Jesus stood in the synagogue at Nazareth and read from Isaiah and declared, ““The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18-19). Obviously the Jubliee period does not represent one calendar year but to the new age inaugurated by Christ.

Secondly the Jubliee year teaches us that Christ will bring us into a rest. The Jubilee year was a time of rest from labors. Our earthly life is filled with toils and we often find it difficult to find rest here. But for those who believe in Christ the life after death is a period of rest in Him. We read in the book of Revelation, “Then I heard a voice from heaven say, "Write this: Blessed are the dead who die in the Lord from now on." "Yes," says the Spirit, "they will rest from their labor, for their deeds will follow them” (Revelation 14:13). This particular verse is alluded to in the funeral liturgy. As the coffin is about to be closed the face is covered and oil is poured over the earthly remains of the departed while the priest prays for the departed to “receive rest from labors”.

The Jubilee year spoken about in Leviticus 25 looks forward to the heavenly rest and liberation from bondage that Christ gifts to his disciples. 

Tabernacle and Christ

Tabernacle and Christ

                In the past two weeks we saw two individuals in the Old Testament served as types of Christ and this week we move on to an important object from the Old Testament – Tabernacle. The Tabernacle was the portable center of worship that God commanded as place of worship for the Israelites. God gave the instructions to Moses on how the tabernacle ought to be made. The author of Hebrews teaches us that the earthly tabernacle was based on what Moses saw in heaven. We should not simply understand this to mean that Moses created a replica of a temple he saw in heaven. This week’s reading is taken from Exodus 40. Let us see how can see Christ in the various articles of tabernacle:

                As a general statement we must understand that the incarnate word is Christ who tabernacle among us. Although we are all familiar with John 1:14 (The word became flesh and dwelt among us), we would profit much from understanding the second part of that verse. “The word became flesh and pitched his tent among us” is an accurate way of reading the verse. As St. Gregory of Nyssa states when speaking of the tabernacle in his important work “Life of Moses”, ‘This one is the Only Begotten God, who encompasses everything in himself but who also pitched his own tabernacle among us.’ Christ is the true meeting place in whom we can access God.

                The first item that God commands Moses to plant in the tabernacle is the Ark of the Covenant. The ark of covenant and the mercy seat all remind us of Christ’s once and for all sacrifice (Hebrews 9:12). The three items placed in the ark are also figures of Christ: the tablets of Law, Aaron’s rod and the mannah. The veil which encloses the ark stands for the body of Christ. In Hebrews 10:19-20 we read, “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh”.

                God commands Moses to place each item in the tabernacle beginning from the holy of holies to the outer section. After the ark the next time is the table of show bread or bread of the presence. The bread placed on this table reminds us that Christ is the bread of life (St. John 6:35). The title “Show Bread” can be rendered literally as “Bread of the Face” and shows that consuming of this bread allows one to behold the face of God. Clearly this experience is a foreshadowing of the experience of communion and reminds us of the opening of the eyes of the disciples at Emmaus.

                The next liturgical item placed in the tabernacle is the golden lampstand. The Lampstand teaches us that Christ is the light of the world and the church his followers ought to be the light of the world (St Matt 5:16).

                The final item that God asks Moses to place within the tabernacle is the altar of incense which rests immediately before the veil that separated the holy place from the holy of holies. Incense was to be burned upon this altar in the morning and evening. The incense represents the prayer of the believers. (see Psalm 141:2; Revelation 8:3-4) More than the prayer of the individuals, read in the light of Christ we are reminded that Christ is the sweet smelling aroma who was sacrificed for our behalf (2 Cor 2:15; Ephesians 5:2)

                Having completed the items in the Holy place, God commands Moses to place the altar of Burnt Offering outside the tent along with the basin of laver. The altar of burnt offering shows the once and for all sacrifice of Christ and the shedding of the blood of the perfect lamb of God. The basin of laver reminds us at once both of Christian baptism and of the cleansing provided by Christ.

                Interpreted through the medium of Christ the tabernacle becomes an important locus for us to understand the salvation Christ gifts to the world.