Page 85 - EMCAPP-Journal No. 23

ger, joy, compassion, sadness, pleasure, among others. The objec�ve here is
not merely to “anthropologize” the Trinity, but to affirm that, if we are crea-
ted in the image of God, then there is theological legi�macy in recognizing
the role of emo�ons in human forma�on.
By using figures such as David, Moses, Hannah, Naomi, and Mary, the aut-
hor shows how emo�onal life is extensively portrayed in Scripture as part of
the human rela�onship with God. Emo�ons are presented as a bridge to un-
derstanding meaning, pain, hope, and redemp�on.

3. Innova�ve Pedagogical Tools
From a didac�c point of view, Valerie Murphy’s proposal stands out by offe-
ring two valuable tools:

The Emo�on Category Table (Appendix B): A classifica�on that allows stu-
dents and prac��oners to name their emo�ons with greater precision and
depth. This aligns with the concept of “emo�onal granularity” supported by
Barre� and other researchers and is highly useful in clinical and forma�ve
contexts.

The Psalm 73 Model: A sequence of steps that guides the individual through
their emo�onal experience before God. The model combines confession, re-
flec�on, repentance, reinterpreta�on in light of the truth, and spiritual re-
stora�on. It is an original and pastorally sensi�ve approach that can be app-
lied both in academic training and in spiritual counseling.

4. Theological Limits and Considera�ons: The Use of Anthropopathism
Although the ar�cle presents a rich and inspiring biblical reading, it is im-
portant to offer a cri�cal theological contribu�on, par�cularly regarding the
use of anthropopathism; the language that a�ributes human emo�ons to
God.
The use of anthropopathism has pedagogical and revelatory value: it com-
municates deep truths about God’s rela�onship with crea�on in terms un-
derstandable to human beings. However, it is necessary to recognize that
this language is analogical and has its limits. God is spirit (John 4:24), immu-
table, omniscient, and holy. His feelings are not reac�ve or changeable like
ours. A�ribu�ng emo�ons to God in strictly human terms can lead to an an-
thropocentric and impoverished view of theology, as if God were merely an
emo�onal projec�on of man. Therefore, while the depic�on of divine emo-
�ons in Scripture should be respected and embraced, it is essen�al that
texts aimed at theological and psychological forma�on clarify that this is fi-
gura�ve language, whose func�on is more rela�onal than ontological.

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