Psychological and Theological understanding of select

emotions: a) Fear b) Anxiety c) Guilt d)Shame e)Anger.

(Pastoral Psychology)

Presented by : Fr.Jomon John K.

Introduction
Human mind is a reservoir of wide range of emotions. Human life itself can be defined as an
expression of emotions. Emotions are useful for the sustainability of lives. But sometimes it may
be harmful, and can be called those emotions as ‘rebel emotions’. Effective management of
emotions is necessary for a successful life. Here in this paper is an attempt to findout the
psychological and theological understanding of five select emotions.
1) ***Fear***
Psychology of Fear.
Fear is an innate, involuntary response to danger or threat.1 In his study of the origins of the
emotions, Charles Darwin described its physiological features, including widely opened eyes and
mouth, quick and violent beating of the heart, paleness of skin, hurried breathing, clenched or
twisting hands and protruded arms.2Herbert spencer noted the accompanying mental or cognitive
features of fear, including mental representations of certain painful consequences and of counter
attack, the latter precipitated by the emotion of anger which frequently follows the initial
reaction of fear. Thus psychologists have recognized that fear is a complex of physiological,
cognitive and emotional reactions to actual or perceived threat. 3 It is also recognized that the
instinct of fear is one of the earliest shown by the human child.The causes of fear in infants
includes noises, strange persons and strange animals, dark places and high places.
Pathological fears are termed phobias, an unreasonable, excessive and persistent fear of some
particular thing or situation.4 Erik H. Erikson suggested that the anxieties of adults are directly
related to the fears they had as children. In childhood, fears and anxiety are so close to one
another that they are indistinguishable. In adulthood, the anxious reaction is no longer so clearly
associated with the precipitating fear, and becoming independent of it, magnifies and even
creates the illusion of an outer danger, without identifying appropriate avenues of defence or
mastery. Anxieties of individuals may also be transmitted to others, as in the mother-infant
relationship, and may also create susceptibility to group panic, which may in turn be exploited by
political leaders.
Religion has a good role in reducing or even eliminating fear. Oskar Pfister, lifelong friend of
Freud, argued that the true religious response to fear is love, for ‘perfect love casts out fear’(1
1
L.Wright, “Fear”, Dictionary of Pastoral Care and Counseling, edited by R.J. Hunter(Nashville : Abingdon Press,1990) :
430-431.
2
Donald Capps, “Fear”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 126-127.
3
Donald Capps, “Fear”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 126-127.
4
Donald Capps, “Fear”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 126-127.
John 4:18). He highlighted Jesus’ message of love, and noted that Christianity has consistently
violated this message by actively promoting fear, usually in the interests of maintaining doctrinal
purity or social exclusivism.5
Theology of Fear.
The Hebrew terms used in OT for fear are Yr, yare, more etc .Common Greek terms used in NT
are phobos and phobeo.
The fundamental and original idea expressed by these terms covers a semantic range from mild
easiness to stark terror, depending on the object of the fear and the circumstances surrounding
the experience. While the normal meaning of fear as dread or terror is retained in the theological
use of the terms, a special nuance of reverential awe or worshipful respect becomes the dominant
notion.6
Fear is a pervasive concept in both testaments. Fear can be directed to various objects, but the
most important kind of fear is that of God (Prov. 1:7,8:13, Ps.111:10). We can categorise in to
four types of fear from the Biblical depiction.Fear of God, Fear of humans, Fear of human
institutions and Fear of circumstances.Humans and institutions may be objects of fear; the
biblical writers also speak of an unfoccussed fear resulting from human circumstances. But
whilst fear is a pervasive force within this world, the peace of God or Christ, which stems from
due fear or reverence of God, is its most potent adversary, banishing fear. The prophets and
psalmists advise the people to fear the Lord. One of the distinguishing features of God’s people
is their fear of God. To fear God is to revere him and give him due respect and
honour( Gen.20:11). In Deuteronomy, fear of God is linked to love of God, and obedience to his
commandments. In Matthew’s Gospel Jesus tells his followers that they should fear not the one
who can destroy the body but rather God, who can destroy the body and soul.7
Fear of other human ranges from appropriate fear and respect given to a highly-regarded person
such as a parent (Lev. 19:3)& to fear of one’s enemies( Deut. 3:22).In several places Jesus either
speaks directly to relieve fear (Mt. 10:28), or is spoken of as the one who overcomes fear ( Acts
27: 24).
Fear of human institutions including honour the king, authorities, obedience to the state etc.; are
owed obedience only if they are just.
Fear of circumstances referred in the Bible to note the fear resulting from the circumstances.
Often the circumstances are adverse: people face an unexpected turn of events.This fear is the
normal human reaction to the unknown or incomprehensible.Often the frightened person is told
not to fear. In otherwords, although the fear is not denied, the person is told not to dwell upon it.
Moreover, fear is often set in the context of God’s over riding plan, purpose and power.8
The language of fear in the Bible is a part of a larger picture of God’s controlling and guiding
purposes. God demands obedience, but he frees his followers from fear of circumstances, their
enemies and everything else, so long as they fear (ie respect and honour) him. When traditional
values, such as respect and honour, are under attack, it is perhaps wise to reflect on the

5
Donald Capps, “Fear”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 126-127.
6
EugeneH. Merrill, “Fear”, Baker Theological Dictionary of the Bible,edited by Walter A. Elwell,(Michigan:Baker Books,1996)
248.

7
S.E. Porter “ Fear”, New Dictionary of Biblical Theology Edited byT.D. Alexander (Leicester: Inter Varsity Press, 2000):497.

8
S.E. Porter “ Fear” .New Dictionary of Biblical Theology. Edited byT.D. Alexander (Leicester: Inter Varsity Press, 2000):498.
importance of fearing God. This fear puts other values in to their appropriate perspective. 9 Fear
as a response to God and his deeds is so important an aspect of Biblical faith and life that Fear
actually occurs as an epithet of god himself. Jacob describes the Lord as the “Fear of Isaac”
(Gen.31:42). Fear of God als o lies at the heart of successful living in the world.10

2) ***Anxiety***
Anxiety is a psychic response of dread or fear to a vague, unspecified threat. Anxiety as a
psychic condition is experienced by all human beings, although it may be triggered by different
sources for different persons.
Psychology of Anxiety.
The Latin derivation of ‘anxiety’ means ‘worried about the unknown’. The Greeks, who said the
word means ‘to compress or strangle’, are more accurate. 11 Fear is a reaction to a specific
identifiable danger while anxiety is a diffuse apprehension that is unspecific, vague, and
objectless. In anxiety the very existence of the individual seems threatened. Physiologically and
behavioristically there may be little distinction between anxiety and fear.12
Humans and animals are born with an innate system that their bodies use when they are
threatened, the ‘flight/fight syndrome’. A surge of adrenaline ( a chemical which works on the
autonomic nervous system) is released enabling the pusued to move quickly when in threat. In
the minefield of childhood children donot have the experience to know when it is appropriate to
be anxious. They are very sensitive and react to what they feel and see in their environment.
Many experience horrific abuse. Parents sometimes making rather a fuss about wasp,
thunderstorm, strangers etc.If the children are living with overanxious people around them, it
will effect in the future with chronically anxious, with phobias, obsessions or depression. Often
the sufferer has no clear idea of what they are anxious about- “a free floating anxiety”. 13 Richard
Hallam stated anxiety “as an inability to think clearly or act in a coordinated manner especially
in novel, conflictual or threatening situations”14.
Normal and abnormal anxiety : Normal anxiety, sometimes referred to as primary anxiety or
existential anxiety, is a natural, expected and potentially constructive dimension of life. Normal
anxiety accompanies freedom and possibility, spurs us on to grow and mature, and guides us in
creative means for coping with the challenges of everyday life. Another form of normal anxiety
is that found in our sense of vulnerability to the powers of nature, to sickness, and to eventual
death. A third form of normal anxiety is associated with isolation and alienation from others, in
response to which we move toward communion with others. Abnormal or neurotic anxiety is a
reaction to a threat that is (1) disproportionate to the objective danger, (2) involves repression,

9
S.E. Porter “ Fear” in T.D. Alexander, New Dictionary of Biblical Theology(Leicester: Inter Varsity Press, 2000):498.
10
EugeneH. Merrill, “Fear”, Baker Theological Dictionary of the Bible,edited by Walter A. Elwell,(Michigan:Baker Books,1996)
248.

11
Shirley Trickett, “Anxiety”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 20.
12
H. U. ASHBY, JR., “Anxiety”, ”, Dictionary of Pastoral Care and Counseling, edited by R.J. Hunter(Nashville : Abingdon
Press,1990)
13
Shirley Trickett, “Anxiety”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 21.
14
Richard Hallam, Counselling for Anxiety Problems ( Delhi: Sage Publications,2002) : 2.
and (3) is managed by decreased awareness, isolation, psychosomatic reactions, and other
destructive defense mechanisms.15
Physical Symptoms: These range from palpitations, ‘butterflies in stomach’, to severe,
debilitating illness, where the person is no longer able to function and is unable to leav the
safety of home because of panic attacks and agoraphobia.
Mental Effects : A great deal of energy is used when a person is anxious. Preoccupation with the
pain of the condition leads to confusion and memory loss. Loss of identity and feelings of
unreality are very common.
Emotional Effects : Relationships suffer and there is often a feeling of distance from those we
love. There is usually accompanying guilt but anxious people feel unable to express this because
their own suffering so overwhelm them.Anxiety is the precursor of depression. In this state they
retreat to a depressive state. If help is not sought, this can progress to psychosis.
The clinical term for the most common kind of anxiety is generalized anxiety disorder. Other
anxiety disorders include panic attacks, phobias, PTSD and OCD.Some times there may be
physical reasons for anxiety: hormonal imbalance, glandular disorders such as thyroid problems,
certain nervous problems etc. Body – mind interaction is essential in coping the anxiety
problems.16 Anxiety origins in depths of the mind beyond our immediate access. Anxiety state is
provoked by conflicts and emotions within the mind which threaten to disrupt our mental
equilibrium than from external environment.17
Theology of Anxiety.
Uneasy feeling of uncertainty, agitation , dread or fear. The most common words in Scripture
translated as “anxious” or anxiety” are the Hebrew de aga and the Greek merimma.18
In the Bible anxiety is frequently depicted as the common reaction to stressful circumstances.
Anxiety is portrayed in the Scripture as being inconsistent with trust in God. Jesus commnd , “do
not worry” which occurs six times in the sermon on th mount.( Mat.6:25f,Phil.4:6) anxiety
frequently manifests itself in ungodly concern about provision,performance or reputation, and
appears to be rooted in incomplete knowledge , lack of control over circumstances, or failure to
take an “eternal” perspective on things. Freedom from anxiety begins ith confession, that it is not
God’s will.Remedial measures include recognizing the futility of worry( mt.6:27,Lk.12:25);
cultivating a growing understanding of God,s power and fatherly disposition(Mat.6:26,
Lk.12:30); entrusting to God the things that we cannot control(1Pter 5:7) increasingly viewing
things in eternal perspective and substituting prayer for worry.

3) ***Guilt***
The attribution of guilt may be made externally by one person upon another, or internally by
individual upon themselves. Guilt is a concept which is given prominence in law, theology and
psychology. Broadly speaking, law and theology tend to concentrate on objective guilt, that is,

15
H. U. ASHBY, JR., “Anxiety”, ”, Dictionary of Pastoral Care and Counseling, edited by R.J. Hunter(Nashville : Abingdon
Press,1990)
16
Shirley Trickett, Coping with Anxiety and Depression (London:SPCK,1996) :61.
17
Bernard Mobbs, Our Rebel Emotions ( London: Salvation Army Publications, 1970) : 45.
18
Ralph E. Enlow, “Anxiety”, Baker Theological Dictionary of the Bible,edited by Walter A. Elwell,(Michigan:Baker
Books,1996) : 28.
the state of having done wrong, and psychology on subjective guilt , that is the sense of having
done wrong.19
Psychology of Guilt.
Virtually every human being experiences feelings of guilt. Guilt feelings are widely
acknowledged to be an essential civilizing and socializing influence. However, while appropriate
levels of subjective guilt provide a defence against uncontrolled wrong doing. Guilt feelings
become a problem if they are unresolved, excessive or pathological.20
Three views have been advanced to explain the origin of guilt, usually referred to as conscience :
the traditional Christian view that it is an inborn faculty; the psychoanalytic view that it develops
from the conflictin feelings of affection and aggression which a child harbours towards its
parents; and the behavioral view that it is a conditioned response which connects certain actions
with punishment. It is likely that all three play their part.21
True guilt, both objective and subjective, is resolved through repentance, which may be
considered as a process with five stages : the acknowledgement of wrong done, including the
recognition of personal responsibility; the offering of an apology which expresses genuine
remorse; the making of amends or restitution for hurt inflicted and damage caused; the desire for
acceptance and reconciliation with the offended person; and the alteration of attitudes and
behavior to effect a radical renewal of lifestyle.
Attachment to the wrong doing, either in fact or desire; projection of the responsibility to the
another person, or displacement of the focus on to another and lesser wrong doing, the desire to
be punished, emotional hardness which fails to receive forgiveness, the need for an authoritative
pronouncement of forgiveness etc. may be emerged in the mind of guilty.
Two main categories can be identified in false guilt feelings: perfection guilt feelings and
rejection guilt feelings.
Perfection guilt feelings : It arise through failure to achieve the highest possible standards,
particularly of academic attainment and spiritual commitment. Its origin is to be found in
unrealistic expectations imposed by authority figures at home, school and church. It leads
individuals to believe that, because they are not good enough and are responsible for their
failure. Workaholism is accordingly a commonreaction to perfection guilt feeling. Those
individuals need to be encouraged to adopt, according to ability, realistic rather than idealistic
standards.22
Rejection guilt feeling : They are found in those who have suffered material and emotional
deprivation, verbal and physical abuse. They experience feelings of guilt because they reason
within themselves. ‘Only those who have done wrong are rejected and treated like this; therefore
I must have done wrong’. Although rejected individuals find it difficult to exercise trust and to
form stable relationships.

Theology of Guilt.
In Biblical language and thought guilt and sin are closely related. While sin usually denotes
personal failure (in deed, word or thought), guilt is a legal term that denotes the state resulting
from this action. Guilt is an objective fact and arises when god’s standards have not been met,
when the creator’s claim on his creation is neglected or refused willfully or unintentionally.
19
Howard Gordon, “Guilt”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 145.
20
Howard Gordon, “Guilt”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 145.

21
Howard Gordon, “Guilt”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 145.
22
Howard Gordon, “Guilt”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 146.
According to Scripture, guilt is a universal human state and experience.(Rom .3:23). In OT
concern guilt cannot be removed by the offenders. Guilt requires guilt offering.(Lev.5:5-
19,6:6,Num 5:8). The connection between them is emphasized by the use of the same word asam
to denote both guilt and guilt offering.23
Guilt is not a key concept in NT teaching on sin and salvation. While the nature and seriousness
of guilt as portrayed in the OT continues undiminished, they are expressed differently. As the
NT’s focus is on God’s salvation in Christ for all guilty people, it is less interested in guilt itself
than in its removal through faith in Jesus.24
The Bible contains moving descriptions of emotions of guilt following failure (eg. Ps.32:1-5,
Judas in Matt.27:3-5; Peter in Lk.22:61-62). Such a response indicates the recognition of guilt
and have different responses .(of Judas and Peter).In view of overall Biblical evidence, guilt is
always an objective fact irrespective of corresponding emotional response.Feelings of guilt are
often not in proportion to the transgression (being too intensive or meager) and are influenced by
personal experience (including upbringing), character and culture. The experience of
forgivenesss should include emotional relief, alleviation of feelings of guilt.
4) ***Shame***
Psychology of Shame.
Shame is a painful emotional state of humiliation caused by the exposure, or the fear of
exposure, of failure or deficiency. 25Some writers regard shame as an aspect of guilt. Others hold
that shame and guilt are distinct emotional states. Regarding the element of public exposure in
shame, they define guilt in terms of the internal disapproval of conscience and shame in terms of
the external disapproval of the group. On this basis it has distinguished between shame-cultures
and guilt-cultures. Shame can be sometimes internalize like guilt. Shame is related to
internalized ideals and guilt to internalized prohibitions. The sense of shame is inculcated by
loving and admired authority figures, the sense of guilt by those who are harsh and feared.
Shame anticipates contempt and rejection; guilt expects punishment. Those who are persistently
shamed, that is humiliated, for inability to achieve at all or for failure to achieve idealistic
standards, frequently develop false feelings of guilt. If these feelings become excessive or
pathological, they need explaining the difference between culpable failure and failure through
inability, establishing realistic standards, affirming achievement however modest, and building
appropriate self-esteem.
Windy Dryden points out that certain irrational beliefs forms the core of shame. Four irrational
beliefs he pointed out are unmet demands, self depreciation, awfulizing, and low frustration
tolerance.26
Theology of Shame.
Shame is a consequence of sin. Feelings of guilt and shame are subjective acknowledgements of
an objective spiritual reality. Guilt is judicial in character; shame is relational. Though related to
guilt, shame emphasizes sin’s effect on self-identity. The first response of Adam and Eve to their
23
C.W. Stenschke, “Guilt”, New Dictionary of Biblical Theology,edited by T.D. Alexander (Leicester: Inter Varsity Press, 2000)
: 529.

24
C.W. Stenschke, “Guilt”, New Dictionary of Biblical Theology,edited by T.D. Alexander (Leicester: Inter Varsity Press, 2000)
: 530.

25
Howard Gordon, “Shame ”,The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 336.

26
Windy Dryden, Overcoming Shame (London : SPCK,1997) :15-24.
sinful condition was to hide from God, and consequently from one another.(Gen.3:7,8). Christ’s
unhindered openness to the Father was a model for life and the means of removing humanity’s
shame. Christian self identity is transformed ‘in him’.27
The word group for shame (disconcerted, disappointed,confounded) occur in OT frequently.
David captures the pervasive OT perspective when he says, “Let me not be put to shame, O Lord
for I have cried out to you; let the wicked be put to shame, and lie silent in the grave.(Ps.31:17).
The godly Israelite believed God would remove his or her shame(Ps.119:31) while expecting
God to defeat his or her enemies.
Proverbs emphasizes the shame of public humiliation for undisciplined behavior. The NT
deepens an expands the concept of shame. A disciple of Christ stands with him unashamedly in
a world that finds the cross, God’s ways, and God’s persecuted messengers shameful. Suffering
for Christ is identification with Christ, glory not shame. Paul was not ashamed of the gospel
because it is the only antidote for humanity’s shame. Ultimately, the Christian who trusts in
Christ need not be ashamed of anything (Phil.1:20,Rom.9:33,1Peter 2:6). Christians must be
diligent to renounce shameful behavior, though tempting because of its hidden character(2
Cor.4:2).
Shame is a Godly motivator. A believer’s shame for past sin is a spur to forsake sinning to
renounce disobedience(2 Thess.3:14). Shameless people flaunt their unholiness and glorying in
their shame.28
5) ***Anger***
Psychology of Anger.
Anger is an emotion provoked by frustration or threat.It is a strong emotional reaction of
displeasure, often leading to plans for revenge or punishment. ‘Anger’ like ‘love’, seems to be an
umbrella word which covers a multitude of attitudes and activities which disturb our equilibrium
in an uncomfortable way. Anger includes loss of temper, but it is much more than that.
Everyone, everywhere , at sometime or another, has experienced anger, though the quantity and
the quality may vary.29 The physiology of anger is virtually indistinguishable from fear. The
body is put in a state of arousal in preparation for flight or fight through an adrenaline surge
which contracts muscles, heightens blood pressure and halts digestion.When anger is aroused
there is an increase in the pulse rate and blood pressure, together with an increase in the
peripheral circulation of blood and a rise in the level of blood glucose. The rate of breathing is
accelerated. At the same time, blood is directed to the brain from the internal organs of the body;
digestion and movement of intestines ceases, although the flow of acid and the digestive juices
tends to be increased. So if we eat when we are angry we may expect indigestion. During anger,
there is also some loss of sensory perception so that men who are fighting can sustain quite
severe injuries without being aware of them.30
The experiencing of this arousal as anger depends on the individual’s perception of the situation
in which the arousal occurred, and for human loss of self esteem can constitute a powerful threat.
A more positive and creative approach towards anger entails four steps : acknowledge the
emotion; identify the true source of frustration or threat ( often anger is displaced); try to

27
Bradford A. Mullen, “Guilt”, Baker Theological Dictionary of the Bible,edited by Walter A. Elwell,(Michigan:Baker
Books,1996) : 734.
28
Bradford A. Mullen, “Guilt”, Baker Theological Dictionary of the Bible,edited by Walter A. Elwell,(Michigan:Baker
Books,1996) : 735.
29
Myra Chave-Jones, Living With Anger(London :SPCK,1994) : 6.
30
Myra Chave-Jones, Living With Anger(London :SPCK,1994) : 16.
understand why the threat to oneself is so great; seek to remedy the breakdown in relationship
through direct and honest communication with the instigator. Anger can lead to a reconciling
love or to destructive aggression.31
Theology of Anger.
Anger is a state of disturbing and energizing passion in which strong negative emotion is
triggered by a perception of wrong done to oneself or others or both. The capacity for anger, like
that for joy and grief, is ours as moral and relational beings made in God’s image, for Scripture
frequently depicts joy, grief and anger in God as well as in human creatures.Anger asserts itself
in attitudes of indignation and acts of aggression, both expressing a sense of outrage and a wish
that appropriate punitive hurt overtake the wrong doer. Anger threatens human self-contro,
prudence and good judgement : ordinary speech describes angry people as having lost their
temper (equable balance) and head (wisdom) and as being “mad”. Yet Scripture speaks of anger
as motivating admirable action too.(2 Cor.7:11, Is. 59:16, 63:3-6). Analysing anger in any
particular instance requires that we review our apprehension of the offending events, the arousal
of our negative feelings on the object of our anger[perhaps God, as with Jonah, perhaps oneself,
as with Judas, perhaps others , as with Pharoah]. This assault may stop at cherishing ill-will, or
break out in verbal or physical violence. If the object of our anger is also an object of our love, it
may issue in tragic , frustrated distress at the good that has been lost and the harm that has been
done. So anger may be righteous or unrighteous , justified or unwarranted, virtuous or vicious,
constructive or destructive in its effects. The Biblical writers view anger, human and divine,
within this frame of understanding throughout.32
The loss of control and wisdom that anger brings lets loose what is worst in fallen human nature,
namely love’s opposite. Anger and is verymuch related in Bible.St. James says Christians should
be ‘slow to become angry, for man’s anger doesnot bring about the righteous life that God
desires’ (1:19:20). Indications of anger on Jesus part appear in some incidents such as disciples
arrogance towards children(Mk. 10:14), at the desecration of the temple, at the Saddcees and
Pharisees for their evil, at Peter’s rejection of his prediction of the cross etc.These passages show
that Jesus’ anger at what dishonours God.The anger(wrath) of God is another expression used in
the OT. Though God is ‘slow to anger’ in relation to what his human creatures deserve,his anger
at sin is frequently highlighted in both testaments.33
In Greek orge and thumos were used interchangeably.The bible usually portrays human anger as
sinful.34

Conclusion
It is interesting to evaluate the various realm of human emotions. In Pastoral Counselling it is
essential to know about the psychological and theological understanding of the emotions, as we

31
Alastair V. Campbell, “Anger”, The New Dictionary of Pastoral Studies, edited by Wesley Carr (London: SPCK,2002) : 17.

32
J.I.Packer, “Anger”, New Dictionary of Biblical Theology,edited by T.D. Alexander (Leicester: Inter Varsity Press, 2000) :
381.
33
J.I.Packer, “Anger”, New Dictionary of Biblical Theology,edited by T.D. Alexander (Leicester: Inter Varsity Press, 2000) :
382.
34
Gary Steven Shogreen, “Anger”, Baker Theological Dictionary of the Bible,edited by Walter A. Elwell,(Michigan:Baker
Books,1996) : 23.
are normally dealing with the problems emerged from the negative emotions within the lives of
the people.

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