Emotions in the Prayer of Sir 22:27–23:6
5 The function of emotions
5.3 Emotions and pedagogy
5.2 Emotions and communication
Emotions are highly important in interpersonal communication. According to psychologists, “every human interaction, drawing near as well as drawing apart, is emotionally determined.”54 Recent studies in the field investigate the functions that emotions play in communication. Emotions are not isolated feel-ings that humans experience in the interior of the heart totally separated from external communication with others. On the contrary, emotions “serve a com-municative purpose by conveying specific emotional intentions to others.”55 In other words, we communicate with others also through our emotions. In addi-tion, emotions may help people to adapt to a new situaaddi-tion, to cope with envi-ronmental challenges and to be ready for an effective response in the face of unexpected changes.
M.S. Smith applies this new view on emotions to Israelite prayer (esp. the Psalms), reaching the conclusion: “Applied to ancient Israelite cult, emotions expressed in prayer convey the speaker’s pain and joy to the community and God. The emotions expressed in the Psalms help those who pray to move to appropriate action. Prayer ultimately enables people who undertake it to move beyond the emotions which they feel and express.”56
The emotions expressed in Ben Sira’s prayer do not communicate pain or joy to the community (the group of disciples) and God, but the fear of falling, i.e.
falling into the grip of desire. The supplicant feels in his heart a consuming passion that not only puts at risk his moral integrity but makes him the sport of his enemies as well. Aware of these dangers and not being strong enough to control his impulses alone, he puts all his confidence in God, the ruler of his life, the only one who can prevent him from downfall. Anyone who listens to this prayer will be encouraged to look for a similar solution.
5.3 Emotions and pedagogy
The articles by Smith and Krüger deal with anthropological, psychological and psychobiological concepts. This reflects the choice of their authors. Thus it is not surprising that they do not speak of pedagogy at all. Yet we argue that in Israelite prayers, especially in wisdom books, besides the functions above
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54 Aichhorn/Kronberger, Nature, 515.
55 Krüger, Emotions, 216.
56 Smith, Heart, 436. See also Gillmayr-Bucher, Emotion, 279–290.
mentioned, emotions serve a pedagogical purpose as well. This concerns in particular the book of Ben Sira, a compendium of wisdom teachings addressed to all who seek to become wise, specially the young disciples who attended his school.
Any disciple can learn a lot from Ben Sira’s prayer and from the person who recites it, especially from his emotions, the way in which he expresses them, the way he handles them and the message they convey. When listening to this prayer, the disciple understands that the fear of falling and succumbing to his enemies has determined the supplicant’s decision and action. Emotions are thus very powerful; they cannot be ignored nor underestimated. At the same time, he realizes the fatal consequences of uncontrolled desires (they may lead the person to sin), and – what is still more important – of the incompatibility between sin and wisdom. As Gilbert puts it, “the one who wishes to be wise, either the master or his disciple, will ask the Lord for his help to avoid sin.”57
In conclusion, emotions in Sir 23:4–6 are a source of teaching. They have an impact on the relation between the supplicant and God, on the relation between the supplicant and the community/disciples, and on the relation of the suppli-cant with himself. The supplisuppli-cant learns from his emotional experience and so do the ones who listen to his prayer. It does not matter in which direction the communication goes; it is always emotional. In our text, to be attentive to the emotions, to recognize them and to learn from them is a way to reach wisdom.
Abstract
Ben Sira is very interested in prayer, more than any other wisdom writer. In his book of wisdom we find several instances of advice on how to pray and some real prayers as well, both individual and communal. Sir 22:27–23:6 is a good example of individual prayer. The person who recites the prayer (a disciple or perhaps Ben Sira himself) asks God for help in avoiding sins of the tongue and unruly passions. After a short survey of research and an annotated translation of the Greek text, we focus on the close relationship between the language of the prayer and the emotions it reveals. We intend to show that Ben Sira uses the emotions expressed in 23:4–6 with a pedagogical aim. In other words, emotions in prayer may also lead to wisdom.
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57 Gilbert, Prayer, 132.
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