The Institutes — Book VIII

How our fourth conflict is against the sin of anger, and how many evils this passion produces.

How our fourth conflict is against the sin of anger, and how many evils this passion produces.

In our fourth combat, the deadly poison of anger must be completely rooted out from the deepest corners of our soul. For as long as this remains in our hearts and blinds the eye of the soul with its harmful darkness, we can neither acquire right judgment and discernment, nor gain the insight that comes from an honest gaze or maturity of counsel. We cannot be partakers of life or retain righteousness, or even have the capacity for spiritual and true light, for as one says, my eye is disturbed by reason of anger. We cannot become partakers of wisdom, even if everyone considers us wise, for anger rests in the bosom of fools. We cannot even attain immortal life, although everyone may think us prudent, for anger destroys even the prudent. We will not be able to secure the controlling power of righteousness with clear judgment of heart, even if everyone considers us perfect and holy, for the wrath of man works not the righteousness of God. We cannot by any means acquire the esteem and honor that is often seen even in worldly people, even if we are thought noble and honorable through the privileges of birth, because an angry man is dishonored. Nor can we secure any maturity of counsel, even if we appear to be serious and endowed with the greatest knowledge, because an angry man acts without counsel. Nor can we be free from dangerous disturbances or be without sin, even if no disturbances are brought upon us by others, because a passionate man engenders quarrels, but an angry man digs up sins.

In our fourth combat the deadly poison of anger has to be utterly rooted out from the inmost comers of our soul. For as long as this remains in our hearts, and blinds with its hurtful darkness the eye of the soul, we can neither acquire right judgment and discretion, nor gain the insight which springs from an honest gaze, or ripeness of counsel, nor can we be partakers of life, or retentive of righteousness, or even have the capacity for spiritual and true light: for, says one, my eye is disturbed by reason of anger. Nor can we become partakers of wisdom, even though we are considered wise by universal consent, for anger rests in the bosom of fools. Nor can we even attain immortal life, although we are accounted prudent in the opinion of everybody, for anger destroys even the prudent. Nor shall we be able with clear judgment of heart to secure the controlling power of righteousness, even though we are reckoned perfect and holy in the estimation of all men, for the wrath of man works not the righteousness of God. James 1:20 Nor can we by any possibility acquire that esteem and honour which is so frequently seen even in worldlings, even though we are thought noble and honourable through the privileges of birth, because an angry man is dishonoured. Nor again can we secure any ripeness of counsel, even though we appear to be weighty, and endowed with the utmost knowledge; because an angry man acts without counsel. Nor can we be free from dangerous disturbances, nor be without sin, even though no sort of disturbances be brought upon us by others; because a passionate man engenders quarrels, but an angry man digs up sins.

Those who say that anger is not harmful claim this is the case when we are angry with people who do wrong, since God Himself is said to be angry.

Of those who say that anger is not injurious, if we are angry with those who do wrong, since God Himself is said to be angry.

We have heard some people trying to excuse this most destructive disease of the soul by attempting to minimize it through a rather disturbing interpretation of Scripture. They say that it is not harmful if we are angry with brothers who do wrong, since, they claim, God Himself is said to rage and be angry with those who either refuse to know Him or, knowing Him, reject Him. For example, they point to the passage: "And the anger of the Lord was kindled against His people," or where the prophet prays and says, "O Lord, rebuke me not in your anger, neither chasten me in your displeasure." They do not understand that while they want to provide people with an excuse for a most deadly sin, they are attributing to the Divine Infinity and Fountain of all purity the stain of human passion.

We have heard some people trying to excuse this most pernicious disease of the soul, in such a way as to endeavour to extenuate it by a rather shocking way of interpreting Scripture: as they say that it is not injurious if we are angry with the brethren who do wrong, since, say they, God Himself is said to rage and to be angry with those who either will not know Him, or, knowing Him, spurn Him, as here: And the anger of the Lord was kindled against His people; or where the prophet prays and says, O Lord, rebuke me not in your anger, neither chasten me in your displeasure; not understanding that, while they want to open to men an excuse for a most pestilent sin, they are ascribing to the Divine Infinity and Fountain of all purity a taint of human passion.

Concerning those things which are spoken about God in human terms.

Of those things which are spoken of God anthropomorphically.

For if when these things are said of God they are to be understood literally in a material, crude sense, then He also sleeps, as it says, "Arise, why do you sleep, O Lord?"—though elsewhere it says of Him: "Behold, he who keeps Israel shall neither slumber nor sleep." And He stands and sits, since He says, "Heaven is my seat, and earth the footstool for my feet," though He measures out the heaven with his hand and holds the earth in his fist. And He is drunk with wine, as it says, "The Lord awoke like a sleeper, a mighty man, drunk with wine"—He who alone has immortality and dwells in the light which no one can approach—to say nothing of the ignorance and forgetfulness of which we often find mention in Holy Scripture, nor finally of the outline of His limbs, which are described as arranged and ordered like a man's: for example, hair, head, nostrils, eyes, face, hands, arms, fingers, belly, and feet. If we are willing to take all of these according to the bare literal sense, we must think of God as having the form and outline of limbs, and a bodily shape—which is shocking even to speak of and must be kept far from our thoughts.

For if when these things are said of God they are to be understood literally in a material gross signification, then also He sleeps, as it is said, Arise, wherefore do you sleep, O Lord? though it is elsewhere said of Him: Behold he that keeps Israel shall neither slumber nor sleep. And He stands and sits, since He says, Heaven is my seat, and earth the footstool for my feet: Isaiah 66:1 though He measure out the heaven with his hand, and holds the earth in his fist. Isaiah 40:12 And He is drunken with wine as it is said, The Lord awoke like a sleeper, a mighty man, drunken with wine; He who only has immortality and dwells in the light which no man can approach unto: 1 Timothy 6:16 not to say anything of the ignorance and forgetfulness, of which we often find mention in Holy Scripture: nor lastly of the outline of His limbs, which are spoken of as arranged and ordered like a man's; e.g., the hair, head, nostrils, eyes, face, hands, arms, fingers, belly, and feet: if we are willing to take all of which according to the bare literal sense, we must think of God as in fashion with the outline of limbs, and a bodily form; which indeed is shocking even to speak of, and must be far from our thoughts.

In what sense we should understand the emotions and human activities that are attributed to the unchanging and incorporeal God.

In what sense we should understand the passions and human arts which are ascribed to the unchanging and incorporeal God.

And so, just as we cannot understand these things literally of God—who by the authority of Holy Scripture is declared to be invisible, ineffable, incomprehensible, inestimable, simple, and uncompounded—without terrible profanity, neither can we attribute the passion of anger and wrath to that unchangeable nature without fearful blasphemy. We ought to see that the limbs signify the divine powers and boundless operations of God, which can only be represented to us by the familiar expression of limbs. By the mouth we should understand His utterances, which are continually poured by His mercy into the secret senses of the soul, or which He spoke among our fathers and the prophets. By the eyes we can understand the boundless character of His sight, with which He sees and looks through all things, so that nothing is hidden from Him—nothing we do, nothing we can do, not even what we think. By the expression "hands," we understand His providence and work, by which He is the creator and author of all things. The arms are the emblems of His might and government, with which He upholds, rules, and controls all things. And not to speak of other things, what else does the hoary hair of His head signify but the eternity and perpetuity of Deity, through which He is without any beginning, before all times, and excels all creatures? So then when we read of the anger or fury of the Lord, we should take it not ἀνθρωποπαθῶς (according to human passion)—that is, according to an unworthy meaning of human passion—but in a sense worthy of God, who is free from all passion. By this we should understand that He is the judge and avenger of all the unjust things done in this world, and by reason of these terms and their meaning we should dread Him as the terrible rewarder of our deeds and fear to do anything against His will. For human nature is accustomed to fear those it knows to be indignant and is afraid of offending them, just as in the case of some very just judges, avenging wrath is usually feared by those who are tormented by some accusation of their conscience. Not that this passion exists in the minds of those who are going to judge with perfect equity, but while they fear in this way, the disposition of the judge towards them is that which precedes a just and impartial execution of the law. And this, however kindly and gently it may be conducted, is considered by those who are justly to be punished to be the most savage wrath and vehement anger. It would be tedious and outside the scope of the present work to explain all the things spoken metaphorically of God in Holy Scripture with human figures. Let it be enough for our present purpose, which is aimed against the sin of wrath, to have said this, so that no one through ignorance may draw down upon himself a cause of this evil and of eternal death from those Scriptures in which he should seek saintliness and immortality as the remedies to bring life and salvation.

And so as without horrible profanity these things cannot be understood literally of Him who is declared by the authority of Holy Scripture to be invisible, ineffable, incomprehensible, inestimable, simple, and uncompounded, so neither can the passion of anger and wrath be attributed to that unchangeable nature without fearful blasphemy. For we ought to see that the limbs signify the divine powers and boundless operations of God, which can only be represented to us by the familiar expression of limbs: by the mouth we should understand that His utterances are meant, which are of His mercy continually poured into the secret senses of the soul, or which He spoke among our fathers and the prophets: by the eyes we can understand the boundless character of His sight with which He sees and looks through all things, and so nothing is hidden from Him of what is done or can be done by us, or even thought. By the expression hands, we understand His providence and work, by which He is the creator and author of all things; the arms are the emblems of His might and government, with which He upholds, rules and controls all things. And not to speak of other things, what else does the hoary hair of His head signify but the eternity and perpetuity of Deity, through which He is without any beginning, and before all times, and excels all creatures? So then also when we read of the anger or fury of the Lord, we should take it not ἀνθρωποπαθῶς; i.e., according to an unworthy meaning of human passion, but in a sense worthy of God, who is free from all passion; so that by this we should understand that He is the judge and avenger of all the unjust things which are done in this world; and by reason of these terms and their meaning we should dread Him as the terrible rewarder of our deeds, and fear to do anything against His will. For human nature is wont to fear those whom it knows to be indignant, and is afraid of offending: as in the case of some most just judges, avenging wrath is usually feared by those who are tormented by some accusation of their conscience; not indeed that this passion exists in the minds of those who are going to judge with perfect equity, but that, while they so fear, the disposition of the judge towards them is that which is the precursor of a just and impartial execution of the law. And this, with whatever kindness and gentleness it may be conducted, is deemed by those who are justly to be punished to be the most savage wrath and vehement anger. It would be tedious and outside the scope of the present work were we to explain all the things which are spoken metaphorically of God in Holy Scripture, with human figures. Let it be enough for our present purpose, which is aimed against the sin of wrath, to have said this that no one may through ignorance draw down upon himself a cause of this evil and of eternal death, out of those Scriptures in which he should seek for saintliness and immortality as the remedies to bring life and salvation.

How calm a monk ought to be.

How calm a monk ought to be.

A monk who aims at perfection and desires to fight lawfully in his spiritual combat should be free from all sin of anger and wrath, and should listen to the instruction that the chosen vessel gives him: "Let all anger, wrath, clamor, and evil speaking be taken away from among you, with all malice." When he says, "Let all anger be taken away from you," he makes no exception for any kind of anger as necessary or useful for us. And if it becomes necessary, he should immediately deal with a brother who has gone astray in such a way that, while he manages to apply a remedy to someone suffering from perhaps a slight fever, he does not by his own wrath involve himself in a more dangerous disease of blindness. For whoever wants to heal another's wound ought to be in good health and free from every trace of weakness himself, or else that saying of the gospel might be applied to him: "Physician, first heal yourself." He must not be like someone who sees a speck in his brother's eye but fails to see the beam in his own eye, for how will he see to remove the speck from his brother's eye when he has the beam of anger in his own eye?

And so a monk aiming at perfection, and desiring to strive lawfully in his spiritual combat, should be free from all sin of anger and wrath, and should listen to the charge which the chosen vessel gives him. Let all anger, says he, and wrath, and clamour, and evil speaking, be taken away from among you, with all malice. Ephesians 4:31 When he says, Let all anger be taken away from you, he excepts none whatever as necessary or useful for us. And if need be, he should at once treat an erring brother in such a way that, while he manages to apply a remedy to one afflicted with perhaps a slight fever, he may not by his wrath involve himself in a more dangerous malady of blindness. For he who wants to heal another's wound ought to be in good health and free from every affection of weakness himself, lest that saying of the gospel should be used to him, Physician, first heal yourself; Luke 4:23 and lest, seeing a mote in his brother's eye, he see not the beam in his own eye, for how will he see to cast out the mote from his brother's eye, who has the beam of anger in his own eye? Matthew 7:3-5

Concerning Righteous and Unrighteous Anger

There are two kinds of anger: one is righteous and the other is unrighteous. Righteous anger is a zeal without disturbance that acts against evil. This is the anger the Lord showed when He drove out those who were buying and selling in the temple, and when He cursed the fig tree. The saints also experience this kind of anger when they are stirred up against sin. Unrighteous anger, however, is a disturbance that seeks revenge. This kind is further divided into two types: one that quickly flares up and just as quickly subsides, which is called a fit of rage; and another that persists and becomes deeply rooted, which is called resentment or hatred. This latter type is worse because it harbors the memory of injury for a long time and waits for the right moment to take revenge, becoming an implacable enemy. This is the kind of anger we must completely reject.

Of the righteous and unrighteous passion of wrath.

From nearly every cause, the emotion of anger boils over and blinds the eyes of the soul. By bringing the deadly beam of a worse disease over the sharpness of our vision, it prevents us from seeing the sun of righteousness. It makes no difference whether gold plates, lead, or any other metal you choose are placed over our eyelids—the value of the metal makes no difference to our blindness.

From almost every cause the emotion of wrath boils over, and blinds the eyes of the soul, and, bringing the deadly beam of a worse disease over the keenness of our sight, prevents us from seeing the sun of righteousness. It makes no difference whether gold plates, or lead, or what metal you please, are placed over our eyelids, the value of the metal makes no difference in our blindness.

Of the only case in which anger is useful to us.

Of the only case in which anger is useful to us.

We must admit that we have one use for anger that has been excellently implanted in us, for which alone it is useful and profitable to allow it: when we are indignant and rage against the lustful emotions of our heart, and are troubled that things have arisen in the hidden places of our heart that we would be ashamed to do or say in front of other people—especially as we tremble before the presence of the angels and of God Himself, who fills all things everywhere, and as we fear with the greatest dread the eye of Him from whom the secrets of our hearts cannot possibly be hidden.

We have, it must be admitted, a use for anger excellently implanted in us for which alone it is useful and profitable for us to admit it, viz., when we are indignant and rage against the lustful emotions of our heart, and are vexed that the things which we are ashamed to do or say before men have risen up in the lurking places of our heart, as we tremble at the presence of the angels, and of God Himself, who pervades all things everywhere, and fear with the utmost dread the eye of Him from whom the secrets of our hearts cannot possibly be hid.

Examples from the life of blessed David where anger was properly experienced.

Instances from the life of the blessed David in which anger was rightly felt.

This is certainly the case when we become agitated against anger itself because it has crept up on us against our brother, and when in our wrath we drive out its deadly impulses and do not allow it to have a dangerous hiding place in the inner chambers of our heart. That prophet teaches us to be angry in this way—the same one who had so completely driven anger from his own emotions that he would not take revenge even on his enemies whom God had delivered into his hands—when he says, "Be angry and sin not." For when he had desired water from the well of Bethlehem and his mighty men had given it to him, bringing it through the middle of the enemy armies, he immediately poured it out on the ground. In this way he angrily extinguished the pleasant feeling of his desire and poured it out to the Lord without satisfying the longing he had expressed, saying, "Far be it from me that I should do this! Shall I drink the blood of these men who went at the risk of their lives?" And when Shimei threw stones at King David and cursed him in his hearing before everyone, and Abishai the son of Zeruiah, the commander of the army, wanted to cut off his head and avenge the insult to the king, blessed David was moved with godly anger against this terrible suggestion of his. Maintaining the proper measure of humility and strict patience, he said with unshakable gentleness, "What have I to do with you, you sons of Zeruiah? Let him alone so he may curse. For the Lord has commanded him to curse David. And who is he who will dare to say, 'Why have you done this?' Look, my son who came from my own body seeks my life, and how much more this son of Benjamin? Let him alone so he may curse, according to the Lord's command. Perhaps the Lord will look upon my affliction and return good to me for this cursing today."

And at any rate (this is the case), when we are agitated against this very anger, because it has stolen on us against our brother, and when in wrath we expel its deadly incitements, nor suffer it to have a dangerous lurking place in the recesses of our heart. To be angry in this fashion even that prophet teaches us who had so completely expelled it from his own feelings that he would not retaliate even on his enemies and those delivered by God into his hands: when he says Be angry and sin not. For he, when he had longed for water from the well of Bethlehem, and had been given it by his mighty men, who had brought it through the midst of the hosts of the enemy, at once poured it out on the ground: and thus in his anger extinguished the delicious feeling of his desire, and poured it out to the Lord, without satisfying the longing that he had expressed, saying: That be far from me that I should do this! Shall I drink the blood of those men who went forth on the danger of their souls? 2 Samuel 23:17 And when Shimei threw stones at King David and cursed him, in his hearing, before everybody, and Abishai, the son of Zeruiah, the captain of the host, wished to cut off his head and avenge the insult to the king, the blessed David moved with pious wrath against this dreadful suggestion of his, and keeping the due measure of humility and a strict patience, said with imperturbable gentleness, What have I to do with you, you sons of Zeruiah? Let him alone that he may curse. For the Lord has commanded him to curse David. And who is he who shall dare to say, Why have you done this? Behold my son, who came forth from my loins, seeks my life, and how much more this son of Benjamin? Let him alone, that he may curse, according to the command of the Lord. It may be the Lord will look upon my affliction, and return to me good for this cursing today. 2 Samuel 16:10-12

On the anger that should be directed against ourselves.

Of the anger which should be directed against ourselves.

Some people are commanded to be angry in a healthy way, but with ourselves and with the evil thoughts that arise in us, and not to sin—that is, by letting those thoughts lead to bad outcomes. The next verse makes this meaning clearer: "The things you say in your hearts, be sorry for them on your beds." In other words, whatever thoughts come to you when sudden and anxious impulses rush in, you should correct and fix them with healthy sorrow while lying in a bed of rest, removing all the noise and disturbance of anger through the calming influence of good judgment. Finally, when the blessed Apostle quoted this verse and said, "Be angry and sin not," he added, "Let not the sun go down upon your wrath, neither give place to the devil." If it is dangerous for the sun of righteousness to set on our anger, and if being angry immediately gives the devil a place in our hearts, then how can Paul command us to be angry by saying, "Be angry, and sin not"? Clearly he means this: be angry with your faults and your bad impulses, so that if you give in to them, Christ, the sun of righteousness, will not begin to set on your darkened minds because of your anger, and when He leaves, you will not make room for the devil in your hearts.

And some are commanded to be angry after a wholesome fashion, but with our own selves, and with evil thoughts that arise, and not to sin, viz., by bringing them to a bad issue. Finally, the next verse explains this to be the meaning more clearly: The things you say in your hearts, be sorry for them on your beds: i.e., whatever you think of in your hearts when sudden and nervous excitements rush in on you, correct and amend with wholesome sorrow, lying as it were on a bed of rest, and removing by the moderating influence of counsel all noise and disturbance of wrath. Lastly, the blessed Apostle, when he made use of the testimony of this verse, and said, Be angry and sin not, added, Let not the sun go down upon your wrath, neither give place to the devil. Ephesians 4:26 If it is dangerous for the sun of righteousness to go down upon our wrath, and if when we are angry we straightway give place to the devil in our hearts, how is it that above he charges us to be angry, saying, Be angry, and sin not? Does he not evidently mean this: be angry with your faults and your tempers, lest, if you acquiesce in them, Christ, the sun of righteousness, may on account of your anger begin to go down on your darkened minds, and when He departs you may furnish a place for the devil in your hearts?

Concerning the sun, about which it is said that it should not set upon your anger.

Of the sun, of which it is said that it should not go down upon your wrath.

God clearly refers to this sun through the prophet when He says, "But to those that fear my name the sun of righteousness shall arise with healing in His wings." And this sun is said to go down at midday on sinners, false prophets, and those who are angry, when the prophet says, "Their sun is gone down at noon." In any case, figuratively speaking, the mind—that is, the nous (reason)—which can rightly be called the sun because it surveys all the thoughts and discernments of the heart, should not be extinguished by the sin of anger. Otherwise, when it goes down, the shadows of disturbance, along with the devil who authors them, will fill all the feelings of our hearts. Overwhelmed by the shadows of wrath as if in a dark night, we will not know what we ought to do. It is in this sense that we have presented this passage from the Apostle, handed down to us by the teaching of the elders, because it was necessary, even at the risk of a somewhat lengthy discussion, to show how they understood anger. They do not permit it even for a moment to gain entrance into our heart, carefully observing that saying of the gospel: "Whosoever is angry with his brother is in danger of the judgment." But if it is lawful to be angry until sunset, the excess of our wrath and the vengeance of our anger will be able to give full expression to passion and dangerous agitation before that sun moves toward its setting.

And of this sun God clearly makes mention by the prophet, when He says, But to those that fear my name the sun of righteousness shall arise with healing in His wings. Malachi 4:2 And this again is said to go down at midday on sinners and false prophets, and those who are angry, when the prophet says, Their sun is gone down at noon. Amos 8:9 And at any rate tropically the mind, that is the νοῦς or reason, which is fairly called the sun because it looks over all the thoughts and discernings of the heart, should not be put out by the sin of anger: lest when it goes down the shadows of disturbance, together with the devil their author, fill all the feelings of our hearts, and, overwhelmed by the shadows of wrath, as in a murky night, we know not what we ought to do. In this sense it is that we have brought forward this passage of the Apostle, handed down to us by the teaching of the elders, because it was needful, even at the risk of a somewhat lengthy discourse, to show how they felt with regard to anger, for they do not permit it even for a moment to effect an entrance into our heart: observing with the utmost care that saying of the gospel: Whosoever is angry with his brother is in danger of the judgment. Matthew 5:22 But if it be lawful to be angry up till sunset, the surfeit of our wrath and the vengeance of our anger will be able to give full play to passion and dangerous excitement before that sun inclines towards its setting.

Of those whose anger continues without limit, even beyond the setting of the sun.

Of those to whose wrath even the going down of the sun sets no limit.

But what am I to say of those (and I cannot say it without shame on my own part) whose unwillingness to forgive continues even beyond the setting of the sun? They prolong their anger for several days and feed bitter feelings against those who provoked them, yet they claim in words that they are not angry. However, in fact and action they show that they are extremely disturbed. They do not speak pleasantly to them or address them with ordinary courtesy, and they think they are doing nothing wrong in this because they are not seeking revenge for their distress. But since they either do not dare or are not able to show their anger openly and give vent to it, they drive the poison of anger inward to their own harm. They secretly harbor it in their hearts and silently nurture it within themselves, without shaking off their resentful attitude through mental effort. Instead, they digest it as days pass and somewhat lessen it after a while.

But what am I to say of those (and I cannot say it without shame on my own part) to whose implacability even the going down of the sun sets no bound: but prolonging it for several days, and nourishing rancorous feelings against those against whom they have been excited, they say in words that they are not angry, but in fact and deed they show that they are extremely disturbed? For they do not speak to them pleasantly, nor address them with ordinary civility, and they think that they are not doing wrong in this, because they do not seek to avenge themselves for their upset. But since they either do not dare, or at any rate are not able to show their anger openly, and give place to it, they drive in, to their own detriment, the poison of anger, and secretly cherish it in their hearts, and silently feed on it in themselves; without shaking off by an effort of mind their sulky disposition, but digesting it as the days go by, and somewhat mitigating it after a while.

This is how temper and anger reach their completion: when a person acts on them as fully as possible.

How this is the end of temper and anger when a man carries it into act as far as he can.

But it seems that even this is not the final outcome of revenge for everyone. Some people can only fully satisfy their anger or resentment if they carry out the impulse of anger as far as they are able. We know this is true of those who restrain their feelings, not because they want to calm them, but simply because they lack the opportunity for revenge. They can do nothing more to those with whom they are angry except speak to them without normal politeness. Or it appears as if anger is to be moderated only in our actions, and not to be completely rooted out from its hiding place in our hearts. As a result, overwhelmed by its darkness, we are unable not only to receive the light of wholesome counsel and knowledge, but also to be a temple of the Holy Spirit, as long as the spirit of anger lives in us. For anger that is nurtured in the heart, even though it may not harm people who are present, still shuts out the brilliance of the radiance of the Holy Spirit, just as much as anger that is openly expressed.

But it looks as if even this was not the end of vengeance to every one, but some can only completely satisfy their wrath or sulkiness if they carry out the impulse of anger as far as they are able; and this we know to be the case with those who restrain their feelings, not from desire of calming them, but simply from want of opportunity of revenge. For they can do nothing more to those with whom they are angry, except speak to them without ordinary civility: or it looks as if anger was to be moderated only in action, and not to be altogether rooted out from its hiding place in our bosom: so that, overwhelmed by its shadows, we are unable not only to admit the light of wholesome counsel and of knowledge, but also to be a temple of the Holy Spirit, so long as the spirit of anger dwells in us. For wrath that is nursed in the heart, although it may not injure men who stand by, yet excludes the splendour of the radiance of the Holy Ghost, equally with wrath that is openly manifested.

That we should not hold on to our anger even for a single moment.

That we should not retain our anger even for an instant.

How can we think that the Lord would allow anger to be retained even for an instant, since He does not permit us to offer the spiritual sacrifices of our prayers if we are aware that another has any bitterness against us? He says, "If then you bring your gift to the altar and there remember that your brother has anything against you, leave there your gift at the altar and go your way; first be reconciled to your brother, and then come and offer your gift" (Matthew 5:23-24). How then can we retain displeasure against our brother—I will not say for several days, but even until the setting of the sun—if we are not allowed to offer our prayers to God while he has anything against us? And yet we are commanded by the Apostle: "Pray without ceasing" (1 Thessalonians 5:17), and "in every place lifting up holy hands without wrath and disputing" (1 Timothy 2:8). It follows, then, that either we never pray at all, keeping this poison in our hearts, and become guilty of violating this apostolic and evangelical command in which we are told to pray everywhere and without ceasing; or else, if we deceive ourselves and dare to pour forth our prayers contrary to His command, we must know that we are offering to God not prayer, but an obstinate temper with a rebellious spirit.

Or how can we think that the Lord would have it retained even for an instant, since He does not permit us to offer the spiritual sacrifices of our prayers, if we are aware that another has any bitterness against us: saying, If then you bring your gift to the altar and there rememberest that your brother has anything against you, leave there your gift at the altar and go your way; first be reconciled to your brother, and then come and offer your gift. Matthew 5:23-24 How then may we retain displeasure against our brother, I will not say for several days, but even till the going down of the sun, if we are not allowed to offer our prayers to God while he has anything against us? And yet we are commanded by the Apostle: Pray without ceasing; 1 Thessalonians 5:17 and in every place lifting up holy hands without wrath and disputing. 1 Timothy 2:8 It remains then either that we never pray at all, retaining this poison in our hearts, and become guilty in regard of this apostolic or evangelic charge, in which we are bidden to pray everywhere and without ceasing; or else if, deceiving ourselves, we venture to pour forth our prayers, contrary to His command, we must know that we are offering to God no prayer, but an obstinate temper with a rebellious spirit.

On Reconciliation with Our Brother

If we are offering our gift at the altar and remember that our brother has something against us, we must leave our gift there before the altar, go first to be reconciled with our brother, and then come back to offer our gift. For if we are still at odds with our brother, our gift cannot be acceptable to God. The Lord does not want our worship while we remain in conflict with our brother. He requires us first to be reconciled, and only then to return and offer our sacrifice. This shows that love and peace with our neighbor are more important to God than any offering we might bring to the altar. We cannot truly love God if we hate our brother, for John says that anyone who claims to love God but hates his brother is a liar. Therefore, we must quickly seek peace and reconciliation with anyone we have offended or who has been offended by us, so that our prayers and worship may be acceptable to God.

Of reconciliation with our brother.

And because we often reject our brothers who have been hurt and saddened, and dismiss them, claiming that they were not injured by any fault of ours, the Healer of souls, who knows all secrets, wanting to completely remove all occasions for anger from our hearts, not only commands us to forgive when we have been wronged and to be reconciled with our brothers, keeping no memory of wrongs or injuries against them, but He also gives a similar command: if we know that they have anything against us, whether justly or unjustly, we should leave our gift—that is, postpone our prayers—and hurry first to make things right with them. Then, once our brother's healing is accomplished, we may bring our prayers without fault. For the common Lord of all does not care so much about our worship that He would lose one person while gaining another by allowing displeasure to remain in us. For He suffers some loss in anyone's loss, since He desires and seeks the salvation of all His servants equally. Therefore our prayer will be ineffective if our brother has anything against us, just as much as if we were harboring feelings of bitterness against him in an angry and resentful spirit.

And because we often spurn the brethren who are injured and saddened, and despise them, and say that they were not hurt by any fault of ours, the Healer of souls, who knows all secrets, wishing utterly to eradicate all opportunities of anger from our hearts, not only commands us to forgive if we have been wronged, and to be reconciled with our brothers, and keep no recollection of wrong or injuries against them, but He also gives a similar charge, that in case we are aware that they have anything against us, whether justly or unjustly, we should leave our gift, that is, postpone our prayers, and hasten first to offer satisfaction to them; and so when our brother's cure is first effected, we may bring the offering of our prayers without blemish. For the common Lord of all does not care so much for our homage as to lose in one what He gains in another, through displeasure being allowed to reign in us. For in any one's loss He suffers some loss, who desires and looks for the salvation of all His servants in one and the same way. And therefore our prayer will lose its effect, if our brother has anything against us, just as much as if we were cherishing feelings of bitterness against him in a swelling and wrathful spirit.

How the Old Law would root out anger not only from actions but from thoughts.

How the Old Law would root out anger not only from the actions but from the thoughts.

But why should we spend more time on the precepts of the gospels and apostles when even the Old Law, which is thought to be somewhat lenient, guards against the same thing? It says, "You shall not hate your brother in your heart," and again, "Be not mindful of the injury of your citizens," and again, "The ways of those who preserve the recollection of wrongs are towards death." You see there too that wickedness is restrained not only in action but also in the secret thoughts, since it is commanded that hatred be utterly rooted out from the heart, and not merely retaliation for, but the very recollection of a wrong done.

But why should we spend any more time over evangelic and apostolic precepts, when even the old law, which is thought to be somewhat slack, guards against the same thing, when it says, You shall not hate your brother in your heart; and again, Be not mindful of the injury of your citizens; Leviticus 19:17-18 and again, The ways of those who preserve the recollection of wrongs are towards death? You see there too that wickedness is restrained not only in action, but also in the secret thoughts, since it is commanded that hatred be utterly rooted out from the heart, and not merely retaliation for, but the very recollection of, a wrong done.

How useless is the withdrawal of those who do not abandon their bad habits.

How useless is the retirement of those who do not give up their bad manners.

Sometimes when we have been overcome by pride or impatience, and we want to improve our rough and crude behavior, we complain that we need solitude, as if we would find the virtue of patience there where no one provokes us. We make excuses for our negligence and say that the cause of our agitation does not come from our own impatience, but from the faults of our brothers. And as long as we blame others for our fault, we will never be able to reach the goal of patience and perfection.

Sometimes when we have been overcome by pride or impatience, and we want to improve our rough and bearish manners, we complain that we require solitude, as if we should find the virtue of patience there where nobody provokes us: and we apologize for our carelessness, and say that the reason of our disturbance does not spring from our own impatience, but from the fault of our brethren. And while we lay the blame of our fault on others, we shall never be able to reach the goal of patience and perfection.

The peace of our heart does not depend on another person's will, but is within our own control.

That the peace of our heart does not depend on another's will, but lies in our own control.

The most important part of our spiritual growth and inner peace must not depend on someone else's will, which can never be under our control, but rather lies within our own power. Therefore, the fact that we are not angry should not result from another person's perfection, but from our own virtue, which is gained not by someone else's patience, but by our own long-suffering.

The chief part then of our improvement and peace of mind must not be made to depend on another's will, which cannot possibly be subject to our authority, but it lies rather in our own control. And so the fact that we are not angry ought not to result from another's perfection, but from our own virtue, which is acquired, not by somebody else's patience, but by our own long-suffering.

Concerning the eagerness with which we ought to pursue the desert, and the things in which we make progress there.

Of the zeal with which we should seek the desert, and of the things in which we make progress there.

Those who are perfect and purified from all faults ought to seek the desert. They should thoroughly eliminate all their faults while living among the community of brothers and sisters, and then enter the desert not as a cowardly escape, but for the purpose of divine contemplation and with the desire for deeper insight into heavenly things—insights that can only be gained in solitude by those who are perfect. Whatever faults we bring with us uncured into the desert will remain concealed within us and will not be eliminated. Just as solitude can reveal the purest contemplation to someone whose character has been improved and disclose knowledge of spiritual mysteries to their clear vision, it generally not only preserves but intensifies the faults of those who have undergone no correction. A person appears to himself to be patient and humble only as long as he encounters no one in daily interactions. But he will immediately revert to his former nature whenever any occasion for passion occurs. I mean that those faults which were lying hidden will immediately appear on the surface, and like unbridled horses carefully fed during too long a period of idleness, they will rush out from the starting gates all the more eagerly and fiercely, leading to their charioteer's destruction. When the opportunity to practice our faults among other people is removed, they will increasingly grow within us unless we have first been purified from them. And the mere shadow of patience which we seemed to possess when we interacted with our brothers and sisters—at least out of respect for them and the public nature of community life—we lose altogether through laziness and carelessness.

Further, it is those who are perfect and purified from all faults who ought to seek the desert, and when they have thoroughly exterminated all their faults amid the assembly of the brethren, they should enter it not by way of cowardly flight, but for the purpose of divine contemplation, and with the desire of deeper insight into heavenly things, which can only be gained in solitude by those who are perfect. For whatever faults we bring with us uncured into the desert, we shall find to remain concealed in us and not to be got rid of. For just as when the character has been improved, solitude can lay open to it the purest contemplation, and reveal the knowledge of spiritual mysteries to its clear gaze, so it generally not only preserves but intensifies the faults of those who have undergone no correction. For a man appears to himself to be patient and humble, just as long as he comes across nobody in intercourse; but he will presently revert to his former nature, whenever the chance of any sort of passion occurs: I mean that those faults will at once appear on the surface which were lying hid, and, like unbridled horses diligently fed up during too long a time of idleness, dash forth from the barriers the more eagerly and fiercely, to the destruction of their charioteer. For when the opportunity for practising them among men is removed, our faults will more and more increase in us, unless we have first been purified from them. And the mere shadow of patience, which, when we mixed with our brethren, we seemed fancifully to possess, at least out of respect for them and publicity, we lose altogether through sloth and carelessness.

An example to help in forming a judgment about those who are patient only when no one puts them to the test.

An illustration to help in forming an opinion on those who are only patient when they are not tried by any one.

But it is like all poisonous kinds of serpents or wild beasts which, while they remain in solitude and their own lairs, are still not harmless; for they cannot really be said to be harmless simply because they are not actually hurting anybody. This results in their case not from any feeling of goodness, but from the circumstances of solitude, and when they get an opportunity to hurt someone, they immediately produce the poison stored up in them and show the ferocity of their nature. And so in the case of men who are aiming at perfection, it is not enough simply not to be angry with other people. For we remember that when we were living in solitude, a feeling of irritation would creep over us against our pen because it was too large or too small, against our penknife when it cut badly with a blunt edge, and against a flint if by chance when we were rather late and hurrying to the reading, a spark of fire would not come out, so that we could not remove and get rid of our mental disturbance except by cursing the senseless object, or at least the devil. Therefore, for a method of perfection it will be useless for there to be a lack of people against whom our anger might be aroused, since if patience has not already been acquired, the feelings of passion that still dwell in our hearts can equally well spend themselves on inanimate things and trivial objects, and not allow us to gain a continuous state of peacefulness or to be free from our remaining faults—unless perhaps we think that some advantage and a sort of cure may be gained for our passion from the fact that inanimate and speechless things cannot possibly reply to our curses and rage, nor provoke our ungovernable temper to break out into a worse madness of passion.

But it is like all poisonous kinds of serpents or of wild beasts, which, while they remain in solitude and their own lairs, are still not harmless; for they cannot really be said to be harmless, because they are not actually hurting anybody. For this results in their case, not from any feeling of goodness, but from the exigencies of solitude, and when they have secured an opportunity of hurting some one, at once they produce the poison stored up in them, and show the ferocity of their nature. And so in the case of men who are aiming at perfection, it is not enough not to be angry with men. For we recollect that when we were living in solitude a feeling of irritation would creep over us against our pen because it was too large or too small; against our penknife when it cut badly and with a blunt edge what we wanted cut; and against a flint if by chance when we were rather late and hurrying to the reading, a spark of fire flashed out, so that we could not remove and get rid of our perturbation of mind except by cursing the senseless matter, or at least the devil. Wherefore for a method of perfection it will not be of any use for there to be a dearth of men against whom our anger might be roused: since, if patience has not already been acquired, the feelings of passion which still dwell in our hearts can equally well spend themselves on dumb things and paltry objects, and not allow us to gain a continuous state of peacefulness, or to be free from our remaining faults: unless perhaps we think that some advantage and a sort of cure may be gained for our passion from the fact that inanimate and speechless things cannot possibly reply to our curses and rage, nor provoke our ungovernable temper to break out into a worse madness of passion.

On the way in which anger should be banished according to the gospel.

Of the way in which auger should be banished according to the gospel.

Therefore, if we wish to gain the substance of that divine reward of which it is said, "Blessed are the pure in heart, for they shall see God," we ought not only to banish anger from our actions, but entirely to root it out from our inmost soul. For it will not do any good to have checked anger in words and not to have shown it in deeds, if God, from whom the secrets of the heart are not hidden, sees that it remains in the secret recesses of our heart. For the word of the gospel commands us to destroy the roots of our faults rather than the fruits; for these, when the incitements are all removed, will certainly not put forth shoots anymore. And so the mind will be able to continue in complete patience and holiness when this anger has been removed, not from the surface of acts and deeds, but from the very innermost thoughts. And therefore, to avoid the commission of murder, anger and hatred are cut off, without which the crime of murder cannot possibly be committed. For whoever is angry with his brother is in danger of the judgment, and whoever hates his brother is a murderer, because in his heart he desires to kill him, whose blood we know he has certainly not shed among men with his own hand or with a weapon. Yet, owing to his burst of anger, he is declared to be a murderer by God, who renders to each person, not merely for the result of his actions, but for his purpose and desires and wishes, either a reward or a punishment, according to what He Himself says through the prophet: "But I come that I may gather them together with all nations and tongues," and again: "Their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men."

Wherefore if we wish to gain the substance of that divine reward of which it is said, Blessed are the pure in heart, for they shall see God, Matthew 5:8 we ought not only to banish it from our actions, but entirely to root it out from our inmost soul. For it will not be of any good to have checked anger in words, and not to have shown it in deeds, if God, from whom the secrets of the heart are not hid, sees that it remains in the secret recesses of our bosom. For the word of the gospel bids us destroy the roots of our faults rather than the fruits; for these, when the incitements are all removed, will certainly not put forth shoots any more; and so the mind will be able to continue in all patience and holiness, when this anger has been removed, not from the surface of acts and deeds, but from the very innermost thoughts. And, therefore to avoid the commission of murder, anger and hatred are cut off, without which the crime of murder cannot possibly be committed. For whosoever is angry with his brother, is in danger of the judgment; and whosoever hates his brother is a murderer; 1 John 3:15 viz., because in his heart he desires to kill him, whose blood we know that he has certainly not shed among men with his own hand or with a weapon; yet, owing to his burst of anger, he is declared to be a murderer by God, who renders to each man, not merely for the result of his actions, but for his purpose and desires and wishes, either a reward or a punishment; according to that which He Himself says through the prophet: But I come that I may gather them together with all nations and tongues; Isaiah 66:18 and again: Their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men. Romans 2:15-16

Whether we ought to accept the addition of "without a cause" in what is written in the Gospel, "whosoever is angry with his brother," etc.

Whether we ought to admit the addition of without a cause, in that which is written in the Gospel, whosoever is angry with his brother, etc.

You should know that in the passage found in many copies, "Whosoever is angry with his brother without a cause is in danger of the judgment," the words "without a cause" are superfluous and were added by those who did not think that anger for just reasons should be eliminated. After all, no one, no matter how unreasonably disturbed, would say he was angry without a cause. Therefore, it appears these words were added by those who did not understand Scripture's purpose, which was to completely banish the impulse toward anger and to leave no occasion whatsoever for indignation. This is to prevent a situation where, while being commanded to be angry with good reason, we might find an opportunity to be angry without good reason. The end and goal of patience is not to be angry with good reason, but not to be angry at all. However, I know that some interpret this very expression "without a cause" to mean that someone is angry without a cause when, despite being angered, he is not permitted to seek vengeance. But it is better to understand it as we find it written in many modern copies and all the ancient ones.

But you should know that in this, which is found in many copies, Whosoever is angry with his brother without a cause, is in danger of the judgment, the words without a cause are superfluous, and were added by those who did not think that anger for just causes was to be banished: since certainly nobody, however unreasonably he is disturbed, would say that he was angry without a cause. Wherefore it appears to have been added by those who did not understand the drift of Scripture, which intended altogether to banish the incentive to anger, and to reserve no occasion whatever for indignation; lest while we were commanded to be angry with a cause, an opportunity for being angry without a cause might occur to us. For the end and aim of patience consists, not in being angry with a good reason, but in not being angry at all. Although I know that by some this very expression, without a cause, is taken to mean that he is angry without a cause who when he is angered is not allowed to seek for vengeance. But it is better so to take it as we find it written in many modern copies and all the ancient ones.

The remedies by which we can root out anger from our hearts.

The remedies by which we can root out anger from our hearts.

Therefore, the athlete of Christ who competes according to the rules must completely root out the feeling of anger. There will be a reliable cure for this disease if, first of all, we decide that we should never be angry at all, whether for good or bad reasons. We must understand that we will immediately lose the light of discernment, the security of good judgment, our integrity, and the balanced character of righteousness if the central light of our heart has been darkened by anger's shadows. Second, the purity of our soul will soon be clouded, and it cannot possibly become a temple for the Holy Spirit while the spirit of anger lives in us. Finally, we should recognize that we should never pray or offer our prayer to God while we are angry. And above all, keeping before our eyes the uncertain condition of human life, we should realize daily that we will soon depart from the body, and that our self-control and chastity, our renunciation of all our possessions, our contempt of wealth, our efforts in fasting and keeping vigil will not help us at all if eternal punishments are given to us by the judge of the world solely because of anger and hatred.

Wherefore the athlete of Christ who strives lawfully ought thoroughly to root out the feeling of wrath. And it will be a sure remedy for this disease, if in the first place we make up our mind that we ought never to be angry at all, whether for good or bad reasons: as we know that we shall at once lose the light of discernment, and the security of good counsel, and our very uprightness, and the temperate character of righteousness, if the main light of our heart has been darkened by its shadows: next, that the purity of our soul will presently be clouded, and that it cannot possibly be made a temple for the Holy Ghost while the spirit of anger resides in us; lastly, that we should consider that we ought never to pray, nor pour out our prayer to God, while we are angry. And above all, having before our eyes the uncertain condition of mankind, we should realize daily that we are soon to depart from the body, and that our continence and chastity, our renunciation of all our possessions, our contempt of wealth, our efforts in fastings and vigils will not help us at all, if solely on account of anger and hatred eternal punishments are awarded to us by the judge of the world.