March
4, 2002
"The
Spirit of Anger - Part II"
-- St. John Cassian
One of the best known of the Desert Fathers is
the fourth century writer, St. John Cassian, whose
"Institutes" and "Conferences" comprise two of the
most comprehensive collections of sayings from the holy men and women of
the ancient deserts. Today's text on anger, the second of two parts, is
from the "Institutes" and certainly speaks to all of us. We
highly recommend both these books to the serious student of monastic
spirituality; like the "Philokalia," they will supply the
serious student with many years of pleasant study and inspiration.
THE SPIRIT OF ANGER
-- But what is to be said of those persons (and
this I am unable to mention without shame) on whose implacability even
sundown itself place3s no limits and who draw it out for days on end?
They maintain a rancorous spirit against those with whom theyare upset
and, although they deny orally that they are angry, they manifest the
deepest anger by their actions. They neither approach them with an
appropriate word nor speak to them with ordinary civility, and in this
regard they do not consider themselves in the wrong because they do not
demand vengeance for their annoyance. Yet, because they do not dare to
or at any rate cannot bring it out into the open, they turn the poison
of their wrath back to their own destruction, brooding over it in their
hearts and in glum silence digesting it within themselves. They do not
at once and with strength of mind cast out their bitter sadness; instead
they mull it over, and eventually as time goes on they deal with it
equably.
-- How could the Lord wish to be held onto for
even a moment when in fact he does not even allow the spiritual
sacrifices of our prayers to be offered if we know that someone else is
angry with us? As he says: "If, then, you are offering your gift at
the altar and there remember that your brother has something against
you, leave your gift there at the altar, go first and be reconciled with
your brother, and then come and offer your gift" (Matthew 5:23-24).
How, then, are we permitted to be annoyed with our brother even until
sundown -- not to mention for several days -- when, if he has something
against us, we are not allowed to offer our prayers to God? We are
commanded by the Apostle: "Pray without ceasing" (I
Thessalonians 5:17). And: "In every place lifting up pure hands
without anger and dissension" (I Timothy 2:8). It follows,
therefore, that either we keep this kind of poison in our hearts and
never pray, thus disobeying the apostolic and gospel precept by which we
are commanded to pray ceaselessly and everywhere, or, if we deceive
ourselves and dare to make prayer contrary to his prohibition, we
realize that it is not prayer that we are offering to the Lord but a
stubborn and rebellious spirit.
-- But why do we tarry for so long over gospel
precepts and those of the Apostle when even the old law, which seems to
be somewhat less demanding, warns of the very same thing? As it says:
"you shall not hate your brother in your heart" (Leviticus
19:17). And again: "you shall not be mindful of the offense of your
fellow citizens" (Leviticus 19:18). And again: "The ways of
those who preserve the memory of a misdeed lead to death" (Proverbs
12:28). There as well you see that wickedness is checked not only in
deed but even in secret thoughts, when not only hatred and vengefulness
but even the recollection of an offense are commanded to be uprooted and
cast out of the heart.
-- Sometimes, when we have been overcome by pride
or impatience and are unwilling to correct our unseemly and
undisciplined behavior, we complain that we are in need of solitude, as
if we would find the virtue of patience in a place where no one would
bother us, and we excuse our negligence and the causes of our agitation
by saying that they stem not from our own impatience but from our
brothers' faults. But, as long as we attribute our own wrongdoing to
other people, we shall never be able to get near to patience and
perfection.
-- The sum total of our improvement and
tranquility, then, must not be made to depend on someone else's willing,
which will never be subject to our sway; it comes, rather, under our own
power. And so our not getting angry must derive not from someone else's
perfection but from our own virtue, which is achieved not by another
person's patience but by our own forbearance.
-- It is right, on the other hand, for those who
are perfect and cleansed of all vice to search out the desert and,
having been purged of vice in the community of the brothers, to go into
it not as a refuge for their weak-spiritedness but with a view to divine
contemplation and out of a desire for that deeper insight which can be
grasped in solitude only by the perfect. For if we have brought any
vices into the desert that we have not attended to, they will not be
abolished but will lie hidden in us. For just as solitude can disclose
the purest contemplation to those whose behavior has been corrected and
from its unclouded perspective reveal a knowledge of spiritual
mysteries, it is likewise accustomed not only to preserve but even to
exaggerate the vices of those who have not corrected themselves. A
person may seem patient and humble to himself as long as he has nothing
to do with anyone else, but he will soon revert to his former nature
should some disturbing event occur. Indeed, vices that have lain hidden
emerge at once there, and like unbridled horses nourished by a long
period of quiescence they eagerly break out of their restraints, all the
more violently and savagely endangering their charioteer. For when
contact with other human beings ce3ases, along with the discipline that
that provides, the vices grow wilder in us if they have not previously
been purged, and through slothful security we lose even the pretense of
patience that we gave the appearance of possessing at least for the sake
of our brothers' respect and our own good reputation when we lived among
them.
-- It should be known, however, that in those
manuscripts where it reads: "Whoever is angry with his brother
without cause shall be liable to judgment," the phrase
"without cause" is superfluous and was added by persons who
did not think that anger needed to be cut off for a just cause, since in
fact no one, however irrationally upset he was, would say that he had no
cause for anger. It appear, therefore, that this was added by those who
did not understand the intention of Scripture, which seeks to cut off
completely the growth of anger and to maintain no occasion for
indignation whatsoever lest, in ordering us to get angry with cause, an
occasion for getting angry without cause also be offered us. For
patience does not achieve its goal in righteous anger; it consists,
rather, in not getting angry at all. I know, though, that the phrase
"without cause" is interpreted in such a way as to mean that
he is angered without cause who, when he is angry, is not allowed to
seek revenge. Yet it is better to take it as it is found to be written
both in many new manuscripts and in all the old ones.
-- Hence it behooves the athlete of Christ, who
is contending lawfully, to root out the movements of wrath. The perfect
medicine for this disease is that we realize, first, that in no way are
we permitted to get angry, whether for an unjust or a just cause,
knowing that we shall at once lose the light of discretion and firm and
correct counsel, as well as goodness itself and the restraints of
righteousness, if the guiding principle of our heart is obscured by
darkness; and then, that the purity of our mind will soon be driven out
and that it can never become a temple of the Holy Spirit as long as the
spirit of wrath dwells in us. Lastly, we should understand that we are
never allowed to pray or to make petition to God when we are angry.
Above all, we should keep before our eyes the uncertain state of our
human condition, daily realizing that we shall depart from our bodies
and that our chaste abstinence, the renunciation of all our property,
the contempt of wealth, and the toil of fasting and keeping vigil will
confer nothing on us if eternal punishment is being readied for us by
the Judge of all on account of wrath and hatred alone. END
St. John Cassian, "The Institutes,"
(New York: The Newman Press, 2000), pp. 198 - 204
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