Anger

Anger, as stated above, comes from voluptuousness, self-interest, and pride. Anger refers to intense irritation for an offense inflicted on ourselves or others we love. When it is combined only with a feeling of disgust for the author of the offense, it is called indignation; and when it is combined with the desire to take revenge, to do some evil to the offender, then it is called anger proper. Not only indignation, but also anger is sometimes permissible, righteous, if only it agrees with reason in the object, purpose, means, and manner of manifestation. And more often he is bad, unrighteous, when he does not agree with reason. We can wish evil on others, as a necessary means for good, for example, to correct a sinner, or for the good of others, to protect the offended. Thus the Saviour was indignant at the Pharisees, and with anger drove the merchants out of the temple (cf. Mk. 3:5; Jn. 2:14-15). And unrighteous anger happens when evil is done to another for evil's sake, in order only to take revenge. Anger can be righteous and unrighteous, depending on the object, purpose, means and image. The object of anger must be worthy; good end: means adapted to the object and purpose, useful, necessary; the manner of detection should be in accordance with reason, so that the anger is not too swift, stronger, longer, or stricter than it should be (cf. James 1:19; Eph. 4:26; Psalm 4:5). A strong indignation of the spirit against things or irrational animals that cause us trouble should rather be called impatience than anger.

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The malignancy of anger. In relation to God, the irritated person sometimes accuses the providence and goodness of God, spews blasphemy against God; anticipates the rights of God, Who says: "Grant me vengeance, I will repay" (Rom. 12:19; see also Deuteronomy 32:35). Therefore, an angry person, even if he raises the dead, will not be pleasing before God[19].

The angry one sins against himself: he darkens his mind, disturbs his heart, loses his willpower, does not control himself; from anger bile is spilled, blood is spoiled, nerves are excessively irritated and weakened, health is disturbed by this, and sometimes a bloody blow to the head (apoplexy) or heart rupture occurs; the irritated one turns out to be extremely cowardly, reaches the point of stupidity, and sometimes to brutality; by doing so, he humiliates his dignity, loses his good name, honor, respect. Anger is a short-term madness.

In relation to others, the irritated one often offends many in vain; From anger come disputes, quarrels, reproaches, fights, even murders.

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Remedies for anger. — These include the following:

It is necessary to uproot the very roots of anger and the causes, such as: excessive self-love, voluptuousness, greed, and especially pride.

It is necessary to suppress anger at the very beginning, when it is like only sparks. And when it turns into a flame, it will not be possible to extinguish it, and it will destroy the oncoming thing.

An important remedy against anger is postponement and noble endurance of insult; Sometimes it is necessary to delay, sometimes to suppress anger with humility, sometimes to cover the insult with a smile, turning it into a joke.

We must put ourselves in the place of others with whom we are angry, and ask ourselves whether we have not done something similar. Should we be angry? How would we feel if they were angry with us? Knowing one's own weaknesses and faults, one must graciously forgive the faults of others. Age excuses a child, Seneca said, sex excuses a woman, liberty excuses a stranger, and a domestic property excuses him. Did a friend insult you? He did something he didn't want to. Did the enemy insult you? He did what he had to do. Let us yield to the prudent, let us forgive the fool. In any case, let us say to ourselves: "Even wise men often sin; There is no one so circumspect that he will never make a mistake in anything. And prudence demands not to be irritated." Whoever has offended you is either stronger or weaker than you; if it is weaker, then spare him; If you are stronger, then take care of yourself. It is necessary to refrain from anger, whether the one who offended you is equal, or higher or lower than you; It is doubtful to argue with an equal, to compete with an equal, it is dangerous to argue with the higher, and it is humiliating to argue with the lower. Anger can be tamed by anticipating trouble, preparing the spirit to meet it, and courage.

It is necessary to remember the words of the Lord's Prayer: "Forgive us our debts, as we also forgive our debtors" (Matt. 6:12) — and the commandment of the Savior: "If ye forgive men their trespasses, your heavenly Father will forgive you also" (Matt. 6:14). It is necessary to remember the sufferings of Jesus Christ, which He generously endured, and how He prayed for His tormentors: "Father, forgive them" (Luke 23:34).

Any offense should be considered a temptation sent to us from God or allowed as a punishment for sins, to induce correction or to accustom us to humility, gentleness, patience, and so on.