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| Chapter I. How our fourth conflict is against the sin of anger, and how many evils this passion produces.
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Chapter I.
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 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,
“mine eye is disturbed by reason of anger.”911
Nor can we become partakers of wisdom, even
though we are considered wise by universal consent, for “anger
rests in the bosom of fools.”912
Nor can we
even attain immortal life, although we are accounted prudent in the
opinion of everybody, for “anger destroys even the
prudent.”913
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 worketh not the
righteousness of God.”914
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.”915
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.”916
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.”917
| 917 Prov. xxix. 22 (LXX.). ᾽Ανὴρ
θυμώδης
ἐγείρει
νεῖκος, ἀνὴρ
δὲ ὀργιλος
ἐξώρυξεν
ἁμαρτίαν. The old
Latin as given by Sabatier has “Vir animosus parit zixas: vir
autem iracundus effodit peccata.” The verse is quoted by Gregory
the Great in a passage which seems a reminiscence of Cassian’s
words with the reading effundit for effodit (Moral V.
xxxi.). Jerome’s rendering in the Vulgate is quite different:
“Vir iracundus provocat zixas: et qui ad indignandum facilis est
erit ad peccandum proclivior.” | E.C.F. INDEX & SEARCH
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