Thesis on Anger. The Danger of Righteous Anger.

[thesmellypocket 1841]

"vos non crispate manus in ira, neque in invidia, neque in aliis peccatis."

Liber Virtutis, V, IX. 

 

The purpose of this thesis is not to discount all forms of righteous anger, or all forms of violence. But it is to offer some cautions about the excesses I believe many in the Church have fallen into. It would be of course wholly wrong to condemn the Flamenist school wholesale. But an exaggerated distortion of the Flamenist school which is not balanced by faith and reason, and, above all, charity, can be spiritually ruinous for many, especially those that love anger and violence. In this I do not less than the Prophet Horen himself who said: "Raise not your hands in anger, nor in envy, nor in any other sin." Or in Owyn who said, disapprovingly: "For I find you seek power in wrath." And: "You have conjured up...A vengeful host."

 

I. The Origin of Anger. From Thence Proceedeth Danger. That Vengeance Belongeth to God.

Owyn slayeth Harren.

 

Appearances of Anger in Scripture: All Negative.

I.THE FLEXIO WORDS "Ira" and "indignatio", both translated as "wrath" or "vengeance" appear many times in the Sacred writings. We find that in the vast majority of cases, they appear in a negative way: turning people away from God, causing sins that cry to Heaven for vengeance, and undermining virtue and unity. For example, the words interpreted as "wrath"  (ira and indignatio) appear five times in the Scroll of Gospel, and all 5 times, they appear as an evil thing. They cause sin, schism and weakness in the body of mankind, and drive the descendants away from the path of virtue. Krug's ira is seen as a curse inflicted upon him by Iblees, a curse that is tempered, but not removed, by valour. Even in the Scroll of Auspice, where, in the victory over and destruction of evil, we would expect to see anger in a better light, even there it is portrayed as a temptation from the Enemy for mankind. I believe that this prophecy is always being fulfilled inasmuch as the way of anger and wrath represent a temptation ever-present before the eyes of the Church. 

 

Origin of Anger

 

II.What is the origin and definition of anger? Anger may be understood as a passion of the sensitive appetite. It is essentially may be defined as the desire for revenge. When we perceive an injury to ourselves or others, we desire justice. We desire that this wrong be avenged. Now this desire is not always illegitimate, since it is lawful, in accordance with right reason, to punish injustice.  It becomes sinful when it is sought to wreak vengeance upon one who has not deserved it, or to a greater extent than it has been deserved, or in conflict with the dispositions of law, or from an improper motive. Likewise, anger is sinful when there is an undue vehemence in the passion itself, whether inwardly or outwardly. Anger can be coloured by envy, which is a sorrow at another's good. We perceive that another has a good that we think belongs to us. And thus, anger is often a fruit of envy. 

 

Dangers of Anger

 

III.The danger comes from the fact that our passions are not in accordance with reason, and often contrary to charity. Those who act in anger often claim to be acting as instruments of God's vengeance, righting the wrongs of the nation and world, working for God's justice. But the question is: when does God's justice end and MAN's anger begin? It seems to me that we should be very cautious about using anger, as any passion. The many times in Scripture when the anger of Man and the descendants caused grave evil are witness to this danger. Even Owyn fell to kinslaying due to anger. Now, the question is: Are you greater than Owyn? And if anger was strong enough to make Owyn fall into grave sin, what chance do YOU have of ruling it? If Owyn could not walk the thin line between justice and anger, can you? Owyn sought God's justice; he instead worked Owyn's anger, and thus perverted God's justice. Thus it is evident that the anger of man worketh not the justice of God. Any man who indulges in anger is playing with fire and is prone to sin. And I have noticed that Men engaged in political affairs often use God's justice as a justification. They write God's Name in their fancy titles but refuse to show His mercy to any; they exercise their own anger and desire for revenge and claim that it is God's anger, not their own. 

 

IV.This is almost more true with righteous anger, that is, when the injustice suffered is real and not merely perceived, and the desire for anger proceeds from a desire for good, than with anger that is purely iniquitous. For if a man perceive that he or another hath been injured, and is convinced that he is in the right, then for him to temper his anger is even more difficult, because he will justify his rage to himself. Thus, anger can lead to an increase in pride, in which we make ourselves judge, jury and executioner of others. We believe that we are the agents of justice and that we can revolt against superiors, crush inferiors and destroy equals. 

 

V.And as I have hitherto explained, the line is thin between acting rightly out of justice, and acting purely on the basis of passion or an inordinate desire for revenge. This desire for revenge's greatest danger is that it is without mercy. It is the nature of mercy to pardon and spare; but how can one consumed with thoughts of revenge act in accordance with mercy? Thus the revolt and pride of anger becomes a revolt against the very mercy of God. 

 

We Recognise that None Stand Upright Before God

 

VI.One Psalm in the Liturgy of the Churlish Monks saith: "If Thou, O Lord, wilt be quick to mark what is done amiss, who would stand it?" Thus, we know that if God acted according to the fullness of the vengeance whereby He might punish, we would be altogether destroyed. However, we ask that God spare us His anger and give us instead His mercy. This recognition of our own sinfulness before God can be a potent remedy against anger. For realising one's own frailty, he will be less keen to condemn others: for if he ask that sinners be utterly destroyed, he is petitioning against none other than himself. St. Pius of Sutica cautions against this type of anger when he wrote:

 

"I have since learnt this: that any man who refuses to pity his brother when he falls into a serious fault, shows himself to be in great danger of an imminent fall himself. For pride refuses to admit weakness, and hence, as a hot-headed general is easily lured into ambushes, so Iblees can easily overcome those who are assured of their own strength. I do not mean we should not punish transgressors because we ourselves are guilty; but even there we should say: “Thank God I have not done worse”, and punish as men who hate sin, but love sinners. Even when the order of society necessitates the death penalty, Confession should on no account be neglected to be offered to the criminal, so that he who was failed according to the justice of men, might triumph according to the mercy of God - Thy mercy, which endureth forever."-Confessions, Book 1, 4.9. 

 

VII.The basic principle is this: he who refuses to show mercy will not have mercy shown him. 

 

Conclusion: It is better to err on the side of mercy. 

 

IX.I will end this thesis with a practical note. How can we know where to draw the "thin line" between anger and justice, as I have indicated? I cannot answer this in a short thesis, but I can provide a useful tool for discernment: that it is better to err on the side of mercy and gentleness. That is, it is better to come before the Judge and have to face the flaw of being too gentle than having been too severe. Put away anger: but show yourselves courteous, honourable, modest, merciful, humble and pure. Exercise yourselves by putting on the bowels of justice, gentleness and sweetness. 

Edited February 1 by thesmellypocket