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In a previous discussion thread, the question was raised about Christ's anger.

Because this is an interesting discussion ... I decided to check the Scriptures. In none of the accounts of the cleansing of the Temple does it state that Christ was angry -- cf. John 2, Mark 11 and Matthew 21. It is interesting that in the Matthew account, immediately after he cleansed the temple he began to heal the lame who were coming to him. SO whatever Christ was, he must not have been what we would call "angry". Lame people would not approach an "angry" person.

I wonder how the association of "anger" with the story of the Temple cleansing came about? Perhaps because if I did something like this, I would have to be angry to overcome my own inertia, etc.

It is also intersting that Luke decided not to include the story in his gospel. Scholars have pointed out that Luke is very concerend to show that Jesus is in control (non-emotional) at all times. They have also suggested that Luke may have left this story out of his gospel because of his concern that people would associate emotions with the story and misunderstand Jesus. So maybe it is a misunderstanding of the passage and the event to use it in a discussion about anger. So I guess the question remains, "Did Christ get angry?"

I will have to do some digging in my patristic materials and see what I discover ...

Perhaps our Lord felt 'righteous indignation'?

Alice

It could also be that Luke left that story out because Luke was interested in showing that the early Christians were not trouble makers, but peaceful citizens. Personally, I don't see any reason why Christ couldn't be angry. It is not a sin to be angry toward the right person (or thing) in the right way at the right time (to paraphrase Aristotle). God bless.

Joe

A man cannot acquire hope in God unless he first does His will with exactness. For hope in God and manliness of heart are born of the testimony of the conscience, and by the truthful testimony of the mind we possess confidence in God. The testimony of the mind consists in the fact that a man's conscience does not accuse him of negligence in anything within his power that it is his duty to do.

The Ascetical Homilies of Saint Isaac the Syrian.

Do all in your power not to fall, for the strong athlete should not fall. But if you do fall, get up again at once and continue the contest. Even if you fall a thousand times because of the withdrawal of God's grace, rise up again each time, and keep on doing so until the day of your death. For it is written, "If a righteous man fall seven times" -- that is, repeatedly throughout his life -- seven times "shall he rise again" (Proverbs 24:16). So long as you hold fast, with tears and prayer, to the weapon of the monastic habit, you will be counted among those that stand upright, even though you fall again and again. So long as you remain a monk, you will be like a brave soldier who faces the blows of the enemy; and God will commend you, because even when struck you refused to surrender or run away. But if you give up the monastic life, running away like a coward and a deserter, the enemy will strike you in the back; and you will lose your freedom of communion with God.

St. John of Karpathos "The Philokalia

Alexandr

Can you find patristic support for this? (It is a real question I ask -- I am interested.) I know this is what Aristotle taught but given our tradition's emphasis on internal peace (not something Aristotle thought much about), I wonder ... So many fathers seem to oppose anger and the Holy Spirit that I wonder how this is possible ...

Jesus may have well been angry, but anger itself is not a sin. Anger is another emotion, the sin is losing control of anger or abusing another with it.

Jesus was righteously indignant at what he saw going on in His Father's house, but not at those who needed healing.

On the other hand, Jesus may not have been angry, but I have a hard time picturing a smiling face when rigging and swinging a whip around the room.

I am also taken with this train of thought. Please tell me whether you believe it is possible to sin because you didn't get angry. This would clarify what you mean by anger.

In peace,

Lactantius - On the Anger of God [newadvent.org]

Mark 3:5

And looking round about on them with anger, being grieved for the blindness of their hearts, he saith to the man: Stretch forth thy hand. And he stretched it forth: and his hand was restored unto him.

I liked that. God is angry because he is moved by kindness. Do we not imitate God in this when a loved one abuses sexuality, alcohol or drugs.In my experience it is felt as a breaking of our own heart out of love for the person. But, it is completely different than sadness.

Mark 3:5

And looking round about on them with anger ...

An interesting textual note: there is scholarly debate over this verse. Many ancient manuscripts substitute the word "compassion" for the word "anger."

Interesting ...

I suppose that God's compassion upon us for our sins could also be like the love coupled with anger one feels towards a loved one who is destroying him or herself through sin or addiction...perhaps then there is a fine line between compassion and anger?

In Christ,
Alice

As to Aristotle, he defines happiness (which is akin to the inner peace which PrJ is speaking of) as an acitivity of soul in accordance with virtue. Anger at the right time, in the right place and in the right way could very well make one happy. As an extreme example, I take the situation of a thief entering one's home at night and attempting to harm one's children and wife. Anger could rouse us to act swiftly and quickly to protect them and would be a very good and virtuous thing and would ultimately make one happy. Worrying about one's "inner peace" at that point could be a vice.



What I have set forth below is from the Catanae Aurea (Golden Chain) compiled by Aquinas from the Fathers of the Church. It does not completely address the question which has been reased but might be helpful.



GOSPEL OF SAINT JOHN


CHAPTER II


14. And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:

15. And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;

16. And said to them that sold doves, Take these things hence; make not my Father's house a house of merchandise.


17. And his disciples remembered that it was written, The zeal of your house has eaten me up.

BEDE; Our Lord on coming to Jerusalem, immediately entered the temple to pray; giving us an example that, wheresoever we go, our first visit should be to the house of God to pray. And He found in the temple those that sold oxen and sheep, and doves, and the changers of money sitting. AUG. Such sacrifices were prescribed to the people, in condescension to their carnal minds; to prevent them from turning aside to idols. They sacrificed sheep, and oxen, and doves. BEDE; Those however, who came from a distance, being unable to bring with them the animals required for sacrifice, brought the money instead. For their convenience the Scribes and Pharisees ordered animals to be sold in the temple, in order that, when the people had bought and offered them afterwards, they might sell them again, and thus make great profits. And changers of money sitting; changers of money sat at the table to supply change to buyers and sellers. But our Lord disapproving of any worldly business in His house, especially one of so questionable a kind, drove out all engaged in it. AUG. He who was to be scourged by them, was first of all the scourger; and when He had made a scourge of small cords, He drove them all out of the temple. THEOPEHYL. Nor did He cast out only those who bought and sold, but their goods also: The sheep, and the oxen and poured out the changers' money, and overthrew the tables, i.e. of the money changers, which were coffers of pence. ORIGEN; Should it appear something out of the order of things, that the Son of God should make a scourge of small cords, to drive them out of the temple? We have one answer in which some take refuge, viz. the divine power of Jesus, Who, when He pleased, could extinguish the wrath of His enemies however innumerable, and quiet the tumult of their minds: The Lord brings the counsel of the heathen to nought. This act indeed exhibits no less power, than His more positive miracles; nay rather, more than the miracle by which water was converted into wine: in that there the subject-matter was inanimate, here, the minds of so many thousands of men are overcome. AUG. It is evident that this was done on two several occasions; the first mentioned by John, the last by the other three. ORIGEN; John says here that He drove out the sellers from the temple; Matthew, the sellers and buyers. The number of buyers was much greater than of the sellers: and therefore to drive them out was beyond the power of the carpenter's Son, as He was supposed to be, had He not by His divine power put all things under Him, as it is said. BEDE; The Evangelist sets before us both natures of Christ: the human in that His mother accompanied Him to Capernaum; the divine, in that He said, Make not My Father's house an house of merchandise

CHRYS. Lo, He speaks of God as His Father, and they are not angry, for they think He means it in a common sense. But afterwards when He spoke more openly, and showed that He meant equality, they were enraged. In Matthew's account too, on driving them out, He says, You have made it (My Father's house) a den of thieves. This was just: before His Passion, and therefore He uses severer language. But the former being at the beginning of His miracles, His answer is milder and more indulgent. AUG. So that temple was still a figure only, and our Lord cast out of it all who came to it as a market. And what did they sell? Things that were necessary for the sacrifice of that time. What if He had found men drunken? If the house of God ought not to be a house of merchandise, ought it to be a house of drunkenness? CHRYS. But why did Christ use such violence? He was about to heal on the Sabbath day, and to do many things which appeared to them transgressions of the Law. That He might not appear therefore to be acting contrary to God, He did this at His own peril; and thus gave them to understand, that He who exposed Himself to such peril to defend the decency of the house, did not despise the Lord of that house. For the same reason, to show His agreement with God, He said not, the Holy house, but, My Father's house. It follows, And His disciples remembered what was written; The zeal of your house has eaten me up. BEDE; His disciples seeing this most fervent zeal in Him, remembered that it was from zeal for His Father's house that our Savior drove the ungodly from the temple. ALCUIN. Zeal, taken in a good sense, is a certain fervor of the Spirit, by which the mind, all human fears forgotten, is stirred up to the defense of the truth. AUG. He then is eaten up with zeal for God's house, who desires to correct all that he sees wrong there; and, if he cannot correct, endures and mourns. In your house you busy yourself to prevent matters going wrong; in the house of God, where salvation is offered, ought you to be indifferent? Have you a friend? admonish him gently; a wife? coerce her severely; a maid-servant? even compel her with stripes. Do what you are able, according to your station. ALCUIN. To take the passage mystically, God enters His Church spiritually every day, and marks each one's behavior there. Let us be careful then, when we are in God's Church, that we indulge not in stories, or jokes, or hatreds, or lusts, lest on a sudden He come and scourge us, and drive us out of His Church. ORIGEN; It is possible even for the dweller in Jerusalem to incur guilt, and even the most richly endowed may stray. And unless these repent speedily, they lose the capacity wherewith they were endued. He finds them in the temple, i.e. in sacred places, or in the office of enunciating the Church's truths, some who make His Father's house an house of merchandise; i.e. who expose to sale the oxen whom they ought to reserve for the plough, lest by turning back they should become unfit for the kingdom of God: also who prefer the unrighteous mammon to the sheep, from which they have the material of ornament; also who for miserable gain abandon the watchful care of them who are called metaphorically doves, without all gall or bitterness. Our Savior finding these in the holy house, makes a scourge of small cords, and drives them out, together with the sheep and oxen exposed for sale, scatters the heaps of money, as unbeseeming in the house of God, and overthrows the tables set up in the minds of the covetous, forbidding them to sell doves in the house of God any longer. I think too that He meant the above, as a mystical intimation that whatsoever was to be performed with regard to that sacred oblation by the priests, was not to be performed after the manner of material oblations, and that the law was not to be observed as the carnal Jews wished. For our Lord, by driving away the sheep and oxen, and ordering away the doves, which were the most common offerings among the Jews, and by overthrowing the tables of material coins, which in a figure only, not in truth, bore the Divine stamp, (i.e. what according to the letter of the law seemed good,) and when with His own hand He scourged the people, He as much as declared that the dispensation was to be broken up and destroyed, and the kingdom translated to the believing from among the Gentiles. AUG. Or, those who sell in the Church, are those who seek their own, not the things of Jesus Christ. They who will not be bought, think they may sell earthly things. Thus Simon wished to buy the Spirit, that he might sell Him: for he was one of those who sell doves. (The Holy Spirit appeared in the form of a dove.) The dove however is not sold, but is given of free grace; for it is called grace. BEDE; They then are the sellers of doves, who, after receiving the free grace of the Holy Spirit, do not dispense it freely , as they are commanded, but at a price: who confer the laying on of hands, by which the Holy Spirit is received, if not for money, at least for the sake of getting favor with the people, who bestow Holy Orders not according to merit, but favor. AUG. By the oxen may be understood the Apostles and Prophets, who have dispensed to us the holy Scriptures. Those who by these very Scriptures deceive the people, from whom they seek honor, sell the oxen; and they sell the sheep too, i.e. the people themselves; and to whom do they sell them, but to the devil? For that which is cut off from the one Church, who takes away, except the roaring lion, who goes about every where, and seeks whom he may devour? BEDE; Or, the sheep are works of purity and piety, and they sell the sheep, who do works of piety to gain the praise of men. They exchange money in the temple, who, in the Church, openly devote themselves to secular business. And besides those who seek for money, or praise, or honor from Holy Orders, those too make the Lord's house a house of merchandise, who do not employ the rank, or spiritual grace, which they have received in the Church at the Lord's hands, with singleness of mind, but with an eye to human recompense. AUG. Our Lord intended a meaning to be seen in His making a scourge of small cords, and then scourging those who were carrying on the merchandise in the temple. Every one by his sins twists for himself a cord, in that he goes on adding sin to sin. So then when men suffer for their iniquities, let them be sure that it is the Lord making a scourge of small cords, and admonishing them to change their lives: which if they fail to do, they will hear at the last, Bind him hand and foot. BEDE; With a scourge then made of small cords, He cast them out of the temple; for from the part and lot of the saints are cast out all, who, thrown externally among the Saints, do good works hypocritically, or bad openly. The sheep and the oxen too He cast out, to show that the life and the doctrine of such were alike reprobate. And He overthrew the change heaps of the money-changers and their tables, as a sign that, at the final condemnation of the wicked, He will take away the form even of those things which they loved. The sale of doves He ordered to be removed out of the temple, because the grace of the Spirit, being freely received, should be freely given. ORIGEN; By the temple we may understand too the soul wherein the Word of God dwells; in which, before the teaching of Christ, earthly and bestial affections had prevailed. The ox being the tiller of the soil, is the symbol of earthly affections: the sheep, being the most irrational of all animals, of dull ones; the dove is the type of light and volatile thoughts; and money, of earthly good things; which money Christ cast out by the Word of His doctrine, that His Father's house might be no longer a market.

We have to be careful not to confuse God's anger with the anger we humans most often have. Most human anger is provoked by the most selfish of passions even though it appears as righteousness to us. This anger also has a sort of mute quality to it since it is not the result of conscious or godly consideration of what lies before us but is rather the result of an unconsidered reaction to something a bit like when you touch a hot stove but accompanied with a cry of rage against the stove.
Christ in clearing the Temple however is not reacting at all. Rather He is consciously acting with righteous zeal (ie energy) against what is an outrage against the holiness of God.

Unfortunately, the writings of such questionable authorities as Frederica Mathewes-Green have dampened the Orthodox mindset of some clerics today, adopting feminized portayals as to what rightous anger means. The very Holy Fathers of Athos use this term: "For this undermining of the holy Orthodox Faith, we not only grieve, but are also filled with righteous anger." (Open letter from the Athonite Monks to Ecumenical Patriarch Bartholomew: An attempt to stem the egregious and heretical actions and statements of Patriarch Bartholomeos from the Monks of Mount Athos)

Alexandr

In the Catechism of the Catholic Church, anger is most definately one of the passions..."belong(ing) to the Christian patrimony."1763

"the apprehension of evil causes causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it."1765

"In themselves passions are neither good nor evil."1767