A collection of scriptural meditations from Saints and Fathers of the Church.

A brother asked Abba Isidore the priest, 'Why are the demons so frightened of you?' The old man said to him, 'Because, ever since the day I began practicing ascesis, I have striven to prevent anger from reaching my lips.'

Empty your mind of these two things: the belief that you are deserving of great things, or the thought that any man is beneath you. If you do this anger will never be permitted to rise up within you.

When anyone is disturbed or saddened under the pretext of a good and soul-profiting matter, and is angered against his neighbor, it is evident that this is not according to God: for everything that is of God is peaceful and useful and leads a man to humility and to judging himself.

He who is not indifferent to fame and pleasure, as well as to love of riches that exists because of them and increases them, cannot cut off occasions for anger. And he who does not cut these off cannot attain perfect love.

As water standing behind an earth dam, and finding an aperture, washes it wider and wider and filters through it, if we do not strengthen the dam, or strengthen it insufficiently, at last, with growing weakness on our part and with repeated efforts, the water gets through with greater and greater force, so that at last it becomes very difficult, and even impossible to stop it; so also with malice hidden in the heart of man: if we let it pierce through once, twice, and thrice, it will pour out more and more powerfully, & may at last break through and overflow your dam.

Apt silence bridles anger.

If, wishing to correct another, you are moved to anger, you gratify your own passion. Do not lose yourself in order to save another.

Through anger the brightness of the Holy Spirit is shut out from the soul.

He who has put a stop to anger has also destroyed remembrance of wrongs; because childbirth continues only while the father is alive.

It is necessary most of all for one who is fasting to curb anger, to accustom himself to meekness and condescension, to have a contrite heart, to repulse impure thoughts and desires, to examine his conscience, to put his mind to the test and to verify what good has been done by us in this or any other week, and which deficiency we have corrected in ourselves in the present week. This is true fasting.

The way to attain compunction is an attentive life. ‘The beginning of repentance comes from the fear of God and attention,’ as the holy martyr Boniface says.

Prayer is the seed of gentleness and the absence of anger.

Paissy the Great, having lost his temper, begged the Lord to deliver him from irritability. The Lord appeared to him and said, ‘Paissy, if thou dost not wish to get angry, desire nothing, neither criticize nor hate any man, and thou wilt have no anger.’

How then shall we escape the disasters that anger brings? By training the force of our feelings not to rush ahead of the power of reason.

Nothing that happens to us is contrary to the will of Providence, and everything that is sent us by God is for our good and the salvation of our soul. Even if it does not seem helpful at the moment, we shall understand later on that it was willed so by God, and that it is not what we ourselves wish that is always useful to us. God sends trials out of his Mercy, so that after we have suffered, we may be crowned by Him. Without temptation it is impossible to receive a crown. This is why we should thank God for these sufferings, as out Benefactor and Savior.

When one gets angry, he is deprived of God's protection.

Compunction comes when you consider how much you have grieved God Who is so good, so sweet, so merciful, so kind, and entirely full of love; Who was crucified and suffered everything for us. When you meditate on these things and other things the Lord has suffered, they bring compunction.

Do not let the sun go down on the anger of your brother (Eph. 4:26); that is, let no one be angry and enraged against his brother until the setting of the sun.

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