in that it is not easy for outsiders to accept), and temper, anger beginning. Scripture seems in very many places to know a difference between temper and anger, just as in "O Lord, rebuke me not in your temper, nor chasten me in your anger." But we do not define the rebuking temper of God in the same way as the temper that must be put away from us, nor the chastening anger of the Lord and our own. <For the things concerning God> are spoken of more figuratively, but the things named concerning us are admittedly passions and sins. The name of bitterness is also found in Jeremiah: "for your bitterness," he says, "has come up before me." I think, therefore, that bitterness is now spoken of by the apostle in the way that we call some people bitter, as opposed to sweet, for custom also knows sweet people and bitter ones; and temper, the beginning of anger to arise in the soul against someone; and anger, perhaps not the genus of these and other similar things, but that which is already ready and active for the "punishment of one thought to have done wrong." And for the most part, clamor also accompanies these passions, since those who are embittered and angry and wrathful cry out, and speak more boisterously and utter words both of bitterness and of temper and of anger. Therefore, in addition to the former, we must also practice putting away clamor from ourselves. And I think here the blasphemy which he commands to be put away from us is what those who are angry often utter from passion, who even dare to speak against the divine in the time of anger, whenever every accusation concerning anyone is taken up again in blasphemy; for those who speak evil of those of whom they speak evil are said to blaspheme. Therefore, following what was said about bitterness and temper and anger and clamor, it is said that we must also put away blasphemy. If, however, we should also apply blasphemy to every voice that speaks evil of the divine, not only from grief and anger at times of displeasure when men speak ill, but often also through ignorance of the word of truth, as is clear from the dogmas among the heretics, indeed, he also blasphemes who declares the true word to be false or the false to be true, and especially concerning God and the things of God. Who then is so approved a money-changer as to know how to test all things and to hold fast to what is good and to abstain from every form of evil? But since some think that anger can sometimes be reasonable, not rightly adding "without a cause" to the Gospel at the saying "whoever is angry with his brother will be liable to the judgment"—for some have read, "whoever is angry with his brother without a cause"—let us put them to shame from the present saying, which states, "Let all bitterness and temper and anger and clamor and blasphemy be put away from you." For here the word "all" is clearly spoken in common for all of them, so that no bitterness is conceded, nor any temper permitted, nor any anger reasonably occurring. And in the thirty-sixth psalm, as all anger is sin (and likewise also temper), it is said, "Cease from anger, and forsake temper." Therefore, it is never possible to be angry with anyone reasonably. And not only must we diligently put away all bitterness and all temper and all anger and all blasphemy from us, but these things "with all malice"; and we understand malice as either the disposition contrary to virtue or wickedness. 23 Eph. iv32 Be kind to one another, tenderhearted, forgiving yourselves, as God in Christ also forgave us. [Origen says] We have named the opposite of bitter "sweet"; but Paul seems now to call kindness the disposition opposite to bitterness, metaphorically from foods; so we can understand "Be kind to one another" as "be approachable and sweet and affable in character." And this happens if, having put away what is cruel and merciless and unsympathetic towards our neighbor, we become tenderhearted towards all, through these things showing the greatest kindness not only to our neighbors but also to ourselves; <"forgiving> yourselves" being different from "forgiving one another," since whatever in doing good

κατὰ τὸ μὴ ῥᾴδιον αὐτὴν εἶναι τοῖς ἐκτὸς προσδέχεσθαι), θυμὸν δὲ ὀργὴν ἐναρχομένην. ἔοικε δὲ ἡ γραφὴ σφόδρα πολλαχοῦ διαφορὰν εἰδέναι θυμοῦ καὶ ὀργῆς, ὥσπερ καὶ ἐν τῷ Κύριε μὴ τῷ θυμῷ ου ἐλέγξῃ με μηδὲ τῇ ὀργῇ ου παιδεύῃ με. οὐχ ὁμοίως δὲ ὁριούμεθα τὸν ἐλέγχοντα θυμὸν Θεοῦ καὶ τὸν θυμὸν ὃν δεῖ ἀρθῆναι ἀφ' ἡμῶν, οὐδὲ τὴν παιδεύουαν ὀργὴν Κυρίου καὶ τὴν ἡμετέραν. <τὰ μὲν γὰρ περὶ Θεοῦ> τροπικώτερον εἴρηται, τὰ δὲ περὶ ἡμῶν ὀνομαζόμενα ὁμολογουμένως πάθη ἐστὶ καὶ ἁμαρτήματα. κεῖται δὲ τὸ ὄνομα τῆς πικρίας καὶ ἐν τῷ Ἱερεμίᾳ· καὶ ἡ πικρία γάρ ου, φησίν, ἀνέβη πρὸ μέ. οἶμαι οὖν πικρίαν μὲν νῦν λέγεσθαι παρὰ τῷ ἀποστόλῳ καθὸ λέγομεν τινὰς πικροὺς ἐναντίους τοῖς γλυκέσι, καὶ ἡ συνήθεια γὰρ γλυκεῖς ἀνθρώπους οἶδε καὶ πικρούς· θυμὸν δὲ τὴν ἐναρχομένην ἐπί τινι γενέσθαι ὀργὴν ἐν τῇ ψυχῇ· ὀργὴν δὲ τάχα οὐ τὸ γένος τούτων καὶ ἑτέρων παραπλησίων, ἀλλὰ τὴν ἤδη ἑτοίμην καὶ ἐνεργητικὴν πρὸς τὴν «τιμωρίαν τοῦ ἠδικηκέναι νομιζομένου.» καὶ ὡς ἐπίπαν παρακολουθεῖ τοῖς πάθεσι τούτοις καὶ ἡ κραυγή, κεκραγότων τῶν πικραινομένων καὶ θυμουμένων καὶ ὀργιζομένων, καὶ θορυβωδέστερον λαλούν των καὶ προφερομένων λόγους καὶ πικρίας καὶ θυμοῦ καὶ ὀργῆς. διὸ πρὸς τοῖς προτέροις καὶ κραυγὴν ἀσκητέον ἀρθῆναι ἀφ' ἡμῶν. οἶμαι δὲ ἐνθάδε βλασφημίαν ἣν κελεύει ἀρθῆναι ἀφ' ἡμῶν ἣν προφέρονται ἀπὸ παθῶν ὀργιζόμενοι πολλάκις οἱ καὶ κατὰ τοῦ θείου τολμῶντες ἐν τῷ καιρῷ τῆς ὀργῆς λαλεῖν, ὅταν πᾶσα ἡ κατηγορία περὶ οὑτινοσοῦν λαμβάνηται αὖθις ἐν τῇ βλασφημίᾳ· βλασφημεῖν γὰρ λέγονται οἱ κακῶς λέγοντες ἐκείνους οὓς λέγουσι κακῶς. διὸ ἀκολούθως τοῖς περὶ πικρίας καὶ θυμοῦ καὶ ὀργῆς καὶ κραυγῆς λέγεται δεῖν ἀποτίθεσθαι καὶ τὴν βλασφημίαν. εἰ μέντοιγε καὶ τὴν βλασφημίαν τάσσοιμεν ἐπὶ πάσης φωνῆς τῆς κακῶς τὸ θεῖον λεγούσης, οὐ μόνον ἐκ λύπης καὶ ὀργῆς κατὰ τοὺς καιροὺς τῆς δυσαρεστή σεως δυσφημούντων τῶν ἀνθρώπων ἀλλὰ πολλάκις καὶ κατὰ ἄγνοιαν τοῦ περὶ ἀληθείας λόγου, ὡς δῆλον ἐκ τῶν παρὰ τοῖς ἑτεροδόξοις δογμάτων, βλασφημεῖ δὴ καὶ ὁ τὸν ἀληθῆ λόγον ψευδῆ ἀποφαινόμενος εἶναι ἢ τὸν ψευδῆ ἀληθῆ, καὶ μάλιστα περὶ Θεοῦ καὶ τῶν τοῦ Θεοῦ πραγμάτων. τίς οὖν οὕτως δόκιμο τραπεζίτη ὡς εἰδέναι πάντα δοκιμάζειν καὶ τὸ μὲν καλὸν κατέχειν ἀπὸ δὲ παντὸ εἴδου πονηροῦ ἀπέχεθαι; ἐπεὶ δέ τινες οἴονται εὐλόγως ποτὲ γίνεσθαι ὀργήν, μὴ καλῶς προστιθέντες τῷ εὐαγγελίῳ τὸ «εἰκῇ» κατὰ τὸ ῥητόν ὃ ἂν ὀργιθῇ τῷ ἀδελφῷ αὐτοῦ ἔνοχο ἔται τῇ κρίειἀνέγνωσαν γάρ τινες ὃ ἐὰν ὀργιθῇ τῷ ἀδελφῷ αὐτοῦ εἰκῇ- δυσωπήσωμεν αὐτοὺς ἐκ τοῦ προκειμένου ῥητοῦ λέγοντος πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ' ὑμῶν. σαφῶς γὰρ ἐνθάδε ἡ πᾶσα φωνὴ κατὰ κοινοῦ ἐπὶ πάντων εἴρηται, ὡς μηδεμιᾶς πικρίας συγχωρουμένης μηδὲ θυμοῦ τινος ἐπιτρεπομένου μηδὲ ὀργῆς τινος εὐλόγως συνερχομένης. καὶ ἐν τριακοστῷ ἕκτῳ ψαλμῷ, ὡς πάσης ὀργῆς ἁμαρτίας οὔσης (ὁμοίως δὲ καὶ θυμοῦ), λέγεται παῦαι ἀπὸ ὀργῆ καὶ ἐγκατάλειπε θυμόν. οὐκοῦν οὐκ ἔστιν ποτὲ εὐλόγως ὀργισθῆναί τινι. καὶ οὐ μόνον γε πᾶσαν πικρίαν καὶ πάντα θυμὸν καὶ πᾶσαν ὀργὴν καὶ πᾶσαν βλασφημίαν φιλοπονητέον ἀρθῆναι ἀφ' ἡμῶν, ἀλλὰ ταῦτα σὺν πάσῃ κακίᾳ· κακίαν δὲ ἐκλαμβάνομεν ἤτοι τὴν ἐναντίαν ἕξιν τῇ ἀρετῇ ἢ τὴν πονηρίαν. 23 Eph. iv32 γίνεσθε δὲ εἰς ἀλλήλους χρηστοί, εὔσπλαγχνοι, χαριζόμενοι ἑαυτοῖς καθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο ἡμῖν. [Ὠριγένης φησί] ἡμεῖς μὲν τὸ ἐναντίον τῷ πικρῷ γλυκὺ ὠνομάσαμεν· ἔοικεν δὲ ὁ Παῦλος τὴν ἐναντίαν τάξιν τῇ πικρίᾳ χρηστότητα νῦν λέγειν, μεταφορικῶς ἀπὸ τῶν βρωμάτων· οὕτως οὖν δυνάμεθα νοεῖν τὸ γίνεσθε εἰς ἀλλήλους χρηστοὶ ἀντὶ τοῦ «εὐπρόσιτοί τινες καὶ κατὰ τὸ ἦθος γλυκεῖς τε καὶ προσηνεῖς.» τοῦτο δὲ γίνεται, εἰ τὸ ὠμὸν καὶ ἀνηλεὲς καὶ ἀσυμπαθὲς πρὸς τὸν πλησίον ἀποθέμενοι εὔσπλαγχνοι πρὸς πάντας γινόμεθα, διὰ τούτων οὐ μόνον τοῖς πέλας ἀλλὰ καὶ ἑαυτοῖς τὰ μέγιστα χαριζόμενοι· <«χαριζόμενοι> ἑαυτοῖς» ἑτέρου ὄντος παρὰ τὸ «χαριζόμενοι ἀλλήλοις,» ἐπείπερ ὅσα ἂν ἐν τῷ εὐεργετεῖν