Summa Theologica by Saint Thomas Aquinas (best summer reads of all time .TXT) 📖

On the contrary, A gloss on Ps. 4:5, "Be ye angry and sin not," says: "Anger is venial if it does not proceed to action."

I answer that, The movement of anger may be inordinate and sinful in two ways, as stated above (A. 2). First, on the part of the appetible object, as when one desires unjust revenge; and thus anger is a mortal sin in the point of its genus, because it is contrary to charity and justice. Nevertheless such like anger may happen to be a venial sin by reason of the imperfection of the act. This imperfection is considered either in relation to the subject desirous of vengeance, as when the movement of anger forestalls the judgment of his reason; or in relation to the desired object, as when one desires to be avenged in a trifling matter, which should be deemed of no account, so that even if one proceeded to action, it would not be a mortal sin, for instance by pulling a child slightly by the hair, or by some other like action. Secondly, the movement of anger may be inordinate in the mode of being angry, for instance, if one be too fiercely angry inwardly, or if one exceed in the outward signs of anger. In this way anger is not a mortal sin in the point of its genus; yet it may happen to be a mortal sin, for instance if through the fierceness of his anger a man fall away from the love of God and his neighbor.

Reply Obj. 1: It does not follow from the passage quoted that all anger is a mortal sin, but that the foolish are killed spiritually by anger, because, through not checking the movement of anger by their reason, they fall into mortal sins, for instance by blaspheming God or by doing injury to their neighbor.

Reply Obj. 2: Our Lord said this of anger, by way of addition to the words of the Law: "Whosoever shall kill shall be in danger of the judgment" (Matt. 5:21). Consequently our Lord is speaking here of the movement of anger wherein a man desires the killing or any grave injury of his neighbor: and should the consent of reason be given to this desire, without doubt it will be a mortal sin.

Reply Obj. 3: In the case where anger is contrary to charity, it is a mortal sin, but it is not always so, as appears from what we have said. _______________________

FOURTH ARTICLE [II-II, Q. 158, Art. 4]

Whether Anger Is the Most Grievous Sin?

Objection 1: It would seem that anger is the most grievous sin. For Chrysostom says [*Hom. xlviii in Joan.] that "nothing is more repulsive than the look of an angry man, and nothing uglier than a ruthless* face, and most of all than a cruel soul." [*Severo. The correct text is Si vero. The translation would then run thus . . . "and nothing uglier." And if his "face is ugly, how much uglier is his soul!"]. Therefore anger is the most grievous sin.

Obj. 2: Further, the more hurtful a sin is, the worse it would seem to be; since, according to Augustine (Enchiridion xii), "a thing is said to be evil because it hurts." Now anger is most hurtful, because it deprives man of his reason, whereby he is master of himself; for Chrysostom says (Hom. xlviii in Joan.) that "anger differs in no way from madness; it is a demon while it lasts, indeed more troublesome than one harassed by a demon." Therefore anger is the most grievous sin.

Obj. 3: Further, inward movements are judged according to their outward effects. Now the effect of anger is murder, which is a most grievous sin. Therefore anger is a most grievous sin.

On the contrary, Anger is compared to hatred as the mote to the beam; for Augustine says in his Rule (Ep. ccxi): "Lest anger grow into hatred and a mote become a beam." Therefore anger is not the most grievous sin.

I answer that, As stated above (AA. 1, 2), the inordinateness of anger is considered in a twofold respect, namely with regard to an undue object, and with regard to an undue mode of being angry. As to the appetible object which it desires, anger would seem to be the least of sins, for anger desires the evil of punishment for some person, under the aspect of a good that is vengeance. Hence on the part of the evil which it desires the sin of anger agrees with those sins which desire the evil of our neighbor, such as envy and hatred; but while hatred desires absolutely another's evil as such, and the envious man desires another's evil through desire of his own glory, the angry man desires another's evil under the aspect of just revenge. Wherefore it is evident that hatred is more grievous than envy, and envy than anger: since it is worse to desire evil as an evil, than as a good; and to desire evil as an external good such as honor or glory, than under the aspect of the rectitude of justice. On the part of the good, under the aspect of which the angry man desires an evil, anger concurs with the sin of concupiscence that tends to a good. In this respect again, absolutely speaking, the sin of anger is apparently less grievous than that of concupiscence, according as the good of justice, which the angry man desires, is better than the pleasurable or useful good which is desired by the subject of concupiscence. Wherefore the Philosopher says (Ethic. vii, 4) that "the incontinent in desire is more disgraceful than the incontinent in anger."

On the other hand, as to the inordinateness which regards the mode of being angry, anger would seem to have a certain pre-eminence on account of the strength and quickness of its movement, according to Prov. 27:4, "Anger hath no mercy, nor fury when it breaketh forth: and who can bear the violence of one provoked?" Hence Gregory says (Moral. v, 45): "The heart goaded by the pricks of anger is convulsed, the body trembles, the tongue entangles itself, the face is inflamed, the eyes are enraged and fail utterly to recognize those whom we know: the tongue makes sounds indeed, but there is no sense in its utterance."

Reply Obj. 1: Chrysostom is alluding to the repulsiveness of the outward gestures which result from the impetuousness of anger.

Reply Obj. 2: This argument considers the inordinate movement of anger, that results from its impetuousness, as stated above.

Reply Obj. 3: Murder results from hatred and envy no less than from anger: yet anger is less grievous, inasmuch as it considers the aspect of justice, as stated above. _______________________

FIFTH ARTICLE [II-II, Q. 158, Art. 5]

Whether the Philosopher Suitably Assigns the Species of Anger?

Objection 1: It would seem that the species of anger are unsuitably assigned by the Philosopher (Ethic. iv, 5) where he says that some angry persons are "choleric," some "sullen," and some "ill-tempered" or "stern." According to him, a person is said to be "sullen" whose anger "is appeased with difficulty and endures a long time." But this apparently pertains to the circumstance of time. Therefore it seems that anger can be differentiated specifically in respect also of the other circumstances.

Obj. 2: Further, he says (Ethic. iv, 5) that "ill-tempered" or "stern" persons "are those whose anger is not appeased without revenge, or punishment." Now this also pertains to the unquenchableness of anger. Therefore seemingly the ill-tempered is the same as bitterness.

Obj. 3: Further, our Lord mentions three degrees of anger, when He says (Matt. 5:22): "Whosoever is angry with his brother, shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council, and whosoever shall say" to his brother, "Thou fool." But these degrees are not referable to the aforesaid species. Therefore it seems that the above division of anger is not fitting.

On the contrary, Gregory of Nyssa [*Nemesius, De Nat. Hom. xxi] says "there are three species of irascibility," namely, "the anger which is called wrath [*Fellea, i.e. like gall. But in I-II, Q. 46, A. 8, St. Thomas quoting the same authority has Cholos which we render 'wrath']," and "ill-will" which is a disease of the mind, and "rancour." Now these three seem to coincide with the three aforesaid. For "wrath" he describes as "having beginning and movement," and the Philosopher (Ethic. iv, 5) ascribes this to "choleric" persons: "ill-will" he describes as "an anger that endures and grows old," and this the Philosopher ascribes to "sullenness"; while he describes "rancour" as "reckoning the time for vengeance," which tallies with the Philosopher's description of the "ill-tempered." The same division is given by Damascene (De Fide Orth. ii, 16). Therefore the aforesaid division assigned by the Philosopher is not unfitting.

I answer that, The aforesaid distinction may be referred either to the passion, or to the sin itself of anger. We have already stated when treating of the passions (I-II, Q. 46, A. 8) how it is to be applied to the passion of anger. And it would seem that this is chiefly what Gregory of Nyssa and Damascene had in view. Here, however, we have to take the distinction of these species in its application to the sin of anger, and as set down by the Philosopher.

For the inordinateness of anger may be considered in relation to two things. First, in relation to the origin of anger, and this regards "choleric" persons, who are angry too quickly and for any slight cause. Secondly, in relation to the duration of anger, for that anger endures too long; and this may happen in two ways. In one way, because the cause of anger, to wit, the inflicted injury, remains too long in a man's memory, the result being that it gives rise to a lasting displeasure, wherefore he is "grievous" and "sullen" to himself. In another way, it happens on the part of vengeance, which a man seeks with a stubborn desire: this applies to "ill-tempered" or "stern" people, who do not put aside their anger until they have inflicted punishment.

Reply Obj. 1: It is not time, but a man's propensity to anger, or his pertinacity in anger, that is the chief point of consideration in the aforesaid species.

Reply Obj. 2: Both "sullen" and "ill-tempered" people have a long-lasting anger, but for different reasons. For a "sullen" person has an abiding anger on account of an abiding displeasure, which he holds locked in his breast; and as he does not break forth into the outward signs of anger, others cannot reason him out of it, nor does he of his own accord lay aside his anger, except his displeasure wear away with time and thus his anger cease. On the other hand, the anger of "ill-tempered" persons is long-lasting on account of their intense desire for revenge, so that it does not wear out with time, and can be quelled only by revenge.

Reply Obj. 3: The degrees of anger mentioned by our Lord do not refer to the different species of anger, but correspond to the course of the human act [*Cf. I-II, Q. 46, A. 8, Obj. 3]. For the first degree is an inward conception, and in reference to this He says: "Whosoever is angry with his brother." The second degree is when the anger is manifested by outward signs, even before it breaks out into effect; and in reference to this He says: "Whosoever shall say to his brother, Raca!" which is an angry exclamation. The third degree is when the sin conceived inwardly breaks out into effect. Now the effect of anger is another's hurt under the aspect of revenge; and the least of hurts is that which is done by a mere word; wherefore in reference to this He says: "Whosoever shall say to his brother Thou fool!" Consequently it is clear that the second adds to the first, and the third to both the others; so that, if the first is a mortal sin, in the case referred to by our Lord, as stated above (A. 3, ad 2), much more so are the others. Wherefore some kind of condemnation is assigned as corresponding to each one of them. In the first case "judgment" is assigned, and this is the least severe, for as Augustine says [*Serm. Dom. in Monte i, 9], "where judgment is to be delivered, there is an opportunity for defense": in the second case "council" is assigned, "whereby the judges deliberate together on the punishment to be inflicted": to the third case is assigned "hell-fire," i.e. "decisive condemnation." _______________________

SIXTH ARTICLE [II-II, Q. 158, Art. 6]