Mary’s School of Sanctity

Lesson #39 About the Temperaments – Continuing Our Study of the Choleric Temperament – That Temperament’s Spiritual Combat – Part IV

Note: In this article, when referring to a person with a choleric temperament, we simply call him a “choleric”.

In our last lesson we addressed the choleric’s type of pride.  We saw how pride is one of the main propensities that a choleric must be aware of in himself so he can be on guard against it.  His pride tends to drive him quickly to extremes.  One of the most dangerous things that his pride sparks in him is anger.   In this lesson we will delve into how anger, which is a natural human passion, is especially a problem area for the choleric.

Anger – a Natural Dispositional Inclination for the Choleric

St. Thomas Aquinas explains in his Summa Theologica[1] how the choleric temperament is prone to anger.  First of all, St. Thomas explains the causes of anger.  Anger is an irascible passion in man.

St. Thomas discusses the causes of the passion of anger.  He tells us that passions can be caused in two ways: 1) on the part of the objects of what a man desires; and 2) on the part of the subject who does the action of desiring.  In what we are studying now in these lessons, the subject is man.

We must remember that man is a rational animal and when it comes to the objects of what a man desires, we find that man seeks certain things because he is, by nature, an animal.  Thus, he seeks the bodily pleasures which are necessary to preserve not only his own life, but also those pleasures which are meant to be used to propagate the species of man.  So St. Thomas explains that if we consider man simply as an animal, then bodily desires are stronger than anger.

On the other hand, St. Thomas tells us that when considering man as a rational being, then anger is more natural to man than his bodily desires, in so far as anger follows reason more than desire does.  St. Thomas says, “It is natural to everything to rise up against things contrary and hurtful.”  (In a future lesson, we will discuss reason’s role in anger.)

St. Thomas shows how the temperament is another cause of anger, in the following words:

[I]f we consider the nature of the individual, in respect to his particular temperament, thus anger is more natural than desire; for the reason that anger is prone to ensue from the natural tendency to anger, more than desire, or any other passion is to ensue from a natural tendency to desire, which tendencies result from a man’s individual temperament.  Because disposition to anger is due to a bilious temperament; and of all the humors, the bile moves quickest; for it is like fire.  Consequently, he that is temperamentally disposed to anger is sooner incensed with anger than he that is inflamed with desire; and for this reason, the Philosopher[2] says (Ethics Bk. 7; ch. 6 #1126b30) that a disposition to anger is more liable to be transmitted from parent to child, than a disposition to desire [i.e., bodily desires].[3]

So let us set up a plan of study about this inclination that the choleric has.  We have all heard of just anger.  Our Lord used this when He kicked the money changers out of the Temple.  Yet, unfortunately more often we see that anger is not used justly. Therefore, it is very important to understand anger and to moderate this passion.  In order to learn how to use anger properly, we need to see the following:

·         Basically, what does anger do insofar as how it moves the soul into action?

·         What role does reason play in the use of anger?

·         How does justice fit in with the use of anger?

·         If anger is unjust, it can lead to many dangers.  What are these dangers?

·         How can one rid himself of feelings of unjust anger?

Understanding Anger as a Passion

St. Thomas explains to us that anger is a special passion because anger is caused by a concurrence of several passions, “because the movement of anger does not arise except on account of some pain inflicted, and unless there be desire and hope of revenge: for, as the Philosopher says in Rhetoric Bk. 2 ch. 2 #1378a31, ‘the angry man hopes to punish; since he craves for revenge as being possible.’”[4]

St. Thomas, quoting St. Augustine, tells us, “Anger craves for revenge,” and revenge belongs to justice.  Hence, anger is something good.  Furthermore, St. Thomas says that “Anger is always accompanied by hope, wherefore it causes pleasure, as the Philosopher says (Rhetoric Bk. 2; ch. 2 #1378b1).  But the object of hope and of pleasure is a good.  Therefore, good is also the object of anger.”[5]

A little after thins explanation, St. Thomas teaches how man can desire both good and evil either simply by following and adhering to the good or recoiling from evil, or man can desire in a more complex way by desiring some good or evil being in another or done to another, and either seeking this deed or recoiling from this deed.

St. Thomas then continues:

This is evident in the case of love and hatred: for we love someone, in so far as we wish some good to be in him; and we hate someone, in so far as we wish some evil to be in him.  It is the same with anger; for when a man is angry, he wishes to be avenged on someone.  Hence, the movement of anger has a twofold tendency: viz., 1) to vengeance itself, which it desires and hopes for as being a good, wherefore it takes pleasure in it; and 2) to the person on whom it seeks vengeance, as to something contrary and hurtful, which bears the character of evil.

We must, however, observe a twofold difference in this respect, between anger on the one side, and hatred and love on the other. The first difference is that anger always regards two objects: whereas love and hatred sometimes regard but one object, as when a man is said to love wine or something of the kind, or to hate it. The second difference is that both the objects of love are good: since the lover wishes good to someone, as to something agreeable to himself: while both the objects of hatred bear the character of evil: for the man who hates, wishes evil to someone, as to something disagreeable to him.  Whereas anger regards one object under the aspect of evil, viz., the noxious person, on whom it seeks to be avenged.  Consequently, it is a passion somewhat made up of contrary passions.[6]

Because, anger is driven by the hope of revenge, we can see how great care must be taken when one is using anger because we are obliged in conscience make sure our anger is just.

 A Preview …

In our next lesson we will pick up with the bullets points given above and continue our investigation of the importance of using our reason when dealing with all aspects of anger.  In this way, we will be better acquainted with one of the major challenges the choleric has in dealing with the weaknesses of his temperament.