Catholic Candle note: The article immediately below is part six of the study of the Choleric temperament.  The first five parts can be found here:

1.    Mary’s School of Sanctity – Lesson #36:  About the Temperaments – Beginning our Study of the Choleric Temperament: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/

2.    Mary’s School of Sanctity – Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/

3.    Mary’s School of Sanctity – Lesson #38 — About the Temperaments – Continuing our Study of the Choleric Temperament – Their Spiritual Combat: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/

4.    Mary’s School of Sanctity – Lesson #39 About the Temperaments – Continuing Our Study of the Choleric Temperament – That Temperament’s Spiritual Combat – Part IV: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/

 

5.    Mary’s School of Sanctity – Lesson #40: Temperaments – Choleric Temperament – Their Spiritual Combat – Part V: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/

 

Mary’s School of Sanctity

Lesson #41 – About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI

Note: When referring to a person with a choleric temperament in this article we simply will refer to him as a choleric.

As we continue our study of the choleric temperament, we examine some aspects of anger more closely because anger is one of the most prominent features of the choleric temperament (and unreasonable anger is one of its greatest dangers).

In this present lesson, we will look more at what anger does to the body and the role that reason plays in anger.  This present examination of anger focuses on signs which a person can use to detect anger in himself.  We will see the importance of using these signs when we see (in a future article) what a great danger excess anger can be for a choleric.

What Does Anger Do to the Body?

St. Thomas explains that there is a bodily transmutation that occurs in the passions of the soul.  This transmutation is in proportion to the movement of appetite, that is, the desire.  He says that every appetite tends with greater force to repel that which is contrary to it.  Here is how he explains this concept with regards to the passion of anger:

Since the appetitive movement of anger is caused by some injury inflicted, as by a contrary that is present; it follows that the appetite tends with great force to repel the injury by the desire of vengeance; and hence ensures great vehemence and impetuosity in the movement of anger.   And because the movement of anger is not one of recoil, which corresponds to the action of cold, but one of prosecution, which corresponds to the action of heat, the result is that the movement of anger produces fervor of the blood and vital spirits around the heart, which is the instrument of the soul’s passions.  And hence it is that, on account of the heart being so disturbed by anger, those chiefly who are angry betray signs of it in their outer members.  For, as St. Gregory says [ De Moralis volume 30] the heart that is inflamed with the stings of its own anger beats quick, the body trembles, the tongue stammers, the countenance takes fire, the eyes grow fierce, they that are well-known are not recognized.  With the mouth indeed he shapes a sound, but the understanding knows not what it says.[1] 

How is reason involved with the passion of anger?

There are two aspects of the relationship of reason and anger that we will address at this time: 1) How anger requires an act of reason, and 2) how the heat of anger counteracts the proper use of the reason.

1) How anger requires an act of reason

In our last Lesson (#40), we discussed St. Thomas’s statement: “Anger is the desire to hurt another for the purpose of just vengeance.”  This just vengeance is as a repayment for an injury done.  There are a variety of types of injuries which we pointed out also in Lesson #40.  Reason is used in determining that an injury was done and what is proper to do about the injury.

St. Thomas explains for us how reason is involved in the passion of anger.  First, St.  Thomas quotes Aristotle saying, “Anger listens to reason somewhat,”[2] and afterward tells us the following:

Anger is a desire for vengeance.  However, vengeance implies a comparison between the punishment to be inflicted and the hurt done; wherefore the Philosopher says in Ethics Bk. 7 ch.6 #1149b1, that anger, as if it had drawn the inference that it ought to quarrel with such a person, is therefore immediately exasperated. However, to compare and to draw an inference is an act of reason.  Therefore, anger, in a fashion, requires an act of reason.[3]

Even though the passions are connected to our bodies in what is called the sensitive appetite or desire, St. Thomas makes it clear that our reason is certainly also involved in what we do with our passions, including anger.  He explains in these words:

The movement of the appetitive power may follow an act of reason in two ways.  In the first way, it follows the reason in so far as the reason commands: and thus the will follows reason, wherefore it is called the rational appetite.  In another way, it follows reason in so far as the reason denounces, and thus anger follows reason.  For the Philosopher says (De Problematibus section 28; probl. 3) that anger follows reason, not in obedience to reason’s command, but as a result of reason’s denouncing the injury.  Because the sensitive appetite is subject to the reason, not immediately but through the will.

We must keep in mind another aspect of anger, and that is, the second point given just above.

2) How the heat of anger counteracts the proper use of the reason.

St. Thomas relates what St. Gregory says in his De Moralis that anger “withdraws the light of understanding, since it [anger] confounds the mind by stirring it [the mind] thoroughly”.[4]

St. Thomas delves into the topic further as follows:

Although the mind or reason makes no use of a bodily organ in its proper act, yet, since it needs certain sensitive powers for the execution of its act, the acts of which powers are hindered when the body is disturbed, it follows of necessity that any disturbance in the body hinders even the judgment of reason; as is clear in the case of drunkenness or sleep. However, it has been stated (A. 2) that anger, above all, causes a bodily disturbance in the region of the heart, so much as to effect even the outward members. Consequently, of all the passions, anger is the most manifest obstacle to the judgment of reason, according to Ps. 30:10: “My eye is troubled with wrath.”[5]

St. Thomas adds:

“The beginning of anger is in the reason, as regards the appetitive movement, which is the formal element of anger.  But the passion of anger forestalls the perfect judgment of reason, as though it listened but imperfectly to reason, on account of the commotion of the heat urging to instant action, which commotion is the material element of anger.  In this respect it hinders the judgment of reason.[6]

St. Thomas gives us an additional explanation about reason being hindered by anger.  He begins by quoting St. Gregory as saying, “when anger does not vent itself outwardly by the lips, inwardly it burns the more fiercely.”[7]

Then St. Thomas continues as follows:

As stated above (A. 3; Q. 46, A. 4), anger both follows an act of reason, and hinders the reason: and in both respects it may cause taciturnity [that is, being uncommunicative by speech].  On the part of the reason, when the judgment of reason prevails so far, that although it does not curb the appetite in its inordinate desire for vengeance, yet it curbs the tongue from unbridled speech. Wherefore Gregory says (Moral. v, 30): Sometimes when the mind is disturbed, anger, as if in judgment, commands silence.  On the part of the impediment to reason because, as stated above (A. 2), the disturbance of anger reaches to the outward members, and chiefly to those members which reflect more distinctly the emotions of the heart, such as the eyes, face, and tongue; wherefore, as observed above (A. 2), the tongue stammers, the countenance takes fire, the eyes grow fierce.  Consequently, anger may cause such a disturbance, that the tongue is altogether deprived of speech; and taciturnity is the result.[8]

This is an ideal time to turn our attention to our next points of investigation.    In our next lesson we will look at the dangers that may occur if one does not watch his anger closely and/or does not confirm if his anger is just.