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

1.    Mary’s School of Sanctity – Lesson #36:  About the Temperaments – Beginning our Study of the Choleric Temperament – Part I: 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– Part II: 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 – Part III:: 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/

6.    Mary’s School of Sanctity – Lesson #41 – About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/

 

7.    Mary’s School of Sanctity – Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/

 

8.    Mary’s School of Sanctity — Lesson #43 About the Temperaments –Continuing Our Study of the Choleric Temperament — Their Spiritual Combat Part VIII: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/

Mary’s School of Sanctity

Lesson #44 About the Temperaments – Continuing Our Study of the Choleric Temperament – Their Spiritual Combat, Part IX

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

In our last lesson we saw how anger is inherently caused by some slight that someone has felt.  We had a list of questions that a choleric, in particular, can ask himself about feeling slighted and some means to take to prevent himself from getting angry.

Because anger becomes sinful when it is unreasonable, the choleric must learn to watch his feelings very closely.  As we mentioned, St. Thomas reminds us that the person with a choleric temperament is prone to become “angry too quickly or for any slight [meaning small/trivial] cause.”[1]

In addition to these two ways for anger to become sinful, we discussed what St. Thomas said about anger being “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.”[2]

This brings us to the important topic of the choleric tendency to hold grudges.  Let us take a brief look at the definition of the word grudge:

Grudge = sullen malice, cherished ill will [Merriam-Webster New Collegiate Dictionary, ©1949]

Grudge = a feeling of deep-seated resentment of ill will [Webster’s Ninth New Collegiate Dictionary, ©1987]

These meanings given for the word grudge plainly tell us that a grudge is something bad for the soul because these meanings refer to the ‘lasting displeasure’ that St. Thomas is talking about.

 

Recognizing and Squelching Anger/Not Allowing Anger to Linger

St. Paul warns us not to keep lasting anger in our hearts, “Be angry: and sin not.  Let not the sun go down upon your anger.” [Ephesians 4:26].

Rightly does St. Paul warn us because he knows that anger can quickly become unreasonable and therefore sinful.  This tendency of anger to be unreasonable is because anger has a close connection to pride.  We know that pride blinds the soul. So pride makes it very difficult to discover that one’s anger is unfounded, hence, unreasonable.  St. Paul says, “Be angry.”  Be tough on yourself.  Further, he says, “Sin not.”  Don’t be unjustly angry with your neighbor.  And again, St. Paul says, “Let not the sun go down upon your anger.”  Do not let your anger linger.

Thus, it is crucial that a person must judge himself strictly when he feels anger flaring up in his soul.  He must keep a close guard on himself.  He must find the source or cause of his feeling of anger.  This requires much self-knowledge.  By studying himself and his tendencies closely, he can discover what types of things spark his anger into action.  He must “nip-in-the-bud” his unjust anger.  In other words, he must quench the fire of anger at its beginning.

We discussed in our last lesson how a choleric’s anger is usually attached to pride. This pride makes the choleric frequently view everything as an insult.  We gave some typical things that a choleric feels slighted about.  We showed how each of these was linked to pride.  We gave some suggestions on how the choleric could counteract his pride and his anger for each case.  We list here again some common links to pride.  

A person feels slighted because:

1) He feels that he is not getting attention from others.

2) He feels that someone insulted him.

3) He thinks someone is making fun of him.

4) He feels that someone is getting in the way of his plans and his getting what he wants.

5) He thinks someone is insulting his (God-given) talents.

6) He does not like someone pointing out his defects or anything that he has done wrong.

A Strategy to Counteract His Tendency to Feel Slighted

A choleric must ask himself some hard-hitting questions and give himself some tough rebukes.  He cannot be gentle with himself.  He must be strict with himself. So here is a sample of the toughness the choleric has to have on himself and tell himself the following:

1) What do you want attention for?  Who do you think you are?  You act as if you are God’s gift to mankind!!  You are not the center of the universe!  Stop being so self-centered!  And how many times have you failed to give others the attention they deserved?

2) So, you think you have been insulted?  What makes you think that?  Do you really think that everyone must treat you as a king?   Treat you with kid-gloves?  Why are you so sensitive?  Most likely you deserve to be insulted.  Think of all your past sins and how you yourself have insulted God and then you will not be so prone to think that you deserve anything better than you have.  In fact, you have gotten far better than you have ever deserved!  And how many times have you insulted others?

3) Likewise, you feel that you have been mocked/made fun of?  Haven’t your past sins truly mocked Our Lord?  And here you allow yourself to take offense at the tiniest word spoken about you or to you.  Further, how many times have you mocked/made fun of others?

4) Now you are upset because your plans are disrupted in any way whatsoever?  What makes you think that God is pleased with your plans?  Did you pray to God about them and think deeply whether your plans would help you save your soul or help you to become a straight-to-heaven saint?

5) You are so upset because you think your (God-given) talents are being insulted?  If they are truly God-given talents, then you are not acting grateful for them by getting upset.  God did not have to give you anything and you should not act as if you were not given these talents from God and as if they were simply automatically yours.  God could, if He wanted to, take these away from you in an instant.

6) So now you are upset because someone pointed out a defect in you/or something that you have done wrong?  Do you really think you are perfect and there is absolutely no room for improvement in you?  Do you think you are without sin? Shouldn’t you be grateful that someone is trying to help you improve?  Do you not feel ashamed for your ingratitude toward the person trying to help you become holy?

Grudges Come When One Does Not Humble Himself and Is Not Willing to Forgive

Grudges, because they are unreasonable, are always sinful.  One must see himself in the true light, and thereby see that he deserves slights, insults, chastisements, admonishments, and punishments.  These are needed not only for the strengthening of the soul in virtue, but also to make reparation for one’s past sins. 

Grudges may not necessarily be because one is seeking to get revenge, but is rather the case of a person not being willing to forgive his neighbor.  Our Lord speaks many times in the Gospel about forgiving one’s neighbor.  He says we should always forgive from our hearts even if we were treated unjustly.   The following (from St. Matthew’s Gospel) is a good example:

Then came Peter unto Him and said: Lord, how often shall my brother offend against me, and I forgive him? till seven times?  Jesus saith to him: I say not to thee, till seven times; but till seventy times seven times.  

St. Matthew’s Gospel,18:21-22.

Our Lord here means to forgive always.

Again, in St. Matthew’s Gospel [18:23-35] we find the parable about the man being forgiven a huge debt and then he went out and throttled his fellow servant and demanded prompt payment of a very small debt.

[Our Lord says:] Therefore is the kingdom of heaven likened to a king, who would take an account of his servants.

And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment to be made.  But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And the lord of that servant being moved with pity, let him go and forgave him the debt. But when that servant was gone out, he found one of his fellow-servants that owed him a hundred denarii: and laying hold of him, he throttled him, saying: Pay what thou owest.  And his fellow-servant falling down, besought him, saying: Have patience with me, and I will pay thee all.  And he would not: but went and cast him into prison, till he paid the debt.  Now his fellow servants seeing what was done, were very much grieved, and they came, and told their lord all that was done. Then his lord called him: and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me.  Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?   And his lord being angry, delivered him to the torturers until he paid all the debt. So also shall my heavenly Father do to you, if you forgive not everyone his brother from your hearts. [bold emphasis added]

And if these quotes are not enough to convince a choleric to keep a close eye on his pride and beware of the beginning of his anger, then simply looking at the Our  Father that Our Lord taught us shows us plainly enough that we must forgive our neighbor  if we are going to expect forgiveness from God.

Let’s face it.  We have all known someone who has held a grudge.  We can see that the grudge is very ugly and ridiculous.  Holding a grudge truly shows the pride and foolishness of the one holding it.  The grudge shows a gross lack of compassion and patience.  Most importantly, grudges show a grave lack of charity in the person holding the grudge.  It is as we have seen from what we have studied in St. Thomas, anger and pride married together and kept for a long time, engender hatred.  How can someone willing to hold a grudge really think he will be able to meet His Judge Who has been so forgiving and meek to him, when the reality remains that he was not willing to show any mercy and meekness to his neighbor?

Let the choleric remind himself of Our Lord’s words:

Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.  Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven. [St. Matthew 18:3-4]

And let us all – especially cholerics – often pray: “Jesus, meek and humble of Heart, make our hearts like unto Thine.”

A Preview…

In our next lesson we will study another character flaw of the choleric which is directly linked to his pride—his tendency to criticize and misjudge others.  Again, our goal will be to investigate this bad trait and strategize on the means to amend it.

 

 

Catholic Candle note: The article immediately below is part eight of the study of the Choleric temperament.  The first seven 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/

6.    Mary’s School of Sanctity – Lesson #41 – About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/

7.    Mary’s School of Sanctity – Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/

Mary’s School of Sanctity

Lesson #43 About the Temperaments – Continuing Our Study of the Choleric Temperament—Their Spiritual Combat Part VIII

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

In our last lesson we studied more about the nature of anger, both just anger and unjust anger.  We also saw the various ways in which anger becomes sinful.  Since St. Thomas explained to us how the choleric is prone to anger, it is important to help the choleric analyze his anger.

Since one of our intentions for studying the temperaments is to gain self-knowledge and improve our spiritual lives, it is important to make the appropriate connections between the weaknesses found in each temperament.   Making these connections really helps one to find good strategies on how to conquer his bad tendencies which lead him to sin.  Thus, we need to look at the weakness of anger in the choleric and see how it is linked to the other weaknesses the choleric has.

St. Thomas tells us that:

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.[1]

In Lesson #42 we spoke of long-lasting anger leading to the horrible sin of hatred.  This, of course, means that the choleric must work hard to keep a sharp eye on his anger and be able to discern whether his anger is just or sinful. 

Before we discuss ways to help a choleric discern more about his anger, we need to recall that pride, a prominent weakness of the choleric,[2] is directly linked to his anger.  Let us briefly look at St. Thomas’s definition of pride in order to see how pride is linked to the typical causes of anger which we discussed in Lesson #40.

St. Thomas defines pride as follows:

Pride (superbia) is so called because a man thereby aims higher (supra) than he is; whereby Isidore says (Etym. X): “A man is said to be proud, because he wishes to appear above (super) what he really is”; for he who wishes to overstep beyond what he is, is proud.[3]

With this definition in mind let us look at what St. Thomas taught us in Lesson #40. St. Thomas explained, “All the causes of anger are reduced to slight in these three forms: contempt, despiteful treatment (i.e. hindering one from doing one’s will), and insolence.”[4]

St. Thomas says that each of the three causes of anger really boils down to some kind of slight.  Here are his words:

Each of those causes amounts to some kind of slight.  Thus, forgetfulness is a clear sign of slight esteem, for the more we think of a thing the more is it fixed in our memory.  [In other words, those things we often think about and which we care about, we do not tend to forget.  So, forgetting about a person suggests we don’t care much about that person.]

Again, if a man does not hesitate by his remarks to give pain to another, this seems to show that he thinks little of him: and those too who show signs of hilarity when another is in misfortune, seem to care little about his good or evil.  Again, he that hinders another from carrying out his will, without deriving thereby any profit to himself, seems not to care much for his friendship.  Consequently, all those things, in so far as they are signs of contempt, provoke anger.[5]

There are two other aspects upon which St. Thomas touches in regard to a cause of anger.  He asks two questions, namely, (1) whether a man’s excellence is a cause of his anger, and (2) whether a man’s defect is the cause of his anger.  St. Thomas answers these questions as follows:

The cause of anger, in the man who is angry, may be taken in two ways.  First, in respect to the motive of anger: and thus excellence is the cause of a man being easily angered, because the motive of anger is an unjust slight, as stated above (A. 2). However, it is evident that the more excellent a man is, the more unjust is a slight offered him in the matter in which he excels.  Consequently, those who excel in any matter, are most of all angry, if they be slighted in that matter; for instance, a wealthy man in his riches, or an orator in his eloquence, and so forth.

Secondly, the cause of anger, in the man who is angry, may be considered on the part of the disposition produced in him by the motive aforesaid. However, it is evident that nothing moves a man to anger except a hurt that grieves him: while whatever savors of defect is above all a cause of grief; since men who suffer from some defect are more easily hurt.  And this is why men who are weak, or subject to some other defect, are more easily angered, since they are more easily grieved.[6]

So now let us make a list of the causes of anger and see how each of them can be infected with pride.  It should be noted that these apply to any human but we are here considering especially the choleric who St. Thomas has classified as getting “angry too quickly or for any slight cause.”

·         A) Thus, forgetfulness is a clear sign of slight esteem, for the more we think of a thing the more is it fixed in our memory.

 

·         B) If a man does not hesitate by his remarks to give pain to another, this seems to show that he thinks little of him.

 

·         C) Those, too, who show signs of hilarity when another is in misfortune, seem to care little about his good or evil.

 

·         D) He that hinders another from carrying out his will, without deriving thereby any profit to himself, seems not to care much for his friendship.

 

·         E) A man who excels in an area is insulted by someone who slights his excellence.

 

·         F) A man who is weak or has a defect is easily grieved and angered.

The list of slights when attached to pride and what remedies to take: (These are in connection with the typical pride of the choleric.)

A) When One Feels Slighted Because Someone Has Forgotten Him.

A proud choleric would assume that his friend is trying to hurt him or insult him.  Thus, if he feels slighted he should first examine if the offense he feels is real or imagined.   He needs to think on a more objective level.  He should take care not to make a rash judgment.  One thing he should do is give the benefit of the doubt to the one he feels slighted by.  There may well be a logical reason why the friend could not accomplish what the choleric expected.
 

B) When One Feels Offended Because Of Something That Someone Has Said.  

Here again, a proud choleric would automatically assume that there was an evil motive and premeditation involved in what was said to him.  He must really make every effort to pull out of the situation and be objective.  He should assume that no ill-will was intended.

He could forgive-and-forget or he could patiently communicate to the person who made the comment that he (the choleric) took it the wrong way.  This communication is in itself an act of humility and will help the situation.  He should try to “clear the air” and make sure there is no misunderstanding or hard feelings shown about the comment. 

The choleric could also think that if someone said something that rubbed the choleric the wrong way, this proves that the choleric is proud and needs to admit to himself that he deserved the comment.  Sometimes, people do not know how to approach a choleric to give him fraternal correction and consequently an admonishment or instruction can come out sounding harsh.

C) When One Feels Hurt Because Someone Found Humor in a Mishap/Misfortune that Occurred to the Choleric.

The proud choleric would usually take a great offense at this.  Of course it is against charity to treat someone’s misfortune or accident as humorous.  However, fallen human nature often finds humor in some silly circumstance and might laugh yet without intending any slight or insult.

What should one do if he should be laughed at?  Our first thought should be of Our Lord who was unjustly mocked and laughed to scorn.  He took it with meekness and forgave His offenders, and so we should do likewise. 

Also, we can thank God for the humiliation and unite our embarrassment to Our Lord’s.  We can remind ourselves that we really do not deserve any better.  This is a good way to make reparation for our past sins and learn how to love others, especially our enemies. 

D) When One Feels Angry Because Someone Interferes with His Plans, Even Though the Said Someone Does Not Gain Any Profit Thereby.

A proud choleric would typically get very upset about this situation.  What should the choleric do?  He should remember that when something happens that is outside of his control, then it is God’s Will for him at least at that present time.

He should first thank God for the cross.  He should examine whether his plans were good for his salvation in the first place.  If he finds that the plans were not conducive to his salvation then, of course, he should immediately abandon that plan.

If he is not sure whether his plan was good or not, he must pray for enlightenment from God.  He should also seek advice and get help evaluating the situation.  He could also use St. Ignatius’s technique of considering the plan as someone else’s.  Then the choleric would ask himself if this plan is conducive to salvation.  Likewise, he should ask himself what he would have wanted to do if he were on his deathbed and about to die.  Then he could implement the results of his internal inquiry.

All of these thoughts would certainly curb his first inclination to get upset or angry.

E) When One Who Has a God-Given Talent Has Been Insulted by Someone Who Slights his Excellence.

A proud choleric is very prone to get upset and angry when his talents are not recognized.  One could say that the proud choleric wants the whole world to acknowledge his talents.  This may seem like an exaggeration to make a point, but we would have to admit knowing some choleric somewhere who acts exactly like this.  What should this choleric do?  First of all, if one has talents, he must give the glory to God.  Our Lord and Our Lady are perfect examples of how to magnify God for the excellence they possessed.  As St. Paul said, “What hast thou that thou hast not received?  And if thou hast received, why dost thou glory, as if thou hadst not received it?” 1 Corinthians, 4:7.

We all have to thank God for what we have received. The choleric must do all he can to foster humility in himself and should try to form the habit of thanking God often for all the benefits he has received from God.

He should be meek and offer up the cross of being insulted.  This is a great way to make reparation for his past sins and to imitate Our Lord. 

He must remember that the insult may be a way for someone to subtly point out the choleric’s pride concerning his talents.  So this is another reason for the choleric to be thankful that someone has insulted him.  His conscience will undoubtedly tell him that he may really deserve the insult to curb his pride. 

Of course, the choleric should forgive the person who insults him and this forgiveness must be with his whole heart.  Otherwise he might get the temptation to harbor a grudge against the offender. [7]

F) When a Man Who Is Weak Has his Defect Pointed Out.

A proud choleric who has a natural weakness and/or a defect will find himself, as St. Thomas says, very easily irked and spontaneously lashes out if anyone makes a reference to his problem(s).  Naturally, his pride does not want to face the fact that he has a problem.  The most obvious reason for this is that the problem he has could in most circumstances be addressed and fixed.  If someone points out his shortcomings, his conscience reminds him that his lack of effort to amend is the cause of the weakness/defect still abiding in him.  The old adage, “God helps those who help themselves” is involved here.  If the choleric worked hard, first to face himself, then to seek the means to improve and to take those means, then he would be on his way to overcoming the weakness and/or defect(s).

We all have tendencies which need to be conquered in us.  As St. Paul says, “But I see another law in my members, fighting against the law of my mind, and captivating me in the law of my sin, that is in my members.”  Romans, 7:23.

Of course, St. Paul here is talking about the concupiscence of the flesh which we all must deal with.  Consequently, St. Paul exhorts us numerous times to use our reason.  God intends each person to use his reason to avoid sin and to conquer the natural weaknesses which are in his temperament.

Therefore, the proud choleric, when his weakness and/or defect is revealed, should force himself to humbly be grateful to the person who makes it known.     

We can readily see that if one does not view himself correctly, he would easily take offence at anything that he perceives as negative to him.  It is truly a great blessing of God to help us see ourselves the way we really are, especially our defects.  God often uses others as His tools to show us what we need to work on most in our souls.  Therefore, we should not shun fraternal correction but embrace it to help us conquer pride.

A  Short Self-Examination to Check if Pride is involved in One’s Anger (based on our discussion above)

➢  Do I feel slighted?

➢  Is this slight sent to me to show me that I need to amend some aspect of my life/character?

➢  Should I not take this opportunity to examine my conscience? {Because this occasion may seem to me to be a slight only because it pricks my conscience about one of my failings and in my pride I do not want to see myself as I really am.}

➢  Am I imitating Our Lord if I am unjustly accused?

➢  Am I offering up this humiliation for the Glory of God?

➢  Would it not be better to simply say a prayer for the person I feel slighted by and then forget about the incident?

This short examination can be very helpful to keep in mind the next time one, especially a choleric, feels like he is beginning to boil inside.  When one humbles himself, especially seeing all things as coming from the Hands of God, then one can crush angry feelings which are often linked directly to pride.

In our next lesson we will deal more with various ways that a choleric can work on humility to restrain his anger.  We will see more how pride greatly influences the choleric’s frame of mind.  We will connect our investigation of slights (see above) with an examination of how a choleric can slow down his impulsive tendencies to take offense, get angry, and cling to anger for long periods of time.

Catholic Candle note: The article immediately below is part seven of the study of the Choleric temperament.  The first fix 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/

6.    Mary’s School of Sanctity – Lesson #41 – About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/

Mary’s School of Sanctity

Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII

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

In our last two lessons we have described: how one is moved to anger; what effects anger has on the body; and how anger affects the proper use of one’s reason.

Also, we saw in Lesson #41, in particular, how anger requires an act of reason insofar as one seeks just vengeance when he has been wronged.  Furthermore, we saw that because anger causes changes in the body, these changes hamper the proper role of one’s reason.

Since anger is a passion and classified as one of the seven capital sins, we need to be careful in our understanding of anger.  Let us consider the following three points:

1) When is anger lawful?

2) When is anger sinful?

3) When anger is sinful, how does it connect with additional sins, such as, hatred?

1) When is anger lawful?  

St. Thomas clarifies the answer to this question for us in the following explanation:

Now this [the evil of envy][1] does not apply to anger, which is the desire for revenge, since revenge may be desired both well and ill.  Secondly, evil is found in a passion in respect to the passion’s quantity, that is, in respect to its excess or deficiency; and thus, evil may be found in anger, when, to wit, one is angry, more or less than right reason demands.  But if one is angry in accordance with right reason, one’s anger is deserving of praise.[2]

St. Thomas explains in more depth when he comments on St. Gregory’s work On Morals:

Anger may stand in a twofold relation to reason.  First, antecedently; in this way it withdraws reason from its rectitude, and has therefore the character of evil.  Secondly, consequently, inasmuch as the movement of the sensitive appetite is directed against vice and in accordance with reason, this anger is good, and is called zealous anger.  Wherefore, Gregory says (De Moral. vol. 45): “We must beware lest, when we use anger as an instrument of virtue, it overrules the mind, and go before it as its mistress, instead of following in reason’s train, ever ready, as its handmaid, to obey.”  This latter anger, although it hinders somewhat the judgment of reason in the execution of the act, does not destroy the rectitude of reason.  Hence Gregory says (Moral. v, 45) that zealous anger troubles the eye of reason, whereas sinful anger blinds it.  Nor is it incompatible with virtue that the deliberation of reason be interrupted in the execution of what reason has deliberated: since art also would be hindered in its act, if it were to deliberate about what has to be done, while having to act.[3]

2) When does anger become sinful?

St. Thomas gives us guidelines here as well:

Anger, as stated above (a.1), is properly the name of a passion.  A passion of the sensitive appetite is good in so far as it is regulated by reason, whereas it is evil if it set the order of reason aside.  Now the order of reason, in regard to anger, may be considered in relation to two things.  First, in relation to the appetible [desirable] object to which anger tends, and that is revenge.  Wherefore if one desire revenge to be taken in accordance with the order of reason, the desire of anger is praiseworthy, and is called zealous anger [*Cf. Greg., Moral. v, 45].  On the other hand, if one desire the taking of vengeance in any way whatever contrary to the order of reason, for instance if he desire the punishment of one who has not deserved it, or beyond his deserts, or again contrary to the order prescribed by law, or not for the due end, namely the maintaining of justice and the correction of faults, then the desire of anger will be sinful, and this is called sinful anger.

Secondly, the order of reason in regard to anger may be considered in relation to the mode of being angry, namely that the movement of anger should not be immoderately fierce, neither internally nor externally; and if this condition be disregarded [namely, the proper degree of anger], anger will not lack sin, even though just vengeance be desired.[4]

3) When anger is sinful, how does it connect with additional sins, such as, hatred?

St. Thomas makes some very interesting and useful distinctions regarding the forms of anger when defending the names and descriptions that Aristotle used.  He cites the authority of St. Gregory of Nyssa, a father of the Church.

St. Gregory of Nyssa says there are three species of irascibility, namely, the anger which is called wrath, and ill-will which is a disease of the mind, and rancor.  Now these three seem to coincide with the three aforesaid [viz., the three-fold division used by Aristotle].  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 rancor 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.[5]

St. Thomas continues his explanation as follows here:

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.[6]

Then St. Thomas gives us additional information about the dangers that come with sullenness and being ill-tempered.

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, unless 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.[7]

An additional important aspect about anger is to see the connection between what St. Thomas has explained about holding anger inside and the situation in which the angry person becomes taciturn.  Let’s see St. Thomas’s explanation here:

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] 

St. Thomas quotes St. Gregory when referring to this taciturnity, “Gregory says (De Moral. v, 30) that when anger does not vent itself outwardly by the lips, inwardly it burns the more fiercely.”[9]

Now we can see how long-lasting and deep-seated anger has additional serious consequences.  For St. Thomas tells us that when anger lasts a long time, it engenders hatred.  Here are his words:

Anger is said to grow into hatred, not as though the same passion which at first was anger, afterwards becomes hatred by becoming inveterate; but by a process of causality.  For anger when it lasts a long time engenders hatred.[10]

Since St. Thomas teaches us that anger can turn into hatred, it would be an appropriate time to see what he teaches us about the seriousness of hatred.

St. Thomas investigates whether anger is graver than hatred.  He concludes that hatred is graver than anger.  He explains his conclusion as follows:

The species and nature of a passion are taken from its object.  However, the object of anger is the same in substance as the object of hatred; since, just as the hater wishes evil to him whom he hates, so does the angry man wish evil to him with whom he is angry.  But there is a difference of aspect: for the hater wishes evil to his enemy, as evil, whereas the angry man wishes evil to him with whom he is angry, not as evil but in so far as it has an aspect of good, that is, in so far as he reckons it as just, since it is a means of vengeance.   Wherefore also it has been said above (A. 2) that hatred implies application of evil to evil, whereas anger denotes application of good to evil.  However, it is evident that to seek evil under the aspect of justice, is a lesser evil, than simply to seek evil to someone.  Because to wish evil to someone under the aspect of justice, may be according to the virtue of justice, if it be in conformity with the order of reason; and anger fails only in this, that it does not obey the precept of reason in taking vengeance.  Consequently, it is evident that hatred is far worse and graver than anger.[11]

We add an additional explanation that St. Thomas gives regarding the differences between anger and hatred.  

In anger and hatred two points may be considered: namely, the thing desired, and the intensity of the desire.  As to the thing desired, anger has more mercy than hatred has.  For since hatred desires another’s evil for evil’s sake, it is satisfied with no particular measure of evil: because those things that are desired for their own sake, are desired without measure, as the Philosopher states (Politic Bk. 1; ch.9 #1257b26)^[12], instancing a miser with regard to riches.  Hence it is written (Ecclus. 12:16): “An enemy . . . if he find an opportunity, will not be satisfied with blood.”  Anger, on the other hand, seeks evil only under the aspect of a just means of vengeance.  Consequently, when the evil inflicted goes beyond the measure of justice according to the estimate of the angry man, then he has mercy.  Wherefore, the Philosopher says (Rhetoric Bk.2; ch.4 #1382a8) that the angry man is appeased if many evils befall, whereas the hater is never appeased.[13]  As to the intensity of the desire, anger excludes mercy more than hatred does; because the movement of anger is more impetuous, through the heating of the bile.  Hence the passage quoted continues: “Who can bear the violence of one provoked?”[14]

We can see plainly from what St. Thomas has set forth and the striking quote from Aristotle’s Rhetoric (in the footnote before last), that sinful anger must be shunned with all one’s might. Not only does unreasonable anger lead to further sin, but it also is closely joined with pride.

A Preview…

We will look more into the connection of how pride fosters anger and other sins.  In our next lesson we will look into ways that a choleric can learn how to keep himself in check.  We will also look at ways in which he can curb his anger and refrain from holding grudges – which have direct links to hatred as we have shown above.

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.

Catholic Candle note: The article immediately below is part five of the study of the Choleric temperament.  The first four 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/

Mary’s School of Sanctity

Lesson #40 About the Temperaments – Continuing Our Study the Choleric Temperament: Their Spiritual Combat – Part V

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

In our last lesson we explained in general the passion of anger.  We saw that anger is caused by a concurrence of several passions so that anger involves a hope of vengeance (whether just or unjust).  We included the following lists of points which will need to be discussed in order to better understand anger as a passion and to see how crucial it is for anyone to be well aware of the proper use of anger.   

·         What does anger do and how does it move the soul to action?

 

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

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

·         If anger can be unjust, and if can lead to many dangers; what are these possible dangers?

·         How should one fight his feelings of unjust anger?

Because cholerics are very prone to anger, they have a special need for caution regarding their anger.  Hence, it is so important that they have a good comprehension of the passion of anger.

So let us begin by giving some background information on anger and how it works in the soul.

What motivates anger?

St. Thomas Aquinas explains that anger arises in connection with something we suffer or that we perceive that we suffer. Here is his explanation:

Anger is the desire to hurt another for the purpose of just vengeance.  However, unless some injury has been done, there is no question of vengeance; nor does any injury provoke one to vengeance, but only that which is done to the person who seeks vengeance; for just as everything naturally seeks its own good, so does it [everything] naturally repel its own evil. But injury done by anyone does not affect a man unless in some way it be something done against him.  Consequently, the motive of a man’s anger is always something done against him.[1]

This anger as a result of something done to us can include something done to others as St. Thomas shows here:

If we are angry with those who harm others, and seek to be avenged on them, it is because those who are injured belong in some way to us: either by some kinship or friendship, or at least because of the nature we have in common.[2]

In addition to harm done to ourselves and/or others, we can also take offense if something we love is despised by another, as St. Thomas explains here:

When we take a very great interest in a thing, we look upon it as our own good; so that if anyone despise it, it seems as though we ourselves were despised and injured.[3]

St. Thomas also tells us about a concept that seems paradoxical but is nonetheless true.  He puts forth the objection as follows and then answers it:

Objection #4: Further, he that holds his tongue when another insults him, provokes him to greater anger, as Chrysostom observes (Hom. xxii, in Ep. ad Rom.)[4]. But by holding his tongue he does the other no harm.  Therefore, a man is not always provoked to anger by something done against him.

Reply #4: Silence provokes the insulter to anger when he thinks it is due to contempt, as though his anger were slighted and a slight is an action.[5]

Of course, when we are insulted, Our Lord would not want us to retaliate but to imitate Him by being meek.  He was insulted many times and did not open His Mouth.  So if someone takes offense because we silently take an insult, we need not worry about that person’s attitude.  We have an obligation to set a good example whether other people like it or not.

St. Thomas explains how the main cause of anger is someone slighting us or showing us contempt.  He quotes Aristotle saying that anger is “a desire, with sorrow, for vengeance, on account of a seeming slight done unbecomingly.”[6]

 St. Thomas explains being slighted as a motivation for anger as follows:

All the causes of anger are reduced to slight. For slight is of three kinds, as stated in [Aristotle’s work] Rhetoric Bk.2; ch.2, #1378a31 viz., contempt,   despiteful treatment, i.e., hindering one from doing one’s will, and insolence; and all motives of anger are reduced to these three.  Two reasons may be assigned for this.  First, because anger seeks another’s hurt as being a means of just vengeance, wherefore it seeks vengeance in so far as it seems just.  However, just vengeance is taken only for that which is done unjustly; hence, that which provokes anger is always something considered in the light of an injustice.

Wherefore the Philosopher says (Rhetoric Bk.2, ch. 3 #1380b16) that men are not angry if they think they have wronged someone and are suffering justly on that account; because there is no anger at what is just.  However, injury is done to another in three ways: namely, through ignorance, through passion, and through choice.  Then, most of all, a man does an injustice, when he does an injury from choice, on purpose, or from deliberate malice, as stated in Ethics Bk. 5, ch. 8 #1135b24 &1136a4.  Wherefore we are most of all angry with those who, in our opinion, have hurt us on purpose.  For if we think that someone has done us an injury through ignorance or through passion, either we are not angry with them at all, or very much less, since to do anything through ignorance or through passion takes away from the notion of injury, and to a certain extent calls for mercy and forgiveness.  Those, on the other hand, who commit an injury on purpose, seem to sin from contempt; wherefore we are angry with them most of all.  Hence, the Philosopher says (Rhetoric Bk.2, ch. 3 #1380a34) that we are either not angry at all, or not very angry with those who have acted through anger, because they do not seem to have acted slightingly.

The second reason is because a slight is opposed to a man’s excellence because men think little of things that are not worth much ado (Rhetoric Bk. 2, ch. 2 #1378b13). However, we seek for some kind of excellence from all our goods.  Consequently whatever injury is inflicted on us, in so far as it is derogatory to our excellence, seems to savor of a slight.[7]

St. Thomas tells us about various forms of being slighted, such as, being forgotten by others; that others should rejoice in our misfortunes; that they [others] should make known our evils; being hindered from doing as we like. He explains these in details as follows:

Each of those causes amounts to some kind of slight.  Thus, forgetfulness is a clear sign of slight esteem, for the more we think of a thing the more is it fixed in our memory.  Again, if a man does not hesitate by his remarks to give pain to another, this seems to show that he thinks little of him: and those too who show signs of hilarity when another is in misfortune, seem to care little about his good or evil.  Again, he that hinders another from carrying out his will, without deriving thereby any profit to himself, seems not to care much for his friendship. Consequently, all those things, in so far as they are signs of contempt, provoke anger.[8]

St. Thomas continues his treatment of the causes of anger still further in this section of the Summa.  One additional note we need to take from St. Thomas is his comment on the fact that, when a man excels in some aspect, e.g., he is wealthy or wise, he can be angered easily.  The reason he gives for this is:

However, it is evident that the more excellent a man is, the more unjust is a slight offered him in the matter in which he excels.  Consequently, those who excel in any matter, are most of all angry, if they be slighted in that matter; for instance, a wealthy man in his riches, or an orator in his eloquence, and so forth.[9]

On the other hand, St. Thomas explains that those who suffer from a lack of excellence in some way also become easily angered.  His comment follows:

Secondly, the cause of anger, in the man who is angry, may be considered on the part of the disposition produced in him by the motive aforesaid. However, it is evident that nothing moves a man to anger except a hurt that grieves him, while whatever savors of defect is above all a cause of grief since men who suffer from some defect are more easily hurt.  And this is why men who are weak, or subject to some other defect, are more easily angered, since they are more easily grieved.[10]

There is a connection we should briefly mention here between anger and humility.   One’s excellence – real or perceived – must be accompanied by humility.  Otherwise, a person would be greatly tempted to think he is better than he really is and he would fall into anger if others do not recognize his excellence.  Likewise, if someone has a defect which he could make efforts to overcome and he does not try to improve, he could also fall into anger if anyone attributes his defects to his refusal to make the necessary efforts.

A Preview…

In our next lesson we will look more at what anger does to the body and the role that reason plays in anger.