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Lesson #40: Temperaments – Choleric Temperament – Their Spiritual Combat Part V

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Philosophy Notes

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.


[1]           Summa Theologica, Ia IIae, Q.47, a.1, Respondeo (bracketed word added for clarification).

[2]           Summa Theologica, Ia IIae, Q.47, a.1 ad 2.

[3]           Summa Theologica , Ia IIae, Q.47, a. 1, ad 3.

[4]           This citation refers  St. John Chrysostom in his Homily 22 for St. Paul’s Epistle to the Romans

[5]           Summa Theologica , Ia IIae, Q.47, a.1, ad 4.

 

[6]           Quote taken from Aristotle’s Rhetoric Book 2, chapter 2, #1378a31.

[7]           Summa Theologica , Ia IIae, Q.47, a.2, Respondeo.

[8]           Summa Theologica , Ia IIae, Q.47, a.2, ad 3.

[9]           Summa Theologica , Ia IIae, Q.47, a.3, Respondeo.

[10]         Summa Theologica , Ia IIae, Q.47, a.3, Respondeo.

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Words to Live by – from Catholic Tradition

 

Let Us Not Be Self-Indulgent and Impulsive!

 

Blessed is he who, setting aside his own liking and inclination, considers things according to reason and justice before doing them.

 

Quoted from Prayer Of A Soul Taken With Love, #42, by St. John Of The Cross, Mystical Doctor of the Church

 

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Words to Live by – from Catholic Tradition

 

The Mystical Doctor of the Catholic Church reminds us that God Protects Us during the Darkness of our Times.

 

Words of St. John of the Cross:

 

Live in Faith and Hope even though you are in darkness, because it is in these darknesses that God protects your soul.  Cast your care upon God, for He watches over you and will not forget you.  Do not think that He leaves you alone; that would be an affront to Him.

 

St. John of the Cross in a letter to a Discalced Carmelite nun shortly before Pentecost, 1590.

 

 

Lesson #39: Temperaments – Choleric Temperament – Their Spiritual Combat Part IV

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Philosophy Notes

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.


[1]           This section is summarized from the Summa Theologica I-II Q.46 art. 5 Respondeo.

[2]           The Philosopher referred to here is Aristotle.


[3]           Summa Theologica, Ia IIae, Q. 46, a.5, Respondeo.

[4]           Summa Theologica Ia Iiae, Q.46 a.1, Respondeo.

 

[5]           Summa, Ia Iiae, Q.46, a.2, Sed Contra.


[6]           Summa, Ia Iiae, Q.46, a.2, Respondeo (numbers added for clarity).

Our Lord Wants You to Be With Him in Heaven

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In the October Catholic Candle, there was an article on the Sacred Heart which demonstrated the great and loving help that Our Lord gives us so that we can be with Him in Heaven.

Many people have a vague idea that they’d like to go to Heaven.  That is, if they even think about it at all.  They go about their daily lives and hope that they are somehow conforming to God’s commandments, although without inconveniencing themselves too much.

Other people understand that more is expected of them, that Christ laid down a very specific plan for them to get to Heaven.  He came down to earth, established His Church, and suffered and died that we might attain salvation.

But Christ didn’t leave us floundering and rudderless, uncertain what we were to do to get to Heaven.  He loves us so much that He gave us multitudinous helps so that we might be forever happy with Him in Heaven.  For example, He gave us the Ten Commandments, the Mass, the Sacraments, thousands of examples of heroic Saints, Catholic books, great Doctors of the Church, and one sermon in particular that especially stands out: the Sermon on the Mount.

In Chapter 5 of St. Matthew’s Gospel (part of which is printed below), Our Lord gives us explicit instructions as to how we are to live our daily lives:

And seeing the multitudes, He went up unto a mountain, and when he was set down, His disciples came unto Him.

And opening His mouth, He taught them, saying:

†      Blessed are the poor in spirit: for theirs is the kingdom of Heaven.

†      Blessed are the meek: for they shall possess the land.

†      Blessed are they that mourn: for they shall be comforted.

†      Blessed are they that hunger and thirst after justice: for they shall have their fill.

†      Blessed are the merciful:  for they shall obtain mercy.

†      Blessed are the clean of heart: for they shall see God.

†      Blessed are the peacemakers: for they shall be called children of God.

†      Blessed are they that suffer persecution for justice’ sake: for theirs is the kingdom of Heaven.

These instructions, and the additional ones that followed, were not mere suggestions.  They were definite guides for us that, if followed, would lead us to Heaven.  Which was Christ’s intention as He so loved us, His creatures, that He wanted us to have eternal peace and happiness with Him forever.

So, it is time to reflect again on all that Our Lord has done for us, and is continuing to do for us.  You will see there is no limit to what lengths He has gone to aid us in gaining our salvation.  We should love Him and thank Him by living a life according to His will.

Know His will and pray for the courage and strength to follow it.  He suffered and died for us.  He keeps us in existence.  He helps us in so many ways.  It’s easy to love Him for all He has done for us, and continues to do!

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Words to Live by – from Catholic Tradition


The Importance of Controlling Ourselves


The great Mystical Doctor teaches:


Conquering the tongue is better than fasting on bread and water.


St. John of the Cross, minor work entitled Other Counsels, #12.

Lesson #38: Temperaments – Choleric Temperament – Their Spiritual Combat

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Philosophy Notes

Mary’s School of Sanctity

Lesson #38 —

Note: When referring to a person with a choleric temperament in this article we simply will call him “a choleric”.

In our last lesson we briefly described the general weaknesses of a choleric who wasn’t guarding himself and trying to love God. Thus, he has bad will. We touched upon the fact that if a person with a choleric temperament doesn’t guard himself and strive to love God, he can easily slip into the weaknesses of his temperament. Here we list again for reference the weaknesses we listed previously:

Weaknesses of the Choleric Temperament:1

  • Hardness

  • Nurtured hatred and desire for revenge

  • Obstinacy

  • Insensibility

  • Anger

  • Pride (includes over-confidence; criticizing others; excessive competitiveness)

  • Ambition

  • Violence, cruelty, and arrogance upon meeting with resistance

  • Lack of delicacy of feeling, insensitive to the feelings of others

  • Coldness

  • Indifference

  • Impetuosity

Each temperament has its own unique struggles and challenges in trying to live a virtuous life. As Catholics it is important for us to understand ourselves and others better in order to appreciate the reality that we are indeed in the Church Militant with a formidable enemy, Satan, who has been practicing his evil on the human race ever since Adam’s Fall. We must get to know our own inclinations and those of our neighbor so we can learn to love our neighbor more perfectly. This analysis of the spiritual combat of the choleric temperament is meant to foster such knowledge which will benefit those with the choleric temperament as well as those who do not have this temperament. We want to increase in charity and be able to help our loved ones and our neighbor in general. Therefore, it is crucial to gain as much comprehension as possible of the pitfalls each temperament has.

With this in mind let us see how these weaknesses of the choleric are closely linked together and how Satan spurs the choleric on by trying to make of the choleric a bundle of uncontrollable passions and emotions.

Every Temperament has its own Form of Pride. Let’s Examine the Particular Struggle the Choleric has with Pride.

We must face the reality that Satan hates Christ and wants all humans to be trapped in pride as a preparation for damnation. “Never suffer pride to reign in thy mind, or in thy words: for from it all perdition took its beginning.” Tobias, 4:14. It is a fact that every temperament has a particular form of pride and such pride comes in varying degrees.

Since pride is the root of all evil, it is important to start our further investigation of the weaknesses of the choleric by probing deeper into his typical form of pride. As we mentioned earlier in these lessons concerning the temperaments, not all persons of a particular temperament are exactly alike.

Although no two people are exactly alike, there are some tendencies to pride that show up especially in the choleric temperament. Satan certainly takes advantage of these inclinations in order to make a choleric into a slave of pride. Satan knows that when a choleric is caught up in his pride, all the other weaknesses seem to follow along as if they were attached to this pride. The choleric’s pride shows up in his overconfidence and ambition for fame or power. He appears to be extremely set upon getting everyone’s attention and keeping it.

Because all pride is blinding, the choleric can be the type of person who is self-centered and he doesn’t even realize it.

He doesn’t see that he has any failings. [If he does see any, he makes light of them.] He gets upset if anyone should point out any defect in him. On the other hand, he is apt to find faults in everyone else. He is constantly criticizing others, whether in his thoughts or words.

He tends to bully others and thereby force them to do his bidding. Because he is successful in pressuring others and getting his way, he tends to oppress anyone who dares to go against him.

His bullying tends to be in sharp words, insults, threats and even trying to pressure others into feeling guilty for opposing him. He can be very vindictive to those he views as his enemy. He can go so far as to take revenge on others and destroy their property and their good name.

He can bully all those around him and get them to join him in putting pressure on the one who is trying to oppose him (otherwise known as ganging up on his “oppressor” and putting him in the “doghouse”), thereby ostracizing his opponent.

A choleric with unchecked pride can easily be despotic. In human history there are countless examples of tyrants, and men set on taking control of as much of the world as they could. Many famous dictators were of the choleric temperament.

Because the choleric is so focused on wanting to be esteemed by others, he tends to be excessively competitive. He is often considered to be a perfectionist and this attribute ties in with his wanting to be viewed as if he is the best in everything. Cholerics are apt to be in sports and other contests. Competition in itself is not bad. But a choleric trapped in pride is so intent on winning that he makes a very sore loser. He doesn’t take defeat well at all.

The reader may think we are painting the worst-case scenario; yet, our intention is to inform the choleric that he really needs to be on high alert for his pride so he does not become an overbearing and domineering person. In other words, if a choleric does not have self-knowledge, he will not be aware of his own tendencies and hence will not fight diligently against them.

In consequence of his lack of concern about his spiritual progress, his pride remains unchecked, and the other weaknesses of his temperament easily latch onto his pride. He gets impatient when things do not go his way and this naturally leads to anger. His pride readily harbors grudges and nurses hatred in his heart which can readily turn into forms of violence, cruelty, and revenge. When he doubles-down in his pride, he is like a stubborn bull and forms an obstinate hardness in his heart. His heart is cold, insensible, and indifferent to the needs and/or feelings of his neighbor.

He is likely, then, to not stop and consider what he is doing and the many consequences of his actions. Remember, we said that this type of choleric, who has bad will, is not on the right path. He has become habituated to being impetuous in his one-track mind which is so focused on only himself.

So, What should a Choleric do to keep the Enemy (Pride), at Bay?

In this section we wish to make suggestions for the choleric in a general way. In upcoming lessons, we will get into more details of how a choleric can curb his pride and subsequent anger as well as his other weaknesses. Likewise, we will address how choleric men can best help themselves and in turn, how choleric women can guard themselves against their dangerous inclinations, too.

Self-knowledge is a gift from God and we must pray to acquire this gift.

1) Pray for self-knowledge. Pray hard for humility and to be receptive to the insights and observations of others, especially when they point out your failings/defects.

2) Mistrust yourself. Seek advice from others often! Do not presume that you are right in your thinking or opinions. Remind yourself that you have so much to learn.

3) Try to put yourself in other people’s shoes. This is so helpful in order to draw yourself away from inordinate self-love and self-centeredness.

4) Work hard on meekness. Endeavor to study Our Lord Jesus Christ and the way He acted in the Gospels. Meditating on the life of Christ is so very crucial for a choleric. Search to see how gentle and selfless Christ was during His whole earthly life. Ask yourself constantly, “How would He handle this situation?

5) Work hard on becoming selfless. This is not impossible and you must keep Our Meek and Humble Lord and Shepherd of souls in your mind. Remember, He is the model for us Catholics to follow, including cholerics, who tend to be rather high-strung, fast-moving leaders. Cholerics must learn to be followers of Our Lord who is their Shepherd and Leader.

6) Work especially on becoming a deeper thinker. Look at life as a means to know God better, and this includes diligently thinking things through to be sure you are doing God’s Will and not your own.

What can Non-Choleric People do to help a Choleric with Bad Will to Master Himself and to Fight Pride?

Again, our attempt in this section of our current lesson is to list some general suggestions of how to help the choleric. We will get into more specifics in future lessons when we are setting out more details of how the choleric can help himself (with God’s assistance, of course!).

1) Pray for him. A choleric of bad will can be heavy-handed and difficult to bear; however, as we pray for the necessary patience in dealing with him, we must not forget to pray for the choleric himself.

2). Offer up the cross of bearing with the bad-willed choleric. In addition to prayer for the conversion of this type of choleric, it is God’s Will that we offer up the suffering caused by the choleric for the choleric’s salvation. In this way, we can not only bear the cross better, but also we can gain merit from this God-sent cross.

3) Do not give in to him. Choleric pressure can be intense but it is so important not to let him get his way when he is trying to bully people.

4) Be meek to him. Again, as difficult as this may seem to be, it is highly important for him to see Christ in you so he can learn to be more Christ-like.

5) Help him when circumstances allow. [That is when the bad-willed choleric becomes more receptive.] This is an additional way to show him Christ-like charity by helping the bad-willed choleric to become reasonable. Help him to see his false reasoning.

6) Remind yourself that you have to save your own soul. As Our Lord tells us to be careful to remove the beam in our own eyes before attempting to remove the mote in our neighbor’s eye, we must remain calm and have peace of soul while we work diligently on our salvation. We must remember that helping other souls is primarily God’s work, and we are simply His instruments when He allows us to benefit others. Watch and pray for the circumstances to be favorable to help the choleric, for example, when he becomes more receptive.

A Preview …

In our next lesson we will discuss more ways a choleric can be on the alert for his pride and how to master his pride. In addition to this, we will begin to discuss the associated weaknesses, such as, anger and how a choleric can better understand how this passion works in him. In this way he can use this passion properly and avoid further harm to his soul.

1 These weaknesses will be bolded later as they appear in the text for easy reference back to this list.

To Receive Our Lord’s Help on Earth and for Your Salvation, Read On

Posted on by Catholic Candle

1

If you want daily help in your state of life, whether you are married, a consecrated religious, or single, develop a devotion to the Sacred Heart of Jesus. In the 17th Century, Our Lord appeared to St. Margaret Mary and revealed to her His 12 Promises to those who have a devotion to His Sacred Heart and who promote this devotion.

Devotion to the Sacred Heart is a very certain way of becoming holy; Our Lord Himself gave us this devotion as a supreme means to gain our love.

To practice this devotion, it is very helpful to read, from time to time, the 12 wonderful Promises that Our Lord made to everyone who practices devotion to His Sacred Heart. These Promises reveal in the clearest possible way the immense personal and tender love Our Lord has for us.

Therefore, we should read them, slowly and carefully, at least on the First Friday of every month. They will awaken in our hearts boundless confidence in Our Lord.

All the 12 Promises are most important, but we call attention very especially to the 11th Promise:

Those who spread this devotion will have their names written on My Sacred Heart, never to be effaced!

We must repeat frequently the ejaculation:

Sacred Heart of Jesus, I have confidence in Thee, boundless confidence for everything.

This ejaculation is so powerful and efficacious that it has been called “The miraculous ejaculation.”

We ought to have a picture of the Sacred Heart, not only in our homes but in every room and on our writing table, just as we have the photograph of our dear mother. We can say frequently, “Jesus, I love You.”

No mother, no father, no brother or friend loves us so tenderly as Jesus does.

Those who practice devotion to the Sacred Heart in this simple and easy way have a guarantee of receiving the wonderful favors promised by Our Lord.

This Devotion to the Sacred Heart should be part of all religious instruction from early childhood to the time of death.

Well, that’s it: an easy way to become holy, with Our Lord’s promised help for our state of life on earth, and much help for our salvation.

1 The following is taken from An Easy Way to Become a Saint. Tan Books and Publishers, Rockford, Ill., 1990, pp. 60-61.


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Words to Live by – from Catholic Tradition


Let us gladly suffer out of love for God!


St. John of the Cross, the Mystical Doctor of the Church, tells us the importance of suffering out of love for God:

Suffering for God is better than working miracles.


Quoted from his work entitled Other Counsels, #13.

Your Salvation Hinges on Your Love of God

Posted on by Catholic Candle

The first of the Two Great Commandments is

Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength.

Pray to His mother. I am sure she will help you to love her Son as you go through your day. Here is a good way to start your day. Pray the following devoutly first thing in the morning:

Everything I do today should be for the love of God and for His greater honor and glory.

Print these words out and put them on your alarm clock and they will remind you of the way to start each day.

We can see the goodness and perfection of God all around us. If we meditate on His goodness, we shall never tire of loving Him. We love our parents and friends because they are good. Their goodness is nothing compared to the goodness of God.1

So, let us ask God every day and in every prayer we say to make us love Him more. Above all, we must look on God as our most loving Father, our dearest friend, Who loves us with a personal, intimate, extraordinary love.

Love is an excellent thing, a very great blessing, indeed. It makes every difficulty easy, and bears all wrongs with equanimity. For it bears a burden without being weighted and renders sweet all that is bitter.2

Loving God is the first and most important step toward your salvation, so start today and continue until you stand before God for your Particular Judgment and say “I love You, Jesus”.

1 My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI., 1949, Ch. 85, p. 172.

2 My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI, 1949, Ch. 85, p. 173.

The Remedy for the Sadness and the Depression in Our Times

Posted on by Catholic Candle

Catholic Candle note: The article below is a “companion” article to these four previous articles:

  1. The Hope Given to Catholics in the State of Grace vs. the Hopelessness of Godlessness. This article is found here: https://catholiccandle.org/2019/02/09/the-hope-given-to-catholics-in-grace-vs-the-hopelessness-of-godlessness/


  2. The Devil’s Lies Bring the Devil’s Unhappiness: https://catholiccandle.org/2024/08/28/the-devils-lies-bring-the-devils-unhappiness/

  1. The Connection Between Virtue and Happiness – Part One:  https://catholiccandle.org/2023/11/26/the-connection-between-virtue-and-happiness-part-1/

  1. The Connection Between Virtue and Happiness – Part Two:  https://catholiccandle.org/2023/12/18/the-connection-between-virtue-and-happiness-part-2/

We live in a time of sadness and desolation. Even in most of those homes which are considered “good Catholic homes”, there is a constant exposure to all of the elements of the world which are promoted by the enemies of God, of reason, and of our salvation.

In such homes, the atmosphere is permeated by the world, the flesh, and the devil – even though not to the same degree as in the rest of society. This sway of sin in the home is wrong because the first duty of every Soldier of Christ is to deny the Enemy access to his living room (as well as to his soul). We cannot control the character of the whole of society. But we can control the character of our own home. Our home should be very different from the world and should have a completely different atmosphere (e.g., complete Catholic modesty1, a regular prayer life (especially the rosary), daily meditation, no TV, no bad music, no video games, etc.).

The influences of the world can wear a person down, as he goes out into the world every day from (what should be) the Catholic haven of his home.2 The world constantly splatters his soul with the “mud” of this contact with unwholesomeness. This weakens his soul and make the spiritual life seem empty. In unfortunate contrast, this daily contact with the world tends to make pleasures as well as other earthly matters seem to be the most important aspects of life. The question “How can I save my soul?” can thus seem to be too distant from everyday life. Our spiritual efforts can feel weak and our Catholic duties can seem to be a dry, distasteful burden.

Dear Reader, is this how your own life and daily routine seem to you? This is a classic case of spiritual desolation. Here is how the great spiritual master, St. Ignatius of Loyola, defines this desolation:

I call desolation everything contrary to the consolation explained in the third rule, such as darkness of soul, disturbance in it, movement to things low and earthly, the disquiet of different agitations and temptations, moving to lack of confidence, without hope, without love, when one finds oneself all lazy, tepid, sad, and as if separated from his Creator and Lord. Because, as consolation is contrary to desolation, in the same way the thoughts which come from consolation are contrary to the thoughts which come from desolation.3

Dear Reader, do you recognize the movements of your own soul in St. Ignatius’s description? So many people nowadays feel this desolation! It is the direction in which modernity is pushing and pulling people.

Although God can (and sometimes does) give desolation in order to test even a very holy soul, the most usual reason for desolation is because of the person’s sins and his negligence in his spiritual duties.

Here is St. Ignatius’ advice for the person in desolation:

Although in desolation we ought not to change our good resolutions, it is very helpful to intensify our good efforts against the temptations that come during desolation, by insisting more on prayer, meditation, on much examination, and more penance.4

Dear Reader, you (and all of us) can do this! God will help us all!


Advancing in the Spiritual Life

It is natural for a person to ask himself: “How do I advance in the spiritual life?” After all, we are on this earth to save our souls. So, we know that we must do our best to advance in the spiritual life. This is the main “business” of our life. God did not give more time to our lives so that we can “try” to stay in the state of grace so that we avoid hell when we die. Such “trying not to backslide” is wasting the additional time God gives us! The reason God gives a person “another year”, is so that he can use this time to be one year holier and further advanced in the spiritual life.

Moreover, the greater a person’s progress is in holiness, the greater will be his progress in happiness. But how do we do that? Well, there are a few very important parts of this journey to holiness.

The secret of holiness is generosity with God. If a person asks himself: “What do I need to do to avoid sin and hell?”, that is a stingy minimum! If we seek to only do what “we gotta”, then the spiritual life will feel like a burden. Further, most people who seek to do as little as they can in the spiritual life end up failing and going to hell. For when a person aims so low, usually what he actually achieves is even lower.

But the spiritual life is Divine Friendship5 and so we should seek to be completely generous with our Divine Friend. We don’t have to feel generous but nonetheless we should resolve with our will to be generous.

Here is an analogous situation: when a parent is exhausted, is craving sleep, and is taking care of a sick child in the middle of the night, that parent is not doing so because of “warm and fuzzy” feelings, but because of the will to do his duty and to do good for his child! That is how our love and friendship with Christ should be – generous and firmly resolved in our will, regardless of feelings.

We must avoid occasions of sin, including eschewing persons who make it more likely that we will sin. We humans easily fool ourselves and make many excuses to continue to expose ourselves to the sorts of occasions of sin which have led to our downfalls in the past. To break out of this evil pattern, we must be unshakably firm in avoiding bad companions and other occasions of sin.

We have got to pray more, every day. Much more. Especially the rosary – ideally all 15 decades. We recommend the Catholic Candle articles to help you to pray the rosary better.6

We should implement and be faithful to making a daily meditation.7

We should study our Faith, especially through reading the Doctors of the Church, and most of all, St. Thomas Aquinas, the greatest Doctor of the Catholic Church. This study is “meat” which gives us strength to “bear the slings and arrows” of life. The Doctors are the ones that the Church especially holds out to us as our teachers for studying the Faith. Reading a Sunday sermon from one of the Doctors is a valuable part of accomplishing this duty every week.

We should avoid bad music. Church music and real classical music are the best.

Don’t watch TV and movies. We should avoid most things on the internet, especially “social media”. Each of these, even aside from the many sins they involve, also weaken us and make the spiritual life (and prayer) distasteful to us.

In these times of confusion, we should study true apologetics to help us to guard against the errors which are all around us. One way to discover more about how Vatican II is contrary to the perennial, infallible teaching of the Church is to study Lumen Gentium Annotated.8 Vatican II’s document, Lumen Gentium, is, in a way, Vatican II’s own overview of all of its errors in its other Council documents. Thus, by discerning the errors of Lumen Gentium, we see in general all of the errors of the rest of the Council.

In addition to studying the doctrines of our Faith, we should do some spiritual reading every day, e.g., at least a chapter of the Imitation of Christ every day without fail. We should prepare for and make/renew the consecration to Our Lady as her slaves according to the program of St. Louis de Montfort.

We should do some extra penances every day. Three really good ones are to take totally-cold showers, don’t eat between meals, and abstain from junk food and desserts, at least when not sharing them with others on a social occasion.9

This is a time of great blessings! We hold that this is a glorious time to be Catholic and to live for Christ the King! https://catholiccandle.neocities.org/faith/it-is-a-blessing-to-live-during-this-great-apostasy.html

We must have the Virtue of Hope because God is in charge and everything that happens that is out of our control is God’s Will for us. As a means of encouragement, we should keep in our thoughts that all things “work together unto the good, for those who love God”.  Romans, 8:28. https://catholiccandle.neocities.org/faith/hope-during-the-current-great-apostasy

Again, you (and we) can do this! God will help!

2 For an analysis of the importance of the irreplaceable work of the wife, mother, and heart of the family, in making this home a haven, read these articles:




3 Quoted from Spiritual Exercises of St. Ignatius of Loyola, Rule #4 for the Discernment of Spirits, First Week.

4 Quoted from Spiritual Exercises of St. Ignatius of Loyola, Rule #6 for the Discernment of Spirits, First Week.

5 Read these articles which explain this crucial truth:




8 Lumen Gentium Annotated, by Quanta Cura Press, © 2013, available at:



  • Amazon.com (sold at cost).

CC in Brief – Sedevacantist questions

Posted on by Catholic Candle

Catholic Candle note: Sedevacantism is wrong and is (material or formal) schism. Catholic Candle is not sedevacantist. We recommend a small book explaining the errors of sedevacantism. It is available:

Below is the first of a series of CC in Brief articles which cover specific aspects of the error of sedevacantism.


CC in Brief

Sedevacantist Questions

Q. If a pope publicly preaches heresy, does he cease to be pope?

A. Your question does not provide enough information (i.e., context) for a simple answer, and makes us wonder if you are perhaps failing to distinguish between a person being a public heretic and a formal heretic. If any person understands (i.e., knows) that he is denying what he is required to believe in order to be Catholic (i.e., to belong to the Catholic Church), then that denial causes him to cease to be Catholic. This is to be a formal heretic.

Such a person ceases to be Catholic even if he never reveals the matter to anyone. Such a person would not be excommunicated by Church authorities since (as we supposed in this example) he never revealed his opinion to anyone. But the very fact that this person holds a statement that he understands to be incompatible with being Catholic – i.e., by his being a formal heretic – he ceases to be Catholic and could not go to heaven because Outside the Church there is No Salvation.

But suppose that a person holds a heretical opinion but he does not know it to be incompatible with being a Catholic. Then in that case, he would hold the “matter” of heresy but would not cease to be a member of the Catholic Church, outside of which there is no salvation. In other words, by unknowingly holding his error about the Faith he would be a material heretic.

It is not uncommon for a person to hold material heresy but it is, of course, always a bad thing. So, e.g., suppose a seven-year-old child holds that God has a body (which is a heresy). Suppose he thinks that this is what the Catholic Church teaches. He is a material heretic but remains a member of the Catholic Church. He is not a formal heretic because he does not understand that he is contradicting the Catholic Faith which is revealed by the Church.

No matter how publicly he declares his understanding that God has a body, he is a material heretic and is not a formal heretic. The child remains a Catholic – but is one who is in error on a matter of the Faith.

Even a pope is not immune from denying a dogma of the Faith. But if that pope did not know that he was denying a doctrine that he was required to believe in order to be Catholic, then he remains a Catholic and remains the pope.

The case of Pope John XXII (who lived in the 14th century) is a useful example.

But before we get to that example, let us recall some important truths of the catechism which are necessary in order to understand the remainder of this article:


  • All that God has divinely revealed to man is called Divine Revelation.


  • Divine Revelation has two founts (i.e., sources): Sacred Scripture and Sacred Tradition.


  • Since God is its author, all that is contained in Divine Revelation is certain, true, and is part of the Catholic Faith.


  • The Catholic Church is the guardian and sole interpreter of Divine Revelation, and teaches the Faithful all the contents of Divine Revelation.


  • To help her teach without err, God has given the Church the gift of infallibility – the gift of being unable to err when authoritatively teaching the whole Church anything about Faith or morals.


  • All of these truths which she teaches infallibly are called dogmas (i.e., doctrines).


  • Her teaching authority is called Her Magisterium.


  • She can teach dogmas to the Faithful using either Her extraordinary infallible Magisterium or Her ordinary infallible Magisterium. The easier method to understand, and the one most Catholics are familiar with, is the extraordinary Magisterium, which most Catholics associate with precisely-worded ex cathedra statements from the popes.


  • Both the ordinary and extraordinary magisterial methods faithfully transmit dogmas to the Faithful without error, but the extraordinary Magisterium has this advantage: that it is easier for the Faithful to recognize that a truth from Church authorities is indeed infallible, and must therefore be believed.

  • When the Church infallibly formulates the specific, precise wording of a dogma, She is said to define that dogma.


  • The Church has defined only a small percentage of all dogmas; thus, notice that although all dogmas are part of Revelation and thus infallible, yet not all dogmas have been precisely defined. That is the very beautiful advantage of the Church’s definitions: they give us exact wording which incapsulates the meaning (substance) of the dogma. For this reason, the Faithful can rejoice when the Church defines a dogma.


With those reminders stated, we can now investigate the case of Pope John XXII, who publicly denied a dogma of the Faith but was not a formal heretic.



Pope John XXII (reigned 1316-1334)


It is a defined dogma of the Catholic Faith that the saints see the Beatific Vision immediately after they die (and after they have been purged in Purgatory, if necessary).1 However, this dogma was not always defined.


In fact, Pope John XXII lived before this dogma was defined by the Church’s Extraordinary Magisterium. He publicly denied that the saints immediately see the Beatific Vision after they die, i.e., before the General Judgment.2


But further, before Pope John XXII became pope, he wrote a book publicly denying this dogma of the Catholic Faith, viz., that the saints see the Beatific Vision immediately after they die (and after they have been purged in Purgatory, if necessary).3 Instead, he taught the opposite heresy. Id.


Not only before Pope John XXII’s papal reign but also during it he caused a “great commotion” by denying this doctrine of the Catholic Faith on several occasions and publicly teaching the opposite heresy.4 Yet he reigned as pope until his death.5


Yet both before and after this doctrine was defined, the Church has always recognized the validity of Pope John XXII’s election and reign as pope.6 In other words, his public teaching of this heresy did not prevent his election or his reigning as pope.


We know that dogmas are already true and have always been doctrines of the Faith, even before those dogmas become defined by the Church’s Extraordinary Magisterium. In other words, the Church’s extraordinary definition of a dogma does not all of a sudden “make” a doctrine true (and make it part of the Faith).


Rather, an extraordinary definition of a doctrine of Faith merely gives certitude to anyone in doubt concerning a truth which was already a dogma of the Catholic Faith. This is why the First Vatican Council declared: “the Holy Ghost was promised to the successors of Peter not so that they might, by His revelation, make known some new doctrine”.7


Thus, we know that the dogma which Pope John XXII denied was always true and was a doctrine of the Faith at the time he denied it.


As scandalous as it was for Pope John XXII to publicly teach heresy, he was elected pope while professing this heresy and reigned as pope while continuing to profess this heresy.


Thus, we see that a pope who publicly teaches heresy would remain Catholic if he does not know that his teaching is a rejection of what he must believe in order to be Catholic. In other words, a pope who teaches heresy remains the pope if he is a material heretic. However, if the pope were to become a formal heretic, then he would cease to be a Catholic and cease to be pope (since a pope cannot be the head of the Church if he is not a member of the Church).



Afterword


When Pope Francis teaches heresy, that does not tell us whether he remains pope precisely because we do not know that Francis knows he is contradicting the Catholic Faith. He would have to make it known that he knows he is contradicting the Catholic Faith.


But the sedevacantists would reply (often in a tone of exasperation): “Oh, come on! He knows he is contradicting the Catholic Faith.” That reply raises the topic of the sedevacantists’ sin of rash judgment. Beware of that sin! But that sin is a topic that we will cover in a different CC in Brief.

1 Council of Florence, Pope Eugene IV, Bull Laetentur coeli, 1439; Pope Benedict XII Benedictus Deus, 1336, Denz. #530-531.

2

1917 Catholic Encyclopedia, entry: Pope John XXII.

3

1917 Catholic Encyclopedia, entry: Pope John XXII.

4

1917 Catholic Encyclopedia, entry: Pope John XXII. The phrase in quotes is the description in the Catholic Encyclopedia.

5

1917 Catholic Encyclopedia, entry: Pope John XXII. See also, the Annuario Pontificio editions 1939, 1942, and 1959.

The Annuario Pontificio is the Church’s official list of popes and the years of their reign. These lists not only include Pope John XXII as a pope but list his reign as ending when he died, rather than some earlier date as if he lost the pontificate because of his (material) heresy.

6

1917 Catholic Encyclopedia, entry: Pope John XXII; see also, the Annuario Pontificio editions 1939, 1942, and 1959.


The Annuario Pontificio is the Church’s official list of popes and the years of their reign. Pope John XXII is listed in all of those lists of the Church’s popes.

7

Vatican I, Session 4, ch.4 (emphasis added).

Lesson #37: About the Temperaments – Continuation of the Choleric Temperament

Posted on by Catholic Candle

Philosophy Notes

Catholic Candle note: We apologize for our editing error of misnumbering the last Lesson in Mary’s School of Sanctity. It should have been numbered #36.

In the article below, the word “choleric” is used both as an adjective to refer to a particular one of the temperaments and also as a noun referring to a person with that temperament.

Mary’s School of Sanctity

Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament

In our last lesson we briefly described the general strengths of a choleric of good will. We must recall how we explained that if a person with a choleric temperament doesn’t guard himself and strive to love God, he can easily slip into the weaknesses of his temperament. In our last lesson we listed the weaknesses as follows:

Weaknesses of the Choleric Temperament:

  • Hardness

  • Nurtures hatred and desires revenge

  • Obstinacy

  • Insensibility

  • Anger

  • Pride (includes over-confidence; unreasonably criticizing others; and excessive competitiveness)

  • Ambition

  • Violence, cruelty, and arrogance upon meeting with resistance

  • Lack of delicacy of feeling, insensitive to the feelings of others

  • Coldness

  • Indifference

  • Impetuosity

Let us take the time now to explain these weaknesses. We can see that some of the weaknesses listed here can be linked together. Indeed, hardness, insensibility, and coldness seem to be closely related to each other. Since the choleric has good powers of concentration and lots of determination, he can show hardness of heart and coldness. Hence, he is insensible to the feelings and/or the needs of others. Thus, he appears to go full steam ahead without regard for others. People view the choleric as someone who bulldozes his way along in order to get to his goals. He does not make it a priority to put himself in the “shoes” of another and so he has a one-track mind.

Obstinacy –– The choleric with bad will is seen as being “bull-headed” and stubborn because he is so resolute in getting his way. He lets nothing stop him.

Indifference — Because of his stubbornness, the choleric comes across as being completely indifferent to obstacles. In fact, he doesn’t consider anything as a legitimate obstacle. In his view, all opposition is unreasonable and must be overcome at any cost.

Again, we can see that due to the fact that he allows no opposition, he shows the weaknesses of violence, cruelty, and arrogance upon meeting resistance. People tend to cower in his presence and get out of his way, so this headstrong choleric readily acts like a bully and usually gets his way.

Yet, if anyone resists him, he tends to nurture hatred and a desire for revenge. Furthermore, it is not uncommon for a choleric to harbor long-lasting grudges.

Now let us look at the remaining weaknesses from our list and see how they connect with the choleric being swept away in his determination to gets what he wants.

Anger – Anger, one of the irascible passions found in the soul, has been commonly associated with the person of the choleric temperament. St. Thomas Aquinas explains that the objects of the irascible passions are good and evil in a certain elevation or arduousness. (Summa Theologica I-II Q.46, article 3 Respondeo). The choleric certainly tends to see his goal as extremely important so it makes sense that he would be easily provoked to anger.

Furthermore, St. Thomas tells us that “the fervor of anger has a certain bitterness with a tendency to destroy for it seeks to be avenged on the contrary evil: whence it is likened to the heat of fire and of the bile, and for this reason [St. John] Damascene says (in his work on the Faith1 Bk II, 16) that it [anger] ‘results from an exhalation of the bile whence it takes its name chole’ ” (Summa Theologica I-II Q.48, article 2 Reply to Objection #1, bracketed words added). So, we see the name choleric comes from this exhalation of bile. Since, as we have said, the very extraverted choleric temperament has its actual name ascribed to it because of this inclination toward anger.

Pride – The choleric is such an external type of person it naturally follows that when he is bent on the wrong path and not desiring the good of his soul as he ought, he is prone to an extreme pride. He easily convinces himself that he is right and that anyone who does not think like him must be wrong. He asserts his will on everyone and expects everyone to see his importance and/or the importance of his wishes.

He is often over-confident and believes he has knowledge of something about which he is often misinformed or clueless. He boldly asserts things and “puts his foot in his mouth” (as the expression goes).

The choleric is very prone to criticize others. He might even seem to make being critical his hobby. As is typical with our fallen human nature, when we find fault with our neighbor it is often the case that we do not try to see our own failings. In this way we assuage our consciences telling ourselves that we are not as bad as someone else is.

Another classic form of pride for the choleric is his excessive competitiveness. Again, because he wants to be noticed as excelling, he thrives on “proving” how skilled or great he is in some field.

This brings us to the next weakness on our list, ambition.

Ambition—Webster’s dictionary defines ambition as an ardent desire for rank, fame, or power. (A Merriam-Webster © 1975)

When a choleric does not have his salvation as his highest priority, he can easily get distracted by the temptation to seek fame and power. The choleric is often given the label of “control freak”. This means that the choleric has an intense desire to be in charge which can grow to such an extent that he appears to want to always be in command of everything.

Impetuosity— The word impetuosity comes from the word impetuous which in turn comes from impetus. Impetus means: 1) marked by force and violence of movement or action; and 2) marked by impulsive vehemence or passion. (A Merriam-Webster Dictionary ©1975).

Once again, the choleric, not guarding himself from acting unreasonably, often acts abruptly without careful deliberation.

A Preview …

In our next lesson we will investigate more about the spiritual struggles a choleric may have, especially if he has made little progress in knowing his weaknesses and combating them. We will discuss the weaknesses in greater length and see how they intermingle with each other. In this manner we can gain knowledge of the common snares the devil uses on the choleric and can form strategies on how to counteract those snares.

1 This work is entitled An Exact Exposition of the Orthodox Faith.

Posted on by Catholic Candle

Words to Live by – from Catholic Tradition

 

Do we seek the glory of Christ?
If so, then we must seek the cross.

 

St. John of the Cross, Mystical Doctor of the Church, teaches:

 

He who seeks not the cross of Christ seeks not the glory of Christ.


Maxims on Love, #23.

 

 

If the above words of the great Mystical Doctor inspire you to seek to be more generous with Our Lord Jesus Christ, you might be aided by praying this short prayer every day:

 

Dear Lord, I freely choose and beg Thee for a life completely full of trials and tribulations, crosses and difficulties, to imitate Thee, to please Thee, out of pure love for Thee and for the greater honor and glory.