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

9.    Mary’s School of Sanctity – Lesson #44 About the Temperaments – Continuing Our Study of the Choleric Temperament – Their Spiritual Combat, Part IX: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/

10. Mary’s School of Sanctity — Lesson #45 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s  Spiritual Combat Part X: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/

11. Mary’s School of Sanctity — Lesson #46 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Cholerics’  Spiritual Combat – Part XI:  https://catholiccandle.org/2025/06/28/lesson-46-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xi/

 

Mary’s School of Sanctity

Lesson #47 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat – Part XII

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 examined in detail what is involved with one using his reason and saw that, when he does not listen to the voice of his reason, he sins.

Let us begin to probe into the possible reasons why the choleric has the tendency to not reason deeply or thoroughly.

In our last lesson, we saw some potential motives for why the choleric acts this way. 

Now we look further into the first of those motives, namely that the choleric simply does not want to take the time necessary to think things through.  This can be directly linked back to the problem of pride under several aspects.

First of all, let us recall the definition of pride which we saw in our last lesson.  When one has unreasonable pride[1], he views himself disproportionately, thinking that he is better in some respect than he really is.  For example, he may think he is very important.

Various Types of Unreasonable Pride Which Are Often Associated With the “Hurried” Choleric

We noted in an earlier lesson how the choleric tends to be over-confident and often acts as if he is a “know-it-all”.

This over-confidence naturally coincides with other aspects in the trap of pride.  Here the choleric wants to be seen as a “hero” who carries out the greatest achievements.  He sees himself as the one who “saves the day” especially when there is a crisis or a big problem to solve.

Along with this mentality (that he is a self-made hero) is the choleric’s drive to excel in what he is currently doing and in all his plans.  Because he wants to accomplish a great number of things, he believes that he does not have time to “slow-down” his “progress” and “waste” his time evaluating the details of his plans.  He certainly does not view the idea of analyzing his plan as anything that would be productive in assuring the success of his project.  Indeed, his over-confidence assures him that his plans are perfect so reflection about them is not needed.

This unreasonable pride[2] also prompts this choleric to want “instant fulfillment” of his plans.  We must remember that the choleric has a lot of energy and seems to always be on the move.  He wants to accomplish many things and acts as if he wished that his project could have been done already!  He wants his plans implemented “yesterday” or even “last year”!  He gets impatient if there are any delays in his plans.

Lacking a God-Centered View of Things

This choleric with unreasonable pride may very well think he is working with God’s Will in mind.  However, he more often has put his own will before God’s Will, and  his own glory before God’s glory.[3]

Unfortunately, he is easily ensnared in this kind of unreasonable pride and tends to think that his plan could not possibly have any flaws whatsoever.  If he knew the truth of the matter – viz., that to think thoroughly and deeply about his project would help him consider if his plan was good and/or perfecting to his soul – then he would actually want to take the necessary time to evaluate his plan.

How Should the Choleric Perceive Himself in Order to Prevent Unreasonable Pride and to Help Him Keep His Sights on God’s Will?

The choleric has to understand that God must be his first priority – in fact his only priority.  He must put God first in his heart, therefore, in his life.

In order to have this proper perspective he has to be, first of all, a man of prayer.  He must pray to know God’s will and to be humble.  If he understands how important it is to be humble and work for God – in the time-frame and under the circumstances that God sends – then he will have no problem being patient and waiting for God to enlighten his understanding.  He would seek advice and want to thoroughly examine his goals to be sure that he is not being fooled by a trick that the devil sends in order to entrap him in pride. 

The choleric should especially fear pride, for unreasonable pride is a sin.  Hence, he should fear his tendency to plow ahead heedlessly and impetuously.  He ought to pray to have a great appreciation for proper learning and for the use of reason, knowing that God expects him to use this highest faculty, his intellect.  Thus, he should understand the fact that it is sinful for him to not think deeply and carefully.  He should make it his goal to acquire a horror of displeasing God in any way.  He must see God as his beloved Friend and, thus, it must penetrate deep into his heart that he should avoid, at all costs, anything that would offend his Divine Friend.!  

By repeated efforts, the choleric can learn to want with all his heart to foster a deep love of God and thereby provide himself with the greatest protection against his type of unreasonable pride which leads him quickly to vainglory.

The Choleric Must Have High and Supernatural Goals.

The choleric must seek God’s Will in all things.  He must always ask himself what service/task/plan God wants from him.  The choleric must see his own nothingness first before he will be able to discover God’s Will and have the desire to work for God.  The choleric must be aware of his tendency to see himself as a special hero when, after all, he knows the truth that only God’s Will matters!   The choleric must overcome his temptation to vainglory.   If he fears vainglory, this will help him overcome the temptation to it.  He must see that the only true glory is to do God’s Will.  He must see his need to be united with God and that without God, he can do nothing.

A Preview…

In our next lesson we will address the second motive on the list (in lesson #46) of reasons why cholerics have a tendency to not think deeply and carefully, namely, because of a false belief that such reasoning is too difficult.

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

9.    Mary’s School of Sanctity – Lesson #44 About the Temperaments – Continuing Our Study of the Choleric Temperament – Their Spiritual Combat, Part IX: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/

10. Mary’s School of Sanctity — Lesson #45 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s  Spiritual Combat Part X: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/

 

Mary’s School of Sanctity

Lesson #46 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Cholerics’  Spiritual Combat – Part XI

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 delved further into the typical form of pride a choleric has. Now we begin a more in depth look at the core of the choleric pride.  We mentioned that the source of the choleric pride is a lack of mental discipline, that is, an unwillingness to force himself to reason deeply and carefully.

In order to discuss this unfortunate failure to use his intellect – which leads to pride – we need to have a basic understanding of how God expects us to use our intellect.

In his Spiritual Exercises, St. Ignatius explains that man is created to praise, revere, and serve God.[1]  The Baltimore Catechism refers to these actions as knowing, loving, and serving God. 

The highest faculty a man possesses is his intellect and so it makes sense that the more a man knows, the better he will be able to praise, revere, and serve God.  This is true even if he knows about God merely through observing God’s creation.[2]  The more someone knows the truth, the more he is inspired to love God and consequently to serve God better.[3]

The Purpose of the Intellect

Man is intended to use his God-given reason to know his proper goal, namely, the happiness of enjoying God in heaven, and to take the proper means to accomplish this goal.  However, because of original sin, man’s mind has the wound of ignorance and his body has the wounds of the concupiscence of the eyes and the flesh.  In addition to this, man is prone to inordinate pride (i.e., the pride of life, as St. John the Evangelist calls it, 1 St. John, 2:16).

St. Thomas explains that the goodness of an action depends on the will of a man being directed to his proper end, that is, to God.  He explains how God intended man’s reason to direct and inform his will about the end (i.e., goal) of man and about the proper means he should take to obtain his end.  The whole of the moral life involves man listening to the voice of reason (also known as his conscience).

God has set down His laws plainly and His Catholic Church, in her Divine Element, has expounded upon the moral life in detail.  Nevertheless, the law of God, the Natural Law, is written in the heart of each man – as Genesis tells us that we are made in the image and likeness of God.[4]

So When Does the Failure to Use the Intellect Cause Sin to Occur?  Whenever a man does not listen to his reason.

Every conscious thought, word, or deed is either good or is a sin – there is no “in between”.[5]  Whenever a man is acting voluntarily,[6] it is a sin for him to not act according to his reason.  In other words, he sins whenever he voluntarily does something unreasonable.[7]  

 

Pride is a type of unreasonableness because it is an unreasonable exaltation of oneself.[8]  Thus, pride is inherently a sin because it is inherently unreasonable.[9]

The Importance of Good Will in Using Our Reason

One must be of good will.  That is, a man’s will must follow the good shown by the reason.  The will pursues the good or the apparent good.  Thus, man has the grave moral responsibility to find out if a particular object is really good or is only apparently good.  If something is only apparently good and not truly good, then we are obliged to avoid it.  Because use of reason is the center of the moral life, a man has a duty to properly inform his conscience/reason.

Further, St. Thomas tells us that even if the will listens to (i.e., follows) the reason in a situation where reason is erroneous, there is no sin provided that there is no bad motive on the part of the will and provided that the will (i.e., the man) is not blamable for his ignorance.

This explanation shows how crucial the use of reason is in the moral life of the soul.

A preview…

We have more work to do to examine the subject of the choleric temperament and reasoning.  What would motivate cholerics to not think deeply and carefully?  Here are some possible motives:

Ø  They do not want to take the time necessary to think things through because they want to accomplish things quickly or they want to race forward to act in a way that would cause them to be perceived as heroes (or heroines).

Ø  Or, they believe that it is too difficult to think carefully and deeply. (This fear of mental effort is what St. Thomas Aquinas calls stupor.)

Ø  Or, they believe that they do not have the ability to think deeply. 

Ø  Or, they falsely view thinking deeply and carefully as “proud”.

Using these or other rationalizations, cholerics are fooled by the father of lies.

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.

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.

Mary’s School of Sanctity

Lesson #35:  About the Temperaments – Beginning our Study of the Choleric Temperament

In this lesson we begin our study of the choleric temperament.

As we stated in lesson #34, we speak of four basic types of temperaments.  Yet we usually see that a person is a combination of two.  There is a predominant temperament and a secondary one.  One curious and very interesting thing we find when we get to know more about the temperaments, and when we discover our own particular temperament or blend of temperaments, is that we wouldn’t want to trade temperaments.  We are used to ourselves and only really know what it is like being just the temperament(s) we are – in other words, we have no experiential knowledge of actually being another temperament.

So how do we recognize the other temperaments?  The answer is that all the temperaments have certain key traits that are recognizable.  Suppose someone were to think, “What is all this stuff about temperaments?” or  “I have gotten along fine not knowing about them.”  In such a case, we respond that we are examining in a more careful and refined manner the same distinctions that society at large often makes about how some people are naturally outgoing and are called extroverts.  There are others who are quieter and reserved and are called introverts.  Thus, society commonly recognizes the traits called the temperaments, although in a less precise way than is our goal in this series of articles.

In this lesson we will be discussing the general descriptions of the typical strengths and weaknesses of the choleric temperament.  Of course, no two persons are exactly alike so we must to be careful and not think that if someone has the typical traits of the choleric temperament that he is exactly like another person who has these same traits.

In Lesson #35 we set forth the overall scheme in examining each temperament.  The first point we said we would investigate is the typical strengths and weaknesses of each of the four temperaments.

General Strengths and Weaknesses[1]

Strengths of the Choleric temperament:

·         Great energy and activity

·         Sharp intellect

·         Strong and resolute will

·         Good powers of concentration

 

·         Constancy

·         Magnanimity

 

·         Liberality/Generosity

·         Good at planning projects

·         Industrious

·         Strong leadership abilities

Weaknesses of the Choleric Temperament:

·         Hardness

·         Nurtures hatred and desire for revenge

 

·         Obstinacy

·         Insensibility

·         Anger

·         Pride

·         Ambition

·         Violence, cruelty, and arrogance upon meeting with resistance

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

·         Coldness

·         Indifference

·         Impetuosity

In General – Ways to Use Strengths and Conquer Weaknesses[2]

Humans are expected by God to want to live a moral and reasonable life.  If one is disposed to live correctly, then he is said to be of good will.  In order to foster good will for a person with the choleric temperament, he should in general do the following:

·         Mistrust his first inclinations

·         Cultivate true humility

 

·         Develop compassion for the weak and uninstructed

·         Refrain from exerting superiority

·         Practice detachment from self

·         Manifest a generous love towards others

·         Restrain and moderate himself

So far we have only given general lists about the choleric temperament and indeed, it is surely important to explain the lists given above.  Before explaining the list, however, let us take a quick peek at a couple of unique facts about people with the choleric temperament.  

Since the choleric temperament is the most extraverted of the four temperaments, the traits of this temperament are extremely prominent.  With this in mind one can readily see that a choleric person can have a great impact on the lives of others.  Therefore, his influence is widely felt for good or for ill.  If he has virtue and holiness, he can be an instrument for much good to society.  On the other hand, if he is vicious, he can cause great harm to souls!

If the choleric is of good will then his strengths shine out and one does not notice that he has weaknesses.  It is often said that the choleric temperament makes great saints.  Indeed, many of the greatest saints were choleric, e.g. St. Paul, and St. Peter.

By contrast, if the choleric is of bad will, then his strengths are used for ill and his weaknesses are so enhanced that only his weaknesses are noticeable.  We can easily bring to mind the worst tyrants in human history and see that they were vicious men with a choleric temperament.

So out of all the four temperaments, when Our Lord says, “By their fruits you can know them,” persons with the choleric temperament show their fruits in the most noticeable way.  We can easily see these external fruits of the “choleric” because his face is expressive and his interior attitude shows up readily in his body language.  Thus, a choleric person’s good will or bad will is easily detected.  In this way we can see that his will seems to play a much bigger role in determining his exterior actions and his impact on others.

It is interesting to note that the strengths and weakness of the other temperaments do not show as extreme an opposition as we find in the choleric temperament.  This opposition is directly related to good will versus bad will in the choleric.

So, let’s start by briefly analyzing the strengths listed above and seeing some of the effects they can cause.  We will be focusing here on the “choleric” of good will, keeping in mind what we have just said above that if the “choleric” does not use these strengths with proper caution and Fear of the Lord, then the strengths will easily turn into the bad tendencies, namely the weaknesses listed above.  At a later point, after likewise treating the weaknesses and some of their effects, we will delve into more of the spiritual aspects of this temperament.   

Great energy and activity

The “choleric” seems to never sit still.  He has lots of energy; some would say ‘nervous energy’.   “Cholerics” are always on the go.  They don’t seem to run out of things to do.  A “choleric” with good will has great zeal to work for God.   For example, look at St. Paul in his epistle to the Corinthians where he lists the many sufferings he had on his numerous missionary journeys.  He had a great love for God so he wanted to accomplish many things for souls. 

Keen intellect

Those with the choleric temperament have good intellects.  They can readily draw proper conclusions.   They can spread the truth and the Catholic faith with ardor.  Again, we take the example of St. Paul who had a philosophical mind and was an eloquent preacher and writer.

Strong and resolute will

The choleric person is well recognized for his strong and resolute will.  As we stated above, it is crucial that the will be trained in the good.  We especially see the need for a life of virtue for a choleric person because he is bound to attract attention and he must not lead others to a life of sin.

Good powers of concentration

A person having the choleric temperament has a lot of determination and therefore, he focuses strongly on his goals.  One might say that they have a one track mind, but of course, this is an exaggeration.  If their attention is properly placed, they can achieve their goals with tremendous success.

Constancy

The choleric person can handle pressure and stress.  They have fortitude in the face of duress.  This is why the “choleric” makes a good leader.  He can lead when others are discouraged or confused.

Magnanimity

The choleric person has high ideals and noble pursuits.  He is very enthused about his ideas and this, too, makes him a sort of “born leader”.

Liberality/Generosity

The choleric person is very giving.  He is sometimes considered “generous to a fault”.  He would give someone “the shirt off his own back” (as the saying goes).  He of course has to use prudence to moderate himself.

Good at planning projects

The choleric person is said to be a “go-getter”.  He likes to plan projects.  He has good organizational skills.

Industrious

Having an abundance of energy, the choleric person likes to accomplish tasks and goals.  He is an asset for an employer and he also makes a driven entrepreneur.

Strong leadership abilities

Because the choleric person is an extravert who is enthusiastic about plans and goals he has set, he naturally has leadership skills.  He is a “take-charge” type of person.

A Preview …

In our next lesson we will briefly analyze the typical weaknesses of the choleric temperament given in our list above.  We will also discuss the results of these weaknesses.   After making this analysis, it will be easier for us to see the spiritual needs of the person with the choleric temperament and efficacious strategies that should be used for one’s salvation.

Mary’s School of Sanctity

Lesson #35 About the temperaments – further reasons why we study them

More about why we study the temperaments – what’s the point?

Because we humans were made to praise, revere, and serve God[1], and because we carry out this precept in the way we deal with our neighbor, it is important to try to understand ourselves and our neighbor well.  To better understand our neighbor, we should start with self-knowledge, which includes knowing our own inclinations.

We can and do know that by our fallen human nature we humans have general tendencies, i.e. concupiscence of the flesh, concupiscence of the eyes, and the pride of life,[2]  but we must not forget that each of us also has his own natural dispositions and inclinations.   Hence, we study the inclinations people naturally have when we study the basic four temperaments.  One important aspect of our study of the temperaments, AND a goal we have in our study, is to find our own strengths and weaknesses and to use our strengths to overcome our weaknesses.  This is a means to our perfection. 

Each of the temperaments has a set of typically found strengths and weaknesses.  So, our challenge in our life is to work out our salvation by discovering our strengths and weaknesses, and with God’s help, of course, to use our strengths to overcome our weaknesses.  Thus, God intends for us to hew away at the things of our temperaments which are not favorable to a charitable relationship with Him and our neighbor.  In this way, too, He wills us to use the God-given strengths we have to glorify Him.  This is indeed what the saints did.[3]

Therefore, when we study the temperaments, we can come to better appreciation of our neighbor by recognizing his temperament and thereby seeing how we can work more harmoniously with him.  Another beneficial aspect of this knowledge is that it helps us to avoid rashly judging our neighbor, and in turn, this fosters our practice of compassionating our neighbor.   

With all this in mind, we can easily see that there are many good reasons to learn about the four basic temperaments and the possible combinations of these, and how people with the temperaments interact with each other.

One important additional consideration to make is to reflect upon Our Lord and Our Lady.  Both Our Lord and Our Lady had in their genetic make-up a perfect mixture of the four temperaments.  How do we know this?  They were both immaculately conceived and without any stain of sin for the entire duration of their lives.   It is also fitting that they would both be a perfect blend and balance of the four temperaments and would have nothing that would stand out as a genetic weakness.  God intended that they both would be models for us to imitate.

Setting forth the overall scheme of looking at each of the temperaments.

·         For each temperament, we will set out a listing of its general strengths and weaknesses.

 

·         We will discuss how a person with each temperament, who is of good will, uses the strengths to overcome the weaknesses.

 

·         We will discuss how a person with each temperament, who is of bad will, does not use the strengths to overcome the weaknesses.

 

·         We will discuss aspects of the prayer life/spiritual life of each temperament.

 

·         We will discuss the typical temptations which impact each temperament and how the temptations can be counteracted.

 In our next lesson, we will begin our treatment of the choleric temperament

Mary’s School of Sanctity

Lesson #34  About the Temperaments – An Introduction

There are many things one can say about the subject of temperaments.  In the next series of lessons, we will be investigating this topic.  We will set about probing the following questions:

1.    What is the definition of temperament?

2.    What is the definition of character?

 

3.    What is the definition of personality?

4.    Why do we bother learning about temperaments?

a.    Because we can know ourselves better by knowing our own temperament.

b.    Because the knowledge of temperaments can help us understand others    better and, thus, improve our relationships with other people.

5.    Can knowing one’s own temperament help a person with the work he must do for his salvation?

 

a.    Yes, because one can see the typical strengths and weaknesses of his temperament and thus, he can see how to foster the strengths of his temperament in order to overcome his weaknesses.

b.    Yes, because a person’s temperament will incline him to view spirituality in a particular way.

 

6.    Can understanding the temperaments help parents and others in positions of authority guide those in their care?

a.    Yes, understanding the temperaments can help superiors see the best way to deal with those in their care.

b.    Yes, superiors can teach those in their care about the temperaments and help them to understand how to use strengths to overcome weaknesses.

7.    Can understanding the temperaments help spouses live more harmoniously together?

a.    Yes, the couple can get along better by knowing how the particular temperaments interact with each other.

b.    Yes, the couple can also strategize better in the raising of their children by observing and studying the temperaments of their children.

8.    Can understanding the temperaments help a young adult find a more compatible spouse?

a.    Yes, because the young adult will be able to find out what temperament might best suit his/her own.

b.    Yes, knowing the temperaments will help the young adult see how crucial it is to find a compatible spouse and one who is working with the strengths of his/her temperament to overcome the weaknesses of that temperament. 

Getting started – 1) What is the definition of temperament?

We learn in our catechism that man is composed of body and soul.  The body is made of matter and the soul is spiritual.  Each human souls are created like every other one, although each soul is a separate creation of God.  At conception, when the parts of matter are united, God creates the soul which informs that particular matter.  Therefore, souls are individualized by the matter in which they are placed.  Each person has a separate soul in separate matter.

With this information in mind, we can begin our investigation of the matter which distinguishes persons[1] and determines a person’s temperament.  This matter is genetic and so our temperaments are derived from the genetic code which we inherit from our parents.  Each temperament has a typical set of traits. 

The word temperament comes from the Latin word temperamentum, meaning “a mixing in due proportion” and this word in turn comes from the Latin word tempare, meaning “to combine or mingle in due proportion.”  Temperament refers to “the peculiar physical and mental character of an individual, as the sanguine, phlegmatic, choleric (or bilious), or melancholic temperament, denoted types formerly believed to be due the preponderance of one or the other of these humors; Frame of mind or type of mental reactions characteristic of an individual”.[2]  

The humors referred to here are “In old physiology, a fluid or juice, especially one of the four fluids—blood, phlegm, choler (yellow bile), and melancholy (black bile)—conceived as disposition or state of mind; mood.”[3]

Hence, it is with reference to these four bodily humors that there springs the idea of the four basic temperaments listed below:

Sanguine –very generous, giving all [characterized by having an abundant circulation of blood; warm; ardent; disposed to be hopeful; anticipating the best.

Melancholic [melas-anos, black + chole, gall, bile] a thick, dark, acrid bile formerly imagined to be a secretion of the kidneys or spleen, and the cause of gloominess, irascibility, or mental dejection, later, extreme depression of spirits, painful delusions, or brooding [Sadness].

Choleric [characterized by choler or bile] hot-tempered, easily angered or irritated, also angry.

Phlegmatic [one of the four “humors” of early physiology.] It was supposed to be cold and moist, and to cause sluggishness.  Sluggishness of temperament; apathy; calmness, equanimity.[4]

There are various schools of thought of how these humors actually influence our bodies and determine what temperament we each have.  Nevertheless, these humors can be thought of as follows:

Fourfold classification seems fairly to represent certain markedly contrasted types of disposition, though they leave room for subdivision and intermediate forms. Moreover, though scientists are still far from being agreed as to the precise elements in the organism on which the temperament depends, the fact that different forms of temperament have an organic basis seems certain.  The transmission from parent to offspring of hereditary dispositions, therefore, involves no conflict with the doctrine of the creation of each human soul.[5]

2) What is the definition of character?

The Catholic Encyclopedia discusses character as follows:

Although our original temperament is thus given to us independently of our will, we ourselves play an important part in the molding of our character, and we thus become responsible for certain ethical qualities in it.  Character has been defined as “a completely fashioned will.”  It would be more accurate to say that character is “natural temperament completely fashioned by our will.”  It is in fact, a resultant of the combination of our acquired habits with our original disposition [temperament] ….

Among the acquired elements to which the building up of character may be distinguished are those pertaining to cognition, whether sensuous or intellectual, and those belonging to the emotional and volitional activities of the soul.  Exercise strengthens the power and widens the range of each faculty, creating, not uncommonly, a craving for further exercise in the same direction.  The regular use of the intellect, the reflection, contributes to the formation of habits of mind more or less thoughtful and refined. The frequent indulgence in particular forms of emotion, such as anger, envy, sympathy, melancholy, fear, and the like fosters tendencies towards these sentiments which give a subconscious bent to a large part of man’s behavior.  But finally, the exercise of the will plays the predominant part in molding the type of character which is being formed.   The manner and degree in which currents of thought and waves of emotion are initiated, guided, and controlled by the will, or allowed to follow the course of spontaneous impulse, has not less effect in determining the resultant type of character than the quality of the thoughts or emotions themselves.  The life of the lower animal is entirely ruled by instinct within, and by accidental circumstances from without.   It is therefore incapable of acquiring a character.  Man, through the awakening of reason and the growth of reflection, by the exercise of deliberate choice against the movements of impulse, gradually develops self-control; and it is by the exercise of this power that moral character is especially formed.  Character is in fact the outcome of a series of volitions, and it is for this reason we are responsible for our characters, as we are for the individual habits which go to constitute them [viz., characters].[6]

3) What is the definition of personality?

Personality is: 1) Quality or state of being personal, or of being a person; personal existence or identity. 2) Quality of referring directly to an individual. 3) Distinction or excellence of personal and social traits.[7]

Personality also applies to the aggregate of qualities which distinguish an individual, but the term differs from character in that it implies his [the individual’s] being distinguished as a person rather than as a moral being.   In general, personality may be said to be revealed in unconscious as well as in conscious acts or movements, in physical and emotional as well as in mental and moral behavior, and especially, in a person’s relations to others; thus, one may know very little about the character of an acquaintance, yet have a very definite idea of his personality.   Therefore, personality is qualified as not as good, bad, or the like, but by an adjective implying the extent to which it pleases, displeases, or otherwise impresses the observer.  …Hence, personality often distinctively means personal magnetism or charm.[8] 

Now that we have made the necessary distinctions concerning these three words, that is, temperament, character, and personality, let us briefly consider our 4^th question from above.

4) Why do we bother learning about temperaments?

    a) Because we can know ourselves better by knowing our own temperament.

     b) Because the knowledge of temperaments can help us understand others    better and thus improve our relationships with our neighbors.

With our fallen human nature, we are not inclined to want to know ourselves better. We have a kind of fear to see our defects, but self-knowledge has been spoken of by the saints repeatedly as being a very crucial part of our salvation and sanctification.  Acquiring self-knowledge is worth all the efforts one can make—especially because it helps us obtain humility.  Self-knowledge of the inclinations found in our temperament and knowledge of the tendencies of other people help us to avoid misjudging others.  In addition to this favorable result, we can make more allowances for others and also be more forgiving of others. 

So, let’s set about getting to know ourselves.

We have given the classes or types of temperaments that are most commonly spoken of.  Of course, there have been many who have studied the temperaments and have tried to classify them into more subdivisions with different names.  Each of us has a primary temperament and a secondary one.  In other words, we are usually a combination of two temperaments with one of them being predominant in us and the other one a clear second. What percentage is our predominant temperament?  We will need to study all four temperaments in order to discover our combination.

In upcoming Lessons concerning temperaments:

We will be discussing each of the four historically accepted temperaments incorporating the list of queries noted above.  We will likewise endeavor to give the spiritual difficulties that each temperament has as well as its positive spiritual traits. We will discuss the typical combinations found of the four types of temperaments.  In this way we can improve our interactions with others, discover our own temperament if we do not already know it, and assist ourselves in our life’s work, namely, the salvation or our souls.  After treating each of the four temperaments we will supply a couple of comparative charts so all the temperaments can be viewed side by side for analysis and a better understanding of how they interact.