WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Objection 1: It would seem that anger is not a sin. For we demerit by sinning. But "we do not demerit by the passions, even as neither do we incur blame thereby," as stated in
Ethic.
ii, 5. Consequently no passion is a sin. Now anger is a passion as stated above (I-II, Q. 46, A. 1) in the treatise on the passions. Therefore anger is not a sin.

Obj. 2: Further, in every sin there is conversion to some mutable good. But in anger there is conversion not to a mutable good, but to a person's evil. Therefore anger is not a sin.

Obj. 3: Further, "No man sins in what he cannot avoid," as Augustine asserts [*De Lib. Arb. iii, 18]. But man cannot avoid anger, for a gloss on Ps. 4:5, "Be ye angry and sin not," says: "The movement of anger is not in our power." Again, the Philosopher asserts (Ethic. vii, 6) that "the angry man acts with displeasure." Now displeasure is contrary to the will. Therefore anger is not a sin.

Obj. 4: Further, sin is contrary to nature, according to Damascene [*De Fide Orth. ii, 4, 30]. But it is not contrary to man's nature to be angry, and it is the natural act of a power, namely the irascible; wherefore Jerome says in a letter [*Ep. xii ad Anton. Monach.] that "to be angry is the property of man." Therefore it is not a sin to be angry.
Q: Whether All Anger Is a Mortal Sin?

A: On the contrary,
A gloss on Ps. 4:5, "Be ye angry and sin not," says: "Anger is venial if it does not proceed to action."

I answer that,
The movement of anger may be inordinate and sinful in two ways, as stated above (A. 2). First, on the part of the appetible object, as when one desires unjust revenge; and thus anger is a mortal sin in the point of its genus, because it is contrary to charity and justice. Nevertheless such like anger may happen to be a venial sin by reason of the imperfection of the act. This imperfection is considered either in relation to the subject desirous of vengeance, as when the movement of anger forestalls the judgment of his reason; or in relation to the desired object, as when one desires to be avenged in a trifling matter, which should be deemed of no account, so that even if one proceeded to action, it would not be a mortal sin, for instance by pulling a child slightly by the hair, or by some other like action. Secondly, the movement of anger may be inordinate in the mode of being angry, for instance, if one be too fiercely angry inwardly, or if one exceed in the outward signs of anger. In this way anger is not a mortal sin in the point of its genus; yet it may happen to be a mortal sin, for instance if through the fierceness of his anger a man fall away from the love of God and his neighbor.

Reply Obj. 1: It does not follow from the passage quoted that all anger is a mortal sin, but that the foolish are killed spiritually by anger, because, through not checking the movement of anger by their reason, they fall into mortal sins, for instance by blaspheming God or by doing injury to their neighbor.

Reply Obj. 2: Our Lord said this of anger, by way of addition to the words of the Law: "Whosoever shall kill shall be in danger of the judgment" (Matt. 5:21). Consequently our Lord is speaking here of the movement of anger wherein a man desires the killing or any grave injury of his neighbor: and should the consent of reason be given to this desire, without doubt it will be a mortal sin.

Reply Obj. 3: In the case where anger is contrary to charity, it is a mortal sin, but it is not always so, as appears from what we have said.
Q: Objection 1: It would seem that all anger is a mortal sin. For it is written (Job 5:2): "Anger killeth the foolish man [*Vulg.: 'Anger indeed killeth the foolish']," and he speaks of the spiritual killing, whence mortal sin takes its name. Therefore all anger is a mortal sin.

Obj. 2: Further, nothing save mortal sin is deserving of eternal condemnation. Now anger deserves eternal condemnation; for our Lord said (Matt. 5:22): "Whosoever is angry with his brother shall be in danger of the judgment": and a gloss on this passage says that "the three things mentioned there, namely judgment, council, and hell-fire, signify in a pointed manner different abodes in the state of eternal damnation corresponding to various sins." Therefore anger is a mortal sin.

Obj. 3: Further, whatsoever is contrary to charity is a mortal sin. Now anger is of itself contrary to charity, as Jerome declares in his commentary on Matt. 5:22, "Whosoever is angry with his brother," etc. where he says that this is contrary to the love of your neighbor. Therefore anger is a mortal sin.
Q: Whether Anger Is the Most Grievous Sin?

A: On the contrary,
Anger is compared to hatred as the mote to the beam; for Augustine says in his Rule (Ep. ccxi): "Lest anger grow into hatred and a mote become a beam." Therefore anger is not the most grievous sin.

I answer that,
As stated above (AA. 1, 2), the inordinateness of anger is considered in a twofold respect, namely with regard to an undue object, and with regard to an undue mode of being angry. As to the appetible object which it desires, anger would seem to be the least of sins, for anger desires the evil of punishment for some person, under the aspect of a good that is vengeance. Hence on the part of the evil which it desires the sin of anger agrees with those sins which desire the evil of our neighbor, such as envy and hatred; but while hatred desires absolutely another's evil as such, and the envious man desires another's evil through desire of his own glory, the angry man desires another's evil under the aspect of just revenge. Wherefore it is evident that hatred is more grievous than envy, and envy than anger: since it is worse to desire evil as an evil, than as a good; and to desire evil as an external good such as honor or glory, than under the aspect of the rectitude of justice. On the part of the good, under the aspect of which the angry man desires an evil, anger concurs with the sin of concupiscence that tends to a good. In this respect again, absolutely speaking, the sin of anger is apparently less grievous than that of concupiscence, according as the good of justice, which the angry man desires, is better than the pleasurable or useful good which is desired by the subject of concupiscence. Wherefore the Philosopher says (Ethic. vii, 4) that "the incontinent in desire is more disgraceful than the incontinent in anger."

On the other hand, as to the inordinateness which regards the mode of being angry, anger would seem to have a certain pre-eminence on account of the strength and quickness of its movement, according to Prov. 27:4, "Anger hath no mercy, nor fury when it breaketh forth: and who can bear the violence of one provoked?" Hence Gregory says (Moral. v, 45): "The heart goaded by the pricks of anger is convulsed, the body trembles, the tongue entangles itself, the face is inflamed, the eyes are enraged and fail utterly to recognize those whom we know: the tongue makes sounds indeed, but there is no sense in its utterance."

Reply Obj. 1: Chrysostom is alluding to the repulsiveness of the outward gestures which result from the impetuousness of anger.

Reply Obj. 2: This argument considers the inordinate movement of anger, that results from its impetuousness, as stated above.

Reply Obj. 3: Murder results from hatred and envy no less than from anger: yet anger is less grievous, inasmuch as it considers the aspect of justice, as stated above.
Q: Objection 1: It would seem that anger is the most grievous sin. For Chrysostom says [*Hom. xlviii in Joan.] that "nothing is more repulsive than the look of an angry man, and nothing uglier than a ruthless* face, and most of all than a cruel soul." [*
Severo
. The correct text is
Si vero.
The translation would then run thus . . . "and nothing uglier." And if his "face is ugly, how much uglier is his soul!"]. Therefore anger is the most grievous sin.

Obj. 2: Further, the more hurtful a sin is, the worse it would seem to be; since, according to Augustine (Enchiridion xii), "a thing is said to be evil because it hurts." Now anger is most hurtful, because it deprives man of his reason, whereby he is master of himself; for Chrysostom says (Hom. xlviii in Joan.) that "anger differs in no way from madness; it is a demon while it lasts, indeed more troublesome than one harassed by a demon." Therefore anger is the most grievous sin.

Obj. 3: Further, inward movements are judged according to their outward effects. Now the effect of anger is murder, which is a most grievous sin. Therefore anger is a most grievous sin.
Q: Objection 1: It would seem that the species of anger are unsuitably assigned by the Philosopher (Ethic. iv, 5) where he says that some angry persons are "choleric," some "sullen," and some "ill-tempered" or "stern." According to him, a person is said to be "sullen" whose anger "is appeased with difficulty and endures a long time." But this apparently pertains to the circumstance of time. Therefore it seems that anger can be differentiated specifically in respect also of the other circumstances.

Obj. 2: Further, he says (Ethic. iv, 5) that "ill-tempered" or "stern" persons "are those whose anger is not appeased without revenge, or punishment." Now this also pertains to the unquenchableness of anger. Therefore seemingly the ill-tempered is the same as bitterness.

Obj. 3: Further, our Lord mentions three degrees of anger, when He says (Matt. 5:22): "Whosoever is angry with his brother, shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council, and whosoever shall say" to his brother, "Thou fool." But these degrees are not referable to the aforesaid species. Therefore it seems that the above division of anger is not fitting.
Q: Whether Anger Should Be Reckoned Among the Capital Vices?

A: On the contrary,
Gregory (Moral. xxxi, 45) places anger among the capital vices.

I answer that,
As stated above (I-II, Q. 84, A. 3, 4), a capital vice is defined as one from which many vices arise. Now there are two reasons for which many vices can arise from anger. The first is on the part of its object which has much of the aspect of desirability, in so far as revenge is desired under the aspect of just or honest*, which is attractive by its excellence, as stated above (A. 4). [*Honesty must be taken here in its broad sense as synonymous with moral goodness, from the point of view of decorum; Cf. Q. 145, A. 1.] The second is on the part of its impetuosity, whereby it precipitates the mind into all kinds of inordinate action. Therefore it is evident that anger is a capital vice.

Reply Obj. 1: The sorrow whence anger arises is not, for the most part, the vice of sloth, but the passion of sorrow, which results from an injury inflicted.

Reply Obj. 2: As stated above (Q. 118, A. 7; Q. 148, A. 5; Q. 153, A. 4; I-II, Q. 84, A. 4), it belongs to the notion of a capital vice to have a most desirable end, so that many sins are committed through the desire thereof. Now anger, which desires evil under the aspect of good, has a more desirable end than hatred has, since the latter desires evil under the aspect of evil: wherefore anger is more a capital vice than hatred is.

Reply Obj. 3: Anger is stated to be the door to the vices accidentally, that is by removing obstacles, to wit by hindering the judgment of reason, whereby man is withdrawn from evil. It is, however, directly the cause of certain special sins, which are called its daughters.
Q: Objection 1: It would seem that anger should not be reckoned among the capital sins. For anger is born of sorrow which is a capital vice known by the name of sloth. Therefore anger should not be reckoned a capital vice.

Obj. 2: Further, hatred is a graver sin than anger. Therefore it should be reckoned a capital vice rather than anger.

Obj. 3: Further, a gloss on Prov. 29:22, "An angry [Douay: 'passionate'] man provoketh quarrels," says: "Anger is the door to all vices: if it be closed, peace is ensured within to all the virtues; if it be opened, the soul is armed for every crime." Now no capital vice is the origin of all sins, but only of certain definite ones. Therefore anger should not be reckoned among the capital vices.
Q: Whether Six Daughters Are Fittingly Assigned to Anger?

A: On the contrary,
Gregory (Moral. xxxi, 45) assigns these daughters to anger.

I answer that,
Anger may be considered in three ways. First, as consisting in thought, and thus two vices arise from anger. One is on the part of the person with whom a man is angry, and whom he deems unworthy (
indignum
) of acting thus towards him, and this is called "indignation." The other vice is on the part of the man himself, in so far as he devises various means of vengeance, and with such like thoughts fills his mind, according to Job 15:2, "Will a wise man . . . fill his stomach with burning heat?" And thus we have "swelling of the mind."

Secondly, anger may be considered, as expressed in words: and thus a twofold disorder arises from anger. One is when a man manifests his anger in his manner of speech, as stated above (A. 5, ad 3) of the man who says to his brother, "Raca": and this refers to "clamor," which denotes disorderly and confused speech. The other disorder is when a man breaks out into injurious words, and if these be against God, it is "blasphemy," if against one's neighbor, it is "contumely."

Thirdly, anger may be considered as proceeding to deeds; and thus anger gives rise to "quarrels," by which we are to understand all manner of injuries inflicted on one's neighbor through anger.

Reply Obj. 1: The blasphemy into which a man breaks out deliberately proceeds from pride, whereby a man lifts himself up against God: since, according to Ecclus. 10:14, "the beginning of the pride of man is to fall off from God," i.e. to fall away from reverence for Him is the first part of pride [*Cf. Q. 162, A. 7, ad 2]; and this gives rise to blasphemy. But the blasphemy into which a man breaks out through a disturbance of the mind, proceeds from anger.

Reply Obj. 2: Although hatred sometimes arises from anger, it has a previous cause, from which it arises more directly, namely displeasure, even as, on the other hand, love is born of pleasure. Now through displeasure, a man is moved sometimes to anger, sometimes to hatred. Wherefore it was fitting to reckon that hatred arises from sloth rather than from anger.

Reply Obj. 3: Swelling of the mind is not taken here as identical with pride, but for a certain effort or daring attempt to take vengeance; and daring is a vice opposed to fortitude.
Q: Objection 1: It would seem that six daughters are unfittingly assigned to anger, namely "quarreling, swelling of the mind, contumely, clamor, indignation and blasphemy." For blasphemy is reckoned by Isidore [*QQ. in Deut., qu. xvi] to be a daughter of pride. Therefore it should not be accounted a daughter of anger.

Obj. 2: Further, hatred is born of anger, as Augustine says in his rule (Ep. ccxi). Therefore it should be placed among the daughters of anger.

Obj. 3: Further, "a swollen mind" would seem to be the same as pride. Now pride is not the daughter of a vice, but "the mother of all vices," as Gregory states (Moral. xxxi, 45). Therefore swelling of the mind should not be reckoned among the daughters of anger.
Q: Whether There Is a Vice Opposed to Anger Resulting from Lack of Anger?

A: On the contrary,
Chrysostom [*Hom. xi in Matth. in the Opus Imperfectum, falsely ascribed to St. John Chrysostom] says: "He who is not angry, whereas he has cause to be, sins. For unreasonable patience is the hotbed of many vices, it fosters negligence, and incites not only the wicked but even the good to do wrong."

I answer that,
Anger may be understood in two ways. In one way, as a simple movement of the will, whereby one inflicts punishment, not through passion, but in virtue of a judgment of the reason: and thus without doubt lack of anger is a sin. This is the sense in which anger is taken in the saying of Chrysostom, for he says (Hom. xi in Matth., in the Opus Imperfectum, falsely ascribed to St. John Chrysostom): "Anger, when it has a cause, is not anger but judgment. For anger, properly speaking, denotes a movement of passion": and when a man is angry with reason, his anger is no longer from passion: wherefore he is said to judge, not to be angry. In another way anger is taken for a movement of the sensitive appetite, which is with passion resulting from a bodily transmutation. This movement is a necessary sequel, in man, to the movement of his will, since the lower appetite necessarily follows the movement of the higher appetite, unless there be an obstacle. Hence the movement of anger in the sensitive appetite cannot be lacking altogether, unless the movement of the will be altogether lacking or weak. Consequently lack of the passion of anger is also a vice, even as the lack of movement in the will directed to punishment by the judgment of reason.

Reply Obj. 1: He that is entirely without anger when he ought to be angry, imitates God as to lack of passion, but not as to God's punishing by judgment.

Reply Obj. 2: The passion of anger, like all other movements of the sensitive appetite, is useful, as being conducive to the more prompt execution [*Cf. I-II, Q. 24, A. 3] of reason's dictate: else, the sensitive appetite in man would be to no purpose, whereas "nature does nothing without purpose" [*Aristotle, De Coelo i, 4].

Reply Obj. 3: When a man acts inordinately, the judgment of his reason is cause not only of the simple movement of the will but also of the passion in the sensitive appetite, as stated above. Wherefore just as the removal of the effect is a sign that the cause is removed, so the lack of anger is a sign that the judgment of reason is lacking.

QUESTION 159

OF CRUELTY (In Two Articles)

We must now consider cruelty, under which head there are two points of inquiry:

(1) Whether cruelty is opposed to clemency?

(2) Of its comparison with savagery or brutality.
Q: Objection 1: It would seem that there is not a vice opposed to anger, resulting from lack of anger. For no vice makes us like to God. Now by being entirely without anger, a man becomes like to God, Who judges "with tranquillity" (Wis. 12:18). Therefore seemingly it is not a vice to be altogether without anger.

Obj. 2: Further, it is not a vice to lack what is altogether useless. But the movement of anger is useful for no purpose, as Seneca proves in the book he wrote on anger (De Ira i, 9, seqq.). Therefore it seems that lack of anger is not a vice.

Obj. 3: Further, according to Dionysius (Div. Nom. iv), "man's evil is to be without reason." Now the judgment of reason remains unimpaired, if all movement of anger be done away. Therefore no lack of anger amounts to a vice.
Q: Whether Cruelty Is Opposed to Clemency?

A: On the contrary,
Seneca says (De Clementia ii, 4) that "the opposite of clemency is cruelty, which is nothing else but hardness of heart in exacting punishment."

I answer that,
Cruelty apparently takes its name from cruditas (rawness). Now just as things when cooked and prepared are wont to have an agreeable and sweet savor, so when raw they have a disagreeable and bitter taste. Now it has been stated above (Q. 157, A. 3, ad 1; A. 4, ad 3) that clemency denotes a certain smoothness or sweetness of soul, whereby one is inclined to mitigate punishment. Hence cruelty is directly opposed to clemency.

Reply Obj. 1: Just as it belongs to equity to mitigate punishment according to reason, while the sweetness of soul which inclines one to this belongs to clemency: so too, excess in punishing, as regards the external action, belongs to injustice; but as regards the hardness of heart, which makes one ready to increase punishment, belongs to cruelty.

Reply Obj. 2: Mercy and clemency concur in this, that both shun and recoil from another's unhappiness, but in different ways. For it belongs to mercy [*Cf. Q. 30, A. 1] to relieve another's unhappiness by a beneficent action, while it belongs to clemency to mitigate another's unhappiness by the cessation of punishment. And since cruelty denotes excess in exacting punishment, it is more directly opposed to clemency than to mercy; yet on account of the mutual likeness of these virtues, cruelty is sometimes taken for mercilessness.

Reply Obj. 3: Cruelty is there taken for mercilessness, which is lack of beneficence. We may also reply that withdrawal of beneficence is in itself a punishment.
Q: Objection 1: It would seem that cruelty is not opposed to clemency. For Seneca says (De Clementia ii, 4) that "those are said to be cruel who exceed in punishing," which is contrary to justice. Now clemency is reckoned a part, not of justice but of temperance. Therefore apparently cruelty is not opposed to clemency.

Obj. 2: Further, it is written (Jer. 6:23): "They are cruel, and will have no mercy"; so that cruelty would seem opposed to mercy. Now mercy is not the same as clemency, as stated above (Q. 157, A. 4, ad 3). Therefore cruelty is not opposed to clemency.

Obj. 3: Further, clemency is concerned with the infliction of punishment, as stated above (Q. 157, A. 1): whereas cruelty applies to the withdrawal of beneficence, according to Prov. 11:17, "But he that is cruel casteth off even his own kindred." Therefore cruelty is not opposed to clemency.
Q: Whether Cruelty Differs from Savagery or Brutality?

A: On the contrary,
Seneca says (De Clementia ii, 4) that "a man who is angry without being hurt, or with one who has not offended him, is not said to be cruel, but to be brutal or savage."

I answer that,
"Savagery" and "brutality" take their names from a likeness to wild beasts which are also described as savage. For animals of this kind attack man that they may feed on his body, and not for some motive of justice the consideration of which belongs to reason alone. Wherefore, properly speaking, brutality or savagery applies to those who in inflicting punishment have not in view a default of the person punished, but merely the pleasure they derive from a man's torture. Consequently it is evident that it is comprised under bestiality: for such like pleasure is not human but bestial, and resulting as it does either from evil custom, or from a corrupt nature, as do other bestial emotions. On the other hand, cruelty not only regards the default of the person punished, but exceeds in the mode of punishing: wherefore cruelty differs from savagery or brutality, as human wickedness differs from bestiality, as stated in
Ethic.
vii, 5.

Reply Obj. 1: Clemency is a human virtue; wherefore directly opposed to it is cruelty which is a form of human wickedness. But savagery or brutality is comprised under bestiality, wherefore it is directly opposed not to clemency, but to a more excellent virtue, which the Philosopher (Ethic. vii, 5) calls "heroic" or "god-like," which according to us, would seem to pertain to the gifts of the Holy Ghost. Consequently we may say that savagery is directly opposed to the gift of piety.

Reply Obj. 2: A severe man is not said to be simply savage, because this implies a vice; but he is said to be "savage as regards the truth," on account of some likeness to savagery which is not inclined to mitigate punishment.

Reply Obj. 3: Remission of punishment is not a vice, except it disregard the order of justice, which requires a man to be punished on account of his offense, and which cruelty exceeds. On the other hand, cruelty disregards this order altogether. Wherefore remission of punishment is opposed to cruelty, but not to savagery.

QUESTION 160

OF MODESTY (In Two Articles)

We must now consider modesty: and (1) Modesty in general; (2) Each of its species. Under the first head there are two points of inquiry:

(1) Whether modesty is a part of temperance?

(2) What is the matter of modesty?