WatsonOverHere/Summa_Theologica_1_12 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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that cruelty differs not from savagery or brutality. For seemingly one vice is opposed in one way to one virtue. Now both savagery and cruelty are opposed to clemency by way of excess. Therefore it would seem that savagery and cruelty are the same.

Obj. 2: Further, Isidore says (Etym. x) that "severity is as it were savagery with verity, because it holds to justice without attending to piety": so that savagery would seem to exclude that mitigation of punishment in delivering judgment which is demanded by piety. Now this has been stated to belong to cruelty (A. 1, ad 1). Therefore cruelty is the same as savagery.

Obj. 3: Further, just as there is a vice opposed to a virtue by way of excess, so is there a vice opposed to it by way of deficiency, which latter is opposed both to the virtue which is the mean, and to the vice which is in excess. Now the same vice pertaining to deficiency is opposed to both cruelty and savagery, namely remission or laxity. For Gregory says (Moral. xx, 5): "Let there be love, but not that which enervates, let there be severity, but without fury, let there be zeal without unseemly savagery, let there be piety without undue clemency." Therefore savagery is the same as cruelty.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that modesty is not a part of temperance. For modesty is denominated from mode. Now mode is requisite in every virtue: since virtue is directed to good; and "good," according to Augustine (De Nat. Boni 3), "consists in mode, species, and order." Therefore modesty is a general virtue, and consequently should not be reckoned a part of temperance.

Obj. 2: Further, temperance would seem to be deserving of praise chiefly on account of its moderation. Now this gives modesty its name. Therefore modesty is the same as temperance, and not one of its parts.

Obj. 3: Further, modesty would seem to regard the correction of our neighbor, according to 2 Tim. 2:24, 25, "The servant of the Lord must not wrangle, but be mild towards all men . . . with modesty admonishing them that resist the truth." Now admonishing wrong-doers is an act of justice or of charity, as stated above (Q. 33, A. 1). Therefore seemingly modesty is a part of justice rather than of temperance.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that modesty is only about outward actions. For the inward movements of the passions cannot be known to other persons. Yet the Apostle enjoins (Phil. 4:5): "Let your modesty be known to all men." Therefore modesty is only about outward actions.

Obj. 2: Further, the virtues that are about the passions are distinguished from justice which is about operations. Now modesty is seemingly one virtue. Therefore, if it be about outward works, it will not be concerned with inward passions.

Obj. 3: Further, no one same virtue is both about things pertaining to the appetite--which is proper to the moral virtues--and about things pertaining to knowledge--which is proper to the intellectual virtues--and again about things pertaining to the irascible and concupiscible faculties. Therefore, if modesty be one virtue, it cannot be about all these things.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that humility is not a virtue. For virtue conveys the notion of a good. But humility conveys the notion of a penal evil, according to Ps. 104:18, "They humbled his feet in fetters." Therefore humility is not a virtue.

Obj. 2: Further, virtue and vice are mutually opposed. Now humility seemingly denotes a vice, for it is written (Ecclus. 19:23): "There is one that humbleth himself wickedly." Therefore humility is not a virtue.

Obj. 3: Further, no virtue is opposed to another virtue. But humility is apparently opposed to the virtue of magnanimity, which aims at great things, whereas humility shuns them. Therefore it would seem that humility is not a virtue.

Obj. 4: Further, virtue is "the disposition of that which is perfect" (Phys. vii, text. 17). But humility seemingly belongs to the imperfect: wherefore it becomes not God to be humble, since He can be subject to none. Therefore it seems that humility is not a virtue.

Obj. 5: Further, every moral virtue is about actions and passions, according to
Ethic.
ii, 3. But humility is not reckoned by the Philosopher among the virtues that are about passions, nor is it comprised under justice which is about actions. Therefore it would seem not to be a virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that humility concerns, not the appetite but the judgment of reason. Because humility is opposed to pride. Now pride concerns things pertaining to knowledge: for Gregory says (Moral. xxxiv, 22) that "pride, when it extends outwardly to the body, is first of all shown in the eyes": wherefore it is written (Ps. 130:1), "Lord, my heart is not exalted, nor are my eyes lofty." Now eyes are the chief aids to knowledge. Therefore it would seem that humility is chiefly concerned with knowledge, whereby one thinks little of oneself.

Obj. 2: Further, Augustine says (De Virginit. xxxi) that "almost the whole of Christian teaching is humility." Consequently nothing contained in Christian teaching is incompatible with humility. Now Christian teaching admonishes us to seek the better things, according to 1 Cor. 12:31, "Be zealous for the better gifts." Therefore it belongs to humility to restrain not the desire of difficult things but the estimate thereof.

Obj. 3: Further, it belongs to the same virtue both to restrain excessive movement, and to strengthen the soul against excessive withdrawal: thus fortitude both curbs daring and fortifies the soul against fear. Now it is magnanimity that strengthens the soul against the difficulties that occur in the pursuit of great things. Therefore if humility were to curb the desire of great things, it would follow that humility is not a distinct virtue from magnanimity, which is evidently false. Therefore humility is concerned, not with the desire but with the estimate of great things.

Obj. 4: Further, Andronicus [*De Affectibus] assigns humility to outward show; for he says that humility is "the habit of avoiding excessive expenditure and parade." Therefore it is not concerned with the movement of the appetite.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that one ought not, by humility, to subject oneself to all men. For, as stated above (A. 2, ad 3), humility consists chiefly in man's subjection to God. Now one ought not to offer to a man that which is due to God, as is the case with all acts of religious worship. Therefore, by humility, one ought not to subject oneself to man.

Obj. 2: Further, Augustine says (De Nat. et Gratia xxxiv): "Humility should take the part of truth, not of falsehood." Now some men are of the highest rank, who cannot, without falsehood, subject themselves to their inferiors. Therefore one ought not, by humility, to subject oneself to all men.

Obj. 3: Further no one ought to do that which conduces to the detriment of another's spiritual welfare. But if a man subject himself to another by humility, this is detrimental to the person to whom he subjects himself; for the latter might wax proud, or despise the other. Hence Augustine says in his Rule (Ep. ccxi): "Lest through excessive humility the superior lose his authority." Therefore a man ought not, by humility, to subject himself to all.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that humility is not a part of modesty or temperance. For humility regards chiefly the reverence whereby one is subject to God, as stated above (A. 3). Now it belongs to a theological virtue to have God for its object. Therefore humility should be reckoned a theological virtue rather than a part of temperance or modesty.

Obj. 2: Further, temperance is in the concupiscible, whereas humility would seem to be in the irascible, just as pride which is opposed to it, and whose object is something difficult. Therefore apparently humility is not a part of temperance or modesty.

Obj. 3: Further, humility and magnanimity are about the same object, as stated above (A. 1, ad 3). But magnanimity is reckoned a part, not of temperance but of fortitude, as stated above (Q. 129, A. 5). Therefore it would seem that humility is not a part of temperance or modesty.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that humility is the greatest of the virtues. For Chrysostom, expounding the story of the Pharisee and the publican (Luke 18), says [*Eclog. hom. vii de Humil. Animi.] that "if humility is such a fleet runner even when hampered by sin that it overtakes the justice that is the companion of pride, whither will it not reach if you couple it with justice? It will stand among the angels by the judgment seat of God." Hence it is clear that humility is set above justice. Now justice is either the most exalted of all the virtues, or includes all virtues, according to the Philosopher (Ethic. v, 1). Therefore humility is the greatest of the virtues.

Obj. 2: Further, Augustine says (De Verb. Dom., Serm. [*S. 10, C. 1]): "Are you thinking of raising the great fabric of spirituality? Attend first of all to the foundation of humility." Now this would seem to imply that humility is the foundation of all virtue. Therefore apparently it is greater than the other virtues.

Obj. 3: Further, the greater virtue deserves the greater reward. Now the greatest reward is due to humility, since "he that humbleth himself shall be exalted" (Luke 14:11). Therefore humility is the greatest of virtues.

Obj. 4: Further, according to Augustine (De Vera Relig. 16), "Christ's whole life on earth was a lesson in moral conduct through the human nature which He assumed." Now He especially proposed His humility for our example, saying (Matt. 11:29): "Learn of Me, because I am meek and humble of heart." Moreover, Gregory says (Pastor. iii, 1) that the "lesson proposed to us in the mystery of our redemption is the humility of God." Therefore humility would seem to be the greatest of virtues.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that pride is not a sin. For no sin is the object of God's promise. For God's promises refer to what He will do; and He is not the author of sin. Now pride is numbered among the Divine promises: for it is written (Isa. 60:15): "I will make thee to be an everlasting pride [Douay: 'glory'], a joy unto generation and generation." Therefore pride is not a sin.

Obj. 2: Further, it is not a sin to wish to be like unto God: for every creature has a natural desire for this; and especially does this become the rational creature which is made to God's image and likeness. Now it is said in Prosper's Lib. Sent. 294, that "pride is love of one's own excellence, whereby one is likened to God who is supremely excellent." Hence Augustine says (Confess. ii, 6): "Pride imitates exaltedness; whereas Thou alone art God exalted over all." Therefore pride is not a sin.

Obj. 3: Further, a sin is opposed not only to a virtue but also to a contrary vice, as the Philosopher states (Ethic. ii, 8). But no vice is found to be opposed to pride. Therefore pride is not a sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that pride is not a special sin. For Augustine says (De Nat. et Grat. xxix) that "you will find no sin that is not labelled pride"; and Prosper says (De Vita Contempl. iii, 2) that "without pride no sin is, or was, or ever will be possible." Therefore pride is a general sin.

Obj. 2: Further, a gloss on Job 33:17, "That He may withdraw man from wickedness [*Vulg.: 'From the things that he is doing, and may deliver him from pride']," says that "a man prides himself when he transgresses His commandments by sin." Now according to Ambrose [*De Parad. viii], "every sin is a transgression of the Divine law, and a disobedience of the heavenly commandments." Therefore every sin is pride.

Obj. 3: Further, every special sin is opposed to a special virtue. But pride is opposed to all the virtues, for Gregory says (Moral. xxxiv, 23): "Pride is by no means content with the destruction of one virtue; it raises itself up against all the powers of the soul, and like an all-pervading and poisonous disease corrupts the whole body"; and Isidore says (Etym. [*De Summo Bono ii, 38]) that it is "the downfall of all virtues." Therefore pride is not a special sin.

Obj. 4: Further, every special sin has a special matter. Now pride has a general matter, for Gregory says (Moral. xxxiv, 23) that "one man is proud of his gold, another of his eloquence: one is elated by mean and earthly things, another by sublime and heavenly virtues." Therefore pride is not a special but a general sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the subject of pride is not the irascible faculty. For Gregory says (Moral. xxiii, 17): "A swollen mind is an obstacle to truth, for the swelling shuts out the light." Now the knowledge of truth pertains, not to the irascible but to the rational faculty. Therefore pride is not in the irascible.

Obj. 2: Further, Gregory says (Moral. xxiv, 8) that "the proud observe other people's conduct not so as to set themselves beneath them with humility, but so as to set themselves above them with pride": wherefore it would seem that pride originates in undue observation. Now observation pertains not to the irascible but to the rational faculty.

Obj. 3: Further, pride seeks pre-eminence not only in sensible things, but also in spiritual and intelligible things: while it consists essentially in the contempt of God, according to Ecclus. 10:14, "The beginning of the pride of man is to fall off from God." Now the irascible, since it is a part of the sensitive appetite, cannot extend to God and things intelligible. Therefore pride cannot be in the irascible.

Obj. 4: Further, as stated in Prosper's
Liber Sententiarum,
sent. 294, "Pride is love of one's own excellence." But love is not in the irascible, but in the concupiscible. Therefore pride is not in the irascible.

A: [Reply to Obj. 1 not found/parsed]