rom a habit, which is difficult to remove, whereas the inclination
of the incontinent man proceeds from a passion, which is more easily
suppressed.

Reply Obj. 3: The eagerness of the will, which increases a sin, is
greater in the intemperate man than in the incontinent, as explained
above. But the eagerness of concupiscence in the sensitive appetite
is sometimes greater in the incontinent man, because he does not sin
except through vehement concupiscence, whereas the intemperate man
sins even through slight concupiscence and sometimes forestalls it.
Hence the Philosopher says (Ethic. vii, 7) that we blame more the
intemperate man, "because he pursues pleasure without desiring it or
with calm," i.e. slight desire. "For what would he have done if he
had desired it with passion?"
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FOURTH ARTICLE [II-II, Q. 156, Art. 4]

Whether the Incontinent in Anger Is Worse Than the Incontinent in Desire?

Objection 1: It would seem that the incontinent in anger is worse
than the incontinent in desire. For the more difficult it is to
resist the passion, the less grievous, apparently is incontinence:
wherefore the Philosopher says (Ethic. vii, 7): "It is not wonderful,
indeed it is pardonable if a person is overcome by strong and
overwhelming pleasures or pains." Now, "as Heraclitus says, it is
more difficult to resist desire than anger" [*Ethic. ii. 3].
Therefore incontinence of desire is less grievous than incontinence
of anger.

Obj. 2: Further, one is altogether excused from sin if the passion be
so vehement as to deprive one of the judgment of reason, as in the
case of one who becomes demented through passion. Now he that is
incontinent in anger retains more of the judgment of reason, than one
who is incontinent in desire: since "anger listens to reason
somewhat, but desire does not" as the Philosopher states (Ethic. vii,
6). Therefore the incontinent in anger is worse than the incontinent
in desire.

Obj. 3: Further, the more dangerous a sin the more grievous it is.
Now incontinence of anger would seem to be more dangerous, since it
leads a man to a greater sin, namely murder, for this is a more
grievous sin than adultery, to which incontinence of desire leads.
Therefore incontinence of anger is graver than incontinence of desire.

_On the contrary,_ The Philosopher says (Ethic. vii, 6) that
"incontinence of anger is less disgraceful than incontinence of
desire."

_I answer that,_ The sin of in