be
angry.

_On the contrary,_ The Apostle says (Eph. 4:31): "Let all indignation
and anger [*Vulg.: 'Anger and indignation'] . . . be put away from
you."

_I answer that,_ 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 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 defaults, 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, anger will not lack
sin, even though just vengeance be desired.

Reply Obj. 1: Since passion may be either regulated or not regulated
by reason, it follows that a passion considered absolutely does not
include the notion of merit or demerit, of praise or blame. But as
regulated by reason, it may be something meritorious and deserving of
praise; while on the other hand, as not regulated by reason, it may
be demeritorious and blameworthy. Wherefore the Philosopher says
(Ethic. ii, 5) that "it is he who is angry in a certain way, that is
praised or blamed."

Reply Obj. 2: The angry man desires the evil of another, not for its
own sake but for the sake of revenge, towards which his appetite
turns as to a mutable good.

Reply Obj. 3: Man is master of his actions through the judgment of
his reason, wherefore as to the movements that forestall that
judgment, it is not in man's power to prevent them as a whole, i.e.
so that none of them arise, although his reason is able to check each
one, if it arise. Accordingly it is stated that the moveme