nt of anger
is not in man's power, to the extent namely that no such movement
arise. Yet since this movement is somewhat in his power, it is not
entirely sinless if it be inordinate. The statement of the
Philosopher that "the angry man acts with displeasure," means that he
is displeased, not with his being angry, but with the injury which he
deems done to himself: and through this displeasure he is moved to
seek vengeance.

Reply Obj. 4: The irascible power in man is naturally subject to his
reason, wherefore its act is natural to man, in so far as it is in
accord with reason, and in so far as it is against reason, it is
contrary to man's nature.
_______________________

THIRD ARTICLE [II-II, Q. 158, Art. 3]

Whether All Anger Is a Mortal Sin?

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.

_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