Article V: On Envy and Anger

St. Thomas, II-II, q. 36 and 158; De Malo q. 10 and 12.

507. Envy is inordinate sadness concerning another's good, esteemed as one's own evil, insofar as that good seems diminutive of one's own excellence. This of itself also can be mortal, as directly against charity, because just as charity rejoices concerning the good of neighbor, so envy is saddened concerning it (cf. treatise on Charity). It is especially concerning those goods in which there is glory and in which men love to be honored and to be in esteem, such as dignities, magistracies, insignia of titles, riches, beauty, adornment, celebrity of name, eloquence, erudition, friendships, piety, virtues, etc., especially wisdom and happiness; but that sin is especially accustomed to be found among the ambitious and women, and among those who are in some way equals, or at least approach in something, for example, in condition, knowledge, virtue, etc.: for such persons wish mutually to be equaled or preferred.

508. From envy five sins generally arise, from the fact that it attempts to do something against neighbor. For in that which it attempts to do, there is something as beginning and principle, something as means, and something as terminus. The principle is that someone intends to diminish the glory of another, which is done secretly by whispering, manifestly by detraction. The means is that one willing to diminish the glory of another either can do so, and then exultation in adversities arises, that is, joy in the evils of neighbor; or he cannot, and then there arises affliction in prosperities, which is not envy itself, but its daughter, when the prosperous things of neighbor happen against the attempt of the envious man who strives to impede them. Finally, the terminus is in hatred of neighbor itself, for just as delight causes love, so sadness causes hatred.

509. Anger is the inordinate appetite of vengeance. It is called inordinate because anger of itself is not evil but indifferent, as being a passion; hence to seek vengeance according to right reason, for example, so that another may be corrected, so that the order of justice may be preserved, so that reason may execute justice more strongly, so that others may be terrified, is good and praiseworthy (cf. treatise on Temperance).

Anger can be evil in two ways: 1. on the part of the object: a) by seeking unjust vengeance against him who has not deserved it, or beyond what he has deserved; b) by seeking vengeance not according to the legitimate order, but to be executed by one's own authority; c) by seeking it not for the due end, but, for example, from hatred, as satisfying one's own evil mind. This anger of itself is mortal, because it is contrary to charity and justice, although it admits lightness of matter, if the vengeance is slight. - 2. On the part of the mode, anger is evil if it is too ardent interiorly, or too much manifested exteriorly. This of itself is venial, because it is a mere excess of an indifferent thing; nevertheless it becomes mortal on account of an effect prohibited under grave matter, such as scandal, blasphemy, notable detriment to health, etc.

But let it be noted that anger is not necessarily inordinate because it is great, but because it is too great; hence a vehement motion is good provided it is proportioned to the quality of the fault, the condition of the sinner, and other circumstances, as is clear in Christ casting the merchants out of the temple.

510. From anger six sins more commonly arise. - Insofar as it is in the heart, from it are born 1. indignation against the man with whom one is angry, while he reckons it unworthy that such an injury has been done to him; and 2. swelling of mind, by which the angry man fills his mind, by meditating on and devising various means of vengeance; - insofar as it is in the mouth, from it arise 3. clamor, or inordinate and confused speech by which man shows anger in words; 4. blasphemy, by which he breaks forth into words injurious to God; and 5. contumely, or injurious speech against neighbor; - insofar as it proceeds even to deed, 6. quarrels arise from it, under which name are comprehended all harms, such as woundings, homicides, beatings, etc., which are brought upon neighbors in deed in anger.