(b) It is unreasonable as to its manner (i.e., the degree of excitement felt or shown) when temper goes beyond measure. Great anger is not sinful when a great evil calls for it (e.g., the anger of Our Lord against the money-changers in John, vi. 14 sqq.; that of Mathathias against the idolatrous Jew in I Mach., ii. 24); but to fly into a rage at nothings or trifles is sinful.
2547. Gravity of the Sin of Anger.—(a) If anger is sinful on account of its matter, it is mortal from its nature as being opposed to charity and justice. He that is angry against his brother is worthy of hell fire (Matt., v. 21, 22). It may be venial, however, on account of imperfection of the act (e.g., the sudden impulse to strike down those who do not agree with one’s opinions) or the lightness of the matter (e.g., a slap or push or box on the ears given a naughty child when a word of reproof would have sufficed).
(b) If anger is sinful on account of its manner, it is venial from its nature; for excess in an otherwise indifferent passion is not a serious disorder (see 2450). But the sin may be mortal by reason of circumstances, as when an angry person acts like a wild man, curses and swears, breaks the furniture, gives serious scandal on account of his position, or the time or place, or injures his health by the violence of his paroxysm.
2548. Is Anger a Graver Sin than Hatred and Envy?—(a) As to its matter, anger is less grave than hatred and envy, for it pursues evil under the guise of spiritual good, pretending at least that the harm it intends is just, whereas hatred and envy pursue evil precisely as it is injurious to another, or as it is a means to one’s own temporal and external good or glory. Likewise, anger is less grave objectively than concupiscence, for the voluptuous man aims at utility or pleasure, whereas the revengeful man aims at what he makes believe is just.
(b) As to its manner, anger surpasses the vices mentioned in certain of its violent manifestations. The infuriated man, when crossed, creates a scene and makes a fool of himself; his blood boils, his face is flushed, his eyes dart fire, he froths at the mouth and trembles, he pounds, stamps and bellows like an enraged bull.
2549. Anger as One of the Seven Capital Vices.—(a) It has a certain preeminence in evil. Its matter is quite attractive, for revenge is sweet and the cloak of just retaliation makes it seem good; its manner is powerful, for it drives one on to dare even the most shocking crimes.
(b) It is the spring of many sins. In the heart anger produces indignation against the object of displeasure, whom the angry man looks upon as base and unworthy, and soreness about the treatment of self, which fills the mind with plans of revenge. Sins of the mouth due to anger are incoherent cries of rage, words of contumely and blasphemy (Matt., v. 22), while its sinful deeds include quarrels and every kind of injury.
2550. Sinful Indulgence.—Sinful indulgence, which is opposed to meekness by excess, is often a mortal sin on account of the grave harm it inflicts upon the common welfare and the protection it affords to crime. Thus, Heli was seriously reproved and punished because he winked at grave disorders, or at least was too easy-going in his corrections (I Kings, ii, iii).
2551. Clemency.—Clemency is a virtue that inclines one, from a spirit of kindness and moderation, to be as easy in inflicting punishments as the claims of justice will allow.
(a) Clemency is a virtue, because it is reasonable, does good to others, and makes the doer good. It is beneficial to public as well as private interest: “Mercy and truth preserve the king, and his throne is strengthened by clemency” (Prov., xx. 28).