Anger stands in their general account, as another capital crime. I have touched it before; but here let us see how criminal they make it, when in particulars they bring up their reckoning. It is considered in respect of the mode or degree; and the tendency or effects of it. As to the degree of it, how high soever it rise, to what excess soever it transport one, inwardly or outwardly, (b)it is not in its own nature mortal, unless it be so vehement as to bear down both love to God and man, and leave the passionate person, neither which yet it will not do, though it sally out furiously into curses or blasphemies against God or man, if this be but merely Verbal, as (c)we saw before. The tendency of it, that which it leads to, is revenge; and as to that, it will be Venial if the revenge be but little, or it may be great when it can be taken legally; or it may be great and illegal too if the passion he but quick and great enough. The more excessive it is, the more mischief it may do, and be innocent, if the passion (d)prevent deliberation when it comes, and hinder it while it stays: both it, and the effects of it, how horrid soever, will be Venial. So that if one be angry enough, he may Blaspheme God, renounce Christ, perjure himself, kill or burn whom or what he will, with little, or no fault. Thus by their Doctrine, this capital crime seems more like a virtue, than a vice, since the greater is the better; or at least the less it has to do with reason, the more excusable and Venial. ⟨p. 291⟩Other extravagant passions meet with as favourable measures. (e)Indignation, which makes a man disdain others, as unworthy of his conversation or affable treatment, it is commonly Venial. (f)Audaciousness, in it self, is no worse; nor excessive wrath and immoderate fear, because they are not contrary to Charity, but exorbitant from the right measures of reason. So Intimidity, or (z)Fool-hardiness is Venial, when it proceeds from tolerable foolishness; but the folly may be so great, that the fault will be none. Also (h)incontinent desires, or Lusts: Love likewise, whether of the Flesh, or the World. Of the former thus Angelus; (i)Immoderate self-love, when one excessively seeks the delight of the body, and ease of the flesh, it proceeds from Luxury, yet it is commonly Venial, when it causes not other mortal acts, or neglects.
ANger stands in their general account, as another capital crime. I have touch'd it before; but here let us see how criminal they make it, when in particulars they bring up their reckoning. It is considered in respect of the mode or degree; and the tendency or effects of it. As to the degree of it, how high soever it rise, to what excess soever it transport one, inwardly or outwardly, (b)it is not in its own nature mortal, unless it be so vehement as to bear down both love to God and man, and leave the passionate person, neither which yet it will not do, though it sally out furiously into curses or blasphemies against God or man, if this be but meerly Verbal, as (c)we saw before. The tendency of it, that which it leads to, is revenge; and as to that, it will be Venial if the revenge be but little, or it may be great when it can be taken legally; or it may be great and illegal too if the passion he but quick and great enough. The more excessive it is, the more mischief it may do, and be innocent, if the passion (d)prevent deliberation when it comes, and hinder it while it stays: both it, and the effects of it, how horrid soever, will be Venial. So that if one be angry enough, he may Blaspheme God, renounce Christ, perjure himself, kill or burn whom or what he will, with little, or no fault. Thus by their Doctrine, this capital crime seems more like a vertue, than a vice, since the greater is the better; or at least the less it has to do with reason, the more excusable and Venial. ⟨p. 291⟩Other extravagant passions meet with as favourable measures. (e)Indignation, which makes a man disdain others, as unworthy of his conversation or affable treatment, it is commonly Venial. (f)Audaciousness, in it self, is no worse; nor excessive wrath and immoderate fear, because they are not contrary to Charity, but exorbitant from the right measures of reason. So Intimidity, or (z)Fool-hardiness is Venial, when it proceeds from tolerable foolishness; but the folly may be so great, that the fault will be none. Also (h)incontinent desires, or Lusts: Love likewise, whether of the Flesh, or the World. Of the former thus Angelus;
- (b)Attenditur orde rationis in ira—ut scil. motus irae non immoderate fervescat interius vel exterius, qui ordo si praetermittatur non erit fine peccato—sed non erit mortale ex genere suo: sed possit esse mortale peccatum, puta si ex vehementia irae excidat à dilectione Dei vel proximi. Angel. sum. v. ira. n. 1. Sylvest. ibid. n. 4. Cajetan. sum. v. ira.
- (c)Navat. c. 23. n. 117. & alii supra.
- (d)Passiones nisi ad deliberatum consensum vindictae inducant, veniales sunt. Cajetan. v. rixa. possit esse veniale propter imperfectionem actus, quia praevenit deliberationem. Sylv. v. ira n. 4. Angelus ibid.
- (e)Indigratio (qua ex ira afficitur homo proximo tanquam indigno sua affabilitate, corversatione & hujusmodi), peccatum est propter inordinatam passionem; & communiter venial. Cajetan. Sum. v. Indignatio. Sylv. v. Indignatio. Angel. sum. v. diligere. n. 2.Indigratio (qua ex ira afficitur homo proximo tanquam indigno sua affabilitate, corversatione & hujusmodi), peccatum est propter inordinatam passionem; & communiter veniale. Cajetan. Sum. v. Indignatio. Sylv. v. Indignatio. Angel. sum. v. diligere. n. 2.
- (f)Audacia si pura est communiter est, peccatum veniale: Sicut immoderata iracundia, & immoderatus timor; quia non contrariantur charitati, sed a recta exorbitant rationis regula. Cajetan. v. audacia.
- (z)(g) Veniale autem peccatum hoc est, quando ex stultitia excusabili procedit—tantaque possit esse stoliditas, quod nullum esset peccatum.
- (h)Idem. ibid. v. Incontinentia.
- (i)Amor sui est, quum quis nimis diligit seipsum quaerendo delectationes corporis nimis, & quietem carnis, & procedi ex luxuria, quod est peccatum mortale solum, si propter eum non implet praecepta aut facit contra: aliter communit• est veniale, Sum. v. Amor sui.
