Front Page Titles (by Subject) QUESTION XLVII.: OF THE EFFICIENT CAUSE OF ANGER. - Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1)
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QUESTION XLVII.: OF THE EFFICIENT CAUSE OF ANGER. - St. Thomas Aquinas, Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1) 
Aquinas Ethicus: or, the Moral Teaching of St. Thomas. A Translation of the Principal Portions of the Second part of the Summa Theologica, with Notes by Joseph Rickaby, S.J. (London: Burns and Oates, 1892).
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OF THE EFFICIENT CAUSE OF ANGER.
§ 1. The anger that we speak of in God is not a passion, but a judgment of justice, inasmuch as it is His will to take vengeance on sin. The sinner by sinning can do no effective hurt to God; yet so far as in him lies he acts against God in a twofold way: first, as despising God in His commandments; secondly, as doing hurt to some person, either himself or another, which hurt redounds to God, inasmuch as the sufferer lies within the scope of God’s providence and guardianship.
Article II.—Is the offering of slight and contempt the sole provocative of anger?
R. All the causes of anger are reduced to offering slight. Anger seeks vengeance inasmuch as that seems to be just. Now just vengeance is not taken except for that which is unjustly done; hence the provoking cause of anger is always something that appears in the light of an injustice. Wherefore the Philosopher says that “if men think that they justly suffer at the hands of those who give them pain, they are not angry; for there is no anger at justice.”
Hurt may be done to another in three ways, by ignorance, by passion, and by choice. We are most of all angry with those whom we think have hurt us of set purpose. For if we think that any persons have done us an injury either out of ignorance or out of passion, we are either not angry at all with them, or our anger is much less. For the doing of a thing out of ignorance or out of passion takes off from the notion of its being an injury, and is a circumstance in some measure apt to call for mercy and pardon. But those who do hurt of set purpose, seem to sin from contempt; and therefore it is with them that we are most of all angry.