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Objection 1: It would seem that reviling does not arise from anger.
For it is written (Prov. 11:2): "Where pride is, there
shall also be reviling." But anger is a vice distinct from pride.
Therefore reviling does not arise from anger.
Objection 2: Further, it is written (Prov. 20:3): "All
fools are meddling with revilings." Now folly is a vice opposed to
wisdom, as stated above (Question 46, Article 1); whereas
anger is opposed to meekness. Therefore reviling does not arise from
anger.
Objection 3: Further, no sin is diminished by its cause. But the
sin of reviling is diminished if one gives vent to it through anger:
for it is a more grievous sin to revile out of hatred than out of
anger. Therefore reviling does not arise from anger.
On the contrary, Gregory says (Moral. xxxi, 45) that "anger
gives rise to revilings."
I answer that, While one sin may arise from various causes, it is
nevertheless said to have its source chiefly in that one from which it
is wont to arise most frequently, through being closely connected with
its end. Now reviling is closely connected with anger's end, which
is revenge: since the easiest way for the angry man to take revenge on
another is to revile him. Therefore reviling arises chiefly from
anger.
Reply to Objection 1: Reviling is not directed to the end of pride
which is excellency. Hence reviling does not arise directly from
pride. Nevertheless pride disposes a man to revile, in so far as
those who think themselves to excel, are more prone to despise others
and inflict injuries on them, because they are more easily angered,
through deeming it an affront to themselves whenever anything is done
against their will.
Reply to Objection 2: According to the Philosopher (Ethic.
vii, 6) "anger listens imperfectly to reason": wherefore an angry
man suffers a defect of reason, and in this he is like the foolish
man. Hence reviling arises from folly on account of the latter's
kinship with anger.
Reply to Objection 3: According to the Philosopher (Rhet. ii,
4) "an angry man seeks an open offense, but he who hates does not
worry about this." Hence reviling which denotes a manifest injury
belongs to anger rather than to hatred.
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