Editing Anger (section)

====Catholic====
[[File:Boschsevendeadlysins.jpg|thumb|''[[The Seven Deadly Sins and the Four Last Things]]'', by [[Hieronymus Bosch]] (1485). "Wrath" is depicted at the bottom in a series of circular images. Below the image is the [[Latin]] inscription ''Cave Cave Deus Videt'' ("Beware, Beware, God is Watching").]]
[[File:Rage-and-anger-fresco.jpg|thumb|[[Angel]] with [[Temperance (virtue)|Temperance]] and [[Humility]] [[virtue]]s versus [[Devil]] with [[Rage (emotion)|Rage]] and Wrath [[sins]]. A fresco from the 1717 Saint Nicholas [[Eastern Orthodox Church|Orthodox church]] in Cukovets, [[Pernik Province]], [[Bulgaria]]]]

''Wrath'' is one of the [[Seven Deadly Sins]] in Catholicism; and yet the [[Catechism of the Catholic Church]] states (canons 1772 and 1773) that anger is among the passions, and that "in the passions, as movements of the sensitive appetite, there is neither good nor evil". The neutral act of anger becomes the sin of wrath when it is directed against an innocent person, when it is unduly unbending or long-lasting, or when it desires excessive punishment. "If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin" (CCC 2302). Hatred is the sin of desiring that someone else may suffer misfortune or evil, and is a mortal sin when one desires grave harm (CCC 2302-03).

[[Christianity in the Middle Ages|Medieval Christianity]] vigorously denounced wrath as one of the seven cardinal, or deadly sins, but some Christian writers at times regarded the anger caused by injustice as having some value.<ref name="Ethics"/><ref name="AngerTheory">Simon Kemp, K.T. Strongman, ''Anger theory and management: A historical analysis'', The American Journal of Psychology, Vol. 108, No. 3. (Autumn, 1995), pp. 397–417</ref> [[Basil of Caesarea|Saint Basil]] viewed anger as a "reprehensible temporary madness".<ref name="Ethics"/> Joseph F. Delany in the [[Catholic Encyclopedia]] (1914) defines anger as "the desire of vengeance" and states that a reasonable vengeance and passion is ethical and praiseworthy. Vengeance is sinful when it exceeds its limits in which case it becomes opposed to justice and charity. For example, "vengeance upon one who has not deserved it, or to a greater extent than it has been deserved, or in conflict with the dispositions of law, or from an improper motive" are all sinful. An unduly vehement vengeance is considered a [[venial sin]] unless it seriously goes counter to the love of [[God in Christianity|God]] or of one's neighbor.<ref>{{cite CE1913|wstitle=Anger}}</ref>

A more positive view of anger is espoused by Roman Catholic pastoral theologian [[Henri Nouwen|Henri J.M. Nouwen]]. Father Nouwen points to the spiritual benefits in anger toward God as found in both the [[Old Testament]] and [[New Testament]] of the [[Bible]]. In the Bible, says Father Nouwen, "it is clear that only by expressing our anger and hatred directly to God will we come to know the fullness of both his love and our freedom".<ref>Henri J.M. Nouwen, "Forward" in ''May I Hate God?'' Pierre Wolff, 2 (Paulist Press, 1979).</ref>

[[Georges Bernanos]] illustrates Nouwen's position in his novel ''The Diary of a Country Priest''. The countess gave birth to the son she had long wanted, but the child died. She was fiercely angry. When the priest called, the countess vented her anger toward her daughter and husband, then at the priest who responded gently, "open your heart to [God]". The countess rejoined, "I've ceased to bother about God. When you've forced me to admit that I [[hate]] Him, will you be any better off?" The priest continued, "you no longer hate Him. Hate is indifference and contempt. Now at last you're face to face with Him{{nbsp}}... Shake your fist at Him, spit in His face, scourge Him." The countess did what the priest counseled. By confessing her hate, she was enabled to say, "all's well".<ref>Georges Bernanos, ''The Diary of a Country Priest'' (London: Fontana Books, 1956), 126–150 passim.</ref>