Did the Buddha ever 'thunder' during a Fire Sermon?

As most spiritual founders, the Buddha's life and actions are conveyed orally for 500 years and are prone to be expanded upon, embellished or even invented. I see the Flower Sermon as more representative of Buddha because for him the lesson was so simple. No need for words. No need for fiery emotions. Just hold up a flower - he is whispering inside, can't you see what is plain as day. One person saw it and became an important conveyor of the dharma.

A later Buddhist is Dogen. He wrote the Shobo Genzo or True Dharma Eye in order to demystify Buddhism in Japan from a religion of beliefs to a practice of realization. Here is a link that describes this in more depth. http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/shaner.htm

It is important to emphasize Dogen's descriptive phenomenological methodology in Shobogenzo. Shobogenzo is a collection of Dogen's discourses, given orally and written, from 1231 until his death in 1253. The apparent phenomenological tenor of Shobogenzo is characterized by Dogen's argumentation based upon reference to everyday experience. Dogen's foremost objective in Shobogenzo is to describe the most primordial mode of experience in which the world is presented to consciousness. He is concerned with faithfully describing a mode of experience void of unjustified presuppositions, metaphysical conceptualizations, ontological presuppositions, or any other impairment of an authentic direct encounter with th world as it is originally given to consciousness. Each fascicle focuses upon specific aspects of experience, for example, its istructure, temporal component, ethical dimension, and so forth. Dogen's appeal to cultivate (shugyo(d)) an unimpaired experience one's situation (jisetsu(e)) was intended to justify his insistence on practicing zazen (seated meditation). Dogen abandoned his initial description of how to perform zazen (Fukanzazengi(f)) and -------------------------- David E. Shaner is Assistant Professor of Philosophy, Furman University, Creenville, South Carolina. Philosophy East and West 35, no. 1 (January 1985).

                            p. 18

    justification of its prominent role in the history of
    Buddhist practice (Bendowa(g)) in favor of describing
    the experience  of zazen itself  (Shobogenzo).  Since
    Dogen's  endeavor  is to describe  the  structure  of
    paradigmatic  modes  of experience  that authenticate
    Buddhist doctrines, a phenomenological interpretation
    is a more appropriate methodology  than, for example,
    a historical or analytical approach.(1)

Dogen tried to demystify the practice of meditation and put things in an experiential reference point. One must choose a path that is inclined to the ways that are your own inner orientation. Both of these examples offer evidence of the Buddha and Dogen being free of being firebrand preaching in favor of sticking to the plain, essentials of the path. This question remains open to various interpretation as long as no reliable sources exist directly from the time of Buddha. However, Dogen's life is well documented and may give us clues to the Buddha's style and intensity.

'Thundering' may imply 'bold' or 'loud', not 'angry'.

From The Buddha's Last Days,

The the venerable Sariputta came to see the Lord, saluted him, sat down on one side, and said, "It is clear to me Lord that there never has been, will be, or is now another ascetic or Brahmin who is better or more enlightened than the Lord.

You have spoken boldly with a bull's voice, Sariputta, you have roared the lion's roar of certainty! How is this? Have all the Arahant Buddhas of the past appeared to yu, and were their minds [etc.]

Loudness and/or confidence must have been useful, in a crowd: from The Lion's Roar,

It is not typical of the Buddha to extol himself, for he did not intend his Dispensation to evolve into a personality cult centered around himself as a charismatic and powerful leader.

[...] "Here, the Tathagata understands as it actually is the possible as possible and the impossible as impossible. And that is a Tathagata's power that the Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Maybe too it was part of a style of oratory: from Kim,

Hereat, simply as a child engrossed in a new game, the lama threw back his head and began the full-throated invocation of the Doctor of Divinity ere he opens the full doctrine.

The "Lion's Roar" seems to be repeated in this Zen story: from The Last Poem of Hoshin,

Hoshin, with the roar of a conquering lion, shouted "Kaa!" and was gone.

As for displaying affect, No Attachment to Dust suggests,

Even though alone in a dark room, be as if you were facing a noble guest. Express your feelings, but become no more expressive than your true nature.

The Buddha explicitly warns against reacting to an insult with anger: from Akkosa Sutta: Insult

Whence is there anger
for one free from anger,
    tamed,
    living in tune —
one released through right knowing,
    calmed
    & Such.

You make things worse
when you flare up
at someone who's angry.
Whoever doesn't flare up
at someone who's angry
    wins a battle
    hard to win.

You live for the good of both
    — your own, the other's —
when, knowing the other's provoked,
    you mindfully grow calm.

When you work the cure of both
    — your own, the other's —
those who think you a fool
know nothing of Dhamma.