Hatred
Hatred
In the time of Nero the Christians of Rome were accused, net so much on the charge of burning the city, as of hating the human race (haud proinde in crimine incendii quam odio humani generis convicti sunt [Tac. Ann. xv. 44]). The indictment was the opposite of the truth. Christianity is amor generis humani. Christs new commandment is that ye love one another (Joh 13:34, 1Jn 2:8), and it is fulfilled when an outward categorical imperative (e.g. Lev 19:18) is changed into an inward personal impulse, the dynamic of which is His own self-sacrificing, all-embracing love. We love, because he first loved us (1Jn 4:19), and it would be as right to insert the human race as him (Authorized Version ) after the first verb. By precept and example Christ constrains men to love one another as He has loved them. To be Christlike is to love impartially and immeasurably. Love is the sole and sufficient evidence that a man is in the light (1Jn 2:10). There is a silencing finality in St. Johns judgment of that profession of Christianity which is not attested by love: He that saith he is in the light, and hateth his brother, is in the darkness even until now (1Jn 2:9). The negative is displaced by the positive , for there is no real via media, cool indifference to any man being quickly changed under stress of temptation into very decided dislike. is guilty of an unnatural hatred, and though brother refers in the first instance to those who are members of the body of Christ, it is impossible to evade the wider application. The brother for whom Christ died (1Co 8:11) is every man. In the searching language of the Apostle of love, hatred is equivalent to murder (1Jn 3:15): the one concept lacks no hideous element that is present in the other; the animating ideas and passions of the hater and the murderer are the same. The Christians of the Apostolic Age could not but love the world which God so loved (Joh 3:18), and for whose sins Christ is the propitiation (1Jn 2:2). Their world hated them, and, in many instances, ended by murdering them; but persecution and bloodshed only constrained them to love the more, in accordance with the precepts of the Sermon on the Mount (Mat 5:44). The early Church extorted from that pagan world the beautiful tribute, See how these Christians love one another! The Spirit of Christ moved His followers to put away all bitterness and wrath with all malice, to be kind one to another (Eph 4:31 f.), and put on love as the bond of perfectness (Col 3:14). While they could recall the time when they were hateful, hating one another (, , Tit 3:3; Vulgate odibiles, odientes invicem), the spirit of the new life was (love of the brethren), to which was added a world-wide (2Pe 1:7).
To orthodox Judaism, as well as to cultured Hellenism and the hard pagan Roman world, it seemed natural to love only ones friends. When the Rabbis quoted Lev 19:18, Thou shalt love thy neighbour, they did not hesitate to add, on their own account, the rider, Thou shalt hate thine enemy (Mat 5:43). To Aristotle the only conceivable objects of love were the persons and things that were good, pleasant, or useful (Nic. Eth. viii. 2). Sulla, a typical Roman, wished it to be inscribed on his monument in the Campus Martius that none of his friends ever did him a kindness, and none of his enemies ever did him a wrong, without being fully repaid (Plut. Sulla, xxxviii.). Into a world dominated by such ideas Christianity brought that enthusiasm of humanity which is the reflexion of Christs own redeeming love. Associating the ideas of hatred and death, it opposed to them those of love and life. We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death (1Jn 3:14).
Cicero defines hatred (odium) as ira inveterata (Tusc. Disp. iv. 9), a phrase which Chaucer borrows in Persones Tale, Hate is old wrathe. But ira is in itself a morally neutral instinct, which becomes either righteous or unrighteous according to the quality of the objects against which it is directed. The which the Christian has to put away include all selfish kinds of hatred. But he soon discovers that in his new life he must still be a good hater if he is to be a true lover. He must, with Dante, hate the sin which hinders loving. What indignation () is wrought in him by a sorrow after a godly sort! (2Co 7:11). The love which he feels as he comes nearer God is hot with wrath against every abominable thing which God hates. The capacity for hatred is set down by Christ to the credit of the Church of Ephesus: Thou hatest the works of the Nicolaitans, which I also hate (Rev 2:6). To Christ Himself the words of Psa 45:7 are applied, Thou hast loved righteousness and hated iniquity (Heb 1:9). The writer of Revelation does not conceal his loathing of pagan Rome, calling it a hold of unclean and hateful birds (Rev 18:2), and Jude (Jud 1:23) bids evangelists who snatch brands from the burning have mercy with fear, hating even the garment spotted by the flesh.
If hatred not merely of evil things but of wicked persons is anywhere ascribed to God, a difficulty is at once felt. It is probably a mistake to take in Rom 5:10 (cf. Col 1:21, Jam 4:4) in a passive sense, though Calvin, Tholuck, Meyer, and others do so. The meaning is hostile to God, not hateful to God (Ritschl, Lightfoot, Sanday-Headlam). God, who hates the sin, loves the sinner, and it is only in the alienated mind of man that a needs to be effected. But in Rom 9:13 the words are quoted which Malachi (1:2f.) attributes to Jahweh: Jacob have I loved, but Esau have I hated. The saying may be interpreted in the light of Luk 14:26, where hate evidently means love less; or it may be taken as an imperfect OT conception, which St. Paul uses in an argumentum ad hominem without giving it his own imprimatur.
James Strahan.
Fuente: Dictionary of the Apostolic Church
HATRED
Is the aversion of the will to any object considered by us as evil, or to any person or thing we suppose can do us harm.
See ANTITATHY. Hatred is ascribed to God, but is not to be considered as a passion in him as in man; nor can he hate any of the creatures he has made as his creatures. Yet he is said to hate the wicked, Psa 5:5; and indignation and wrath, tribulation and anguish, will be upon every soul of man that does evil.
See WRATH OF GOD.
Fuente: Theological Dictionary
hatred
The passion opposed to love, aversion for a thing, for a person, or for his actions or qualities. It is justifiable to hate or loathe the evil deeds or habits of another, as this can be done without hating the person. It is never permitted to hate another with hostile sentiment or action, wishing him ill, rejoicing over his sufferings, injuring him in any way no matter how abominable his deeds or qualities may be. Hatred for things appears chiefly in what is known as odium theologicum, the hatred of a religion or of those who profess it.
Fuente: New Catholic Dictionary
Hatred
Hatred in general is a vehement aversion entertained by one person for another, or for something more or less identified with that other. Theologians commonly mention two distinct species of this passion. One (odium abominationis, or loathing) is that in which the intense dislike is concentrated primarily on the qualities or attributes of a person, and only secondarily, and as it were derivatively, upon the person himself. The second sort (odium inimicitiae, or hostility) aims directly at the person, indulges a propensity to see what is evil and unlovable in him, feels a fierce satisfaction at anything tending to his discredit, and is keenly desirous that his lot may be an unmixedly hard one, either in general or in this or that specified way.
This second kind of hatred, as involving a very direct and absolute violation of the precept of charity, is always sinful and may be grievously so. The first-named species of hatred, in so far as it implies the reprobation of what is actually evil, is not a sin and may even represent a virtuous temper of soul. In other words, not only may I, but I even ought to, hate what is contrary to the moral law. Furthermore one may without sin go so far in the detestation of wrongdoing as to wish that which for its perpetrator is a very well-defined evil, yet under another aspect is a much more signal good. For instance, it would be lawful to pray for the death of a perniciously active heresiarch with a view to putting a stop to his ravages among the Christian people. Of course, it is clear that this apparent zeal must not be an excuse for catering to personal spite or party rancour. Still, even when the motive of one’s aversion is not impersonal, when, namely, it arises from the damage we may have sustained at the hands of others, we are not guilty of sin unless besides feeling indignation we yield to an aversion unwarranted by the by the hurt we have suffered. This aversion may be grievously or venially sinful in proportion to its excess over that which the injury would justify.
When by any conceivable stretch of human wickedness God Himself is the object of hatred the guilt is appallingly special. If it be that kind of enmity (odium inimicitiae) which prompts the sinner to loathe God in Himself, to regret the Divine perfections precisely in so far as they belong to God, then the offence committed obtains the undisputed primacy in all the miserable hierarchy of sin. In fact, such an attitude of mind is fairly and adequately described as diabolical; the human will detaches itself immediately from God; in other sins it does so only mediately and by consequence, that is, because of its inordinate use of some creature it is averted from God. To be sure, according to the teaching of St. Thomas (II-II:24:12) and the theologians, any mortal sin carries with it the loss of the habit of supernatural charity, and implies so to speak a sort of virtual and interpretive hatred of God, which, however, is not a separate specific malice to be referred to in confession, but only a circumstance predicable of every grievous sin.
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JOSEPH F. DELANY Transcribed by Randy Heinz, sfo
The Catholic Encyclopedia, Volume VIICopyright © 1910 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, June 1, 1910. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Hatred
among the works of the flesh (Gal. 5:20). Altogether different is the meaning of the word in Deut. 21:15; Matt. 6:24; Luke 14:26; Rom. 9:13, where it denotes only a less degree of love.
Fuente: Easton’s Bible Dictionary
HATRED
Hatred, in the sense of a deep-seated ill-feeling towards another person, is condemned as being one of the evil results of sinful human nature. It is the opposite of love and should not be found in the lives of Gods people (Lev 19:17; Mat 5:44; Gal 5:20; Col 3:8; 1Pe 2:1; 1Jn 4:20). People whose lives are under the power of sin hate what is good, hate those who are righteous, and hate God (1Ki 22:8; Psa 69:4; Mic 3:2; Joh 3:20; Joh 15:18; Joh 15:23-25; Joh 17:14).
Gods people, by contrast, are not to hate those who hate them, but do them good (Luk 6:27). But they must hate wickedness, just as God hates it (Psa 97:10; Psa 119:104; Pro 6:16-19; Isa 61:8; Heb 1:9; Jud 1:23; Rev 2:6).
Sometimes the Bible uses the word hate in a special sense that has nothing to do with either the bitterness or the opposition outlined in the examples above. It is used in a situation where a choice has to be made between two things or two people. One is chosen, or loved, the other is rejected, or hated (Gen 29:30-31; Mal 1:2-3; Luk 14:26-27; Joh 12:25; Rom 9:10-13).
Fuente: Bridgeway Bible Dictionary
Hatred
HATRED.Personal hatred is permitted in the OT, but forbidden in the NT (Mat 5:43-45). Love is to characterize the Christian life (Mat 22:37-40). The only hatred it can express is hatred of evil (Heb 1:9, Jud 1:23, Rev 2:6; Rev 17:15). In Luk 14:26 and Joh 12:25 the use of the verb hate by Jesus is usually explained as Oriental hyperbole; and we are gravely assured that He did not mean hate, but only love less than some other thing. It would seem fairer to suppose that He meant what He said and said what He meant; but that the hatred He enjoined applied to the objects mentioned only so far as they became identified with the spirit of evil and so antagonistic to the cause of Christ.
D. A. Hayes.
Fuente: Hastings’ Dictionary of the Bible
Hatred
Against iniquity, justified
Psa 97:10; Psa 101:3; Psa 119:104; Psa 119:128; Psa 119:163; Psa 139:21-22
Of God
Psa 5:5; Psa 45:7; Mal 2:16
Scriptures relating to
Lev 19:17; Psa 25:19; Psa 35:19; Pro 10:12; Pro 10:18; Pro 15:17; Pro 26:24-26; Mat 5:43-44; Mat 6:15; Mat 10:22; Joh 15:18-19; Joh 15:23-25; Joh 17:14; Gal 5:19-20; Eph 4:31; Col 3:8; 1Jn 2:9; 1Jn 2:11; 1Jn 3:10; 1Jn 3:13-15; 1Jn 4:20 Envy; Jealousy; Malice; Revenge