OF HATRED (SIX ARTICLES)
We must how consider the vices opposed to charity: (1) hatred, which is opposed to love; (2) sloth and envy, which are opposed to the joy of charity; (3) discord and schism, which are contrary to peace; (4) offense and scandal, which are contrary to beneficence and fraternal correction.
Under the first head there are six points of inquiry:
(1) Whether it is possible to hate God?
(2) Whether hatred of God is the greatest of sins?
(3) Whether hatred of one's neighbor is always a sin?
(4) Whether it is the greatest of all sins against our neighbor?
(5) Whether it is a capital sin?
(6) From what capital sin does it arise?
Whether it is possible for anyone to hate God?
Objection 1: It would seem that no man can hate God. For Dionysius says (Div. Nom. iv) that "the first good and beautiful is an object of love and dilection to all." But God is goodness and beauty itself. Therefore He is hated by none.
Objection 2: Further, in the Apocryphal books of 3 Esdras 4:36,39 it is written that "all things call upon truth . . . and (all men) do well like of her works." Now God is the very truth according to Jn. 14:6. Therefore all love God, and none can hate Him.
Objection 3: Further, hatred is a kind of aversion. But according to Dionysius (Div. Nom. i) God draws all things to Himself. Therefore none can hate Him.
On the contrary, It is written ( Ps. 73:23 ): "The pride of them that hate Thee ascendeth continually," and ( Jn. 15:24 ): "But now they have both seen and hated both Me and My Father."
I answer that, As shown above (FS, Q[29], A[1]), hatred is a movement of the appetitive power, which power is not set in motion save by something apprehended. Now God can be apprehended by man in two ways; first, in Himself, as when He is seen in His Essence; secondly, in His effects, when, to wit, "the invisible things" of God . . . "are clearly seen, being understood by the things that are made" ( Rom. 1:20 ). Now God in His Essence is goodness itself, which no man can hate---for it is natural to good to be loved. Hence it is impossible for one who sees God in His Essence, to hate Him.
Moreover some of His effects are such that they can nowise be contrary to the human will, since "to be, to live, to understand," which are effects of God, are desirable and lovable to all. Wherefore again God cannot be an object of hatred if we consider Him as the Author of such like effects. Some of God's effects, however, are contrary to an inordinate will, such as the infliction of punishment, and the prohibition of sin by the Divine Law. Such like effects are repugnant to a will debased by sin, and as regards the consideration of them, God may be an object of hatred to some, in so far as they look upon Him as forbidding sin, and inflicting punishment.
Reply to Objection 1: This argument is true of those who see God's Essence, which is the very essence of goodness.
Reply to Objection 2: This argument is true in so far as God is apprehended as the cause of such effects as are naturally beloved of all, among which are the works of Truth who reveals herself to men.
Reply to Objection 3: God draws all things to Himself, in so far as He is the source of being, since all things, in as much as they are, tend to be like God, Who is Being itself.
Whether hatred of God is the greatest of sins?
Objection 1: It would seem that hatred of God is not the greatest of sins. For the most grievous sin is the sin against the Holy Ghost, since it cannot be forgiven, according to Mat. 12:32. Now hatred of God is not reckoned among the various kinds of sin against the Holy Ghost, as may be seen from what has been said above (Q[14], A[2]). Therefore hatred of God is not the most grievous sin.
Objection 2: Further, sin consists in withdrawing oneself from God. Now an unbeliever who has not even knowledge of God seems to be further away from Him than a believer, who though he hate God, nevertheless knows Him. Therefore it seems that the sin of unbelief is graver than the sin of hatred against God.
Objection 3: Further, God is an object of hatred, only by reason of those of His effects that are contrary to the will: the chief of which is punishment. But hatred of punishment is not the most grievous sin. Therefore hatred of God is not the most grievous sin.
On the contrary, The best is opposite to the worst, according to the Philosopher (Ethic. viii, 10). But hatred of God is contrary to the love of God, wherein man's best consists. Therefore hatred of God is man's worst sin.
I answer that, The defect in sin consists in its aversion from God, as stated above (Q[10], A[3]): and this aversion would not have the character of guilt, were it not voluntary. Hence the nature of guilt consists in a voluntary aversion from God.