Part III (Secunda Secundae) Part 60 (2/2)
Reply Obj. 3: There may be three reasons for citing witnesses. First, to show that the deed in question is a sin, as Jerome says: secondly, to prove that the deed was done, if repeated, as Augustine says (loc.
cit.): thirdly, ”to prove that the man who rebuked his brother, has done what he could,” as Chrysostom says (Hom. in Matth. lx).
Reply Obj. 4: Augustine means that the matter ought to be made known to the prelate before it is stated to the witnesses, in so far as the prelate is a private individual who is able to be of more use than others, but not that it is to be told him as to the Church, i.e. as holding the position of judge.
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QUESTION 34
OF HATRED (In Six Articles)
We must now 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 G.o.d?
(2) Whether hatred of G.o.d 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?
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FIRST ARTICLE [II-II, Q. 34, Art. 1]
Whether It Is Possible for Anyone to Hate G.o.d?
Objection 1: It would seem that no man can hate G.o.d. For Dionysius says (Div. Nom. iv) that ”the first good and beautiful is an object of love and dilection to all.” But G.o.d is goodness and beauty itself.
Therefore He is hated by none.
Obj. 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 G.o.d is the very truth according to John 14:6.
Therefore all love G.o.d, and none can hate Him.
Obj. 3: Further, hatred is a kind of aversion. But according to Dionysius (Div. Nom. i) G.o.d 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 (John 15:24): ”But now they have both seen and hated both Me and My Father.”
_I answer that,_ As shown above (I-II, Q. 29, A. 1), hatred is a movement of the appet.i.tive power, which power is not set in motion save by something apprehended. Now G.o.d 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 G.o.d ... ”are clearly seen, being understood by the things that are made” (Rom. 1:20). Now G.o.d 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 G.o.d 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 G.o.d, are desirable and lovable to all. Wherefore again G.o.d cannot be an object of hatred if we consider Him as the Author of such like effects. Some of G.o.d'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, G.o.d may be an object of hatred to some, in so far as they look upon Him as forbidding sin, and inflicting punishment.
Reply Obj. 1: This argument is true of those who see G.o.d's Essence, which is the very essence of goodness.
Reply Obj. 2: This argument is true in so far as G.o.d 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.
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