Whether Hatred Arises from Envy?
Objection 1: It seems that hatred does not arise from envy. For envy
is sorrow for another's good. Now hatred does not arise from sorrow,
for, on the contrary, we grieve for the presence of the evil we hate.
Therefore hatred does not arise from envy.
Obj. 2: Further, hatred is opposed to love. Now love of our neighbor
is referred to our love of God, as stated above (Q. 25, A. 1; Q. 26,
A. 2). Therefore hatred of our neighbor is referred to our hatred of
God. But hatred of God does not arise from envy, for we do not envy
those who are very far removed from us, but rather those who seem to
be near us, as the Philosopher states (Rhet. ii). Therefore hatred
does not arise from envy.
Obj. 3: Further, to one effect there is one cause. Now hatred is
caused by anger, for Augustine says in his Rule that "anger grows
into hatred." Therefore hatred does not arise from envy.
_On the contrary,_ Gregory says (Moral. xxxi, 45) that "out of envy
cometh hatred."
_I answer that,_ As stated above (A. 5), hatred of his neighbor is a
man's last step in the path of sin, because it is opposed to the love
which he naturally has for his neighbor. Now if a man declines from
that which is natural, it is because he intends to avoid that which
is naturally an object to be shunned. Now every animal naturally
avoids sorrow, just as it desires pleasure, as the Philosopher states
(Ethic. vii, x). Accordingly just as love arises from pleasure, so
does hatred arise from sorrow. For just as we are moved to love
whatever gives us pleasure, in as much as for that very reason it
assumes the aspect of good; so we are moved to hate whatever
displeases us, in so far as for this very reason it assumes the
aspect of evil. Wherefore, since envy is sorrow for our neighbor's
good, it follows that our neighbor's good becomes hateful to us, so
that "out of envy cometh hatred."
Reply Obj. 1: Since the appetitive power, like the apprehensive
power, reflects on its own acts, it follows that there is a kind of
circular movement in the actions of the appetitive power. And so
according to the first forward course of the appetitive movement,
love gives rise to desire, whence follows pleasure when one has
obtained what one desired. And since the very fact of taking pleasure
in the good one loves is a kind of good, it follows that pleasure
causes love. And in the same way sorrow causes hatred.
Reply Obj. 2: Love and hatred are essentially different, for the
object of love is good, which flows from God to creatures, wherefore
love is due to God in the first place, and to our neighbor
afterwards. On the other hand, hatred is of evil, which has no place
in God Himself, but only in His effects, for which reason it has been
stated above (A. 1), that God is not an object of hatred, except in
so far as He is considered in relation to His effects, and
consequently hatred is directed to our neighbor before being directed
to God. Therefore, since envy of our neighbor is the mother of hatred
of our neighbor, it becomes, in consequence, the cause of hatred
towards God.
Reply Obj. 3: Nothing prevents a thing arising from various causes in
various respects, and accordingly hatred may arise both from anger
and from envy. However it arises more directly from envy, which looks
upon the very good of our neighbor as displeasing and therefore
hateful, whereas hatred arises from anger by way of increase. For at
first, through anger, we desire our neighbor's evil according to a
certain measure, that is in so far as that evil has the aspect of
vengeance: but afterwards, through the continuance of anger, man goes
so far as absolutely to desire his neighbor's evil, which desire is
part of hatred. Wherefore it is evident that hatred is caused by envy
formally as regards the aspect of the object, but dispositively by
anger.
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