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On Not Neglecting Hatred
Published online by Cambridge University Press: 30 January 2009
Extract
In 1918, on the very day the First World War ended, Karl Barth (1886–1968) wrote of doing theology with the Bible in one hand and the newspapers in the other. The scriptures and the daily papers converge in presenting one real, if highly unpleasant, feature of our human existence: hatred.
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- Copyright © Scottish Journal of Theology Ltd 1994
References
1 Letter of Karl Barth to Eduard Thurneysen dated 11 November 1918 and found in Karl Barth-Eduard Thurneysen Briefwechsel, bd. 1 (Zürich: Theologischer Verlag, 1973), pp. 299–301Google Scholar; this desire to hold together the Bible and the daily newspaper is also cited in Godsey's, JohnKarl Barth, How I Changed My Mind (Richmond, VA: John Knox Press. 1966), p. 12Google Scholar
2 Vol. 4, pp. 683–94; see W. Foerster, ecthros, echtra, ibid., vol. 2, pp. 811–15. It is worth remarking that the Anchor Bible Dictionary has two long articleson ‘love’ (vol. 4, pp. 375–96) but no entry on ‘hatred’. The three volume Dictionary of New Testament Theology, ed. Brown, Colin (Grand Rapids, MI: Zondervan, 1980) briefly treats ‘Enemy, Enmity, Hate’: vol. 1, pp. 553–557Google Scholar.
3 Commenting on John 15:18–21, Raymond Brown explains (The Gospel According to John [Garden City, NY: Doubleday and Company, 1966], p. 695) that ‘Jesus makes clear that the world's hatred of the Christian is not a passing phenomenon; hate is just as much of the essence of the world as love is of the essence of the Christian. The world is opposed to God and His revelation; it can never have anything but hate for those who recognize that revelation in His Son. In a series of four conditional sentences it is repeated that the world's hatred for Christians is basically a refusal of Jesus himself. Love of Jesus has made the true Christian so much like Jesus that he is treated in the same manner as Jesus’.
4 Church Dogmatics. Index Volume, ed. Bromiley, G. W. and Torrance, T. F. (Edinburgh: T. & T. Clark, 1977), pp. 206–262.Google Scholar
5 Chicago: University of Chicago, 1967.
6 London: Darton, Longman & Todd.
7 7 vols. (Tubingen: J. C. B. Mohr, 1957–75).
8 Vol. 5, col. 24–25; entry contributed by Lorenz Nieder and Wilhelm Heinen.
9 Vol. 6, pp. 946–47; entry contributed by J. M. Giannini.
10 Ed. A. Richardson and J. Bowden (London: SCM Press).
11 Ed. J. A. Komonchak et al. (Wilmington, Del.: Michael Glazier).
12 Freiburg i. Br.: Herder.
13 Ed. K. Rahner et al. (London: Burns & Oates, 1968–70).
14 Ed. J. Feiner and M. Löhrer (Zürich/Einsiedln/Köln: Benziger, 1965–81).
15 Vol 6, (New York: Charles Scribner's Sons, 1925), pp. 526–29; entry contributed by William L. Davidson.
16 Munich: Kösel, 1973–74.
17 Basel/Stuttgart: Schwade, 1971-.
18 NewYork:Macmillan, 1967. Not only the psychological origins of hatred but also social systems which educate children to hate call for much more study and remedy. Melanie Klein, Karl Menninger and their successors must be heard and heeded on the anatomy of hatred and violence.
19 Florence: Editrice Le Lettere, 1982; Cattanaro makes no reference to Aristotle or Aquinas.
20 In “Aquinas's Construction of a Moral Account of the Passions,” Freiburger Zeitschrift für Philosophie und Theobgie 33 (1986), pp. 71–97Google Scholar, esp. 73–83, Mark D. Jordan provides a very helpful guide to the sources Aquinas used in his study on the passions.
21 Marcel, G., The Mystery of Being, trans. Fraser, G. S. and Hague, R., vol. 2 (London: Harvill Press, 1951), p. 153.Google Scholar
22 Summa Theologiae, Prima Secundae, q. 46, art. 6 ad 1.