Question I: What the object of hatred is, and what it is

Hatred regards the whole, whatever has been apprehended as evil and troublesome. Hence it is plain that it can be held in hatred, not only one's neighbor; but even God, if he be apprehended as troublesome; for thus the damned hate him, and they hated him in this life. So Christ says at Ioan. 15. They have hated me, and my Father. But that the word may be fulfilled which is written in their law: Because they have hated me without cause. Psalm. 34. and 138. Where the S. Doct. observes shrewdly on 15. Ioan. from D. August. tract. 81. and the Gloss; that God is said to be hated without cause, because we have no cause for hating God, nor do we reap any advantage from it. It is divided into hatred of affection, and of effect. See D. Bonavent. in 3. dist. 30. quaest. 4. and ad Psalm. 30. where he truly divides hatred. It is defined by D. Bonaventure in the opusc. declaratorio terminorum Theologiae: Hatred is the will, affecting evil for the neighbor, that he may lack the good which saddens the one hating him. Where he defines only hatred toward the neighbor. Nyssenus indeed, homil. 8. in Eccles., defines it thus: It is an alienation, and aversion of appetite, or of the will, from that which is unpleasing, or affects with molestation, or, as D. Thom. says, prima 2. quaest. 29. art. 1. from that which is esteemed as noxious and evil.

From these definitions you have a twofold hatred, of Abomination, and of Enmity. That is, by which we abominate someone as unworthy of our friendship; this, however, is that by which we wish evil to the neighbor precisely that ill may befall him, as Tannerus notes, disput. 2. quaest. 6. dub. cit.