THE NEW SCHAFF-HERZOG
in which capacity he delivered one lecture each term for about four years. In 1883 the delegates of the Common University Fund founded for him a lectureship in church history, which he held up to the time of his death. He delivered the Bampton lectures in 1880, and the Hibbert lectures in 1888.
His first book was published in London in 1881, as the outcome of the Bampton lectures of 1880, on The Organization of the Early Christian Churches (Germ, transl. by A. Harnack, Giessen, 1883). Hatch pursued the same topic in The Growth of Church Institutions (London, 1887; Germ, transl. by A. Harnack, Giessen, 1888). The year 1889 brought his Essays in Biblical Greek, published at Oxford, which dealt especially with the Septuagint. The Hibbert lectures above referred to were published by A. M. Fairbairn after Hatch's death under the title The Influence of Greek Ideas and Usages upon the Christian Church (London, 1890; Germ, transl. by A. Harnack, Freiburg, 1892). His widow and his brother published also a volume of poems, Towards Fields of Light. Sacred Poems (London, 1889): a volume of sermons, The God of Hope (1890); and Memorials of Edwin Hatch (1890) He did a great deal of work on the Hatch-Redpath Concordance to the Septuagint (Oxford, 1891-97).
Hatch was a man of encyclopedic knowledge and of unbounded mental activity. He had plans enough to fill a dozen lives. Many a young man at Oxford felt this as a fetter. Plan after plan for work offered by others was set aside because Hatch said that he had made collections or done preparatory work and the thing would soon be ready to publish, though many of these things never reached the light. As a Churchman Hatch was rather broad, and his publications touching the early church were not at all to the mind of High-churchmen. It was, indeed, his liberal views that prevented him from advancing more rapidly in the university. Caspar Rene Gregory.
Bibliography. Edwin Hatch, Memorials, edited by his Brother (S. C. Hatch), London, 1900; Biographical Notices, also edited by his brother, are prefixed to the volume of Sermons, Overcoming the World, New York, 1891; DNB, xxv. 149-150.
HATE : An emotion in which selfishness manifests its dislike and abhorrence of some person or some object, which, if left to itself, it is disposed to destroy. Hatred of evil, indeed, is the good man's duty.
The Bible has much to say of hate, enmity, and hostility. In the national and social relationships of Israel hate naturally played a large part. No less remarkable, however, is the moral loftiness toward which the great prophets sought to elevate God's people. If even in the language the conceptions of stranger and enemy run interchangeably together, it is still emphasized that the stranger should not be an object of hatred (cf. the Book of Ruth, and I Kings viii. 41-43). Moderation is obligatory in relation to one's particular foe (Deut. xx. 10 sqq.). As the Jewish people became oppressed and embittered, it is true, this moral loftiness no longer asserted itself; the national hatred, inculcated as a virtue, degenerated at last into fanaticism, and rendered the Jews hateful to all
mankind. Chronicles, Esther, and particularly Judith betray this ethical retrogression.
The " vindictive " or " imprecatory " Psalms (such as xli., Ixix., cix.) undoubtedly invoke malediction upon the wicked; though by the wicked morally evil and wilfully impenitent men are meant. In such instances the individual cause is frequently identified with the cause of Yahweh.
According to the New Testament, God's love in Christ has overcome the natural enmity of man to deity, although this enmity is still in existence (James iv. 4; Rom. v. 10). Passages like Matt. xxii. 44 indicate judicial punishment of this enmity. But grace precedes judgment. Consequently love is the permeating principle of Christian ethics for the conquest of all manner of enmity. Jesus openly declared this in Matt. v. 43 sqq., it is illustrated in Luke x. 25 sqq., and practically applied in Luke ix. 54 sqq. It is an error to suppose Christian ethics in an absolute opposition to heathen ethics in this respect; but the new feature of Christian ethics is the universal requirement of loving one's enemies.
Christian ethics enlarges upon the Scriptural foundation. The spirit of Christ is to operate among human families in the nature of leaven. But much remains to be overcome; certain peoples have not yet entirely renounced blood-vengeance; nor must contemporary national Chauvinism, race hatred, and class antipathies be forgotten. The ancient world produced virtuosi of hate, such as Nero or Caligula; and the modern world knows a hatred of Christ which leads to the persecution of his followers (Matt. v. 10-12). Arnold Ruegg.
Bibliography: H. Cremer, Biblico-lheological Lexicon of the New Testament, s.v. 'exSpos, Edinburgh, 1886; DB, ii. 308-309; DCG, i. 704-706 (contains good list of references); and, in general, works on ethics.
HATFIELD, EDWIN FRANCIS: American Presbyterian; b. at Elizabethtown, N. J., Jan. 9, 1807; d. at Summit, N. J., Sept. 22, 1883. He studied at Middlebury College, Vt. (B.A., 1829), and at Andover Theological Seminary (1829-31 ). He was pastor of the Second Presbyterian Church, St. Louis, (1832-35), of the Seventh Presbyterian Church, New York (1835-56), and of the North Presbyterian Church, New York (1856-63). He was stated clerk of the New School Assembly (1846-70), and of the united body (1870-83), and was elected moderator in 1883. In 1866 he was a member of the Reunion Committee of the New School Assembly. He was special agent for the Union Theological Seminary 1864-66, and again 1870-73, and bequeathed his library of 6,000 volumes to that institution. His more important works are: Memoir of Elihu W Baldwin (New York, 1843); St. Helena and the Cape of Good Hope (1852); The History of Elizabeth, N. J (1868); and The Church Hymn-Book, with Tunes (1872).