Hate and Anger

A worry, from David French:

Hate has no place in pro-life America. None. And embracing or defending hate—even hatred of the movement’s most vigorous opponents—for the sake of life contradicts the spirit of the movement and stands to do more harm than good to the political cause that so many Christians value the most.

American Evangelicals represent one of the most powerful religious movements in the world. They exercise veto power over the political success of any presidential candidate from one of America’s two great parties. Yet they don’t wield that power to veto the selection of a man who completely rejects—and even scorns—many of their core moral values.

I fully recognize what I’m saying. I fully recognize that refusing to hire a hater and refusing to hire a liar carries costs. If we see politics through worldly eyes, it makes no sense at all. Why would you adopt moral standards that put you at a disadvantage in an existential political struggle? If we don’t stand by Trump we will lose, and losing is unacceptable.

To what degree are you conflating "hate" with "anger"? Anger can be rational. So says Aristotle:

With regard to anger also there is an excess, a deficiency, and a mean. Although they can scarcely be said to have names, yet since we call the intermediate person good-tempered let us call the mean good temper; of the persons at the extremes let the one who exceeds be called irascible, and his vice irascibility, and the man who falls short an inirascible sort of person, and the deficiency inirascibility.

It's possible to be excessively prone to anger, and that is a vice; but notice that it's also possible to be deficiently prone to anger, and that is also a vice. The right soul is angry when anger is appropriate.

But perhaps you want to stand on hate and try to banish it from Christian life. Well, then, a word from G. K. Chesterton describing the Saxon war against the Viking. King Alfred of the Saxons has received a thoughtless blow from a woman cooking cakes that leaves a red scar on his head, and for a moment he is angry with her and thinks of returning it.

Yet then he takes his anger and transforms it into an expression of hate.  His hate is not against her, but against those who have deserved to be hated in the way that Aristotle suggests there are some who deserve our anger.  This transformation is a kind of miracle in that it is an intervention that protects her from wrath.  This little miracle enables the greater miracle of the victory to come:

Then Alfred laughed out suddenly,
Like thunder in the spring,
Till shook aloud the lintel-beams,
And the squirrels stirred in dusty dreams,
And the startled birds went up in streams,
For the laughter of the King.

And the beasts of the earth and the birds looked down,
In a wild solemnity,
On a stranger sight than a sylph or elf,
On one man laughing at himself
Under the greenwood tree—

The giant laughter of Christian men
That roars through a thousand tales,
Where greed is an ape and pride is an ass,
And Jack's away with his master's lass,
And the miser is banged with all his brass,
The farmer with all his flails;

Tales that tumble and tales that trick,
Yet end not all in scorning—
Of kings and clowns in a merry plight,
And the clock gone wrong and the world gone right,
That the mummers sing upon Christmas night
And Christmas Day in the morning.

"Now here is a good warrant,"
Cried Alfred, "by my sword;
For he that is struck for an ill servant
Should be a kind lord.

"He that has been a servant
Knows more than priests and kings,
But he that has been an ill servant,
He knows all earthly things.

"Pride flings frail palaces at the sky,
As a man flings up sand,
But the firm feet of humility
Take hold of heavy land.

"Pride juggles with her toppling towers,
They strike the sun and cease,
But the firm feet of humility
They grip the ground like trees.

"He that hath failed in a little thing
Hath a sign upon the brow;
And the Earls of the Great Army
Have no such seal to show.

"The red print on my forehead,
Small flame for a red star,
In the van of the violent marching, then
When the sky is torn of the trumpets ten,
And the hands of the happy howling men
Fling wide the gates of war.

"This blow that I return not
Ten times will I return
On kings and earls of all degree,
And armies wide as empires be
Shall slide like landslips to the sea
If the red star burn.

"One man shall drive a hundred,
As the dead kings drave;
Before me rocking hosts be riven,
And battering cohorts backwards driven,
For I am the first king known of Heaven
That has been struck like a slave.

"Up on the old white road, brothers,
Up on the Roman walls!
For this is the night of the drawing of swords,
And the tainted tower of the heathen hordes
Leans to our hammers, fires and cords,
Leans a little and falls.

"Follow the star that lives and leaps,
Follow the sword that sings,
For we go gathering heathen men,
A terrible harvest, ten by ten,
As the wrath of the last red autumn—then
When Christ reaps down the kings.

"Follow a light that leaps and spins,
Follow the fire unfurled!
For riseth up against realm and rod,
A thing forgotten, a thing downtrod,
The last lost giant, even God,
Is risen against the world."

Roaring they went o'er the Roman wall,
And roaring up the lane,
Their torches tossed a ladder of fire,
Higher their hymn was heard and higher,
More sweet for hate and for heart's desire,
And up in the northern scrub and brier,
They fell upon the Dane.

Chesterton is here a poet, and 'anger' has two syllables while 'hate' has one. But he has a 'for' there that is disposable; he could have easily composed the line, "More sweet for anger and heart's desire," with no loss to the poetic form. He seems to be saying 'hate' on purpose, and in an explicitly Christian context in which one is commanded to love one's enemy. Alfred refuses to return a blow he has received, and instead turns his justified wrath against another more deserving.

In the end, you know, he brought the leader of the Danish army to Christ -- so the story goes. And if you believe the story, that which was done more sweetly for hate had a good end, indeed many good ends for many people. Salvation for some, if you believe the story, in which salvation of the soul is the most valuable prize of all. At minimum the victory brought stability for England, unity, prosperity, if you believe only demonstrable fact. But French wants to speak within the story, as Chesterton did.