Source: Jesus Before Christianity: The Gospel of Liberation (1976), p. 26.
Source: Discipleship (1937), The Disciple and Unbelievers, p. 184.
Source: Understanding International Conflicts: An Introduction to Theory and History (6th ed., 2006), Chapter 4, The Failure of Collective Security and World War II, p. 111.
Source: Towards Evening (1889), p. 34
“Hate the sin and love the sinner.”
This is variant of a traditional Christian proverb; ie: "Hate the sin, but love the sinner" in Sermons, Lectures, and Occasional Discourses (1828) Edward Irving http://books.google.co.uk/books?id=VwUeH-wTxZ8C&pg=PA132, and similar expressions date to those of Augustine of Hippo: "Love the sinner and hate the sin." Gandhi did express approval of such sentiments in his An Autobiography (1927): "Hate the sin and not the sinner" is a precept which, though easy enough to understand, is rarely practiced, and that is why the poison of hatred spreads in the world.
Misattributed
“Love the sinner and hate the sin.”
Cum dilectione hominum et odio vitiorum.
Opera Omnia, Vol II. Col. 962, letter 211
Alternate translation: With love for mankind and hatred of sins (vices).
“A large part of mankind is angry not with the sins, but with the sinners.”
Magna pars hominum est quae non peccatis irascitur, sed peccantibus.
De Ira (On Anger): Book 2, cap. 28, line 8
Moral Essays
The Tragic Sense of Life (1913), IV : The Essence of Catholicism
Context: The real sin — perhaps it is a sin against the Holy Ghost for which there is no remission — is the sin of heresy, the sin of thinking for oneself. The saying has been heard before now, here in Spain, that to be a liberal — that is, a heretic — is worse than being an assassin, a thief, or an adulterer. The gravest sin is not to obey the Church, whose infallibility protects us from reason.
From ‘’Justice’’ in Unspoken Sermons Series III (1889)
Context: If sin must be kept alive, then hell must be kept alive; but while I regard the smallest sin as infinitely loathsome, I do not believe that any being, never good enough to see the essential ugliness of sin, could sin so as to deserve such punishment. I am not now, however, dealing with the question of the duration of punishment, but with the idea of punishment itself; and would only say in passing, that the notion that a creature born imperfect, nay, born with impulses to evil not of his own generating, and which he could not help having, a creature to whom the true face of God was never presented, and by whom it never could have been seen, should be thus condemned, is as loathsome a lie against God as could find place in heart too undeveloped to understand what justice is, and too low to look up into the face of Jesus.
