Sin is disruptive,belt.Even the heavens were disrupted by lucifer’s pride. The power of love destroys evil and nature is disrupted. God does not Change from love,belt.
Perhaps Aquinas might help you on this...
That God hates nothing
AS love is to good, so is hatred to evil; we wish good to them whom we love, and evil to them whom we hate. If then the will of God cannot be inclined to evil, as has been shown , it is impossible for Him to hate anything.
2. The will of God tends to things other than Himself inasmuch as, by willing and loving His own being and goodness, He wishes it to be diffused as far as is possible by communication of His likeness. This then is what God wills in beings other than Himself, that there be in them the likeness of His goodness. Therefore God wills the good of everything, and hates nothing.
4. What is found naturally in all active causes, must be found especially in the Prime Agent. But all agents in their own way love the effects which they themselves produce, as parents their children, poets their own poems, craftsmen their works. Much more therefore is God removed from hating anything, seeing that He is cause of all.*
Hence it is said: Thou lovest all things that are, and hatest nothing of the things that Thou hast made (Wisd. xi, 25).
Some things however God is said, to hate figuratively (similitudinarie), and that in two ways. The first way is this, that God, in loving things and willing their good to be, wills their evil not to be: hence He is said to have hatred of evils, for the things we wish not to be we are said to hate. So it is said: Think no evil in your hearts every one of you against his friend, and love no lying oath: for all these are things that I hate, saith the Lord (Zach. viii, 17). But none of these things are effects of creation: they are not as subsistent things, to which hatred or love properly attaches. The other way is by God’s wishing some greater good, which cannot be without the privation of a lesser good; and thus He is said to hate, whereas it is more properly love. Thus inasmuch as He wills the good of justice, or of the order of the universe, which cannot be without the punishment or perishing of some, He is said to hate those beings whose punishment or perishing He wills, according to the text, Esau I have hated (Malach. i, 3); and, Thou hatest all who work Iniquity, thou wilt destroy all who utter falsehood: the man of blood and deceit the Lord shall abominate (Ps. v, 7).
Also, Christ’s resurrection proves love conquers evil and sin
stfassisi wrote:
“... God hates nothing.”
David wrote:
“Do I not hate them, O LORD, who hate You? And do I not loathe those who rise up against You? I hate them with perfect hatred; I count them my enemies. Search me, O God, and know my heart; try me, and know my anxieties; and see it there is any wicked way in me, and lead me in the way everlasting.” (Psalm 139:21-24)
Where is God’s renunciation of David’s “perfect hatred”? Of course, there is none, for God also hates the very enemies David hates (which is why David’s is “perfect hatred”). The enemies David hates (both here and throughout the psalms) are sin, death, and Satan.
Also, take note carefully what is said here: “I will ransom them from the power of the grave; I will redeem them from death. O Death, I will be your plagues! O Grave, I will be your destruction! Pity is hidden from My eyes.” (Hosea 13:14)
What of that named by the LORD as quoted by Hosea is not part of His creation? Yet, God hates, pitilessly (His words, not mine) hates, some of what He has created ... again, because of sin. Satan freely chose (here is true free will) to rebel. Man freely chose (here too is true free will) to believe Satan rather than God. Satan is already judged and condemned together with all the fallen host of heaven. His allies sin, death, and hell all come under the pitiless wrath, the irreversible wrath of God. They are, as St. Matthew and St. John both teach, all reserved for the lake of fire, everlasting perdition.
In order to free mankind, each one of whom God loves for the sake of His only begotten Son and His bitter suffering and death, He must separate humanity from sin, death, and the power of the devil. This He does in Christ. Those who remain in sin, who reject Him who is the Giver of every good gift, “the Father of lights, with whom there is no variation or shadow of turning,” (James 1:18) will be condemned together with those for whom hell has been reserved. (St. Matthew 25:31-46)
Jesus Christ bore the full weight of His Father’s wrath (hatred) toward our sin, and so redeemed us. He who believes in Him, as Jesus Himself said, “is not condemned.” (St. John 3:18)
This is not “dualistic,” it is pure truth. It is how God describes Himself to us. According to His unchangeable Law sin is condemned. In this there is no changing. To do so would make God unjust and a liar. But according to His unchangeable Gospel all sin is forgiven for the sake of His beloved Son, who bore the weight and fury of the Father’s wrath and judgment. This distinguishing of law and gospel, that is to say, this “rightly dividing the word of truth,” is what makes possible saving faith. This is exactly the work of the Holy Spirit, who first condemns us with the Law (his “opus alienum”) and then lifts us up and saves us with the Gospel (his “opus proprium”).
If one does not rightly divide the word of truth, one will never understand it, and will never know God as He is. If one insists on trying to reconcile God’s immutability (i.e., unchanging nature) in regard to His justice and mercy, he or she is really demanding of God that He justify His actions to us, that He explain to us what He clearly as kept from us. In short, such a one enters into the same discussion with God that Job had. The discussion that climaxed in this, “Who is this who darkens counsel by words without knowledge? Now prepare yourself like a man; I will question you, and you shall answer Me. Where were you when I laid the foundations of the earth?” (Job 38:2-4) God examines and judges us, not the other way around.
Job learned. Job believed. Job said, “I know that my Redeemer lives ...”. That is the beginning and end of it. The rest will have to wait for the clarity of eternity. I am content to wait on Him who is wisdom itself, who is just in all things, and yet whose love has overcome the world in Christ Jesus, even though, finally, I do not understand.
In these matters I will gladly remain a child at the feet of Jesus. For there I am safe ... and nowhere else.