Whether enemies are to be loved from charity, and signs and works of charity shown to them?

1° : Enemies are to be loved out of charity, not as enemies, for that would be to love sin, but as men ; certainly with a common love, not a special one, speaking per se¹⁴⁸. ¹⁴⁸ Ibid., a. 8, o.

Proof. 1° From that text, Matt., V, 44 : Love your enemies. And so that Christ may prove it to be a precept for all, he adds, ibid., 45 : That you may be the children of your Father who is in heaven. But it is necessary for all unto salvation to be children of the heavenly Father¹⁴⁹. ¹⁴⁹ Ibid., in arg. Sed contra.

2° In the Lord's Prayer, Matt., VI, 12, we ask God to forgive us our debts, as we also forgive our debtors. Therefore it is a precept to forgive enemies, otherwise forgiveness is not given to us. Likewise, ibid., 15 : If you will not forgive men, neither will your Father forgive you your sins.

3° There is a precept that we love our neighbor. Yet the enemy is a neighbor ; for the reason of neighbor consists in this, that one be made to the image of God and can be a partaker of eternal beatitude. Therefore.

I said : « Certainly with a common love, not a special one, speaking per se ; » because the love of an enemy can be considered in two ways¹⁵⁰ : 1° In general, as when someone loving God and neighbor does not exclude his own enemies from that generality of the love of neighbor ; and thus the love of enemies is of the necessity of charity. 2° In particular, namely that someone be moved by a particular motion of love toward an enemy ; and this is not of the necessity of charity absolutely and per se speaking, but of its perfection ; since to be moved by a motion of love in particular toward any and every man singly is not of the necessity of charity, since this is impossible. It is nevertheless of the necessity of charity according to the preparation of mind, namely that a man have a mind ready for this, that he would love his enemies individually and bestow special benefits upon them, if necessity should occur. ¹⁵⁰ Ibid., o.

I say 2° : Speaking per se, the common signs and works of charity are to be shown to enemies, not special ones¹⁵¹. ¹⁵¹ Here q. 25, a. 9, o.

Proof. 1° Interior love toward an enemy in common is of the necessity of charity absolutely¹⁵² ; in particular, however, it is not of the necessity absolutely, but only according to the preparation of mind, as has been said. Therefore the same must be said of the works and signs of love to be shown. ¹⁵² Ibid.

2° By the virtue of charity we are bound to give scandal to no one. Yet, by denying an enemy the common signs of love, we are a scandal to him and to others ; not so by denying special signs. Therefore. — Proof of the minor. By denying an enemy the common signs of love which are commonly shown to all, the enemy rightly presumes that this is done out of hatred of him and resentment for vengeance, and thence is moved to persevere in enmity and to grow more obstinate ; for it is common among men to hate those who hate them. But it is not so when the special signs which are not shown to others, even to non-enemies, are not shown to him.

Therefore, for the explanation of this conclusion, especially with regard to practice, the signs of love must be distinguished

Common signs are called those which are commonly shown to all, or perhaps better, those which a Christian commonly shows to any Christian, a fellow citizen to any fellow citizen, a kinsman to any kinsman, etc. ; because, although these can be special respectively with respect to all men, they are nevertheless common in their class. Special ones are those which are shown to determinate persons, such as friends and familiars.

I said : « Speaking per se ; » because per accidens the common signs can sometimes be denied to enemies without sin, or at least without grave sin ; and sometimes there is a precept to give them special signs.

Therefore we are not bound to give the common signs when charity toward ourselves or our neighbor, or justice, persuades the contrary, or a reasonable cause excuses it. 1° Charity toward ourselves and our neighbor, as when from the denial of the common signs the enemy is hoped to be amended and not scandalized ; or when, from the sight of or conversation with the enemy, you should fear that the recollection of injuries, a greater agitation, or new quarrels might arise. Nevertheless, in this case it ought to be made known that the denial does not come from hatred. 2° Justice, as when parents or superiors, in the just punishment and correction of a son or subject, say on account of an infamous crime, an unworthy contracted marriage, etc., deny conversation, a kindly countenance, or other benefits and signs usually shown to sons or subjects, without internal hatred ; yet this vengeance or punishment must not exceed the measure of the offense, nor endure forever. 3° A reasonable cause, as when you deny speech, a reply, a salutation, etc., to one who has offended you, at the instant of the injury received, or afterward for a brief while, not out of hatred on account of the injury received, and this appears outwardly. Likewise, if the scandal is slight. Likewise, if on account of an injury gravely defaming you or your family you show a sterner countenance or sadness, or deny conversation and salutation, lest you seem to make little account of so great an injury. In these cases you could be excused from sin, at least from grave sin.

On the contrary, however, per accidens we are bound to show the special signs of love to an enemy especially in two cases : 1° When the enemy asks pardon. 2° When his need, at least a grave bodily or spiritual one, so requires. The reason is, that since in certain cases we are bound to do good to an enemy, more fitting cases cannot be assigned than when he suffers grave need, or asks reconciliation ; otherwise it will be a sign of internal hatred and a grave scandal, both to others and to the enemy himself, who will thence be more exasperated and hardened in enmity.

You will ask whether the offended party is bound to forgive or remit everything to the enemy asking reconciliation.

I answer. The offended party is bound, toward the enemy asking reconciliation, to remit the simple offense which is without violation of strict right or loss, or, what is the same, to lay aside aversion, indignation, or hatred, and to show certain signs of this laying aside : it is clear from the foregoing. But he is not bound to remit the injury or the violation of right and the loss, and he can demand for the injury satisfaction, and for the loss restitution ; because everyone can pursue his right before a legitimate judge. Care must nevertheless be taken lest the enemy be compelled to satisfaction or restitution with too great loss to himself, or lest satisfaction be demanded before a judge when he himself offers a reasonable one ; for this can scarcely happen without some appetite for vengeance. Likewise, where the matter concerns a capital punishment or a mutilation, and no benefit accrues from it to the injured party, it is expedient, for the same reason, not to press it. Otherwise it would be, if the community or family of the offended party would remain infamous should the offender not be punished according to the laws.