Question XLVII: Whether it is more meritorious to love an enemy than a friend

The Seraphic Doctor admonishes that these two loves can be taken in two ways. First as they proceed from different habits, of which one renders one capable only of loving friends; the other, however, is extended also to enemies. In this way this second habit is more perfect, as Augustine says in the Enchiridion, chapter 73. But if we compare these acts, as proceeding from the same Charity, thus in a certain way they are equal as to substantial merit; as to the vigor of the acts, however, and the accidental reward, the motion of love toward friends exceeds the other as to fervor and frequency. As to difficulty, however, the motion of love toward enemies is purer and more difficult.

SIMPLY speaking, however, the motion of love toward friends is probably better, by reason of the object, which is better and more closely joined to oneself and to God; whence it is a greater sin to hate a friend, as D. Thomas also teaches, article 7, and the Theologians commonly, as Valencia relates, disp. 3, question 5, point 3, against Durandus, disp. 30, question 2.

I ASSERT first, probably, with this opinion, that the love of friends is more perfect.

IT IS PROVED by the Seraphic Doctor, first, from D. Ambrose, as related, question 30. He answers, however, that Ambrose is not speaking of degrees of perfection, but of obligation.

SECOND, because the love of friends is more like the love of God, who loves those who love him, as is had in Prov. 8. Nevertheless he answers that the Charity of God toward us is commended more [toward us] as enemies, Rom. 5.

THIRD, because it is more fervent and more frequent. He answers, however, that it is true, given an equality of difficulty.

FOURTH, because it has more of equity. He answers, however, that it is more equitable by the exigency of merits, not on the part of the one loving.

FIFTH, because thus a man ought to exercise himself more in the love of an enemy, if this were more perfect. He answers, however, that this is true as to exercise, not by reason of duty.

He asserts second, that it is probable that love of enemies is also more perfect.

IT IS PROVED by the Seraphic Doctor, first, from Matt.: If you love those who love you, what reward shall you have? He answers, however, that this is true with enemies excluded, who are commanded to be loved.

SECOND. To love enemies is a precept of the Gospel, Matt. 7: But I say to you: love your enemies: Therefore it is of greater perfection. He answers that this is true as to difficulty; by reason, however, of the good, it is better to love a friend.

THIRD, where there is greater victory, there is greater virtue, which is concerned with difficult things. He answers that this is true, other things being equal; but love of friends is better from the subject.

FOURTH: Where love is purer, separated from the flesh, there is greater perfection. The Seraphic Doctor answers in the same way, if other things are equal, which here they are not. From these things this opinion is left probable on either side.