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Objection 1: It would seem that charity demands of a man to show his
enemy the signs or effects of love. For it is written (1 Jn.
3:18): "Let us not love in word nor in tongue, but in deed and
in truth." Now a man loves in deed by showing the one he loves signs
and effects of love. Therefore charity requires that a man show his
enemies such signs and effects of love.
Objection 2: Further, Our Lord said in the same breath (Mt.
5:44): "Love your enemies," and, "Do good to them that hate
you." Now charity demands that we love our enemies. Therefore it
demands also that we should "do good to them."
Objection 3: Further, not only God but also our neighbor is the
object of charity. Now Gregory says in a homily for Pentecost (In
Evang. xxx), that "love of God cannot be idle for wherever it is
it does great things, and if it ceases to work, it is no longer
love." Hence charity towards our neighbor cannot be without producing
works. But charity requires us to love our neighbor without
exception, though he be an enemy. Therefore charity requires us to
show the signs and effects of love towards our enemies.
On the contrary, A gloss on Mt. 5:44, "Do good to them that
hate you," says: "To do good to one's enemies is the height of
perfection" [Augustine, Enchiridion lxxiii]. Now charity does
not require us to do that which belongs to its perfection. Therefore
charity does not require us to show the signs and effects of love to our
enemies.
I answer that, The effects and signs of charity are the result of
inward love, and are in proportion with it. Now it is absolutely
necessary, for the fulfilment of the precept, that we should inwardly
love our enemies in general, but not individually, except as regards
the mind being prepared to do so, as explained above (Article 8).
We must accordingly apply this to the showing of the effects and signs
of love. For some of the signs and favors of love are shown to our
neighbors in general, as when we pray for all the faithful, or for a
whole people, or when anyone bestows a favor on a whole community: and
the fulfilment of the precept requires that we should show such like
favors or signs of love towards our enemies. For if we did not so, it
would be a proof of vengeful spite, and contrary to what is written
(Lev. 19:18): "Seek not revenge, nor be mindful of the
injury of thy citizens." But there are other favors or signs of
love, which one shows to certain persons in particular: and it is not
necessary for salvation that we show our enemies such like favors and
signs of love, except as regards being ready in our minds, for
instance to come to their assistance in a case of urgency, according to
Prov. 25:21: "If thy enemy be hungry, give him to eat; if he
thirst, give him . . . drink." Outside cases of urgency, to show
such like favors to an enemy belongs to the perfection of charity,
whereby we not only beware, as in duty bound, of being overcome by
evil, but also wish to overcome evil by good [Rm. 12:21],
which belongs to perfection: for then we not only beware of being drawn
into hatred on account of the hurt done to us, but purpose to induce
our enemy to love us on account of our kindliness.
This suffices for the Replies to the Objections.
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