em belongs to perfection and is not necessary, save in some particular
cases.

Some, however, argue that we ought not to pray for our enemies, thus:

1. It is said in the Epistle to the Romans[165]: _What things soever
were written were written for our learning_. But in Holy Scripture we
find many imprecations against enemies; thus, for instance[166]: _Let
all my enemies be ashamed, let them be turned back and be ashamed very
speedily_. From which it would rather seem that we ought to pray against
our enemies than for them.

But the imprecations which find place in Holy Scripture can be
understood in four different ways: first of all according as the
Prophets are wont "to predict the future under the figure of
imprecations," as S. Augustine says[167]; secondly, in that
certain temporal evils are sometimes sent by God upon sinners
for their amendment; thirdly, these denunciations may be
understood, not as demanding the punishment of men themselves,
but as directed against the kingdom of sin, in the sense that by
men being corrected sin may be destroyed; fourthly, in that the
Prophets conform their wills to the Divine Justice with regard
to the damnation of sinners who persevere in their sin.

2. Further, to be revenged upon our enemies means evil for our enemies.
But the Saints seek to be avenged upon their enemies: _How long, O Lord,
dost Thou not judge and revenge our blood on them that dwell on the
earth?_[168] And in accordance with this we find them rejoicing in the
vengeance taken upon sinners: _The just shall rejoice when he shall see
the revenge._[169] It would seem, then, that we ought rather to pray
against our enemies than for them.

But, on the contrary, as S. Augustine says:[170] "The vengeance
of the martyrs is the overthrow of the empire of sin under whose
dominion they suffered so much"; or, as he says elsewhere[171]:
"They demand vengeance, not by word of mouth, but by very
reason, just as the blood of Abel cried out from the earth."
Moreover, they rejoice in this vengeance, not for its own sake,
but because of the Divine Justice.

3. Lastly, a man's deeds and his prayers cannot be in opposition. But
men sometimes quite lawfully attack their enemies, else all wars would
be illegal. Hence we ought not to pray for our enemies.

But it is lawful to assail our enemies that so they may be
hindered from sin; and this is for