Introduction
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Divisio (see above) 1) First part: the enemy can be considered in three ways (reference to Thomas Aquinas): 1. as an enemy, i.e. as a bad and harmful thing that shouldn’t be loved, but rather hated («perfect and good hatred», reference to Psalmi); 2. as a creature of God, and as such must be loved, because God never creates anything bad; 3. as a particular individual, and as such must not necessarily be loved because "it's impossible to know [and consequently to love] all the creatures". 2) Second part: it’s a greater merit to love an enemy; three reasons: 1. "Reward": loving the enemy confers a greater reward, that is, the eternal life; 2. "Inflammation of charity": the reason for merit consists in charity (reference to Thomas Aquinas), and there is more charity in loving the enemy than in loving a friend; to love an enemy requires “a greater fire” (reference to Augustine), i.e. a greater amount of charity; 3. "Readiness" (reference to Hugh of Saint Victor): loving the enemy readily is contrary to natural inclination, therefore it is more meritorious. 3) Third part: three reasons invite us to love the enemy: 1. "Unity of nature": Christus est caput nostrum nosque membra eius (reference to Paul the Apostle; cf. 1Corinthians 11, 3); as in the human body, so in the body of the Church: if one member is in pain, all the others have compassion for him; 2. "Divine obedience": order of Jesus Christ: «Love your enemies and do good to them» (quote from Matthew 5, 44); we must help the enemy; if you cannot do it personally, you must at least recommend the enemy to those who can help him. Three things belong only to God: a. the glory, which consists in the creation of the world; b. the last judgment; c. the vengeance. 3. "Magnificence": forgiving the enemy is a magnificent thing.
Conclusion He who forgives is magnanimous and kind («The magnanimous man doesn’t remember the harm he has received», reference to Aristotle's Nicomachean Ethics IV). Exempla: Caesar; Jesus crucified.