d they take pleasure in
entering into their own hearts, because they find there good thoughts
in the present, the memory of past good, and the hope of future good,
all of which are sources of pleasure. Likewise they experience no
clashing of wills, since their whole soul tends to one thing.

On the other hand, the wicked have no wish to be preserved in the
integrity of the inward man, nor do they desire spiritual goods for
him, nor do they work for that end, nor do they take pleasure in
their own company by entering into their own hearts, because whatever
they find there, present, past and future, is evil and horrible; nor
do they agree with themselves, on account of the gnawings of
conscience, according to Ps. 49:21: "I will reprove thee and set
before thy face."

In the same manner it may be shown that the wicked love themselves,
as regards the corruption of the outward man, whereas the good do not
love themselves thus.

Reply Obj. 1: The love of self which is the principle of sin is that
which is proper to the wicked, and reaches "to the contempt of God,"
as stated in the passage quoted, because the wicked so desire
external goods as to despise spiritual goods.

Reply Obj. 2: Although natural love is not altogether forfeited by
wicked men, yet it is perverted in them, as explained above.

Reply Obj. 3: The wicked have some share of self-love, in so far as
they think themselves good. Yet such love of self is not true but
apparent: and even this is not possible in those who are very wicked.
_______________________

EIGHTH ARTICLE [II-II, Q. 25, Art. 8]

Whether Charity Requires That We Should Love Our Enemies?

Objection 1: It would seem that charity does not require us to love
our enemies. For Augustine says (Enchiridion lxxiii) that "this great
good," namely, the love of our enemies, is "not so universal in its
application, as the object of our petition when we say: Forgive us
our trespasses." Now no one is forgiven sin without he have charity,
because, according to Prov. 10:12, "charity covereth all sins."
Therefore charity does not require that we should love our enemies.

Obj. 2: Further, charity does not do away with nature. Now
everything, even an irrational being, naturally hates its contrary,
as a lamb hates a wolf, and water fire. Therefore charity does not
make us love our enemies.

Obj. 3: Further, charity "doth nothing perversely" (1 Cor. 13:4). Now
it seems perverse to love one's enemies, as