1. It is said in the Epistle to the Romans: What things soever

were written were written for our learning. But in Holy Scripture we find many imprecations against enemies; thus, for instance: 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; 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? 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. It would seem, then, that we ought rather to pray against our enemies than for them.

But, on the contrary, as S. Augustine says: "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: "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.