For Augustine the enemy must be loved and used no differently from anyone else

Evidence

Thus, it is not that the love of the enemy dissociates between public and private, nor does it dissociate between a spiritual love and a physical behavior, constituting an abstract object stripped of concrete and material attributes, an essence void of accidents (although such distinctions are perhaps likely to be invoked subsequently). Rather, for Augustine, the crucial point is that the enemy is not to be loved any differently from anyone else. Just like anyone else, the enemy is to be used, rather than enjoyed. The enemy is therefore just like us. He is just as we are-”we ourselves who enjoy and use other things are things” (1.22). The enemy is a thing. — Gil Anidjar, The Jew, the Arab, 173

Categorization

• DEFINE: Posits a radical equivalence: the enemy is a thing used like self and neighbor, an undifferentiated object of divine love.