I ran across this in Francis Parker Yockey's book, Imperium.
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Love your enemies

Enemy, then, does not mean competitor. Nor does it mean opponent in general. Least of all does it describe a person whom one hates from feelings of personal antipathy. Latin possessed two words: hostis for the public enemy, inimicus for a private enemy. Our Western languages unfortunately do not

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make this important distinction. Greek however did possess it, and had further a deep distinction between two types of wars: those against other Greeks, and those against outsiders of the Culture, barbarians. The former were "agons" and only the latter were true wars. An agon was originally a contest for a prize at the public games, and the opponent was the "antagonist." This distinction has value for us because in comparison with wars in this age, intra-European wars of the preceding 800 years were agonal. As nationalistic politics assumed the ascendancy within the Classical Culture, with the Peloponnesian Wars, the distinction passed out of Greek usage. 17th and 18th century wars in West-Europe were in the nature of contests for a prize — the prize being a strip of territory, a throne, a title. The participants were dynasties, not peoples. The idea of destroying the opposing dynasty was not present, and only in the exceptional case was there even the possibility of such a thing happening. Enemy in the political sense means thus public enemy. It is unlimited, and it is thus distinguished from private enmity. The distinction public-private can only arise when there is a super-personal unit present. When there is, it determines who is friend and enemy, and thus no private person can make such a determination. He may hate those who oppose him or who are distasteful to him, or who compete with him, but he may not treat them as enemies in the unlimited sense.

The lack of two words to distinguish public and private enemy also has contributed to confusion in the interpretation of the well-known Biblical passage (Matthew 5:44; Luke 6:27) "Love your enemies." The Greek and Latin versions use the words referring to a private enemy. And this is indeed to what the passage refers. It is obviously an adjuration to put aside hatred and malice, but there is no necessity whatever

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that one hate the public enemy. Hatred is not contained in political thinking

Hi Wheeler!

Yockey tries to apply his own schemes to history. In ancient Greece is well known that the cities were almost states, sometimes hostile to each other, that is, enemies. There are of course words that describe various degrees of opposition, but these degrees could be traced in foreign as well as in internal affairs. The same is true for the Bible. To "love your enemies" starts from the level of loving a parent who is hostile to faith and ends in loving even the Devil and daemons.