Clement of Alexandria, Miscellanies 12

So matters stand. Thus the gnostic relates to body and soul, and to those near him—even if he is a servant, even if he has become an enemy by law, or whatever his condition—finding himself equal and similar to them. He does not overlook the brother who shares the divine law, being of the same Father and the same Mother; on the contrary, he lightens the burden of the oppressed with consolations and exhortations, helping with life's necessities and giving to all who are in need, yet not uniformly, but justly and according to worth. He extends this even to the one who persecutes and hates him, if that one has need. He pays little heed to what people say out of fear—unless it is fear that motivates him—and he acts out of helpfulness. For those who are generous and forbearing toward enemies, how much more so toward their own loved ones? From this the gnostic advances to know precisely to whom, how much, when, and how to give.

And who could reasonably become an enemy of a man who gives no cause whatsoever for hatred? Just as we say that God opposes no one and is no one's enemy—for He is the Creator of all, and nothing that exists fails to be willed by Him—yet we say that those who disobey and do not walk according to His commands are enemies to Him, namely those who hate His covenant. In the same way we would find it with the gnostic. He himself would never be an enemy to anyone, at any time, in any way. But those who turn onto the opposite path would be regarded as enemies to him. And this is not all: the habit of giving that we share, which is called justice, and the discerning distribution according to worth—more to some, less to others—upon which it is fitting to act according to knowledge. This is a form of the highest justice.