nt towards that same object, and
this movement is "desire"; and lastly, there is rest which is "joy."
Since, therefore, love consists in a change wrought in the appetite
by the appetible object, it is evident that love is a passion:
properly so called, according as it is in the concupiscible faculty;
in a wider and extended sense, according as it is in the will.

Reply Obj. 1: Since power denotes a principle of movement or action,
Dionysius calls love a power, in so far as it is a principle of
movement in the appetite.

Reply Obj. 2: Union belongs to love in so far as by reason of the
complacency of the appetite, the lover stands in relation to that
which he loves, as though it were himself or part of himself. Hence
it is clear that love is not the very relation of union, but that
union is a result of love. Hence, too, Dionysius says that "love is a
unitive force" (Div. Nom. iv), and the Philosopher says (Polit. ii,
1) that union is the work of love.

Reply Obj. 3: Although love does not denote the movement of the
appetite in tending towards the appetible object, yet it denotes that
movement whereby the appetite is changed by the appetible object, so
as to have complacency therein.
________________________

THIRD ARTICLE [I-II, Q. 26, Art. 3]

Whether Love Is the Same As Dilection?

Objection 1: It would seem that love is the same as dilection. For
Dionysius says (Div. Nom. iv) that love is to dilection, "as four is
to twice two, and as a rectilinear figure is to one composed of
straight lines." But these have the same meaning. Therefore love and
dilection denote the same thing.

Obj. 2: Further, the movements of the appetite differ by reason of
their objects. But the objects of dilection and love are the same.
Therefore these are the same.

Obj. 3: Further, if dilection and love differ, it seems that it is
chiefly in the fact that "dilection refers to good things, love to
evil things, as some have maintained," according to Augustine (De
Civ. Dei xiv, 7). But they do not differ thus; because as Augustine
says (De Civ. Dei xiv, 7) the holy Scripture uses both words in
reference to either good or bad things. Therefore love and dilection
do not differ: thus indeed Augustine concludes (De Civ. Dei xiv, 7)
that "it is not one thing to speak of love, and another to speak of
dilection."

_On the contrary,_ Dionysius says (Div. Nom. iv) that "some holy men
have held that love means something more Godlike than dilec