ve cannot cause mutual
indwelling, so that the lover be in the beloved and vice versa.

Obj. 2: Further, nothing can penetrate within a whole, except by
means of a division of the whole. But it is the function of the
reason, not of the appetite where love resides, to divide things that
are really united. Therefore mutual indwelling is not an effect of
love.

Obj. 3: Further, if love involves the lover being in the beloved and
vice versa, it follows that the beloved is united to the lover, in
the same way as the lover is united to the beloved. But the union
itself is love, as stated above (A. 1). Therefore it follows that the
lover is always loved by the object of his love; which is evidently
false. Therefore mutual indwelling is not an effect of love.

_On the contrary,_ It is written (1 John 4:16): "He that abideth in
charity abideth in God, and God in him." Now charity is the love of
God. Therefore, for the same reason, every love makes the beloved to
be in the lover, and vice versa.

_I answer that,_ This effect of mutual indwelling may be understood
as referring both to the apprehensive and to the appetitive power.
Because, as to the apprehensive power, the beloved is said to be in
the lover, inasmuch as the beloved abides in the apprehension of the
lover, according to Phil. 1:7, "For that I have you in my heart":
while the lover is said to be in the beloved, according to
apprehension, inasmuch as the lover is not satisfied with a
superficial apprehension of the beloved, but strives to gain an
intimate knowledge of everything pertaining to the beloved, so as to
penetrate into his very soul. Thus it is written concerning the Holy
Ghost, Who is God's Love, that He "searcheth all things, yea the deep
things of God" (1 Cor. 2:10).

As the appetitive power, the object loved is said to be in the lover,
inasmuch as it is in his affections, by a kind of complacency:
causing him either to take pleasure in it, or in its good, when
present; or, in the absence of the object loved, by his longing, to
tend towards it with the love of concupiscence, or towards the good
that he wills to the beloved, with the love of friendship: not indeed
from any extrinsic cause (as when we desire one thing on account of
another, or wish good to another on account of something else), but
because the complacency in the beloved is rooted in the lover's
heart. For this reason we speak of love as being "intimate"; and "of
the bowels of charity.