nd does good to his friend, by caring and providing for
him, for his sake.

Reply Obj. 1: This argument is true of the first kind of ecstasy.

Reply Obj. 2: This argument applies to love of concupiscence, which,
as stated above, does not cause ecstasy simply.

Reply Obj. 3: He who loves, goes out from himself, in so far as he
wills the good of his friend and works for it. Yet he does not will
the good of his friend more than his own good: and so it does not
follow that he loves another more than himself.
________________________

FOURTH ARTICLE [I-II, Q. 28, Art. 4]

Whether Zeal Is an Effect of Love?

Objection 1: It would seem that zeal is not an effect of love. For
zeal is a beginning of contention; wherefore it is written (1 Cor.
3:3): "Whereas there is among you zeal [Douay: 'envying'] and
contention," etc. But contention is incompatible with love. Therefore
zeal is not an effect of love.

Obj. 2: Further, the object of love is the good, which communicates
itself to others. But zeal is opposed to communication; since it
seems an effect of zeal, that a man refuses to share the object of
his love with another: thus husbands are said to be jealous of
(_zelare_) their wives, because they will not share them with others.
Therefore zeal is not an effect of love.

Obj. 3: Further, there is no zeal without hatred, as neither is there
without love: for it is written (Ps. 72:3): "I had a zeal on occasion
of the wicked." Therefore it should not be set down as an effect of
love any more than of hatred.

_On the contrary,_ Dionysius says (Div. Nom. iv): "God is said to be
a zealot, on account of his great love for all things."

_I answer that,_ Zeal, whatever way we take it, arises from the
intensity of love. For it is evident that the more intensely a power
tends to anything, the more vigorously it withstands opposition or
resistance. Since therefore love is "a movement towards the object
loved," as Augustine says (QQ. 83, qu. 35), an intense love seeks to
remove everything that opposes it.

But this happens in different ways according to love of
concupiscence, and love of friendship. For in love of concupiscence
he who desires something intensely, is moved against all that hinders
his gaining or quietly enjoying the object of his love. It is thus
that husbands are said to be jealous of their wives, lest association
with others prove a hindrance to their exclusive individual rights.
In like manner those who seek