Origin says somewhere [43] that in his opinion the Divine Scripture wishing to hinder the word love from giving occasion of evil thoughts to the weak, as being more proper to signify a carnal passion than a spiritual affection, instead of this name of love has used the words charity and dilection, which are more honest. But S. Augustine having deeply weighed the use of God's word clearly shows that the name love is no less sacred than the word dilection, and that the one and the other signify sometimes a holy affection and sometimes also a depraved passion, alleging to this purpose different passages of Holy Scripture. But the great S. Denis, as excelling doctor of the proper use of the divine names, goes much further in favour of the word love, teaching that theologians, that is, the Apostles and their first disciples (for this saint knew no other theologians) to disabuse the common people, and break down their error in taking the word love in a profane and carnal sense, more willingly employed it in divine things than that of dilection; and, though they considered that both might be used for the same thing, yet some of them were of opinion that the word love was more proper and suitable to God than the word dilection. Hence the divine Ignatius wrote these words: "My love is crucified." And as these ancient theologians made use of the word love in divine things to free it from the taint of impurity of which it was suspected according to the imagination of the world, so to express human affections they liked to use the word dilection as exempt from all suspicion of impropriety. Wherefore one of them, as S. Denis reports, said: "Thy dilection has entered into my soul like the dilection of women." [44] In fine the word love signifies more fervour, efficacy, and activity than that of dilection, so that amongst the Latins dilection is much less significative than love: "Clodius," says their great orator, "bears me dilection, and to say it more excellently, he loves me." Therefore the word love, as the most excellent, has justly been given to charity, as to the chief and most eminent of all loves; so that for all these reasons, and because I intend to speak of the acts of charity rather than of its habit, I have entitled this little work, A Treatise of the Love of God. Footnotes: [43] Hom. I. in Can. [44] De Div. Nom. iv. 12. The reference, of course, is to 2 Kings 1:26. S. Francis is careful to quote S. Denis, who used the Septuagint text, agapesis. The Vulgate does not mark the difference. (Tr.) |
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