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appetite, and this change affects especially the heart, which, as the Philosopher says (De part. animal. iii, 4), is the first principle of movement in animals. Therefore acts of the sensitive appetite, inasmuch as they have annexed to them some bodily change, are called passions; whereas acts of the will are not so called. Love, therefore, and joy and delight are passions; in so far as they denote acts of the intellective appetite, they are not passions. It is in this latter sense that they are in God. Hence the Philosopher says (Ethic. vii): "God rejoices by an operation that is one and simple," and for the same reason He loves without passion.
Reply Obj. 2: In the passions of the sensitive appetite there may be distinguished a certain material element--namely, the bodily change--and a certain formal element, which is on the part of the appetite. Thus in anger, as the Philosopher says (De Anima iii, 15, 63, 64), the material element is the kindling of the blood about the heart; but the formal, the appetite for revenge. Again, as regards the formal element of certain passions a certain imperfection is implied, as in desire, which is of the good we have not, and in sorrow, which is about the evil we have. This applies also to anger, which supposes sorrow. Certain other passions, however, as love and joy, imply no imperfection. Since therefore none of these can be attributed to God on their material side, as has been said (ad 1); neither can those that even on their formal side imply imperfection be attributed to Him; except metaphorically, and from likeness of effects, as already show (Q. 3, A. 2, ad 2; Q. 19, A. 11). Whereas, those that do not imply imperfection, such as love and joy, can be properly predicated of God, though without attributing passion to Him, as said before (Q. 19, A. 11).
Reply Obj. 3: An act of love always tends towards two things; to the good that one wills, and to the person for whom one wills it: since to