  One truth the meditative Christian comes to understand is that God is love. Norris believes love is a natural tendency of the soul, and analogizes love to motion in The Theory and Regulation of Love. There he writes: “So that upon the whole to speak more explicitly the most general and Comprehensive Notion of Love will be found to be, a motion of the Soul towards God” (12). Regarding the objects of love, one can love the general, universal good, viz. God, or particular goods, which reflect the goodness of God, “For God having unfolded his Perfections in the Creation with almost infinite Variety, and as it were drawn out himself into a numerous issue of Secondary goods, our Love becomes also Multiplied” (12). Regarding the act of love, one can love with benevolence or with desire. Concupiscence, or loving with desire, is a general tendency towards good. Benevolent love is willing a specific good for a person. Benevolent love is further divided into self-love and other-love, which Norris also calls the “love of charity.” All concupiscence proceeds from indigence so it is rooted in self-love, whereas love of charity does not have to proceed from self-love. He explains why God is a narcissistic God: “For as GOD is to himself his own good, his own Center and Beatifick Object, so the Love of GOD can be no other than Love of himself” (Letters 226). Since God wants nothing, God cannot exhibit concupiscence, but only love of charity for humanity. The correct object of our love is also God, especially given the occasionalism thesis that God is the genuine cause of all the secondary goods we might desire. It is only in God that one finds full satisfaction of desire, “he is also the true final Cause of the Will of Man; which I take to be nothing else but that continual Impression whereby the Author of Nature moves him towards himself” (227). It is important to keep in mind that God is infinite love; echoing again the Thomistic theme running throughout Norris' works, it is impossible to understand exactly how God loves.