Nathan Storms

“To the objection that Christian love is extended to all people but friendship involves mutuality, Aquinas says that when we love a friend, we love everything about that friend. Thus our love will want to expand to include the friends of our friend, even if those friends have no other connection to us. 'When a man has friendship for a certain person, for his sake he loves all belonging to him, be they children, servants, or connected with him in any way. Indeed, so much do we love our friends, that for their sake we love all who belong to them, even if they hurt or hate us.' So when we love God, we also love those whom God loves. Each human being is, potentially, a friend of God. So whenever one human being, a friend of God, is loving God, that love is naturally extended to all the other friends of God--that is, to all other people insofar as they are also friends or potential friends of God. This is why we love our enemies: they too belong to God in that God's love extends to his enemies also.”
― Victor Lee Austin, Friendship: The Heart of Being Human

“...the remembering of that walk was itself a new experience of just the same kind. True, it was desire, not possession. But then what I had felt on the walk had also been desire, and only possession in so far as that kind of desire itself desirable, is the fullest possession we can know on earth; or rather, because the very nature of Joy makes nonsense of our common distinction between having and wanting. There, to have is to want and to want is to have. Thus, the very moment when I longed to be so stabbed again, was itself such a stabbing.”
― C.S. Lewis, Surprised by Joy: The Shape of My Early Life

“What is sweeter than to have someone with whom you may dare discuss anything as if you were communing with yourself? How could your enjoyment in times of prosperity be so great if you did not have someone whose joy in them would be equal to your own?”
― Marcus Tullius Cicero, De Amicitia =

“...I will only underline the quality common to the three experiences; it is that of an unsatisfied desire which is itself more desirable than any other satisfaction. I call it Joy, which is here a technical term and must be sharply distinguished both from Happiness and from Pleasure. Joy (in my sense) has indeed one characteristic, and one only, in common with them; the fact that anyone who has experienced it will want it again. Apart from that, and considered only in its quality, it might almost equally well be called a particular kind of unhappiness or grief. But then it is a kind we want. I doubt whether anyone who has tasted it would ever, if both were in his power, exchange it for all the pleasures in the world. But then Joy is never in our power and pleasure often is.”
― C.S. Lewis