Yes. The name Love in God can be taken essentially and personally: if taken personally it is the proper name of the Holy Ghost (as Word is the proper name of the Son) because there are two processions in God, one by way of the intellect (which is the procession of the Word) and another by way of the will (which is the procession of Love).
Although to understand, and to will, and to love signify actions passing on to their objects, nevertheless they are actions that remain in the agents, yet in such a way that in the agent itself they import a certain relation to their object. Hence, love also in ourselves is something that abides in the lover, and the word of the heart is something abiding in the speaker; yet with a relation to the thing expressed by word, or loved.
But in God, in whom there is nothing accidental, there is more than this, because both Word and Love are subsistent. Therefore, when we say that the Holy Ghost is the Love of the Father for the Son, or for something else, we do not mean anything that passes into another, but only the relation of love to the beloved, as also in the Word is imported the relation of the Word to the thing expressed by the Word.
We are obliged to employ circumlocution as regards the person Who proceeds, and the relations following from this procession which are called "procession" and "spiration," and yet express the origin rather than the relation in the strict sense of the term. Nevertheless we must consider them in respect of each procession simply.
When a thing is understood by anyone, there results in the one who understands a conception of the object understood, which conception we call word. In this way, the thing understood is in the one who understands.
When anyone loves an object, a certain impression results, so to speak, of the thing loved in the affection of the lover (by reason of which the object loved is said to be in the lover).
Thus when anyone understands and loves himself he is in himself, not only by real identity, but also as the object understood is in the one who understands, and the thing loved is in the lover.
Words have been found to describe the mutual relation of the one who understands the object understood, as appears in the word "to understand"; and other words are used to express the procession of the intellectual conception--namely, "to speak," and "word."
Hence in God, "to understand" is applied only to the essence; because it does not import relation to the Word that proceeds.
Whereas "Word" is said personally, because it signifies what proceeds; and the term "to speak" is a notional term as importing the relation of the principle of the Word to the Word Himself.
On the other hand, on the part of the will, with the exception of the words "dilection" and "love," which express the relation of the lover to the object loved, there are no other terms in use, which express the relation of the impression or affection of the object loved, produced in the lover by fact that he loves--to the principle of that impression, or "vice versa."
And therefore, on account of the poverty of our vocabulary, we express these relations by the words "love" and "dilection": just as if we were to call the Word "intelligence conceived," or "wisdom begotten."
The Holy Ghost is said to be the bond of the Father and Son, inasmuch as He is Love; because, since the Father loves Himself and the Son with one Love, and conversely, there is expressed in the Holy Ghost, as Love, the relation of the Father to the Son, and conversely, as that of the lover to the beloved.
But from the fact that the Father and the Son mutually love one another, it necessarily follows that this mutual Love, the Holy Ghost, proceeds from both. As regards origin, therefore, the Holy Ghost is not the medium, but the third person in the Trinity; whereas as regards the aforesaid relation He is the bond between the two persons, as proceeding from both.
As it does not belong to the Son, though He understands, to produce a word, for it belongs to Him to understand as the word proceeding; so in like manner, although the Holy Ghost loves, taking Love as an essential term, still it does not belong to Him to spirate love, which is to take love as a notional term; because He loves essentially as love proceeding; but not as the one whence love proceeds.