the sensitive appetite is a good
apprehended by sense, whereas the object of the intellective appetite
or will is good under the universal aspect of good, according as it
can be apprehended by the intellect. Now the object of charity is not
a sensible good, but the Divine good which is known by the intellect
alone. Therefore the subject of charity is not the sensitive, but the
intellective appetite, i.e. the will.

Reply Obj. 1: The concupiscible is a part of the sensitive, not of
the intellective appetite, as proved in the First Part (Q. 81, A. 2):
wherefore the love which is in the concupiscible, is the love of
sensible good: nor can the concupiscible reach to the Divine good
which is an intelligible good; the will alone can. Consequently the
concupiscible cannot be the subject of charity.

Reply Obj. 2: According to the Philosopher (De Anima iii, 9), the
will also is in the reason: wherefore charity is not excluded from
the reason through being in the will. Yet charity is regulated, not
by the reason, as human virtues are, but by God's wisdom, and
transcends the rule of human reason, according to Eph. 3:19: "The
charity of Christ, which surpasseth all knowledge." Hence it is not
in the reason, either as its subject, like prudence is, or as its
rule, like justice and temperance are, but only by a certain kinship
of the will to the reason.

Reply Obj. 3: As stated in the First Part (Q. 83, A. 4), the
free-will is not a distinct power from the will. Yet charity is not
in the will considered as free-will, the act of which is to choose.
For choice is of things directed to the end, whereas the will is of
the end itself (Ethic. iii, 2). Hence charity, whose object is the
last end, should be described as residing in the will rather than in
the free-will.
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SECOND ARTICLE [II-II, Q. 24, Art. 2]

Whether Charity Is Caused in Us by Infusion?

Objection 1: It would seem that charity is not caused in us by
infusion. For that which is common to all creatures, is in man
naturally. Now, according to Dionysius (Div. Nom. iv), the "Divine
good," which is the object of charity, "is for all an object of
dilection and love." Therefore charity is in us naturally, and not by
infusion.

Obj. 2: Further, the more lovable a thing is the easier it is to love
it. Now God is supremely lovable, since He is supremely good.
Therefore it is easier to love Him than other things. But we need no
infused habit in order