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Reply Obj. 2: Love and joy, in so far as they are passions, are in the concupiscible appetite, but in so far as they express a simple act of the will, they are in the intellective part: in this sense to love is to wish well to anyone; and to be glad is for the will to repose in some good possessed. Universally speaking, none of these things is said of the angels, as by way of passions; as Augustine says (De Civ. Dei ix).
Reply Obj. 3: Charity, as a virtue, is not in the concupiscible appetite, but in the will; because the object of the concupiscible appetite is the good as delectable to the senses. But the Divine goodness, which is the object of charity, is not of any such kind. For the same reason it must be said that hope does not exist in the irascible appetite; because the object of the irascible appetite is something arduous belonging to the sensible order, which the virtue of hope does not regard; since the object of hope is arduous and divine. Temperance, however, considered as a human virtue, deals with the desires of sensible pleasures, which belong to the concupiscible faculty. Similarly, fortitude regulates daring and fear, which reside in the irascible part. Consequently temperance, in so far as it is a human virtue, resides in the concupiscible part, and fortitude in the irascible. But they do not exist in the angels in this manner. For in them there are no passions of concupiscence, nor of fear and daring, to be regulated by temperance and fortitude. But temperance is predicated of them according as in moderation they display their will in conformity with the Divine will. Fortitude is likewise attributed to them, in so far as they firmly carry out the Divine will. All of this is done by their will, and not by the irascible or concupiscible appetite.
QUESTION 60
OF THE LOVE OR DILECTION OF THE ANGELS (In Five Articles)