ellect is active only, and in no way
passive. But the will, and every appetitive power, is both mover and
moved (De Anima iii, text. 54). And therefore the comparison between
them does not hold; for to be susceptible of habit belongs to that
which is somehow in potentiality.

Reply Obj. 3: The will from the very nature of the power is inclined
to the good of the reason. But because this good is varied in many
ways, the will needs to be inclined, by means of a habit, to some
fixed good of the reason, in order that action may follow more
promptly.
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SIXTH ARTICLE [I-II, Q. 50, Art. 6]

Whether There Are Habits in the Angels?

Objection 1: It would seem that there are no habits in the angels.
For Maximus, commentator of Dionysius (Coel. Hier. vii), says: "It is
not proper to suppose that there are intellectual (i.e. spiritual)
powers in the divine intelligences (i.e. in the angels) after the
manner of accidents, as in us: as though one were in the other as in
a subject: for accident of any kind is foreign to them." But every
habit is an accident. Therefore there are no habits in the angels.

Obj. 2: Further, as Dionysius says (Coel. Hier. iv): "The holy
dispositions of the heavenly essences participate, above all other
things, in God's goodness." But that which is of itself (_per se_) is
prior to and more powerful than that which is by another (_per
aliud_). Therefore the angelic essences are perfected of themselves
unto conformity with God, and therefore not by means of habits. And
this seems to have been the reasoning of Maximus, who in the same
passage adds: "For if this were the case, surely their essence would
not remain in itself, nor could it have been as far as possible
deified of itself."

Obj. 3: Further, habit is a disposition (Metaph. v, text. 25). But
disposition, as is said in the same book, is "the order of that which
has parts." Since, therefore, angels are simple substances, it seems
that there are no dispositions and habits in them.

_On the contrary,_ Dionysius says (Coel. Hier. vii) that the angels
of the first hierarchy are called: "Fire-bearers and Thrones and
Outpouring of Wisdom, by which is indicated the godlike nature of
their habits."

_I answer that,_ Some have thought that there are no habits in the
angels, and that whatever is said of them, is said essentially.
Whence Maximus, after the words which we have quoted, says: "Their
dispositions, and the powers wh