ain to
God Himself, through intellect and will, the angels need some habits,
being as it were in potentiality in regard to that Pure Act.
Wherefore Dionysius says (Coel. Hier. vii) that their habits are
"godlike," that is to say, that by them they are made like to God.

But those habits that are dispositions to the natural being are not
in angels, since they are immaterial.

Reply Obj. 1: This saying of Maximus must be understood of material
habits and accidents.

Reply Obj. 2: As to that which belongs to angels by their essence,
they do not need a habit. But as they are not so far beings of
themselves, as not to partake of Divine wisdom and goodness,
therefore, so far as they need to partake of something from without,
so far do they need to have habits.

Reply Obj. 3: In angels there are no essential parts: but
there are potential parts, in so far as their intellect is perfected
by several species, and in so far as their will has a relation to
several things.
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QUESTION 51

OF THE CAUSE OF HABITS, AS TO THEIR FORMATION
(In Four Articles)

We must next consider the cause of habits: and firstly, as to their
formation; secondly, as to their increase; thirdly, as to their
diminution and corruption. Under the first head there are four points
of inquiry:

(1) Whether any habit is from nature?

(2) Whether any habit is caused by acts?

(3) Whether any habit can be caused by one act?

(4) Whether any habits are infused in man by God?
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FIRST ARTICLE [I-II, Q. 51, Art. 1]

Whether Any Habit Is from Nature?

Objection 1: It would seem that no habit is from nature. For the use
of those things which are from nature does not depend on the will.
But habit "is that which we use when we will," as the Commentator
says on _De Anima_ iii. Therefore habit is not from nature.

Obj. 2: Further, nature does not employ two where one is sufficient.
But the powers of the soul are from nature. If therefore the habits
of the powers were from nature, habit and power would be one.

Obj. 3: Further, nature does not fail in necessaries. But habits are
necessary in order to act well, as we have stated above (Q. 49, A.
4). If therefore any habits were from nature, it seems that nature
would not fail to cause all necessary habits: but this is clearly
false. Therefore habits are not from nature.

_On the contrary,_ In _Ethic._ vi, 6, among other habits, place is
given to understand