ss whatever, the result is that the
first man could not sin venially, before committing a mortal sin.
________________________

FOURTH ARTICLE [I-II, Q. 89, Art. 4]

Whether a Good or a Wicked Angel Can Sin Venially?

Objection 1: It seems that a good or wicked angel can sin venially.
Because man agrees with the angels in the higher part of his soul
which is called the mind, according to Gregory, who says (Hom. xxix
in Evang.) that "man understands in common with the angels." But man
can commit a venial sin in the higher part of his soul. Therefore an
angel can commit a venial sin also.

Obj. 2: Further, He that can do more can do less. But an angel could
love a created good more than God, and he did, by sinning mortally.
Therefore he could also love a creature less than God inordinately,
by sinning venially.

Obj. 3: Further, wicked angels seem to do things which are venial
sins generically, by provoking men to laughter, and other like
frivolities. Now the circumstance of the person does not make a
mortal sin to be venial as stated above (A. 3), unless there is a
special prohibition, which is not the case in point. Therefore an
angel can sin venially.

_On the contrary,_ The perfection of an angel is greater than that of
man in the primitive state. But man could not sin venially in the
primitive state, and much less, therefore, can an angel.

_I answer that,_ An angel's intellect, as stated above in the First
Part (Q. 58, A. 3; Q. 79, A. 8), is not discursive, i.e. it does not
proceed from principles to conclusions, so as to understand both
separately, as we do. Consequently, whenever the angelic intellect
considers a conclusion, it must, of necessity, consider it in its
principles. Now in matters of appetite, as we have often stated (Q.
8, A. 2; Q. 10, A. 1; Q. 72, A. 5), ends are like principles, while
the means are like conclusions. Wherefore, an angel's mind is not
directed to the means, except as they stand under the order to the
end. Consequently, from their very nature, they can have no
inordinateness in respect of the means, unless at the same time they
have an inordinateness in respect of the end, and this is a mortal
sin. Now good angels are not moved to the means, except in
subordination to the due end which is God: wherefore all their acts
are acts of charity, so that no venial sin can be in them. On the
other hand, wicked angels are moved to nothing except in
subordination to the end which is the