aching the same conclusion.
In like manner a thing can be known by the angel through the
uncreated Word, and through an innate idea.
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QUESTION 59

THE WILL OF THE ANGELS (FOUR ARTICLES)

In the next place we must treat of things concerning the will of
the angels. In the first place we shall treat of the will itself;
secondly, of its movement, which is love. Under the first heading
there are four points of inquiry:

(1) Whether there is will in the angels?

(2) Whether the will of the angel is his nature, or his intellect?

(3) Is there free-will in the angels?

(4) Is there an irascible and a concupiscible appetite in them?
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FIRST ARTICLE [I, Q. 59, Art. 1]

Whether There Is Will in the Angels?

Objection 1: It would seem that there is no will in the angels. For
as the Philosopher says (De Anima iii, text. 42), "The will is in the
reason." But there is no reason in the angels, but something higher
than reason. Therefore there is no will in the angels, but something
higher than the will.

Obj. 2: Further, the will is comprised under the appetite, as is
evident from the Philosopher (De Anima iii, text. 42). But the
appetite argues something imperfect; because it is a desire of
something not as yet possessed. Therefore, since there is no
imperfection in the angels, especially in the blessed ones, it
seems that there is no will in them.

Obj. 3: Further, the Philosopher says (De Anima ii, text. 54) that
the will is a mover which is moved; for it is moved by the appetible
object understood. Now the angels are immovable, since they are
incorporeal. Therefore there is no will in the angels.

_On the contrary,_ Augustine says (De Trin. x, 11,12) that the
image of the Trinity is found in the soul according to memory,
understanding, and will. But God's image is found not only in the
soul of man, but also in the angelic mind, since it also is capable
of knowing God. Therefore there is will in the angels.

_I answer that,_ We must necessarily place a will in the angels. In
evidence thereof, it must be borne in mind that, since all things flow
from the Divine will, all things in their own way are inclined by
appetite towards good, but in different ways. Some are inclined to
good by their natural inclination, without knowledge, as plants and
inanimate bodies. Such inclination towards good is called "a natural
appetite." Others, again, are inclined towards good, but w