y to a place comes
from gravity or lightness, while the inclination to make something
like itself comes from the active qualities.

Now the will has a natural tendency towards good. Consequently there
alone are essence and will identified where all good is contained
within the essence of him who wills; that is to say, in God, Who wills
nothing beyond Himself except on account of His goodness. This cannot
be said of any creature, because infinite goodness is quite foreign to
the nature of any created thing. Accordingly, neither the will of the
angel, nor that of any creature, can be the same thing as its essence.

In like manner neither can the will be the same thing as the intellect
of angel or man. Because knowledge comes about in so far as the object
known is within the knower; consequently the intellect extends itself
to what is outside it, according as what, in its essence, is outside
it is disposed to be somehow within it. On the other hand, the will
goes out to what is beyond it, according as by a kind of inclination
it tends, in a manner, to what is outside it. Now it belongs to one
faculty to have within itself something which is outside it, and to
another faculty to tend to what is outside it. Consequently intellect
and will must necessarily be different powers in every creature. It is
not so with God, for He has within Himself universal being, and the
universal good. Therefore both intellect and will are His nature.

Reply Obj. 1: A natural body is moved to its own being by its
substantial form: while it is inclined to something outside by
something additional, as has been said.

Reply Obj. 2: Faculties are not differentiated by any material
difference of their objects, but according to their formal
distinction, which is taken from the nature of the object as such.
Consequently the diversity derived from the notion of good and true
suffices for the difference of intellect from will.

Reply Obj. 3: Because the good and the true are really convertible,
it follows that the good is apprehended by the intellect as something
true; while the true is desired by the will as something good.
Nevertheless, the diversity of their aspects is sufficient for
diversifying the faculties, as was said above (ad 2).
_______________________

THIRD ARTICLE [I, Q. 59, Art. 3]

Whether There Is Free-Will in the Angels?

Objection 1: It would seem that there is no free-will in the angels.
For the act of free-will is to choose