dge is effected
by the presence of the known within the knower. Now it is a mark of
imperfection in anything not to have within it what it should
naturally have. Consequently an angel would not be perfect in his
nature, if his intellect were not determined to every truth which he
can know naturally. But the act of the appetitive faculty comes of
this, that the affection is directed to something outside. Yet the
perfection of a thing does not come from everything to which it is
inclined, but only from something which is higher than it. Therefore
it does not argue imperfection in an angel if his will be not
determined with regard to things beneath him; but it would argue
imperfection in him, were he to be indeterminate to what is above him.

Reply Obj. 3: Free-will exists in a nobler manner in the higher
angels than it does in the lower, as also does the judgment of the
intellect. Yet it is true that liberty, in so far as the removal of
compulsion is considered, is not susceptible of greater and less
degree; because privations and negations are not lessened nor
increased directly of themselves; but only by their cause, or
through the addition of some qualification.
_______________________

FOURTH ARTICLE [I, Q. 59, Art. 4]

Whether There Is an Irascible and a Concupiscible Appetite in the
Angels?

Objection 1: It would seem that there is an irascible and a
concupiscible appetite in the angels. For Dionysius says (Div. Nom.
iv) that in the demons there is "unreasonable fury and wild
concupiscence." But demons are of the same nature as angels; for sin
has not altered their nature. Therefore there is an irascible and a
concupiscible appetite in the angels.

Obj. 2: Further, love and joy are in the concupiscible; while anger,
hope, and fear are in the irascible appetite. But in the Sacred
Scriptures these things are attributed both to the good and to the
wicked angels. Therefore there is an irascible and a concupiscible
appetite in the angels.

Obj. 3: Further, some virtues are said to reside in the irascible
appetite and some in the concupiscible: thus charity and temperance
appear to be in the concupiscible, while hope and fortitude are in the
irascible. But these virtues are in the angels. Therefore there is
both a concupiscible and an irascible appetite in the angels.

_On the contrary,_ The Philosopher says (De Anima iii, text. 42) that
the irascible and concupiscible are in the sensitive part, which does
not