rectitude of charity and virtue: because the one rectitude perfects
the other; even so the truth of natural knowledge is of one kind, and
the truth of infused or acquired knowledge is of another.
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SECOND ARTICLE [I, Q. 60, Art. 2]

Whether There Is Love of Choice in the Angels?

Objection 1: It would seem that there is no love of choice in the
angels. For love of choice appears to be rational love; since choice
follows counsel, which lies in inquiry, as stated in _Ethic._ iii, 3.
Now rational love is contrasted with intellectual, which is proper to
angels, as is said (Div. Nom. iv). Therefore there is no love of
choice in the angels.

Obj. 2: Further, the angels have only natural knowledge besides such
as is infused: since they do not proceed from principles to acquire
the knowledge of conclusions. Hence they are disposed to everything
they can know, as our intellect is disposed towards first principles,
which it can know naturally. Now love follows knowledge, as has been
already stated (A. 1; Q. 16, A. 1). Consequently, besides their
infused love, there is only natural love in the angels. Therefore
there is no love of choice in them.

_On the contrary,_ We neither merit nor demerit by our natural acts.
But by their love the angels merit or demerit. Therefore there is
love of choice in them.

_I answer that,_ There exists in the angels a natural love, and a
love of choice. Their natural love is the principle of their love of
choice; because, what belongs to that which precedes, has always the
nature of a principle. Wherefore, since nature is first in
everything, what belongs to nature must be a principle in everything.

This is clearly evident in man, with respect to both his intellect
and his will. For the intellect knows principles naturally; and from
such knowledge in man comes the knowledge of conclusions, which are
known by him not naturally, but by discovery, or by teaching. In like
manner, the end acts in the will in the same way as the principle
does in the intellect, as is laid down in _Phys._ ii, text. 89.
Consequently the will tends naturally to its last end; for every man
naturally wills happiness: and all other desires are caused by this
natural desire; since whatever a man wills he wills on account of the
end. Therefore the love of that good, which a man naturally wills as
an end, is his natural love; but the love which comes of this, which
is of something loved for the en