l does not love another with
natural love as he loves himself. For love follows knowledge. But an
angel does not know another as he knows himself: because he knows
himself by his essence, while he knows another by his similitude, as
was said above (Q. 56, AA. 1, 2). Therefore it seems that one angel
does not love another with natural love as he loves himself.

Obj. 2: Further, the cause is more powerful than the effect; and the
principle than what is derived from it. But love for another comes of
love for self, as the Philosopher says (Ethic. ix, 8). Therefore one
angel does not love another as himself, but loves himself more.

Obj. 3: Further, natural love is of something as an end, and is
unremovable. But no angel is the end of another; and again, such love
can be severed from him, as is the case with the demons, who have no
love for the good angels. Therefore an angel does not love another
with natural love as he loves himself.

_On the contrary,_ That seems to be a natural property which is found
in all, even in such as devoid of reason. But, "every beast loves its
like," as is said, Ecclus. 13:19. Therefore an angel naturally loves
another as he loves himself.

_I answer that,_ As was observed (A. 3), both angel and man naturally
love self. Now what is one with a thing, is that thing itself:
consequently every thing loves what is one with itself. So, if this
be one with it by natural union, it loves it with natural love; but
if it be one with it by non-natural union, then it loves it with
non-natural love. Thus a man loves his fellow townsman with a social
love, while he loves a blood relation with natural affection, in so
far as he is one with him in the principle of natural generation.

Now it is evident that what is generically or specifically one with
another, is the one according to nature. And so everything loves
another which is one with it in species, with a natural affection, in
so far as it loves its own species. This is manifest even in things
devoid of knowledge: for fire has a natural inclination to communicate
its form to another thing, wherein consists this other thing's good;
as it is naturally inclined to seek its own good, namely, to be borne
upwards.

So then, it must be said that one angel loves another with natural
affection, in so far as he is one with him in nature. But so far as an
angel has something else in common with another angel, or differs from
him in other respects, he does no