onclusions. Now it is evident
that it belongs to the power of the intellect to be able to proceed to
different conclusions, according to given principles; but for it to
proceed to some conclusion by passing out of the order of the
principles, comes of its own defect. Hence it belongs to the
perfection of its liberty for the free-will to be able to choose
between opposite things, keeping the order of the end in view; but it
comes of the defect of liberty for it to choose anything by turning
away from the order of the end; and this is to sin. Hence there is
greater liberty of will in the angels, who cannot sin, than there is
in ourselves, who can sin.
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NINTH ARTICLE [I, Q. 62, Art. 3]

Whether the Beatified Angels Advance in Beatitude?

Objection 1: It would seem that the beatified angels can advance in
beatitude. For charity is the principle of merit. But there is
perfect charity in the angels. Therefore the beatified angels can
merit. Now, as merit increases, the reward of beatitude increases.
Therefore the beatified angels can progress in beatitude.

Obj. 2: Further, Augustine says (De Doctr. Christ. i) that "God
makes use of us for our own gain, and for His own goodness. The same
thing happens to the angels, whom He uses for spiritual
ministrations"; since "they are all [*Vulg.: 'Are they not
all . . . ?'] ministering spirits, sent to minister for them who
shall receive the inheritance of salvation" (Heb. 1:14). This would
not be for their profit were they not to merit thereby, nor to
advance to beatitude. It remains, then, that the beatified angels
can merit, and can advance in beatitude.

Obj. 3: Further, it argues imperfection for anyone not occupying
the foremost place not to be able to advance. But the angels are not
in the highest degree of beatitude. Therefore if unable to ascend
higher, it would appear that there is imperfection and defect in
them; which is not admissible.

_On the contrary,_ Merit and progress belong to this present
condition of life. But angels are not wayfarers travelling towards
beatitude, they are already in possession of beatitude. Consequently
the beatified angels can neither merit nor advance in beatitude.

_I answer that,_ In every movement the mover's intention is centered
upon one determined end, to which he intends to lead the movable
subject; because intention looks to the end, to which infinite
progress is repugnant. Now it is evident, since the