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_On the contrary,_ Augustine says (De Trin. x, 11,12) that the image of the Trinity is found in the soul according to memory, understanding, and will. But God's image is found not only in the soul of man, but also in the angelic mind, since it also is capable of knowing God. Therefore there is will in the angels.
_I answer that,_ We must necessarily place a will in the angels. In evidence thereof, it must be borne in mind that, since all things flow from the Divine will, all things in their own way are inclined by appetite towards good, but in different ways. Some are inclined to good by their natural inclination, without knowledge, as plants and inanimate bodies. Such inclination towards good is called "a natural appetite." Others, again, are inclined towards good, but with some knowledge; not that they know the aspect of goodness, but that they apprehend some particular good; as in the sense, which knows the sweet, the white, and so on. The inclination which follows this apprehension is called "a sensitive appetite." Other things, again, have an inclination towards good, but with a knowledge whereby they perceive the aspect of goodness; this belongs to the intellect. This is most perfectly inclined towards what is good; not, indeed, as if it were merely guided by another towards some particular good only, like things devoid of knowledge, nor towards some particular good only, as things which have only sensitive knowledge, but as inclined towards good in general. Such inclination is termed "will." Accordingly, since the angels by their intellect know the universal aspect of goodness, it is manifest that there is a will in them.
Reply Obj. 1: Reason surpasses sense in a different way from that in which intellect surpasses reason. Reason surpasses sense according to the diversity of the objects known; for sense judges of particular objects, while reason judges of universals. Therefore there must be one appetite