Part I (Prima Pars) Part 92 (1/2)
_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 end's sake, is the love of choice.
There is however a difference on the part of the intellect and on the part of the will. Because, as was stated already (Q. 59, A. 2), the mind's knowledge is brought about by the inward presence of the known within the knower. It comes of the imperfection of man's intellectual nature that his mind does not simultaneously possess all things capable of being understood, but only a few things from which he is moved in a measure to grasp other things. The act of the appet.i.tive faculty, on the contrary, follows the inclination of man towards things; some of which are good in themselves, and consequently are appetible in themselves; others being good only in relation to something else, and being appetible on account of something else.
Consequently it does not argue imperfection in the person desiring, for him to seek one thing naturally as his end, and something else from choice as ordained to such end. Therefore, since the intellectual nature of the angels is perfect, only natural and not deductive knowledge is to be found in them, but there is to be found in them both natural love and love of choice.
In saying all this, we are pa.s.sing over all that regards things which are above nature, since nature is not the sufficient principle thereof: but we shall speak of them later on (Q. 62).
Reply Obj. 1: Not all love of choice is rational love, according as rational is distinguished from intellectual love. For rational love is so called which follows deductive knowledge: but, as was said above (Q. 59, A. 3, ad 1), when treating of free-will, every choice does not follow a discursive act of the reason; but only human choice. Consequently the conclusion does not follow.
The reply to the second objection follows from what has been said.
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THIRD ARTICLE [I, Q. 60, Art. 4]
Whether the Angel Loves Himself with Both Natural Love, and Love of Choice?
Objection 1: It would seem that the angel does not love himself both with natural love and a love of choice. For, as was said (A. 2), natural love regards the end itself; while love of choice regards the means to the end. But the same thing, with regard to the same, cannot be both the end and a means to the end. Therefore natural love and the love of choice cannot have the same object.
Obj. 2: Further, as Dionysius observes (Div. Nom. iv): ”Love is a uniting and a binding power.” But uniting and binding imply various things brought together. Therefore the angel cannot love himself.
Obj. 3: Further, love is a kind of movement. But every movement tends towards something else. Therefore it seems that an angel cannot love himself with either natural or elective love.
_On the contrary,_ The Philosopher says (Ethic. ix, 8): ”Love for others comes of love for oneself.”
_I answer that,_ Since the object of love is good, and good is to be found both in substance and in accident, as is clear from _Ethic._ i, 6, a thing may be loved in two ways; first of all as a subsisting good; and secondly as an accidental or inherent good. That is loved as a subsisting good, which is so loved that we wish well to it. But that which we wish unto another, is loved as an accidental or inherent good: thus knowledge is loved, not that any good may come to it but that it may be possessed. This kind of love has been called by the name ”concupiscence” while the first is called ”friends.h.i.+p.”
Now it is manifest that in things devoid of knowledge, everything naturally seeks to procure what is good for itself; as fire seeks to mount upwards. Consequently both angel and man naturally seek their own good and perfection. This is to love self. Hence angel and man naturally love self, in so far as by natural appet.i.te each desires what is good for self. On the other hand, each loves self with the love of choice, in so far as from choice he wishes for something which will benefit himself.
Reply Obj. 1: It is not under the same but under quite different aspects that an angel or a man loves self with natural and with elective love, as was observed above.
Reply Obj. 2: As to be one is better than to be united, so there is more oneness in love which is directed to self than in love which unites one to others. Dionysius used the terms ”uniting” and ”binding” in order to show the derivation of love from self to things outside self; as uniting is derived from unity.
Reply Obj. 3: As love is an action which remains within the agent, so also is it a movement which abides within the lover, but does not of necessity tend towards something else; yet it can be reflected back upon the lover so that he loves himself; just as knowledge is reflected back upon the knower, in such a way that he knows himself.
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FOURTH ARTICLE [I, Q. 60, Art. 4]
Whether an Angel Loves Another with Natural Love As He Loves Himself?
Objection 1: It would seem that an angel 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.