ride, there followed the evil of envy in the
sinning angel, whereby he grieved over man's good, and also over the
Divine excellence, according as against the devil's will God makes
use of man for the Divine glory.

Reply Obj. 1: The demons do not delight in the obscenities of the
sins of the flesh, as if they themselves were disposed to carnal
pleasures: it is wholly through envy that they take pleasure in all
sorts of human sins, so far as these are hindrances to a man's good.

Reply Obj. 2: Avarice, considered as a special kind of sin, is the
immoderate greed of temporal possessions which serve the use of human
life, and which can be estimated in value of money; to these demons
are not at all inclined, any more than they are to carnal pleasures.
Consequently avarice properly so called cannot be in them. But if
every immoderate greed of possessing any created good be termed
avarice, in this way avarice is contained under the pride which is in
the demons. Anger implies passion, and so does concupiscence;
consequently they can only exist metaphorically in the demons. Sloth
is a kind of sadness, whereby a man becomes sluggish in spiritual
exercises because they weary the body; which does not apply to the
demons. So it is evident that pride and envy are the only spiritual
sins which can be found in demons; yet so that envy is not to be
taken for a passion, but for a will resisting the good of another.

Reply Obj. 3: Under envy and pride, as found in the demons, are
comprised all other sins derived from them.
_______________________

THIRD ARTICLE [I, Q. 63, Art. 3]

Whether the Devil Desired to Be As God?

Objection 1: It would seem that the devil did not desire to be as
God. For what does not fall under apprehension, does not fall under
desire; because the good which is apprehended moves the appetite,
whether sensible, rational, or intellectual; and sin consists only
in such desire. But for any creature to be God's equal does not fall
under apprehension, because it implies a contradiction; for it the
finite equals the infinite, then it would itself be infinite.
Therefore an angel could not desire to be as God.

Obj. 2: Further, the natural end can always be desired without sin.
But to be likened unto God is the end to which every creature
naturally tends. If, therefore, the angel desired to be as God, not
by equality, but by likeness, it would seem that he did not thereby
sin.

Obj. 3: Further, the angel was cr