eated with greater fulness of wisdom
than man. But no man, save a fool, ever makes choice of being the
equal of an angel, still less of God; because choice regards only
things which are possible, regarding which one takes deliberation.
Therefore much less did the angel sin by desiring to be as God.

_On the contrary,_ It is said, in the person of the devil (Isa.
14:13, 14), "I will ascend into heaven . . . I will be like the Most
High." And Augustine (De Qu. Vet. Test. cxiii) says that being
"inflated with pride, he wished to be called God."

_I answer that,_ Without doubt the angel sinned by seeking to be as
God. But this can be understood in two ways: first, by equality;
secondly, by likeness. He could not seek to be as God in the first
way; because by natural knowledge he knew that this was impossible:
and there was no habit preceding his first sinful act, nor any
passion fettering his mind, so as to lead him to choose what was
impossible by failing in some particular; as sometimes happens in
ourselves. And even supposing it were possible, it would be against
the natural desire; because there exists in everything the natural
desire of preserving its own nature; which would not be preserved
were it to be changed into another nature. Consequently, no creature
of a lower order can ever covet the grade of a higher nature; just as
an ass does not desire to be a horse: for were it to be so upraised,
it would cease to be itself. But herein the imagination plays us
false; for one is liable to think that, because a man seeks to occupy
a higher grade as to accidentals, which can increase without the
destruction of the subject, he can also seek a higher grade of
nature, to which he could not attain without ceasing to exist. Now it
is quite evident that God surpasses the angels, not merely in
accidentals, but also in degree of nature; and one angel, another.
Consequently it is impossible for one angel of lower degree to desire
equality with a higher; and still more to covet equality with God.

To desire to be as God according to likeness can happen in two ways.
In one way, as to that likeness whereby everything is made to be
likened unto God. And so, if anyone desire in this way to be Godlike,
he commits no sin; provided that he desires such likeness in proper
order, that is to say, that he may obtain it of God. But he would sin
were he to desire to be like unto God even in the right way, as of his
own, and not of God's power