Book Three — Providence, Chapter 110 — Summa Contra Gentiles
[1] So, then, it is not difficult to answer the arguments that have been presented.
[2] As a matter of fact, we are not forced to say that there was error in the understanding of a separate substance, in judging a good not to be a good. Instead, it was in not considering the higher good to which its proper good should have been directed. Now, the reason for this lack of consideration could have been that the will was vehemently turned toward its own good, for to turn to this or that object is a characteristic of free will.
[3] It is evident, also, that he desired only one good, that is, his own; but there was sin in this, because he set aside the higher good to which he should have been ordered. just as sin in us is due to the fact that we desire lower goods, that is, those of the body, in discord with the order of reason, so in the devil there was sin, because he did not relate his own good to the divine good.
[4] Moreover, it is clear that he overlooked the mean of virtue, in so far as he did not subject himself to the order of a superior; thus, he gave himself more importance than was proper, while giving less to God than was due Him to Whom all should be subject as to the Orderer of the primary rule. So, it is evident that, in this sin, the mean was not abandoned because of an excess of passion, but simply because of inequity under justice, which is concerned with actions. In fact, actions are possible in the case of separate substances, but passions are in no way possible.
[5] Nor, indeed, is it a necessary conclusion that, if no defect can be present in higher bodies, for this reason sin cannot occur in separate substances. For bodies and all things devoid of reason are only moved to action; they do not act of themselves, for they do not have control over their acts. Consequently, they cannot depart from the primary rule which actuates and moves them, except in the sense that they cannot adequately receive the regulation of the primary rule. Of course, this is so due to the indisposition of matter. For this reason, the higher bodies, in which this indisposition of matter has no place, never can fall short of the rightness of the primary rule. But rational substances, or intellectual ones, are not merely acted upon; rather, they also move themselves to their proper acts. Indeed, the more perfect their nature is, the more evident is this characteristic in them, for, the more perfect their nature is, the more perfect is their power to act. Consequently, perfection of nature does not preclude the possibility of sin occurring in them in the aforesaid way: namely, because they fasten upon themselves, and pay no attention to the order of a higher agent.
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