of no one thing is wanting to God. This line of argument, too, is
implied by Dionysius (Div. Nom. v), when he says that, "God exists not
in any single mode, but embraces all being within Himself, absolutely,
without limitation, uniformly;" and afterwards he adds that, "He is the
very existence to subsisting things."

Reply Obj. 1: Even as the sun (as Dionysius remarks, (Div.
Nom. v)), while remaining one and shining uniformly, contains within
itself first and uniformly the substances of sensible things, and many
and diverse qualities; _a fortiori_ should all things in a kind of
natural unity pre-exist in the cause of all things; and thus things
diverse and in themselves opposed to each other, pre-exist in God as
one, without injury to His simplicity. This suffices for the Reply to
the Second Objection.

Reply Obj. 3: The same Dionysius says (Div. Nom. v) that,
although existence is more perfect than life, and life than wisdom, if
they are considered as distinguished in idea; nevertheless, a living
thing is more perfect than what merely exists, because living things
also exist and intelligent things both exist and live. Although
therefore existence does not include life and wisdom, because that
which participates in existence need not participate in every mode of
existence; nevertheless God's existence includes in itself life and
wisdom, because nothing of the perfection of being can be wanting to
Him who is subsisting being itself.
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THIRD ARTICLE [I, Q. 4, Art. 3]

Whether Any Creature Can Be Like God?