I too have heard this. . .but I am at a loss to say which “theologians” speculated on this. Does anyone know if Aquinas did?
Venerable Mary of Agreda (1602-1665), a mystic (not a theologian per se) writes about it in Mystical City of God.geocities.com/Athens/Ithaca/7194/ Part I, Book 1, Chapter 3:
In the second place, the angels were informed that God was to create a human nature and reasoning creatures lower than themselves, in order that they too should love, fear and reverence God, as their Author and eternal Good. They were informed that these were to stand in high favor, and that the second Person of the blessed Trinity was to become incarnate and assume their nature, raising it to the hypostatic union and to divine Personality; that therefore they were to acknowledge Him as their Head, not only as God, but as God and man, adoring Him and reverencing Him as God-man. Moreover, these same angels were to be his inferiors in dignity and grace and were to be his servants. God gave them an intelligence of the propriety and equity, of the justice and reasonableness of such a position. For the acceptation of the merits foreseen of this Mangod was exhibited to them as the source of the grace which they now possessed and of the glory which they were to obtain. They understood also that they themselves had been, and all the rest of the creatures should be created for his glory, and that He was to be their Head. All those that were capable of knowing and enjoying God, were to be the people of the Son of God, to know and reverence Him as their Chief. These commands were at once given to the angels.
To this command all the obedient and holy angels submitted themselves and they gave their full assent and acknowledgment with an humble and loving subjection of the will. But Lucifer, full of envy and pride, resisted and induced his followers to resist likewise, as they in reality did, preferring to follow him and disobey the divine command. This wicked prince persuaded them, that he would be their chief and that he would set up a government independent and separate from Christ. So great was the blindness which envy and pride could cause in an angel, and so pernicious was the infection that the contagion of sin spread among innumerable other angels.
The Catechism of the Catholic Church has this to say:
****II. THE FALL OF THE ANGELS ****
**391 **Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which makes them fall into death out of envy. Scripture and the Church’s Tradition see in this being a fallen angel, called “Satan” or the “devil”. The Church teaches that Satan was at first a good angel, made by God: “The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing.”
392 Scripture speaks of a sin of these angels.This “fall” consists in the free choice of these created spirits, who radically and irrevocably *rejected *God and his reign. We find a reflection of that rebellion in the tempter’s words to our first parents: “You will be like God.” The devil “has sinned from the beginning”; he is “a liar and the father of lies”.
393 It is the *irrevocable *character of their choice, and not a defect in the infinite divine mercy, that makes the angels’ sin unforgivable. “There is no repentance for the angels after their fall, just as there is no repentance for men after death.”
394 Scripture witnesses to the disastrous influence of the one Jesus calls “a murderer from the beginning”, who would even try to divert Jesus from the mission received from his Father. “The reason the Son of God appeared was to destroy the works of the devil.” In its consequences the gravest of these works was the mendacious seduction that led man to disobey God.
395 The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God’s reign. Although Satan may act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause grave injuries - of a spiritual nature and, indirectly, even of a physical nature- to each man and to society, the action is permitted by divine providence which with strength and gentleness guides human and cosmic history. It is a great mystery that providence should permit diabolical activity, but “we know that in everything God works for good with those who love him.”
We know the fallen angels rejected God, but not exactly why. I don’t think the speculation you mentioned could be considered doctrine, but rather a very good explanation.
Hope that helps a bit?**