and better, by reason of access to the supreme good.

Reply Obj. 4: No being is called evil by participation, but by
privation of participation. Hence it is not necessary to reduce it
to any essential evil.

Reply Obj. 5: Evil can only have an accidental cause, as was shown
above (A. 1). Hence reduction to any 'per se' cause of evil is
impossible. And to say that evil is in the greater number is simply
false. For things which are generated and corrupted, in which alone
can there be natural evil, are the smaller part of the whole
universe. And again, in every species the defect of nature is in the
smaller number. In man alone does evil appear as in the greater
number; because the good of man as regards the senses is not the good
of man as man--that is, in regard to reason; and more men seek good
in regard to the senses than good according to reason.

Reply Obj. 6: In the causes of evil we do not proceed to infinity,
but reduce all evils to some good cause, whence evil follows
accidentally.
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TREATISE ON THE ANGELS (QQ. 50-64)
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QUESTION 50

OF THE SUBSTANCE OF THE ANGELS ABSOLUTELY CONSIDERED
(In Five Articles)

Now we consider the distinction of corporeal and spiritual creatures:
firstly, the purely spiritual creature which in Holy Scripture is
called angel; secondly, the creature wholly corporeal; thirdly, the
composite creature, corporeal and spiritual, which is man.

Concerning the angels, we consider first what belongs to their
substance; secondly, what belongs to their intellect; thirdly, what
belongs to their will; fourthly, what belongs to their creation.

Their substance we consider absolutely and in relation to corporeal
things.

Concerning their substance absolutely considered, there are five
points of inquiry:

(1) Whether there is any entirely spiritual creature, altogether
incorporeal?

(2) Supposing that an angel is such, we ask whether it is composed
of matter and form?

(3) We ask concerning their number.

(4) Of their difference from each other.

(5) Of their immortality or incorruptibility.
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FIRST ARTICLE [I, Q. 50, Art. 1]

Whether an Angel Is Altogether Incorporeal?

Objection 1: It would seem that an angel is not entirely incorporeal.
For what is incorporeal only as regards ourselves, and not in relation
to God, is not absolutely incorporeal. But Damascene says (De Fide
Orth. ii) that "an angel is said