Summa Theologica Part I (Prima Pars) Part 104

Reply Obj. 2: It is accidental to light not to have a contrary, forasmuch as it is the natural quality of the first corporeal cause of change, which is itself removed from contrariety.

Reply Obj. 3: As heat acts towards perfecting the form of fire, as an instrumental cause, by virtue of the substantial form, so does light act instrumentally, by virtue of the heavenly bodies, towards producing substantial forms; and towards rendering colors actually visible, inasmuch as it is a quality of the first sensible body.

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FOURTH ARTICLE [I, Q. 67, Art. 4]

Whether the Production of Light Is Fittingly a.s.signed to the First Day?

Objection 1: It would seem that the production of light is not fittingly a.s.signed to the first day. For light, as stated above (A.

3), is a quality. But qualities are accidents, and as such should have, not the first, but a subordinate place. The production of light, then, ought not to be a.s.signed to the first day.

Obj. 2: Further, it is light that distinguishes night from day, and this is effected by the sun, which is recorded as having been made on the fourth day. Therefore the production of light could not have been on the first day.

Obj. 3: Further, night and day are brought about by the circular movement of a luminous body. But movement of this kind is an attribute of the firmament, and we read that the firmament was made on the second day. Therefore the production of light, dividing night from day, ought not to be a.s.signed to the first day.

Obj. 4: Further, if it be said that spiritual light is here spoken of, it may be replied that the light made on the first day dispels the darkness. But in the beginning spiritual darkness was not, for even the demons were in the beginning good, as has been shown (Q. 63, A. 5). Therefore the production of light ought not to be a.s.signed to the first day.

_On the contrary,_ That without which there could not be day, must have been made on the first day. But there can be no day without light. Therefore light must have been made on the first day.

_I answer that,_ There are two opinions as to the production of light.

Augustine seems to say (De Civ. Dei xi, 9,33) that Moses could not have fittingly pa.s.sed over the production of the spiritual creature, and therefore when we read, "In the beginning G.o.d created heaven and earth," a spiritual nature as yet formless is to be understood by the word "heaven," and formless matter of the corporeal creature by the word "earth." And spiritual nature was formed first, as being of higher dignity than corporeal. The forming, therefore, of this spiritual nature is signified by the production of light, that is to say, of spiritual light. For a spiritual nature receives its form by the enlightenment whereby it is led to adhere to the Word of G.o.d.

Other writers think that the production of spiritual creatures was purposely omitted by Moses, and give various reasons. Basil [*Hom. i in Hexaem.] says that Moses begins his narrative from the beginning of time which belongs to sensible things; but that the spiritual or angelic creation is pa.s.sed over, as created beforehand.

Chrysostom [*Hom. ii in Genes.] gives as a reason for the omission that Moses was addressing an ignorant people, to whom material things alone appealed, and whom he was endeavoring to withdraw from the service of idols. It would have been to them a pretext for idolatry if he had spoken to them of natures spiritual in substance and n.o.bler than all corporeal creatures; for they would have paid them Divine wors.h.i.+p, since they were p.r.o.ne to wors.h.i.+p as G.o.ds even the sun, moon, and stars, which was forbidden them (Deut. 4).

But mention is made of several kinds of formlessness, in regard to the corporeal creature. One is where we read that "the earth was void and empty," and another where it is said that "darkness was upon the face of the deep." Now it seems to be required, for two reasons, that the formlessness of darkness should be removed first of all by the production of light. In the first place because light is a quality of the first body, as was stated (A. 3), and thus by means of light it was fitting that the world should first receive its form. The second reason is because light is a common quality. For light is common to terrestrial and celestial bodies. But as in knowledge we proceed from general principles, so do we in work of every kind. For the living thing is generated before the animal, and the animal before the man, as is shown in _De Gener. Anim._ ii, 3. It was fitting, then, as an evidence of the Divine wisdom, that among the works of distinction the production of light should take first place, since light is a form of the primary body, and because it is more common quality.

Basil [*Hom. ii in Hexaem.], indeed, adds a third reason: that all other things are made manifest by light. And there is yet a fourth, already touched upon in the objections; that day cannot be unless light exists, which was made therefore on the first day.

Reply Obj. 1: According to the opinion of those who hold that the formlessness of matter preceded its form in duration, matter must be held to have been created at the beginning with substantial forms, afterwards receiving those that are accidental, among which light holds the first place.

Reply Obj. 2: In the opinion of some the light here spoken of was a kind of luminous nebula, and that on the making of the sun this returned to the matter of which it had been formed. But this cannot well be maintained, as in the beginning of Genesis Holy Scripture records the inst.i.tution of that order of nature which henceforth is to endure. We cannot, then, say that what was made at that time afterwards ceased to exist.

Others, therefore, held that this luminous nebula continues in existence, but so closely attached to the sun as to be indistinguishable. But this is as much as to say that it is superfluous, whereas none of G.o.d's works have been made in vain. On this account it is held by some that the sun's body was made out of this nebula. This, too, is impossible to those at least who believe that the sun is different in its nature from the four elements, and naturally incorruptible. For in that case its matter cannot take on another form.

I answer, then, with Dionysius (Div. Nom. iv), that the light was the sun's light, formless as yet, being already the solar substance, and possessing illuminative power in a general way, to which was afterwards added the special and determinative power required to produce determinate effects. Thus, then, in the production of this light a triple distinction was made between light and darkness.

First, as to the cause, forasmuch as in the substance of the sun we have the cause of light, and in the opaque nature of the earth the cause of darkness. Secondly, as to place, for in one hemisphere there was light, in the other darkness. Thirdly, as to time; because there was light for one and darkness for another in the same hemisphere; and this is signified by the words, "He called the light day, and the darkness night."

Reply Obj. 3: Basil says (Hom. ii in Hexaem.) that day and night were then caused by expansion and contraction of light, rather than by movement. But Augustine objects to this (Gen. ad lit. i), that there was no reason for this vicissitude of expansion and contraction since there were neither men nor animals on the earth at that time, for whose service this was required. Nor does the nature of a luminous body seem to admit of the withdrawal of light, so long as the body is actually present; though this might be effected by a miracle. As to this, however, Augustine remarks (Gen. ad lit. i) that in the first founding of the order of nature we must not look for miracles, but for what is in accordance with nature. We hold, then, that the movement of the heavens is twofold. Of these movements, one is common to the entire heaven, and is the cause of day and night. This, as it seems, had its beginning on the first day. The other varies in proportion as it affects various bodies, and by its variations is the cause of the succession of days, months, and years. Thus it is, that in the account of the first day the distinction between day and night alone is mentioned; this distinction being brought about by the common movement of the heavens. The further distinction into successive days, seasons, and years recorded as begun on the fourth day, in the words, "let them be for seasons, and for days, and years"

is due to proper movements.

Reply Obj. 4: As Augustine teaches (Confess. xii; Gen. ad lit. 1, 15), formlessness did not precede forms in duration; and so we must understand the production of light to signify the formation of spiritual creatures, not, indeed, with the perfection of glory, in which they were not created, but with the perfection of grace, which they possessed from their creation as said above (Q. 62, A. 3). Thus the division of light from darkness will denote the distinction of the spiritual creature from other created things as yet without form.

But if all created things received their form at the same time, the darkness must be held to mean the spiritual darkness of the wicked, not as existing from the beginning but such as G.o.d foresaw would exist.

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QUESTION 68

ON THE WORK OF THE SECOND DAY (In Four Articles)

We must next consider the work of the second day. Under this head there are four points of inquiry:

(1) Whether the firmament was made on the second day?

(2) Whether there are waters above the firmament?

(3) Whether the firmament divides waters from waters?

(4) Whether there is more than one heaven?

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FIRST ARTICLE [I, Q. 68, Art. 1]

Whether the Firmament Was Made on the Second Day?

Objection 1: It would seem that the firmament was not made on the second day. For it is said (Gen. 1:8): "G.o.d called the firmament heaven." But the heaven existed before days, as is clear from the words, "In the beginning G.o.d created heaven and earth." Therefore the firmament was not made on the second day.

Obj. 2: Further, the work of the six days is ordered conformably to the order of Divine wisdom. Now it would ill become the Divine wisdom to make afterwards that which is naturally first. But though the firmament naturally precedes the earth and the waters, these are mentioned before the formation of light, which was on the first day.

Therefore the firmament was not made on the second day.

Obj. 3: Further, all that was made in the six days was formed out of matter created before days began. But the firmament cannot have been formed out of pre-existing matter, for if so it would be liable to generation and corruption. Therefore the firmament was not made on the second day.

_On the contrary,_ It is written (Gen. 1:6): "G.o.d said: let there be a firmament," and further on (verse 8); "And the evening and morning were the second day."

_I answer that,_ In discussing questions of this kind two rules are to be observed, as Augustine teaches (Gen. ad lit. i, 18). The first is, to hold the truth of Scripture without wavering. The second is that since Holy Scripture can be explained in a multiplicity of senses, one should adhere to a particular explanation, only in such measure as to be ready to abandon it, if it be proved with certainty to be false; lest Holy Scripture be exposed to the ridicule of unbelievers, and obstacles be placed to their believing.

We say, therefore, that the words which speak of the firmament as made on the second day can be understood in two senses. They may be understood, first, of the starry firmament, on which point it is necessary to set forth the different opinions of philosophers. Some of these believed it to be composed of the elements; and this was the opinion of Empedocles, who, however, held further that the body of the firmament was not susceptible of dissolution, because its parts are, so to say, not in disunion, but in harmony. Others held the firmament to be of the nature of the four elements, not, indeed, compounded of them, but being as it were a simple element. Such was the opinion of Plato, who held that element to be fire. Others, again, have held that the heaven is not of the nature of the four elements, but is itself a fifth body, existing over and above these. This is the opinion of Aristotle (De Coel. i, text. 6,32).

According to the first opinion, it may, strictly speaking, be granted that the firmament was made, even as to substance, on the second day.

For it is part of the work of creation to produce the substance of the elements, while it belongs to the work of distinction and adornment to give forms to the elements that pre-exist.

But the belief that the firmament was made, as to its substance, on the second day is incompatible with the opinion of Plato, according to whom the making of the firmament implies the production of the element of fire. This production, however, belongs to the work of creation, at least, according to those who hold that formlessness of matter preceded in time its formation, since the first form received by matter is the elemental.

Still less compatible with the belief that the substance of the firmament was produced on the second day is the opinion of Aristotle, seeing that the mention of days denotes succession of time, whereas the firmament, being naturally incorruptible, is of a matter not susceptible of change of form; wherefore it could not be made out of matter existing antecedently in time.

Hence to produce the substance of the firmament belongs to the work of creation. But its formation, in some degree, belongs to the second day, according to both opinions: for as Dionysius says (Div. Nom. iv), the light of the sun was without form during the first three days, and afterwards, on the fourth day, received its form.

If, however, we take these days to denote merely sequence in the natural order, as Augustine holds (Gen. ad lit. iv, 22,24), and not succession in time, there is then nothing to prevent our saying, whilst holding any one of the opinions given above, that the substantial formation of the firmament belongs to the second day.

Another possible explanation is to understand by the firmament that was made on the second day, not that in which the stars are set, but the part of the atmosphere where the clouds are collected, and which has received the name firmament from the firmness and density of the air. "For a body is called firm," that is dense and solid, "thereby differing from a mathematical body" as is remarked by Basil (Hom. iii in Hexaem.). If, then, this explanation is adopted none of these opinions will be found repugnant to reason. Augustine, in fact (Gen.

ad lit. ii, 4), recommends it thus: "I consider this view of the question worthy of all commendation, as neither contrary to faith nor difficult to be proved and believed."

Reply Obj. 1: According to Chrysostom (Hom. iii in Genes.), Moses prefaces his record by speaking of the works of G.o.d collectively, in the words, "In the beginning G.o.d created heaven and earth," and then proceeds to explain them part by part; in somewhat the same way as one might say: "This house was constructed by that builder," and then add: "First, he laid the foundations, then built the walls, and thirdly, put on the roof." In accepting this explanation we are, therefore, not bound to hold that a different heaven is spoken of in the words: "In the beginning G.o.d created heaven and earth," and when we read that the firmament was made on the second day.

We may also say that the heaven recorded as created in the beginning is not the same as that made on the second day; and there are several senses in which this may be understood. Augustine says (Gen. ad lit.

i, 9) that the heaven recorded as made on the first day is the formless spiritual nature, and that the heaven of the second day is the corporeal heaven. According to Bede (Hexaem. i) and Strabus, the heaven made on the first day is the empyrean, and the firmament made on the second day, the starry heaven. According to Damascene (De Fide Orth. ii) that of the first day was spherical in form and without stars, the same, in fact, that the philosophers speak of, calling it the ninth sphere, and the primary movable body that moves with diurnal movement: while by the firmament made on the second day he understands the starry heaven. According to another theory, touched upon by Augustine [*Gen. ad lit. ii, 1] the heaven made on the first day was the starry heaven, and the firmament made on the second day was that region of the air where the clouds are collected, which is also called heaven, but equivocally. And to show that the word is here used in an equivocal sense, it is expressly said that "G.o.d called the firmament heaven"; just as in a preceding verse it said that "G.o.d called the light day" (since the word "day" is also used to denote a s.p.a.ce of twenty-four hours). Other instances of a similar use occur, as pointed out by Rabbi Moses.

The second and third objections are sufficiently answered by what has been already said.

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