Summa Theologica Part I (Prima Pars) Part 108

Objection 1: It would seem that this work is not fittingly described.

For the waters produce that which the power of water suffices to produce. But the power of water does not suffice for the production of every kind of fishes and birds since we find that many of them are generated from seed. Therefore the words, "Let the waters bring forth the creeping creature having life, and the fowl that may fly over the earth," do not fittingly describe this work.

Obj. 2: Further, fishes and birds are not produced from water only, but earth seems to predominate over water in their composition, as is shown by the fact that their bodies tend naturally to the earth and rest upon it. It is not, then, fittingly said that fishes and birds are produced from water.

Obj. 3: Further, fishes move in the waters, and birds in the air. If, then, fishes are produced from the waters, birds ought to be produced from the air, and not from the waters.

Obj. 4: Further, not all fishes creep through the waters, for some, as seals, have feet and walk on land. Therefore the production of fishes is not sufficiently described by the words, "Let the waters bring forth the creeping creature having life."

Obj. 5: Further, land animals are more perfect than birds and fishes which appears from the fact that they have more distinct limbs, and generation of a higher order. For they bring forth living beings, whereas birds and fishes bring forth eggs. But the more perfect has precedence in the order of nature. Therefore fishes and birds ought not to have been produced on the fifth day, before land animals.

_On the contrary,_ Suffices the authority of Scripture.

_I answer that,_ As said above, (Q. 70, A. 1), the order of the work of adornment corresponds to the order of the work of distinction.

Hence, as among the three days a.s.signed to the work of distinction, the middle, or second, day is devoted to the work of distinction of water, which is the intermediate body, so in the three days of the work of adornment, the middle day, which is the fifth, is a.s.signed to the adornment of the intermediate body, by the production of birds and fishes. As, then, Moses makes mention of the lights and the light on the fourth day, to show that the fourth day corresponds to the first day on which he had said that the light was made, so on this fifth day he mentions the waters and the firmament of heaven to show that the fifth day corresponds to the second. It must, however, be observed that Augustine differs from other writers in his opinion about the production of fishes and birds, as he differs about the production of plants. For while others say that fishes and birds were produced on the fifth day actually, he holds that the nature of the waters produced them on that day potentially.

Reply Obj. 1: It was laid down by Avicenna that animals of all kinds can be generated by various minglings of the elements, and naturally, without any kind of seed. This, however, seems repugnant to the fact that nature produces its effects by determinate means, and consequently, those things that are naturally generated from seed cannot be generated naturally in any other way. It ought, then, rather to be said that in the natural generation of all animals that are generated from seed, the active principle lies in the formative power of the seed, but that in the case of animals generated from putrefaction, the formative power of is the influence of the heavenly bodies. The material principle, however, in the generation of either kind of animals, is either some element, or something compounded of the elements. But at the first beginning of the world the active principle was the Word of G.o.d, which produced animals from material elements, either in act, as some holy writers say, or virtually, as Augustine teaches. Not as though the power possessed by water or earth of producing all animals resides in the earth and the water themselves, as Avicenna held, but in the power originally given to the elements of producing them from elemental matter by the power of seed or the influence of the stars.

Reply Obj. 2: The bodies of birds and fishes may be considered from two points of view. If considered in themselves, it will be evident that the earthly element must predominate, since the element that is least active, namely, the earth, must be the most abundant in quant.i.ty in order that the mingling may be duly tempered in the body of the animal. But if considered as by nature const.i.tuted to move with certain specific motions, thus they have some special affinity with the bodies in which they move; and hence the words in which their generation is described.

Reply Obj. 3: The air, as not being so apparent to the senses, is not enumerated by itself, but with other things: partly with the water, because the lower region of the air is thickened by watery exhalations; partly with the heaven as to the higher region. But birds move in the lower part of the air, and so are said to fly "beneath the firmament," even if the firmament be taken to mean the region of clouds. Hence the production of birds is ascribed to the water.

Reply Obj. 4: Nature pa.s.ses from one extreme to another through the medium; and therefore there are creatures of intermediate type between the animals of the air and those of the water, having something in common with both; and they are reckoned as belonging to that cla.s.s to which they are most allied, through the characters possessed in common with that cla.s.s, rather than with the other. But in order to include among fishes all such intermediate forms as have special characters like to theirs, the words, "Let the waters bring forth the creeping creature having life," are followed by these: "G.o.d created great whales," etc.

Reply Obj. 5: The order in which the production of these animals is given has reference to the order of those bodies which they are set to adorn, rather than to the superiority of the animals themselves.

Moreover, in generation also the more perfect is reached through the less perfect.

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QUESTION 72

ON THE WORK OF THE SIXTH DAY (In One Article)

We must now consider the work of the sixth day.

Objection 1: It would seem that this work is not fittingly described.

For as birds and fishes have a living soul, so also have land animals.

But these animals are not themselves living souls. Therefore the words, "Let the earth bring forth the living creature," should rather have been, "Let the earth bring forth the living four-footed creatures."

Obj. 2: Further, a genus ought not to be opposed to its species. But beasts and cattle are quadrupeds. Therefore quadrupeds ought not to be enumerated as a cla.s.s with beasts and cattle.

Obj. 3: Further, as animals belong to a determinate genus and species, so also does man. But in the making of man nothing is said of his genus and species, and therefore nothing ought to have been said about them in the production of other animals, whereas it is said "according to its genus" and "in its species."

Obj. 4: Further, land animals are more like man, whom G.o.d is recorded to have blessed, than are birds and fishes. But as birds and fishes are said to be blessed, this should have been said, with much more reason, of the other animals as well.

Obj. 5: Further, certain animals are generated from putrefaction, which is a kind of corruption. But corruption is repugnant to the first founding of the world. Therefore such animals should not have been produced at that time.

Obj. 6: Further, certain animals are poisonous, and injurious to man.

But there ought to have been nothing injurious to man before man sinned. Therefore such animals ought not to have been made by G.o.d at all, since He is the Author of good; or at least not until man had sinned.

_On the contrary,_ Suffices the authority of Scripture.

_I answer that,_ As on the fifth day the intermediate body, namely, the water, is adorned, and thus that day corresponds to the second day; so the sixth day, on which the lowest body, or the earth, is adorned by the production of land animals, corresponds to the third day. Hence the earth is mentioned in both places. And here again Augustine says (Gen. ad lit. v) that the production was potential, and other holy writers that it was actual.

Reply Obj. 1: The different grades of life which are found in different living creatures can be discovered from the various ways in which Scripture speaks of them, as Basil says (Hom. viii in Hexaem.).

The life of plants, for instance, is very imperfect and difficult to discern, and hence, in speaking of their production, nothing is said of their life, but only their generation is mentioned, since only in generation is a vital act observed in them. For the powers of nutrition and growth are subordinate to the generative life, as will be shown later on (Q. 78, A. 2). But amongst animals, those that live on land are, generally speaking, more perfect than birds and fishes, not because the fish is devoid of memory, as Basil upholds (Hom. viii in Hexaem.) and Augustine rejects (Gen. ad lit. iii), but because their limbs are more distinct and their generation of a higher order, (yet some imperfect animals, such as bees and ants, are more intelligent in certain ways). Scripture, therefore, does not call fishes "living creatures," but "creeping creatures having life"; whereas it does call land animals "living creatures" on account of their more perfect life, and seems to imply that fishes are merely bodies having in them something of a soul, whilst land animals, from the higher perfection of their life, are, as it were, living souls with bodies subject to them. But the life of man, as being the most perfect grade, is not said to be produced, like the life of other animals, by earth or water, but immediately by G.o.d.

Reply Obj. 2: By "cattle," domestic animals are signified, which in any way are of service to man: but by "beasts," wild animals such as bears and lions are designated. By "creeping things" those animals are meant which either have no feet and cannot rise from the earth, as serpents, or those whose feet are too short to lift them far from the ground, as the lizard and tortoise. But since certain animals, as deer and goats, seem to fall under none of these cla.s.ses, the word "quadrupeds" is added. Or perhaps the word "quadruped" is used first as being the genus, to which the others are added as species, for even some reptiles, such as lizards and tortoises, are four-footed.

Reply Obj. 3: In other animals, and in plants, mention is made of genus and species, to denote the generation of like from like. But it was unnecessary to do so in the case of man, as what had already been said of other creatures might be understood of him. Again, animals and plants may be said to be produced according to their kinds, to signify their remoteness from the Divine image and likeness, whereas man is said to be made "to the image and likeness of G.o.d."

Reply Obj. 4: The blessing of G.o.d gives power to multiply by generation, and, having been mentioned in the preceding account of the making of birds and fishes, could be understood of the beasts of the earth, without requiring to be repeated. The blessing, however, is repeated in the case of man, since in him generation of children has a special relation to the number of the elect [*Cf. Augustine, Gen. ad lit. iii, 12], and to prevent anyone from saying that there was any sin whatever in the act of begetting children. As to plants, since they experience neither desire of propagation, nor sensation in generating, they are deemed unworthy of a formal blessing.

Reply Obj. 5: Since the generation of one thing is the corruption of another, it was not incompatible with the first formation of things, that from the corruption of the less perfect the more perfect should be generated. Hence animals generated from the corruption of inanimate things, or of plants, may have been generated then. But those generated from corruption of animals could not have been produced then otherwise than potentially.

Reply Obj. 6: In the words of Augustine (Super. Gen. contr. Manich.

i): "If an unskilled person enters the workshop of an artificer he sees in it many appliances of which he does not understand the use, and which, if he is a foolish fellow, he considers unnecessary.

Moreover, should he carelessly fall into the fire, or wound himself with a sharp-edged tool, he is under the impression that many of the things there are hurtful; whereas the craftsman, knowing their use, laughs at his folly. And thus some people presume to find fault with many things in this world, through not seeing the reasons for their existence. For though not required for the furnishing of our house, these things are necessary for the perfection of the universe." And, since man before he sinned would have used the things of this world conformably to the order designed, poisonous animals would not have injured him.

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QUESTION 73

ON THE THINGS THAT BELONG TO THE SEVENTH DAY (In Three Articles)

We must next consider the things that belong to the seventh day.

Under this head there are three points of inquiry:

(1) About the completion of the works;

(2) About the resting of G.o.d;

(3) About the blessing and sanctifying of this day.

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FIRST ARTICLE [I, Q. 73, Art. 1]

Whether the Completion of the Divine Works Ought to Be Ascribed to the Seventh Day?

Objection 1: It would seem that the completion of the Divine works ought not to be ascribed to the seventh day. For all things that are done in this world belong to the Divine works. But the consummation of the world will be at the end of the world (Matt. 13:39, 40).

Moreover, the time of Christ's Incarnation is a time of completion, wherefore it is called "the time of fulness [*Vulg.: 'the fulness of time']" (Gal. 4:4). And Christ Himself, at the moment of His death, cried out, "It is consummated" (John 19:30). Hence the completion of the Divine works does not belong to the seventh day.

Obj. 2: Further, the completion of a work is an act in itself. But we do not read that G.o.d acted at all on the seventh day, but rather that He rested from all His work. Therefore the completion of the works does not belong to the seventh day.

Obj. 3: Further, nothing is said to be complete to which many things are added, unless they are merely superfluous, for a thing is called perfect to which nothing is wanting that it ought to possess. But many things were made after the seventh day, as the production of many individual beings, and even of certain new species that are frequently appearing, especially in the case of animals generated from putrefaction. Also, G.o.d creates daily new souls. Again, the work of the Incarnation was a new work, of which it is said (Jer. 31:22): "The Lord hath created a new thing upon the earth." Miracles also are new works, of which it is said (Eccles. 36:6): "Renew thy signs, and work new miracles." Moreover, all things will be made new when the Saints are glorified, according to Apoc. 21:5: "And He that sat on the throne said: Behold I make all things new." Therefore the completion of the Divine works ought not to be attributed to the seventh day.

_On the contrary,_ It is said (Gen. 2:2): "On the seventh day G.o.d ended His work which He had made."

_I answer that,_ The perfection of a thing is twofold, the first perfection and the second perfection. The _first_ perfection is that according to which a thing is substantially perfect, and this perfection is the form of the whole; which form results from the whole having its parts complete. But the _second_ perfection is the end, which is either an operation, as the end of the harpist is to play the harp; or something that is attained by an operation, as the end of the builder is the house that he makes by building. But the first perfection is the cause of the second, because the form is the principle of operation. Now the final perfection, which is the end of the whole universe, is the perfect beat.i.tude of the Saints at the consummation of the world; and the first perfection is the completeness of the universe at its first founding, and this is what is ascribed to the seventh day.

Reply Obj. 1: The first perfection is the cause of the second, as above said. Now for the attaining of beat.i.tude two things are required, nature and grace. Therefore, as said above, the perfection of beat.i.tude will be at the end of the world. But this consummation existed previously in its causes, as to nature, at the first founding of the world, as to grace, in the Incarnation of Christ. For, "Grace and truth came by Jesus Christ" (John 1:17). So, then, on the seventh day was the consummation of nature, in Christ's Incarnation the consummation of grace, and at the end of the world will be the consummation of glory.