Summa Theologica Part I (Prima Pars) Part 110

Obj. 3: Further, on the seventh day G.o.d ceased from all new works.

If, then, the seventh day is distinct from the other days, it follows that He did not make that day; which is not admissible.

Obj. 4: Further, the entire work ascribed to one day G.o.d perfected in an instant, for with each work are the words (G.o.d) "said ... . and it was ... done." If, then, He had kept back His next work to another day, it would follow that for the remainder of a day He would have ceased from working and left it vacant, which would be superfluous. The day, therefore, of the preceding work is one with the day of the work that follows.

_On the contrary,_ It is written (Gen. 1), "The evening and the morning were the second day ... the third day," and so on. But where there is a second and third there are more than one. There was not, therefore, only one day.

_I answer that,_ On this question Augustine differs from other expositors. His opinion is that all the days that are called seven, are one day represented in a sevenfold aspect (Gen. ad lit. iv, 22; De Civ. Dei xi, 9; Ad Orosium xxvi); while others consider there were seven distinct days, not one only. Now, these two opinions, taken as explaining the literal text of Genesis, are certainly widely different. For Augustine understands by the word "day," the knowledge in the mind of the angels, and hence, according to him, the first day denotes their knowledge of the first of the Divine works, the second day their knowledge of the second work, and similarly with the rest.

Thus, then, each work is said to have been wrought in some one of these days, inasmuch as G.o.d wrought nothing in the universe without impressing the knowledge thereof on the angelic mind; which can know many things at the same time, especially in the Word, in Whom all angelic knowledge is perfected and terminated. So the distinction of days denotes the natural order of the things known, and not a succession in the knowledge acquired, or in the things produced.

Moreover, angelic knowledge is appropriately called "day," since light, the cause of day, is to be found in spiritual things, as Augustine observes (Gen. ad lit. iv, 28). In the opinion of the others, however, the days signify a succession both in time, and in the things produced.

If, however, these two explanations are looked at as referring to the mode of production, they will be found not greatly to differ, if the diversity of opinion existing on two points, as already shown (Q. 67, A. 1; Q. 69, A. 1), between Augustine and other writers is taken into account. First, because Augustine takes the earth and the water as first created, to signify matter totally without form; but the making of the firmament, the gathering of the waters, and the appearing of dry land, to denote the impression of forms upon corporeal matter.

But other holy writers take the earth and the water, as first created, to signify the elements of the universe themselves existing under the proper forms, and the works that follow to mean some sort of distinction in bodies previously existing, as also has been shown (Q. 67, AA. 1, 4; Q. 69, A. 1). Secondly, some writers hold that plants and animals were produced actually in the work of the six days; Augustine, that they were produced potentially. Now the opinion of Augustine, that the works of the six days were simultaneous, is consistent with either view of the mode of production. For the other writers agree with him that in the first production of things matter existed under the substantial form of the elements, and agree with him also that in the first inst.i.tuting of the world animals and plants did not exist actually. There remains, however, a difference as to four points; since, according to the latter, there was a time, after the production of creatures, in which light did not exist, the firmament had not been formed, and the earth was still covered by the waters, nor had the heavenly bodies been formed, which is the fourth difference; which are not consistent with Augustine's explanation. In order, therefore, to be impartial, we must meet the arguments of either side.

Reply Obj. 1: On the day on which G.o.d created the heaven and the earth, He created also every plant of the field, not, indeed, actually, but "before it sprung up in the earth," that is, potentially. And this work Augustine ascribes to the third day, but other writers to the first inst.i.tuting of the world.

Reply Obj. 2: G.o.d created all things together so far as regards their substance in some measure formless. But He did not create all things together, so far as regards that formation of things which lies in distinction and adornment. Hence the word "creation" is significant.

Reply Obj. 3: On the seventh day G.o.d ceased from making new things, but not from providing for their increase, and to this latter work it belongs that the first day is succeeded by other days.

Reply Obj. 4: All things were not distinguished and adorned together, not from a want of power on G.o.d's part, as requiring time in which to work, but that due order might be observed in the inst.i.tuting of the world. Hence it was fitting that different days should be a.s.signed to the different states of the world, as each succeeding work added to the world a fresh state of perfection.

Reply Obj. 5: According to Augustine, the order of days refers to the natural order of the works attributed to the days.

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THIRD ARTICLE [I, Q. 74, Art. 3]

Whether Scripture Uses Suitable Words to Express the Work of the Six Days?

Objection 1: It would seem the Scripture does not use suitable words to express the works of the six days. For as light, the firmament, and other similar works were made by the Word of G.o.d, so were the heaven and the earth. For "all things were made by Him" (John 1:3).

Therefore in the creation of heaven and earth, as in the other works, mention should have been made of the Word of G.o.d.

Obj. 2: Further, the water was created by G.o.d, yet its creation is not mentioned. Therefore the creation of the world is not sufficiently described.

Obj. 3: Further, it is said (Gen. 1:31): "G.o.d saw all the things that He had made, and they were very good." It ought, then, to have been said of each work, "G.o.d saw that it was good." The omission, therefore, of these words in the work of creation and in that of the second day, is not fitting.

Obj. 4: Further, the Spirit of G.o.d is G.o.d Himself. But it does not befit G.o.d to move and to occupy place. Therefore the words, "The Spirit of G.o.d moved over the waters," are unbecoming.

Obj. 5: Further, what is already made is not made over again.

Therefore to the words, "G.o.d said: Let the firmament be made ...

and it was so," it is superfluous to add, "G.o.d made the firmament."

And the like is to be said of other works.

Obj. 6: Further, evening and morning do not sufficiently divide the day, since the day has many parts. Therefore the words, "The evening and morning were the second day" or, "the third day," are not suitable.

Obj. 7: Further, "first," not "one," corresponds to "second" and "third." It should therefore have been said that, "The evening and the morning were the first day," rather than "one day."

Reply Obj. 1: According to Augustine (Gen. ad lit. i, 4), the person of the Son is mentioned both in the first creation of the world, and in its distinction and adornment, but differently in either place.

For distinction and adornment belong to the work by which the world receives its form. But as the giving form to a work of art is by means of the form of the art in the mind of the artist, which may be called his intelligible word, so the giving form to every creature is by the word of G.o.d; and for this reason in the works of distinction and adornment the Word is mentioned. But in creation the Son is mentioned as the beginning, by the words, "In the beginning G.o.d created," since by creation is understood the production of formless matter. But according to those who hold that the elements were created from the first under their proper forms, another explanation must be given; and therefore Basil says (Hom. ii, iii in Hexaem.) that the words, "G.o.d said," signify a Divine command. Such a command, however, could not have been given before creatures had been produced that could obey it.

Reply Obj. 2: According to Augustine (De Civ. Dei ix, 33), by the heaven is understood the formless spiritual nature, and by the earth, the formless matter of all corporeal things, and thus no creature is omitted. But, according to Basil (Hom. i in Hexaem.), the heaven and the earth, as the two extremes, are alone mentioned, the intervening things being left to be understood, since all these move heavenwards, if light, or earthwards, if heavy. And others say that under the word, "earth," Scripture is accustomed to include all the four elements as (Ps. 148:7,8) after the words, "Praise the Lord from the earth," is added, "fire, hail, snow, and ice."

Reply Obj. 3: In the account of the creation there is found something to correspond to the words, "G.o.d saw that it was good," used in the work of distinction and adornment, and this appears from the consideration that the Holy Spirit is Love. Now, "there are two things," says Augustine (Gen. ad lit. i, 8) which came from G.o.d's love of His creatures, their existence and their permanence. That they might then exist, and exist permanently, "the Spirit of G.o.d," it is said, "moved over the waters"--that is to say, over that formless matter, signified by water, even as the love of the artist moves over the materials of his art, that out of them he may form his work. And the words, "G.o.d saw that it was good," signify that the things that He had made were to endure, since they express a certain satisfaction taken by G.o.d in His works, as of an artist in his art: not as though He knew the creature otherwise, or that the creature was pleasing to Him otherwise, than before He made it. Thus in either work, of creation and of formation, the Trinity of Persons is implied. In creation the Person of the Father is indicated by G.o.d the Creator, the Person of the Son by the beginning, in which He created, and the Person of the Holy Ghost by the Spirit that moved over the waters.

But in the formation, the Person of the Father is indicated by G.o.d that speaks, and the Person of the Son by the Word in which He speaks, and the Person of the Holy Spirit by the satisfaction with which G.o.d saw that what was made was good. And if the words, "G.o.d saw that it was good," are not said of the work of the second day, this is because the work of distinguishing the waters was only begun on that day, but perfected on the third. Hence these words, that are said of the third day, refer also to the second. Or it may be that Scripture does not use these words of approval of the second day's work, because this is concerned with the distinction of things not evident to the senses of mankind. Or, again, because by the firmament is simply understood the cloudy region of the air, which is not one of the permanent parts of the universe, nor of the princ.i.p.al divisions of the world. The above three reasons are given by Rabbi Moses [*Perplex. ii.], and to these may be added a mystical one derived from numbers and a.s.signed by some writers, according to whom the work of the second day is not marked with approval because the second number is an imperfect number, as receding from the perfection of unity.

Reply Obj. 4: Rabbi Moses (Perplex. ii) understands by the "Spirit of the Lord," the air or the wind, as Plato also did, and says that it is so called according to the custom of Scripture, in which these things are throughout attributed to G.o.d. But according to the holy writers, the Spirit of the Lord signifies the Holy Ghost, Who is said to "move over the water"--that is to say, over what Augustine holds to mean formless matter, lest it should be supposed that G.o.d loved of necessity the works He was to produce, as though He stood in need of them. For love of that kind is subject to, not superior to, the object of love. Moreover, it is fittingly implied that the Spirit moved over that which was incomplete and unfinished, since that movement is not one of place, but of pre-eminent power, as Augustine says (Gen. ad lit. i, 7). It is the opinion, however, of Basil (Hom.

ii in Hexaem.) that the Spirit moved over the element of water, "fostering and quickening its nature and impressing vital power, as the hen broods over her chickens." For water has especially a life-giving power, since many animals are generated in water, and the seed of all animals is liquid. Also the life of the soul is given by the water of baptism, according to John 3:5: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of G.o.d."

Reply Obj. 5: According to Augustine (Gen. ad lit. i, 8), these three phrases denote the threefold being of creatures; first, their being in the Word, denoted by the command "Let ... be made"; secondly, their being in the angelic mind, signified by the words, "It was . .

. done"; thirdly, their being in their proper nature, by the words, "He made." And because the formation of the angels is recorded on the first day, it was not necessary there to add, "He made." It may also be said, following other writers, that the words, "He said," and "Let ... be made," denote G.o.d's command, and the words, "It was done,"

the fulfilment of that command. But as it was necessary, for the sake of those especially who have a.s.serted that all visible things were made by the angels, to mention how things were made, it is added, in order to remove that error, that G.o.d Himself made them. Hence, in each work, after the words, "It was done," some act of G.o.d is expressed by some such words as, "He made," or, "He divided," or, "He called."

Reply Obj. 6: According to Augustine (Gen. ad lit. iv, 22, 30), by the "evening" and the "morning" are understood the evening and the morning knowledge of the angels, which has been explained (Q. 58, A. 6, 7). But, according to Basil (Hom. ii in Hexaem.), the entire period takes its name, as is customary, from its more important part, the day. An instance of this is found in the words of Jacob, "The days of my pilgrimage," where night is not mentioned at all. But the evening and the morning are mentioned as being the ends of the day, since day begins with morning and ends with evening, or because evening denotes the beginning of night, and morning the beginning of day. It seems fitting, also, that where the first distinction of creatures is described, divisions of time should be denoted only by what marks their beginning. And the reason for mentioning the evening first is that as the evening ends the day, which begins with the light, the termination of the light at evening precedes the termination of the darkness, which ends with the morning. But Chrysostom's explanation is that thereby it is intended to show that the natural day does not end with the evening, but with the morning (Hom. v in Gen.).

Reply Obj. 7: The words "one day" are used when day is first inst.i.tuted, to denote that one day is made up of twenty-four hours.

Hence, by mentioning "one," the measure of a natural day is fixed.

Another reason may be to signify that a day is completed by the return of the sun to the point from which it commenced its course.

And yet another, because at the completion of a week of seven days, the first day returns which is one with the eighth day. The three reasons a.s.signed above are those given by Basil (Hom. ii in Hexaem.).

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TREATISE ON MAN (QQ. 75-102) _______________________

QUESTION 75

OF MAN WHO IS COMPOSED OF A SPIRITUAL AND A CORPOREAL SUBSTANCE: AND IN THE FIRST PLACE, CONCERNING WHAT BELONGS TO THE ESSENCE OF THE SOUL (In Seven Articles)

Having treated of the spiritual and of the corporeal creature, we now proceed to treat of man, who is composed of a spiritual and corporeal substance. We shall treat first of the nature of man, and secondly of his origin. Now the theologian considers the nature of man in relation to the soul; but not in relation to the body, except in so far as the body has relation to the soul. Hence the first object of our consideration will be the soul. And since Dionysius (Ang. Hier. xi) says that three things are to be found in spiritual substances--essence, power, and operation--we shall treat first of what belongs to the essence of the soul; secondly, of what belongs to its power; thirdly, of what belongs to its operation.

Concerning the first, two points have to be considered; the first is the nature of the soul considered in itself; the second is the union of the soul with the body. Under the first head there are seven points of inquiry.

(1) Whether the soul is a body?

(2) Whether the human soul is a subsistence?

(3) Whether the souls of brute animals are subsistent?

(4) Whether the soul is man, or is man composed of soul and body?

(5) Whether the soul is composed of matter and form?

(6) Whether the soul is incorruptible?

(7) Whether the soul is of the same species as an angel?

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FIRST ARTICLE [I, Q. 75, Art. 1]

Whether the Soul Is a Body?