SUMMA THEOLOGICA. Thomas Aquinas

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ON ALL THE SEVEN DAYS IN COMMON (THREE ARTICLES)

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      We next consider all the seven days in common: and there are three points of inquiry:

       (1) As to the sufficiency of these days;

       (2) Whether they are all one day, or more than one?

       (3) As to certain modes of speaking which Scripture uses in narrating the works of the six days.

Whether these days are sufficiently enumerated?

      Objection 1: It would seem that these days are not sufficiently enumerated. For the work of creation is no less distinct from the works of distinction and adornment than these two works are from one another. But separate days are assigned to distinction and to adornment, and therefore separate days should be assigned to creation.

      Objection 2: Further, air and fire are nobler elements than earth and water. But one day is assigned to the distinction of water, and another to the distinction of the land. Therefore, other days ought to be devoted to the distinction of fire and air.

      Objection 3: Further, fish differ from birds as much as birds differ from the beasts of the earth, whereas man differs more from other animals than all animals whatsoever differ from each other. But one day is devoted to the production of fishes, and another to that of the beast of the earth. Another day, then, ought to be assigned to the production of birds and another to that of man.

      Objection 4: Further, it would seem, on the other hand, that some of these days are superfluous. Light, for instance, stands to the luminaries in the relation of accident to subject. But the subject is produced at the same time as the accident proper to it. The light and the luminaries, therefore, ought not to have been produced on different days.

      Objection 5: Further, these days are devoted to the first instituting of the world. But as on the seventh day nothing was instituted, that day ought not to be enumerated with the others.

      I answer that, The reason of the distinction of these days is made clear by what has been said above ( Question [70], Article [1]), namely, that the parts of the world had first to be distinguished, and then each part adorned and filled, as it were, by the beings that inhabit it. Now the parts into which the corporeal creation is divided are three, according to some holy writers, these parts being the heaven, or highest part, the water, or middle part, and the earth, or the lowest part. Thus the Pythagoreans teach that perfection consists in three things, the beginning, the middle, and the end. The first part, then, is distinguished on the first day, and adorned on the fourth, the middle part distinguished on the middle day, and adorned on the fifth, and the third part distinguished on the third day, and adorned on the sixth. But Augustine, while agreeing with the above writers as to the last three days, differs as to the first three, for, according to him, spiritual creatures are formed on the first day, and corporeal on the two others, the higher bodies being formed on the first these two days, and the lower on the second. Thus, then, the perfection of the Divine works corresponds to the perfection of the number six, which is the sum of its aliquot parts, one, two, three; since one day is assigned to the forming of spiritual creatures, two to that of corporeal creatures, and three to the work of adornment.

      Reply to Objection 1: According to Augustine, the work of creation belongs to the production of formless matter, and of the formless spiritual nature, both of which are outside of time, as he himself says (Confess. xii, 12). Thus, then, the creation of either is set down before there was any day. But it may also be said, following other holy writers, that the works of distinction and adornment imply certain changes in the creature which are measurable by time; whereas the work of creation lies only in the Divine act producing the substance of beings instantaneously. For this reason, therefore, every work of distinction and adornment is said to take place "in a day," but creation "in the beginning" which denotes something indivisible.

      Reply to Objection 2: Fire and air, as not distinctly known by the unlettered, are not expressly named by Moses among the parts of the world, but СКАЧАТЬ