Articulus 4 Article 4 Utrum aeternitas sit aliud a tempore Whether eternity differs from time? Ad quartum sic proceditur. Videtur quod aeternitas non sit aliud a tempore. Impossibile est enim duas esse mensuras durationis simul, nisi una sit pars alterius, non enim sunt simul duo dies vel duae horae; sed dies et hora sunt simul, quia hora est pars diei. Sed aeternitas et tempus sunt simul, quorum utrumque mensuram quandam durationis importat. Cum igitur aeternitas non sit pars temporis, quia aeternitas excedit tempus et includit ipsum; videtur quod tempus sit pars aeternitatis, et non aliud ab aeternitate. Objection 1: It seems that eternity does not differ from time. For two measures of duration cannot exist together, unless one is part of the other; for instance two days or two hours cannot be together; nevertheless, we may say that a day or an hour are together, considering hour as part of a day. But eternity and time occur together, each of which imports a certain measure of duration. Since therefore eternity is not a part of time, forasmuch as eternity exceeds time, and includes it, it seems that time is a part of eternity, and is not a different thing from eternity. Praeterea, secundum Philosophum in IV Physic., nunc temporis manet idem in toto tempore. Sed hoc videtur constituere rationem aeternitatis, quod sit idem indivisibiliter se habens in toto decursu temporis. Ergo aeternitas est nunc temporis. Sed nunc temporis non est aliud secundum substantiam a tempore. Ergo aeternitas non est aliud secundum substantiam a tempore. Obj. 2: Further, according to the Philosopher (Phys. iv), the now of time remains the same in the whole of time. But the nature of eternity seems to be that it is the same indivisible thing in the whole space of time. Therefore eternity is the now of time. But the now of time is not substantially different from time. Therefore eternity is not substantially different from time. Praeterea, sicut mensura primi motus est mensura omnium motuum, ut dicitur in IV Physic., ita videtur quod mensura primi esse sit mensura omnis esse. Sed aeternitas est mensura primi esse, quod est esse divinum. Ergo aeternitas est mensura omnis esse. Sed esse rerum corruptibilium mensuratur tempore. Ergo tempus vel est aeternitas, vel aliquid aeternitatis. Obj. 3: Further, as the measure of the first movement is the measure of every movement, as said in Phys. iv, it thus appears that the measure of the first being is that of every being. But eternity is the measure of the first being—that is, of the divine being. Therefore eternity is the measure of every being. But the being of things corruptible is measured by time. Time therefore is either eternity or is a part of eternity. Sed contra est quod aeternitas est tota simul, in tempore autem est prius et posterius. Ergo tempus et aeternitas non sunt idem. On the contrary, Eternity is simultaneously whole. But time has a before and an after. Therefore time and eternity are not the same thing. Respondeo dicendum quod manifestum est tempus et aeternitatem non esse idem. Sed huius diversitatis rationem quidam assignaverunt ex hoc quod aeternitas caret principio et fine, tempus autem habet principium et finem. Sed haec est differentia per accidens, et non per se. Quia dato quod tempus semper fuerit et semper futurum sit, secundum positionem eorum qui motum caeli ponunt sempiternum, adhuc remanebit differentia inter aeternitatem et tempus, ut dicit Boetius in libro de Consolat., ex hoc quod aeternitas est tota simul, quod tempori non convenit, quia aeternitas est mensura esse permanentis, tempus vero est mensura motus. I answer that, It is manifest that time and eternity are not the same. Some have founded this difference on the fact that eternity has neither beginning nor an end; whereas time has a beginning and an end. This, however, makes a merely accidental, and not an absolute difference because, granted that time always was and always will be, according to the idea of those who think the movement of the heavens goes on for ever, there would yet remain a difference between eternity and time, as Boethius says (De Consol. v), arising from the fact that eternity is simultaneously whole; which cannot be applied to time: for eternity is the measure of a permanent being; while time is a measure of movement. Si tamen praedicta differentia attendatur quantum ad mensurata, et non quantum ad mensuras, sic habet aliquam rationem, quia solum illud mensuratur tempore, quod habet principium et finem in tempore, ut dicitur in IV Physic. Unde si motus caeli semper duraret, tempus non mensuraret ipsum secundum suam totam durationem, cum infinitum non sit mensurabile; sed mensuraret quamlibet circulationem, quae habet principium et finem in tempore. Supposing, however, that the aforesaid difference be considered on the part of the things measured, and not as regards the measures, then there is some reason for it, inasmuch as that alone is measured by time which has beginning and end in time. Hence, if the movement of the heavens lasted always, time would not be of its measure as regards the whole of its duration, since the infinite is not measurable; but it would be the measure of that part of its revolution which has beginning and end in time. Potest tamen et aliam rationem habere ex parte istarum mensurarum, si accipiatur finis et principium in potentia. Quia etiam dato quod tempus semper duret, tamen possibile est signare in tempore et principium et finem, accipiendo aliquas partes ipsius, sicut dicimus principium et finem diei vel anni, quod non contingit in aeternitate. Sed tamen istae differentiae consequuntur eam quae est per se et primo, differentiam, per hoc quod aeternitas est tota simul, non autem tempus. Another reason for the same can be taken from these measures in themselves, if we consider the end and the beginning as potentialities; because, granted also that time always goes on, yet it is possible to note in time both the beginning and the end, by considering its parts: thus we speak of the beginning and the end of a day or of a year; which cannot be applied to eternity. Still these differences follow upon the essential and primary differences, that eternity is simultaneously whole, but that time is not so. Ad primum ergo dicendum quod ratio illa procederet, si tempus et aeternitas essent mensurae unius generis, quod patet esse falsum, ex his quorum est tempus et aeternitas mensura. Reply Obj. 1: Such a reason would be a valid one if time and eternity were the same kind of measure; but this is seen not to be the case when we consider those things of which the respective measures are time and eternity. Ad secundum dicendum quod nunc temporis est idem subiecto in toto tempore, sed differens ratione, eo quod, sicut tempus respondet motui, ita nunc temporis respondet mobili; mobile autem est idem subiecto in toto decursu temporis, sed differens ratione, inquantum est hic et ibi. Et ista alternatio est motus. Similiter fluxus ipsius nunc, secundum quod alternatur ratione, est tempus. Aeternitas autem manet eadem et subiecto et ratione. Unde aeternitas non est idem quod nunc temporis. Reply Obj. 2: The now of time is the same as regards its subject in the whole course of time, but it differs in aspect; for inasmuch as time corresponds to movement, its now corresponds to what is movable; and the thing movable has the same one subject in all time, but differs in aspect as being here and there; and such alteration is movement. Likewise the flow of the now as alternating in aspect is time. But eternity remains the same according to both subject and aspect; and hence eternity is not the same as the now of time. Ad tertium dicendum quod, sicut aeternitas est propria mensura ipsius esse, ita tempus est propria mensura motus. Unde secundum quod aliquod esse recedit a permanentia essendi et subditur transmutationi, secundum hoc recedit ab aeternitate et subditur tempori. Esse ergo rerum corruptibilium, quia est transmutabile, non mensuratur aeternitate, sed tempore. Tempus enim mensurat non solum quae transmutantur in actu, sed quae sunt transmutabilia. Unde non solum mensurat motum, sed etiam quietem; quae est eius quod natum est moveri, et non movetur. Reply Obj. 3: As eternity is the proper measure of permanent being, so time is the proper measure of movement; and hence, according as any being recedes from permanence of being, and is subject to change, it recedes from eternity, and is subject to time. Therefore the being of things corruptible, because it is changeable, is not measured by eternity, but by time; for time measures not only things actually changed, but also things changeable; hence it not only measures movement but it also measures repose, which belongs to whatever is naturally movable, but is not actually in motion. Articulus 5 Article 5 Utrum aevum sit aliud a tempore Whether aeviternity differs from time? Ad quintum sic proceditur. Videtur quod aevum non sit aliud a tempore. Dicit enim Augustinus, VIII super Gen. ad Litt., quod Deus movet creaturam spiritualem per tempus. Sed aevum dicitur esse mensura spiritualium substantiarum. Ergo tempus non differt ab aevo. Objection 1: It seems that aeviternity is the same as time. For Augustine says (Gen ad lit. viii, 20, 22, 23), that God moves the spiritual through time. But aeviternity is said to be the measure of spiritual substances. Therefore time is the same as aeviternity. Praeterea, de ratione temporis est quod habeat prius et posterius, de ratione vero aeternitatis est quod sit tota simul, ut dictum est. Sed aevum non est aeternitas, dicitur enim Eccli. I, quod sapientia aeterna est ante aevum. Ergo non est totum simul, sed habet prius et posterius, et ita est tempus. Obj. 2: Further, it is essential to time to have before and after; but it is essential to eternity to be simultaneously whole, as was shown above in the first article. Now aeviternity is not eternity; for it is written (Sir 1:1) that eternal Wisdom is before age. Therefore it is not simultaneously whole but has before and after; and thus it is the same as time. Praeterea, si in aevo non est prius et posterius, sequitur quod in aeviternis non differat esse vel fuisse vel futurum esse. Cum igitur sit impossibile aeviterna non fuisse, sequitur quod impossibile sit ea non futura esse. Quod falsum est, cum Deus possit ea reducere in nihilum. Obj. 3: Further, if there is no before and after in aeviternity, it follows that in aeviternal things there is no difference between being, having been, or going to be. Since then it is impossible for aeviternal things not to have been, it follows that it is impossible for them not to be in the future; which is false, since God can reduce them to nothing. Praeterea, cum duratio aeviternorum sit infinita ex parte post, si aevum sit totum simul, sequitur quod aliquod creatum sit infinitum in actu, quod est impossibile. Non igitur aevum differt a tempore. Obj. 4: Further, since the duration of aeviternal things is infinite as to subsequent duration, if aeviternity is simultaneously whole, it follows that some creature is actually infinite; which is impossible. Therefore aeviternity does not differ from time. Sed contra est quod dicit Boetius, qui tempus ab aevo ire iubes. On the contrary, Boethius says (De Consol. iii) Who commandest time to be separate from aeviternity. Respondeo dicendum quod aevum differt a tempore et ab aeternitate, sicut medium existens inter illa. Sed horum differentiam aliqui sic assignant, dicentes quod aeternitas principio et fine caret; aevum habet principium, sed non finem; tempus autem habet principium et finem. Sed haec differentia est per accidens, sicut supra dictum est, quia si etiam semper aeviterna fuissent et semper futura essent, ut aliqui ponunt; vel etiam si quandoque deficerent, quod Deo possibile esset, adhuc aevum distingueretur ab aeternitate et tempore. I answer that, Aeviternity differs from time, and from eternity, as the mean between them both. This difference is explained by some to consist in the fact that eternity has neither beginning nor end, aeviternity, a beginning but no end, and time both beginning and end. This difference, however, is but an accidental one, as was shown above, in the preceding article; because even if aeviternal things had always been, and would always be, as some think, and even if they might sometimes fail to be, which is possible to God to allow; even granted this, aeviternity would still be distinguished from eternity, and from time. Alii vero assignant differentiam inter haec tria, per hoc quod aeternitas non habet prius et posterius; tempus autem habet prius et posterius cum innovatione et veteratione; aevum habet prius et posterius sine innovatione et veteratione. Sed haec positio implicat contradictoria. Quod quidem manifeste apparet, si innovatio et veteratio referantur ad ipsam mensuram. Cum enim prius et posterius durationis non possint esse simul, si aevum habet prius et posterius, oportet quod, priore parte aevi recedente, posterior de novo adveniat, et sic erit innovatio in ipso aevo, sicut in tempore. Si vero referantur ad mensurata, adhuc sequitur inconveniens. Ex hoc enim res temporalis inveteratur tempore, quod habet esse transmutabile, et ex transmutabilitate mensurati, est prius et posterius in mensura, ut patet ex IV Physic. Si igitur ipsum aeviternum non sit inveterabile nec innovabile, hoc erit quia esse eius est intransmutabile. Mensura ergo eius non habebit prius et posterius. Others assign the difference between these three to consist in the fact that eternity has no before and after; but that time has both, together with innovation and veteration; and that aeviternity has before and after without innovation and veteration. This theory, however, involves a contradiction; which manifestly appears if innovation and veteration be referred to the measure itself. For since before and after of duration cannot exist together, if aeviternity has before and after, it must follow that with the receding of the first part of aeviternity, the after part of aeviternity must newly appear; and thus innovation would occur in aeviternity itself, as it does in time. And if they be referred to the things measured, even then an incongruity would follow. For a thing which exists in time grows old with time, because it has a changeable existence, and from the changeableness of a thing measured, there follows before and after in the measure, as is clear from Physic. iv. Therefore the fact that an aeviternal thing is neither inveterate, nor subject to innovation, comes from its changelessness; and consequently its measure does not contain before and after. Est ergo dicendum quod, cum aeternitas sit mensura esse permanentis, secundum quod aliquid recedit a permanentia essendi, secundum hoc recedit ab aeternitate. Quaedam autem sic recedunt a permanentia essendi, quod esse eorum est subiectum transmutationis, vel in transmutatione consistit, et huiusmodi mensurantur tempore; sicut omnis motus, et etiam esse omnium corruptibilium. Quaedam vero recedunt minus a permanentia essendi, quia esse eorum nec in transmutatione consistit, nec est subiectum transmutationis, tamen habent transmutationem adiunctam, vel in actu vel in potentia. Sicut patet in corporibus caelestibus, quorum esse substantiale est intransmutabile; tamen esse intransmutabile habent cum transmutabilitate secundum locum. Et similiter patet de Angelis, quod habent esse intransmutabile cum transmutabilitate secundum electionem, quantum ad eorum naturam pertinet; et cum transmutabilitate intelligentiarum et affectionum, et locorum suo modo. Et ideo huiusmodi mensurantur aevo, quod est medium inter aeternitatem et tempus. Esse autem quod mensurat aeternitas, nec est mutabile, nec mutabilitati adiunctum. Sic ergo tempus habet prius et posterius, aevum autem non habet in se prius et posterius, sed ei coniungi possunt, aeternitas autem non habet prius neque posterius, neque ea compatitur. We say then that since eternity is the measure of a permanent being, in so far as anything recedes from permanence of being, it recedes from eternity. Now some things recede from permanence of being, so that their being is subject to change, or consists in change; and these things are measured by time, as are all movements, and also the being of all things corruptible. But others recede less from permanence of being, forasmuch as their being neither consists in change, nor is the subject of change; nevertheless they have change annexed to them either actually or potentially. This appears in the heavenly bodies, the substantial being of which is unchangeable; and yet with unchangeable being they have changeableness of place. The same applies to the angels, who have an unchangeable being as regards their nature with changeableness as regards choice; moreover they have changeableness of intelligence, of affections and of places in their own degree. Therefore these are measured by aeviternity which is a mean between eternity and time. But the being that is measured by eternity is not changeable, nor is it annexed to change. In this way time has before and after; aeviternity in itself has no before and after, which can, however, be annexed to it; while eternity has neither before nor after, nor is it compatible with such at all. Ad primum ergo dicendum quod creaturae spirituales, quantum ad affectiones et intelligentias, in quibus est successio, mensurantur tempore. Unde et Augustinus ibidem dicit quod per tempus moveri, est per affectiones moveri. Quantum vero ad eorum esse naturale, mensurantur aevo. Sed quantum ad visionem gloriae, participant aeternitatem. Reply Obj. 1: Spiritual creatures as regards successive affections and intelligences are measured by time. Hence also Augustine says (Gen ad lit. viii, 20, 22, 23) that to be moved through time, is to be moved by affections. But as regards their nature they are measured by aeviternity; whereas as regards the vision of glory, they have a share of eternity. Ad secundum dicendum quod aevum est totum simul, non tamen est aeternitas, quia compatitur secum prius et posterius. Reply Obj. 2: Aeviternity is simultaneously whole; yet it is not eternity, because before and after are compatible with it. Ad tertium dicendum quod in ipso esse angeli in se considerato, non est differentia praeteriti et futuri, sed solum secundum adiunctas mutationes. Sed quod dicimus angelum esse vel fuisse vel futurum esse, differt secundum acceptionem intellectus nostri, qui accipit esse angeli per comparationem ad diversas partes temporis. Et cum dicit angelum esse vel fuisse, supponit aliquid cum quo eius oppositum non subditur divinae potentiae, cum vero dicit futurum esse, nondum supponit aliquid. Unde, cum esse et non esse angeli subsit divinae potentiae, absolute considerando, potest Deus facere quod esse angeli non sit futurum, tamen non potest facere quod non sit dum est, vel quod non fuerit postquam fuit. Reply Obj. 3: In the very being of an angel considered absolutely, there is no difference of past and future, but only as regards accidental change. Now to say that an angel was, or is, or will be, is to be taken in a different sense according to the acceptation of our intellect, which apprehends the angelic existence by comparison with different parts of time. But when we say that an angel is, or was, we suppose something, which being supposed, its opposite is not subject to the divine power. Whereas when we say he will be, we do not as yet suppose anything. Hence, since the existence and non-existence of an angel considered absolutely is subject to the divine power, God can make the existence of an angel not future; but He cannot cause him not to be while he is, or not to have been, after he has been. Ad quartum dicendum quod duratio aevi est infinita, quia non finitur tempore. Sic autem esse aliquod creatum infinitum, quod non finiatur quodam alio, non est inconveniens. Reply Obj. 4: The duration of aeviternity is infinite, forasmuch as it is not finished by time. Hence, there is no incongruity in saying that a creature is infinite, inasmuch as it is not ended by any other creature. Articulus 6 Article 6 Utrum sit tantum unum aevum Whether there is only one aeviternity? Ad sextum sic proceditur. Videtur quod non sit tantum unum aevum. Dicitur enim in apocryphis Esdrae, maiestas et potestas aevorum est apud te, domine. Objection 1: It seems that there is not only one aeviternity; for it is written in the apocryphal books of Esdras: Majesty and power of ages are with Thee, O Lord. Praeterea, diversorum generum diversae sunt mensurae. Sed quaedam aeviterna sunt in genere corporalium, scilicet corpora caelestia, quaedam vero sunt spirituales substantiae, scilicet Angeli. Non ergo est unum aevum tantum. Obj. 2: Further, different genera have different measures. But some aeviternal things belong to the corporeal genus, as the heavenly bodies; and others are spiritual substances, as are the angels. Therefore there is not only one aeviternity. Praeterea, cum aevum sit nomen durationis, quorum est unum aevum, est una duratio. Sed non omnium aeviternorum est una duratio, quia quaedam post alia esse incipiunt, ut maxime patet in animabus humanis. Non est ergo unum aevum tantum. Obj. 3: Further, since aeviternity is a term of duration, where there is one aeviternity, there is also one duration. But not all aeviternal things have one duration, for some begin to exist after others; as appears in the case especially of human souls. Therefore there is not only one aeviternity. Praeterea, ea quae non dependent ab invicem, non videntur habere unam mensuram durationis, propter hoc enim omnium temporalium videtur esse unum tempus, quia omnium motuum quodammodo causa est primus motus, qui prius tempore mensuratur. Sed aeviterna non dependent ab invicem, quia unus Angelus non est causa alterius. Non ergo est unum aevum tantum. Obj. 4: Further, things not dependent on each other do not seem to have one measure of duration; for there appears to be one time for all temporal things; since the first movement, measured by time, is in some way the cause of all movement. But aeviternal things do not depend on each other, for one angel is not the cause of another angel. Therefore there is not only one aeviternity. Sed contra, aevum est simplicius tempore, et propinquius se habens ad aeternitatem. Sed tempus est unum tantum. Ergo multo magis aevum. On the contrary, Aeviternity is a more simple thing than time, and is nearer to eternity. But time is one only. Therefore much more is aeviternity one only. Respondeo dicendum quod circa hoc est duplex opinio, quidam enim dicunt quod est unum aevum tantum; quidam quod multa. Quid autem horum verius sit, oportet considerare ex causa unitatis temporis, in cognitionem enim spiritualium per corporalia devenimus. I answer that, A twofold opinion exists on this subject. Some say there is only one aeviternity; others that there are many aeviternities. Which of these is true, may be considered from the cause why time is one; for we can rise from corporeal things to the knowledge of spiritual things. Dicunt autem quidam esse unum tempus omnium temporalium, propter hoc quod est unus numerus omnium numeratorum, cum tempus sit numerus, secundum Philosophum. Sed hoc non sufficit, quia tempus non est numerus ut abstractus extra numeratum, sed ut in numerato existens, alioquin non esset continuus; quia decem ulnae panni continuitatem habent, non ex numero, sed ex numerato. Numerus autem in numerato existens non est idem omnium, sed diversus diversorum. Now some say that there is only one time for temporal things, forasmuch as one number exists for all things numbered; as time is a number, according to the Philosopher (Physic. iv). This, however, is not a sufficient reason; because time is not a number abstracted from the thing numbered, but existing in the thing numbered; otherwise it would not be continuous; for ten ells of cloth are continuous not by reason of the number, but by reason of the thing numbered. Now number as it exists in the thing numbered, is not the same for all; but it is different for different things. Unde alii assignant causam unitatis temporis ex unitate aeternitatis, quae est principium omnis durationis. Et sic, omnes durationes sunt unum, si consideretur earum principium, sunt vero multae, si consideretur diversitas eorum quae recipiunt durationem ex influxu primi principii. Alii vero assignant causam unitatis temporis ex parte materiae primae, quae est primum subiectum motus, cuius mensura est tempus. Sed neutra assignatio sufficiens videtur, quia ea quae sunt unum principio vel subiecto, et maxime remoto, non sunt unum simpliciter sed secundum quid. Hence, others assert that the unity of eternity as the principle of all duration is the cause of the unity of time. Thus all durations are one in that view, in the light of their principle, but are many in the light of the diversity of things receiving duration from the influx of the first principle. On the other hand others assign primary matter as the cause why time is one; as it is the first subject of movement, the measure of which is time. Neither of these reasons, however, is sufficient; forasmuch as things which are one in principle, or in subject, especially if distant, are not one absolutely, but accidentally.