Quaestio 70 Question 70 De opere ornatus, et de opere quartae diei The Work of Adornment, and of the Fourth Day Consequenter considerandum est de opere ornatus. Et primo, de singulis diebus secundum se; secundo, de omnibus sex diebus in communi. We must next consider the work of adornment, first as to each day by itself, second as to all seven days in general. Circa primum ergo, considerandum est primo de opere quartae diei, secundo, de opere quintae; tertio, de opere sextae; quarto, de iis quae pertinent ad septimum diem. In the first place, then, we consider the work of the fourth day, second, that of the fifth day, third, that of the sixth day, and fourth, such matters as belong to the seventh day. Circa primum quaeruntur tria. Under the first head there are three points of inquiry: Primo, de productione luminarium. (1) As to the production of the lights; Secundo, de fine productionis eorum. (2) As to the end of their production; Tertio, utrum sint animata. (3) Whether they are living beings? Articulus 1 Article 1 Utrum luminaria debuerint produci quarta die Whether the lights ought to have been produced on the fourth day? Ad primum sic proceditur. Videtur quod luminaria non debuerint produci quarta die. Luminaria enim sunt corpora incorruptibilia naturaliter. Ergo eorum materia non potest esse absque formis eorum. Sed eorum materia producta est in opere creationis, ante omnem diem. Ergo et eorum formae. Non ergo sunt facta quarta die. Objection 1: It would seem that the lights ought not to have been produced on the fourth day. For the heavenly luminaries are by nature incorruptible bodies: wherefore their matter cannot exist without their form. But as their matter was produced in the work of creation, before there was any day, so therefore were their forms. It follows, then, that the lights were not produced on the fourth day. Praeterea, luminaria sunt quasi vasa luminis. Sed lux est facta prima die. Ergo luminaria fieri debuerunt prima die, et non quarta. Obj. 2: Further, the luminaries are, as it were, vessels of light. But light was made on the first day. The luminaries, therefore, should have been made on the first day, not on the fourth. Praeterea, sicut plantae fixae sunt in terra, ita luminaria fixa sunt in firmamento, unde Scriptura dicit quod posuit ea in firmamento. Sed productio plantarum simul describitur cum formatione terrae, cui inhaerent. Ergo et productio luminarium simul debuit poni, secunda die, cum productione firmamenti. Obj. 3: Further, the lights are fixed in the firmament, as plants are fixed in the earth. For, the Scripture says: He set them in the firmament. But plants are described as produced when the earth, to which they are attached, received its form. The lights, therefore, should have been produced at the same time as the firmament, that is to say, on the second day. Praeterea, sol et luna et alia luminaria sunt causae plantarum. Sed naturali ordine causa praecedit effectum. Ergo luminaria non debuerunt fieri quarta die, sed tertia vel ante. Obj. 4: Further, plants are an effect of the sun, moon, and other heavenly bodies. Now, cause precedes effect in the order of nature. The lights, therefore, ought not to have been produced on the fourth day, but on the third day. Praeterea, multae stellae, secundum astrologos, sunt luna maiores. Non ergo tantum sol et luna debuerunt poni duo magna luminaria. Obj. 5: Further, as astronomers say, there are many stars larger than the moon. Therefore the sun and the moon alone are not correctly described as the two great lights. Sed in contrarium sufficit auctoritas Scripturae. On the contrary, Suffices the authority of Scripture. Respondeo dicendum quod in recapitulatione divinorum operum, Scriptura sic dicit, igitur perfecti sunt caeli et terra, et omnis ornatus eorum. In quibus verbis triplex opus intelligi potest, scilicet opus creationis, per quod caelum et terra producta leguntur, sed informia. Et opus distinctionis, per quod caelum et terra sunt perfecta, sive per formas substantiales attributas materiae omnino informi, ut Augustinus vult; sive quantum ad convenientem decorem et ordinem, ut alii sancti dicunt. Et his duobus operibus additur ornatus. I answer that, In recapitulating the Divine works, Scripture says (Gen 2:1): So the heavens and the earth were finished and all the furniture of them, thereby indicating that the work was threefold. In the first work, that of creation, the heaven and the earth were produced, but as yet without form. In the second, or work of distinction, the heaven and the earth were perfected, either by adding substantial form to formless matter, as Augustine holds (Gen ad lit. ii, 11), or by giving them the order and beauty due to them, as other holy writers suppose. To these two works is added the work of adornment. Et differt ornatus a perfectione. Nam perfectio caeli et terrae ad ea pertinere videtur quae caelo et terrae sunt intrinseca, ornatus vero ad ea quae sunt a caelo et terra distincta. Sicut homo perficitur per proprias partes et formas, ornatur autem per vestimenta, vel aliquid huiusmodi. Distinctio autem aliquorum maxime manifestatur per motum localem, quo ab invicem separantur. Et ideo ad opus ornatus pertinet productio illarum rerum quae habent motum in caelo et in terra. Sicut autem supra dictum est, de tribus fit mentio in creatione, scilicet de caelo et aqua et terra. Et haec tria etiam formantur per opus distinctionis tribus diebus, primo die, caelum; secundo die distinguuntur aquae; tertio die fit distinctio in terra, maris et aridae. Which is distinct from perfection. For the perfection of the heaven and the earth regards, seemingly, those things that belong to them intrinsically, but the adornment, those that are extrinsic, just as the perfection of a man lies in his proper parts and forms, and his adornment, in clothing or such like. Now just as distinction of certain things is made most evident by their local movement, as separating one from another; so the work of adornment is set forth by the production of things having movement in the heavens, and upon the earth. But it has been stated above (Q. 69, A. 1), that three things are recorded as created, namely, the heaven, the water, and the earth; and these three received their form from the three days’ work of distinction, so that heaven was formed on the first day; on the second day the waters were separated; and on the third day, the earth was divided into sea and dry land. Et similiter in opere ornatus, primo die, qui est quartus, producuntur luminaria, quae moventur in caelo, ad ornatum ipsius. Secundo die, qui est quintus, aves et pisces, ad ornatum medii elementi, quia habent motum in aere et aqua, quae pro uno accipiuntur. Tertio die, qui est sextus, producuntur animalia quae habent motum in terra, ad ornatum ipsius. So also is it in the work of adornment; on the first day of this work, which is the fourth of creation, are produced the lights, to adorn the heaven by their movements; on the second day, which is the fifth, birds and fishes are called into being, to make beautiful the intermediate element, for they move in air and water, which are here taken as one; while on the third day, which is the sixth, animals are brought forth, to move upon the earth and adorn it. Sed sciendum est quod in productione luminarium non discordat Augustinus ab aliis sanctis. Dicit enim luminaria esse facta in actu, non in virtute tantum, non enim habet firmamentum virtutem productivam luminarium, sicut habet terra virtutem productivam plantarum. Unde Scriptura non dicit, producat firmamentum luminaria; sicut dicit, germinet terra herbam virentem. It must also here be noted that Augustine’s opinion (Gen ad lit. v, 5) on the production of lights is not at variance with that of other holy writers, since he says that they were made actually, and not merely virtually, for the firmament has not the power of producing lights, as the earth has of producing plants. Wherefore Scripture does not say: Let the firmament produce lights, though it says: Let the earth bring forth the green herb. Ad primum ergo dicendum quod, secundum Augustinum, nulla difficultas ex hoc oritur. Non enim ponit successionem temporis in istis operibus, et ideo non oportet dicere quod materia luminarium fuerit sub alia forma. Secundum etiam eos qui ponunt caelestia corpora ex natura quatuor elementorum, nulla difficultas accidit, quia potest dici quod sunt formata ex praeiacenti materia, sicut animalia et plantae. Sed secundum eos qui ponunt corpora caelestia esse alterius naturae ab elementis et incorruptibilia per naturam, oportet dicere quod substantia luminarium a principio fuit creata; sed prius erat informis, et nunc formatur; non quidem forma substantiali, sed per collationem determinatae virtutis. Ideo tamen non fit mentio a principio de eis, sed solum quarta die, ut Chrysostomus dicit, ut per hoc removeat populum ab idololatria, ostendens luminaria non esse deos, ex quo nec a principio fuerunt. Reply Obj. 1: In Augustine’s opinion there is no difficulty here; for he does not hold a succession of time in these works, and so there was no need for the matter of the lights to exist under another form. Nor is there any difficulty in the opinion of those who hold the heavenly bodies to be of the nature of the four elements, for it may be said that they were formed out of matter already existing, as animals and plants were formed. For those, however, who hold the heavenly bodies to be of another nature from the elements, and naturally incorruptible, the answer must be that the lights were substantially created at the beginning, but that their substance, at first formless, is formed on this day, by receiving not its substantial form, but a determination of power. As to the fact that the lights are not mentioned as existing from the beginning, but only as made on the fourth day, Chrysostom (Hom. vi in Gen.) explains this by the need of guarding the people from the danger of idolatry: since the lights are proved not to be gods, by the fact that they were not from the beginning. Ad secundum dicendum quod, secundum Augustinum, nulla sequitur difficultas, quia lux de qua prima die facta est mentio, fuit lux spiritualis; nunc autem fit lux corporalis. Si autem lux primo die facta intelligitur lux corporalis, oportet dicere quod lux primo die fuit producta secundum communem lucis naturam, quarto autem die attributa est luminaribus determinata virtus ad determinatos effectus; secundum quod videmus alios effectus habere radium solis, et alios radium lunae, et sic de aliis. Et propter hanc determinationem virtutis, dicit Dionysius, IV cap. de Div. Nom., quod lumen solis, quod primo erat informe, quarto die formatum est. Reply Obj. 2: No difficulty exists if we follow Augustine in holding the light made on the first day to be spiritual, and that made on this day to be corporeal. If, however, the light made on the first day is understood to be itself corporeal, then it must be held to have been produced on that day merely as light in general; and that on the fourth day the lights received a definite power to produce determinate effects. Thus we observe that the rays of the sun have one effect, those of the moon another, and so forth. Hence, speaking of such a determination of power, Dionysius (Div. Nom. iv) says that the sun’s light which previously was without form, was formed on the fourth day. Ad tertium dicendum quod, secundum Ptolomaeum, luminaria non sunt fixa in sphaeris, sed habent motum seorsum a motu sphaerarum. Unde Chrysostomus dicit quod non ideo dicitur quod posuit ea in firmamento, quia ibi sint fixa; sed quia iusserit ut ibi essent; sicut posuit hominem in Paradiso, ut ibi esset. Sed secundum opinionem Aristotelis, stellae fixae sunt in orbibus, et non moventur nisi motu orbium, secundum rei veritatem. Tamen motus luminarium sensu percipitur, non autem motus sphaerarum. Reply Obj. 3: According to Ptolemy the heavenly luminaries are not fixed in the spheres, but have their own movement distinct from the movement of the spheres. Wherefore Chrysostom says (Hom. vi in Gen.) that He is said to have set them in the firmament, not because He fixed them there immovably, but because He bade them to be there, even as He placed man in Paradise, to be there. In the opinion of Aristotle, however, the stars are fixed in their orbits, and in reality have no other movement but that of the spheres; and yet our senses perceive the movement of the luminaries and not that of the spheres (De Coel. ii, text. 43). Moyses autem, rudi populo condescendens, secutus est quae sensibiliter apparent, ut dictum est. Si autem sit aliud firmamentum quod factum est secunda die, ab eo in quo posita sunt sidera, secundum distinctionem naturae, licet sensus non discernat, quem Moyses sequitur, ut dictum est; cessat obiectio. Nam firmamentum factum est secunda die, quantum ad inferiorem partem. In firmamento autem posita sunt sidera quarta die, quantum ad superiorem partem; ut totum pro uno accipiatur, secundum quod sensui apparet. But Moses describes what is obvious to sense, out of condescension to popular ignorance, as we have already said (Q. 67, A. 4; Q. 68, A. 3). The objection, however, falls to the ground if we regard the firmament made on the second day as having a natural distinction from that in which the stars are placed, even though the distinction is not apparent to the senses, the testimony of which Moses follows, as stated above (De Coel. ii, text. 43). For although to the senses there appears but one firmament; if we admit a higher and a lower firmament, the lower will be that which was made on the second day, and on the fourth the stars were fixed in the higher firmament. Ad quartum dicendum quod, sicut dicit Basilius, praemittitur productio plantarum luminaribus, ad excludendam idololatriam. Qui enim credunt luminaria esse deos, dicunt quod primordialem originem habent plantae a luminaribus. Quamvis, ut Chrysostomus dicit, sicut agricola cooperatur ad productionem plantarum, ita etiam et luminaria per suos motus. Reply Obj. 4: In the words of Basil (Hom. v in Hexaem.), plants were recorded as produced before the sun and moon, to prevent idolatry, since those who believe the heavenly bodies to be gods, hold that plants originate primarily from these bodies. Although as Chrysostom remarks (Hom. vi in Gen.), the sun, moon, and stars cooperate in the work of production by their movements, as the husbandman cooperates by his labor. Ad quintum dicendum quod, sicut Chrysostomus dicit, dicuntur duo luminaria magna non tam quantitate, quam efficacia et virtute. Quia etsi aliae stellae sint maiores quantitate quam luna, tamen effectus lunae magis sentitur in istis inferioribus. Et etiam secundum sensum maior apparet. Reply Obj. 5: As Chrysostom says, the two lights are called great, not so much with regard to their dimensions as to their influence and power. For though the stars be of greater bulk than the moon, yet the influence of the moon is more perceptible to the senses in this lower world. Moreover, as far as the senses are concerned, its apparent size is greater. Articulus 2 Article 2 Utrum convenienter causa productionis luminarium describatur Whether the cause assigned for the production of the lights is reasonable? Ad secundum sic proceditur. Videtur quod inconvenienter causa productionis luminarium describatur. Dicitur enim Ierem. X, a signis caeli nolite metuere, quae gentes timent. Non ergo luminaria in signa facta sunt. Objection 1: It would seem that the cause assigned for the production of the lights is not reasonable. For it is said (Jer 10:2): Be not afraid of the signs of heaven, which the heathens fear. Therefore the heavenly lights were not made to be signs. Praeterea, signum contra causam dividitur. Sed luminaria sunt causa eorum quae hic aguntur. Ergo non sunt signa. Obj. 2: Further, sign is contradistinguished from cause. But the lights are the cause of what takes place upon the earth. Therefore they are not signs. Praeterea, distinctio temporum et dierum incoepit a primo die. Non ergo facta sunt luminaria in tempora et dies et annos, idest in horum distinctionem. Obj. 3: Further, the distinction of seasons and days began from the first day. Therefore the lights were not made for seasons, and days, and years, that is, in order to distinguish them. Praeterea, nihil fit propter vilius se, quia finis est melior iis quae sunt ad finem. Sed luminaria sunt meliora quam terra. Non ergo facta sunt ut illuminent terram. Obj. 4: Further, nothing is made for the sake of that which is inferior to itself, since the end is better than the means (Topic. iii). But the lights are nobler than the earth. Therefore they were not made to enlighten it. Praeterea, luna non praeest nocti quando est prima. Probabile autem est quod luna facta fuerit prima, sic enim homines incipiunt computare. Ergo luna non est facta ut praesit nocti. Obj. 5: Further, the new moon cannot be said to rule the night. But such it probably did when first made; for men begin to count from the new moon. The moon, therefore, was not made to rule the night. In contrarium sufficit auctoritas Scripturae. On the contrary, Suffices the authority of Scripture. Respondeo dicendum quod, sicut dictum est supra, creatura aliqua corporalis potest dici esse facta vel propter actum proprium, vel propter aliam creaturam, vel propter totum universum, vel propter gloriam Dei. Sed Moyses, ut populum ab idololatria revocaret, illam solam causam tetigit, secundum quod sunt facta ad utilitatem hominum. Unde dicitur Deut. IV, ne forte, elevatis oculis ad caelum, videas solem et lunam et omnia astra caeli, et errore deceptus adores ea et colas, quae creavit dominus Deus in ministerium cunctis gentibus. Hoc autem ministerium explicat in principio Genesis per tria. Primo enim provenit utilitas hominibus ex luminaribus quantum ad visum, qui est directivus in operibus, et maxime utilis ad cognoscendas res. Et quantum ad hoc, dicit, ut luceant in firmamento, et illuminent terram. Secundo, quantum ad vicissitudines temporum, quibus et fastidium tollitur et valetudo conservatur, et necessaria victui oriuntur, quae non essent, si semper esset aut aestas aut hiems. Et quantum ad hoc, dicit, ut sint in tempora et dies et annos. Tertio, quantum ad opportunitatem negotiorum et operum, inquantum ex luminaribus caeli accipitur significatio pluviosi temporis vel sereni quae sunt apta diversis negotiis. Et quantum ad hoc dicit, ut sint in signa. I answer that, As we have said above (Q. 65, A. 2), a corporeal creature can be considered as made either for the sake of its proper act, or for other creatures, or for the whole universe, or for the glory of God. Of these reasons only that which points out the usefulness of these things to man, is touched upon by Moses, in order to withdraw his people from idolatry. Hence it is written (Deut 4:19): Lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon and all the stars of heaven, and being deceived by error thou adore and serve them, which the Lord thy God created for the service of all nations. Now, he explains this service at the beginning of Genesis as threefold. First, the lights are of service to man, in regard to sight, which directs him in his works, and is most useful for perceiving objects. In reference to this he says: Let them shine in the firmament and give life to the earth. Second, as regards the changes of the seasons, which prevent weariness, preserve health, and provide for the necessities of food; all of which things could not be secured if it were always summer or winter. In reference to this he says: Let them be for seasons, and for days, and years. Third, as regards the convenience of business and work, in so far as the lights are set in the heavens to indicate fair or foul weather, as favorable to various occupations. And in this respect he says: Let them be for signs. Ad primum ergo dicendum quod luminaria sunt in signa corporalium transmutationum, non autem eorum quae dependent ex libero arbitrio. Reply Obj. 1: The lights in the heaven are set for signs of changes effected in corporeal creatures, but not of those changes which depend upon the free-will.