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Objection 1: It would seem that all these days are one day. For it
is written (Gn. 2:4,5): "These are the generations of the
heaven and the earth, when they were created, in the day that the
Lord . . . made the heaven and the earth, and every plant of the
field, before it sprung up in the earth." Therefore the day in which
God made "the heaven and the earth, and every plant of the field,"
is one and the same day. But He made the heaven and the earth on the
first day, or rather before there was any day, but the plant of the
field He made on the third day. Therefore the first and third days
are but one day, and for a like reason all the rest.
Objection 2: Further, it is said (Ecclus. 18:1): "He
that liveth for ever, created all things together." But this would
not be the case if the days of these works were more than one.
Therefore they are not many but one only.
Objection 3: Further, on the seventh day God 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.
Objection 4: Further, the entire work ascribed to one day God
perfected in an instant, for with each work are the words (God)
"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 (Gn. 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 God wrought in
some one of these days, inasmuch as God 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
(Question 67, Article 1; Question 69, Article 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 (Question 67,
Articles 1,4; Question 69, Article 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 instituting 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 to Objection 1: On the day on which God 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 instituting of the world.
Reply to Objection 2: God 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 to Objection 3: On the seventh day God 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 to Objection 4: All things were not distinguished and adorned
together, not from a want of power on God's part, as requiring time
in which to work, but that due order might be observed in the
instituting of the world. Hence it was fitting that different days
should be assigned to the different states of the world, as each
succeeding work added to the world a fresh state of perfection.
Reply to Objection 5: According to Augustine, the order of days
refers to the natural order of the works attributed to the days.
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