Part I (Prima Pars) Part 100 (2/2)

Reply Obj. 2: One soul is not set over another in the order of nature, as the demons are over men in the order of nature; consequently there is no parallel.

Reply Obj. 3: Some have maintained that the pain of sense for demons and souls is postponed until the judgment day: and that the beat.i.tude of the saints is likewise postponed until the judgment day. But this is erroneous, and contrary to the teaching of the Apostle (2 Cor.

5:1): ”If our earthly house of this habitation be dissolved, we have a house in heaven.” Others, again, while not admitting the same of souls, admit it as to demons. But it is better to say that the same judgment is pa.s.sed upon wicked souls and wicked angels, even as on good souls and good angels.

Consequently, it must be said that, although a heavenly place belongs to the glory of the angels, yet their glory is not lessened by their coming to us, for they consider that place to be their own; in the same way as we say that the bishop's honor is not lessened while he is not actually sitting on his throne. In like manner it must be said, that although the demons are not actually bound within the fire of h.e.l.l while they are in this dark atmosphere, nevertheless their punishment is none the less; because they know that such confinement is their due. Hence it is said in a gloss upon James 3:6: ”They carry fire of h.e.l.l with them wherever they go.” Nor is this contrary to what is said (Luke 8:31), ”They besought the Lord not to cast them into the abyss”; for they asked for this, deeming it to be a punishment for them to be cast out of a place where they could injure men. Hence it is stated, ”They [Vulg. 'He'] besought Him that He would not expel them [Vulg. 'him'] out of the country” (Mark 5:10).

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TREATISE ON THE WORK OF THE SIX DAYS (QQ. 65-74) _______________________

QUESTION 65

THE WORK OF CREATION OF CORPOREAL CREATURES (In Four Articles)

From the consideration of spiritual creatures we proceed to that of corporeal creatures, in the production of which, as Holy Scripture makes mention, three works are found, namely, the work of creation, as given in the words, ”In the beginning G.o.d created heaven and earth”; the work of distinction as given in the words, ”He divided the light from the darkness, and the waters that are above the firmament from the waters that are under the firmament”; and the work of adornment, expressed thus, ”Let there be lights in the firmament.”

First, then, we must consider the work of creation; secondly, the work of distinction; and thirdly, the work of adornment. Under the first head there are four points of inquiry:

(1) Whether corporeal creatures are from G.o.d?

(2) Whether they were created on account of G.o.d's goodness?

(3) Whether they were created by G.o.d through the medium of the angels?

(4) Whether the forms of bodies are from the angels or immediately from G.o.d.

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FIRST ARTICLE [I, Q. 65, Art. 1]

Whether Corporeal Creatures Are from G.o.d?

Objection 1: It would seem that corporeal creatures are not from G.o.d.

For it is said (Eccles. 3:14): ”I have learned that all the works which G.o.d hath made, continue for ever.” But visible bodies do not continue for ever, for it is said (2 Cor. 4:18): ”The things which are seen are temporal, but the things which are not seen are eternal.”

Therefore G.o.d did not make visible bodies.

Obj. 2: Further, it is said (Gen. 1:31): ”G.o.d saw all things that He had made, and they were very good.” But corporeal creatures are evil, since we find them harmful in many ways; as may be seen in serpents, in the sun's heat, and other things. Now a thing is called evil, in so far as it is harmful. Corporeal creatures, therefore, are not from G.o.d.

Obj. 3: Further, what is from G.o.d does not withdraw us from G.o.d, but leads us to Him. But corporeal creatures withdraw us from G.o.d.

Hence the Apostle (2 Cor. 4:18): ”While we look not at the things which are seen.” Corporeal creatures, therefore, are not from G.o.d.

_On the contrary,_ It is said (Ps. 145:6): ”Who made heaven and earth, the sea, and all things that are in them.”

_I answer that,_ Certain heretics maintain that visible things are not created by the good G.o.d, but by an evil principle, and allege in proof of their error the words of the Apostle (2 Cor. 4:4), ”The G.o.d of this world hath blinded the minds of unbelievers.” But this position is altogether untenable. For, if things that differ agree in some point, there must be some cause for that agreement, since things diverse in nature cannot be united of themselves. Hence whenever in different things some one thing common to all is found, it must be that these different things receive that one thing from some one cause, as different bodies that are hot receive their heat from fire. But being is found to be common to all things, however otherwise different.

There must, therefore, be one principle of being from which all things in whatever way existing have their being, whether they are invisible and spiritual, or visible and corporeal. But the devil is called the G.o.d of this world, not as having created it, but because worldlings serve him, of whom also the Apostle says, speaking in the same sense, ”Whose G.o.d is their belly” (Phil. 3:19).

Reply Obj. 1: All the creatures of G.o.d in some respects continue for ever, at least as to matter, since what is created will never be annihilated, even though it be corruptible. And the nearer a creature approaches G.o.d, Who is immovable, the more it also is immovable. For corruptible creatures endure for ever as regards their matter, though they change as regards their substantial form. But incorruptible creatures endure with respect to their substance, though they are mutable in other respects, such as place, for instance, the heavenly bodies; or the affections, as spiritual creatures. But the Apostle's words, ”The things which are seen are temporal,” though true even as regards such things considered in themselves (in so far as every visible creature is subject to time, either as to being or as to movement), are intended to apply to visible things in so far as they are offered to man as rewards. For such rewards, as consist in these visible things, are temporal; while those that are invisible endure for ever. Hence he said before (2 Cor. 4:17): ”It worketh for us . .

. an eternal weight of glory.”

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