Why this Question
Matters.
“And God said, ‘let there be light’ and there was light. And
God saw that the light was good; and God separated the light from the darkness.
God called the light Day, and the darkness He called Night. And there was
evening and there was morning, one day.”
The work of the first day of creation involves the creation
of light and the separation of light from darkness; in doing this, day and
night come to be. But what is this light? Is the creation account here simply a
pre-scientific account of the coming to be of photons? Is this an account of
the coming to be of only the material world or are there spiritual aspects
involved as well? If we recall from the previous question that it was commonly
taken that the first four things to be created were the angelic nature, the
empyrean heaven, unformed corporeal matter and time, how is light connected
with these?
When we read the opening words of Genesis, we must be aware
of the different meanings associated with light throughout the scriptures; one
might at least turn to the Gospel of John, for example. Amongst the Church
Fathers, the majority position was that the account of creation given here is
an account of the creation of the material world. But St Augustine interpreted
the account in a different way; as the creation of the spiritual natures. In this
question, as it leads up to its conclusion in the final article, Aquinas gives
equal account to these different approaches, without judging between them.
The Thread of the
Argument
A1: If we
recognize that the light referred to in the creation account of Genesis may
mean more than simply material light, then the question that Aquinas addresses
in the first article will seem apposite; can light properly be said to exist in
spiritual things?
Aquinas recalls that in our use of language a term may have
a primary meaning that is expanded in actual use. So a word such as “vision”
primarily refers to an act of the sense of sight but has secondary usages that
go way beyond this primary usage. Not only do we extend the use of the word to
other senses (“see how hot this iron is”) but even to intellectual vision (“I
see what you mean”) and to the beatific vision (“Blessed are the pure of heart,
for they shall see God”). This analysis applies to the term “light”; its
primary meaning attaches to the illumination that facilitates the sense of
sight, but its extended meanings apply to whatever provides the illumination
for any type of knowing.
So, if “light” is taken in its primary meaning, applying it
to spiritual creatures is a metaphor rather than a proper usage; but if we take
it in its extended meaning, then it is properly applied to spiritual creatures.
A2: If we now
restrict our attention to light considered in its primary meaning as that which
facilitates the sense of sight, determining the nature of light is still a
fascinating and enduring question. In an amusing parallel to the modern debates
over the wave versus particulate nature of light, the objections and the sed contra of this article observe that
in some ways light acts like a material body but in other ways it does not.
Aquinas argues that it is quite wrong to think of light as a
body; and for this he gives three arguments. In the first place, material
bodies occupy space and it is impossible for two material bodies to be
superposed, whereas light can be superposed. Secondly, according to the
physical understanding of the day, illumination occurs instantaneously and
therefore light cannot be the translation of a material body. Finally, if air
were a material body, a composite of matter and form, then we would have to
think of the passing from light into darkness in terms of the corruption of the
body of light into another substance. Why ever would light corrupt simply
because of the absence of a source of light?
A3: If light is not a body in the sense
of being a material substance, then what is it? Aquinas turns to the
Aristotelian understanding of the modes of being laid out in the Categories and argues that light is a quality, one of the accidental
categories of being. He makes the analogy between heat and light, observing
that heat is a quality derived from the substantial form of fire; it is an
accident that follows on necessarily from the being of fire. Likewise light is
a quality that follows on from the substantial form of the sun (or from any
other self-illuminating body).
In
arriving at this conclusion, Aquinas considers and rejects a number of
alternative explanations. Light cannot have a merely intentional being (that
is, existing only in the mind), as intentional beings cannot cause physical
changes in the way that light does. Light is not the substantial form of the
sun, as substantial forms cannot be directly perceived in the way that light
can be; nor could light then exist in air, as substantial forms make whatever
they inform to be what they are.
A4: The first three articles have
concluded that we may properly associate light with spiritual creatures,
provided that we take the term light in its extended sense, and that if we
restrict it to its primary meaning then we must consider light as a quality
rather than as a body. However, when we turn to the text of scripture, this
position would appear to imply some serious difficulties. If light is a
quality, then it is an accident which has to be an accident inhering in some
substance; but what is that substance? Scripture has not spoken of it.
Similarly, a consideration of the next few days of creation suggests that
placing the creation of physical light on the first day is incoherent. For
example, light distinguishes day from night; but this is associated with the
sun which is not created until the fourth day. Similarly, night and day would
appear to be inextricably associated with the firmament, which was made on the
second day. Even if one takes light as referring to the creation of spiritual
creatures, there is still a problem: in the beginning there was no spiritual
darkness to be separated from the light as all the spiritual creatures were
created good.
In his
answer, Aquinas alludes both to the singular approach of St Augustine to the
book of Genesis, in which the opening verses are taken to refer to the creation
of spiritual beings, as well as to the majority opinion in which these verses
are taken as referring to the creation of the material world. In Augustine’s
approach when scripture says that “God created heaven and earth”, this means
that God created the spiritual creatures (heaven) and the material creatures
(earth). The production of light on the first day then corresponds to the
production of the spiritual light that illuminates the minds of the spiritual
creatures. The fourth objection is answered by observing that Augustine does
not take this sequence of events described in Genesis as a temporal sequence.
All the events of the fall of the bad angels take place in the (temporal)
instant of creation; the sequence of the narrative represents the ontological
priority of the events and not any temporal priority.
To
others of the Church Fathers, the account of Genesis omits description of the
creation of spiritual creatures for a number of reasons. For them, the account
of Genesis is an account of the creation of the material world. In that
account, Aquinas argues that the creation of light is appropriate to the first
day for two reasons. On the one hand, light is a quality that inheres in all
bodies; in particular it must inhere in the primeval matter that comes to be in
the first instant of creation. On the other hand, light is what makes manifest
the work of creation and therefore it is fitting that such light be present at
the beginning of creation.
In
answering the first three objections that relate to the creation account as the
creation of the material universe, Aquinas takes the position that the unformed
matter created on the first day is not unformed in the technical hylomorphic
sense. Rather it is created informed by primeval substantial forms that will be
replaced by other, more organized, forms later in the days of creation. Therefore
it is perfectly consistent to say that the light of creation is a quality of
this primeval matter. Similarly, the light of creation can be taken to be the
light of the pre-formed sun; the illumination from this is an illumination in a
general sense rather than in the specific ways that the actual sun provides.
Likewise, one may associate night and day in a specific way with the motion of
the firmament but one can also associate it in a general way with the primeval
forms that will later become the firmament.
Handy Concepts
- Words have primary meanings and extended meanings. The word light in its primary meaning can only be applied metaphorically to spiritual creatures; but in its extended meaning it can be properly applied to them.
- Aquinas, guided by the scientific understanding of the day, concludes that light is not a body but is a quality; the latter being one of the accidental categories of being.
- Light was created on the first day as light inheres in all created bodies, including the primeval matter of the first day. Also it was fitting that light was present so early in creation in order to manifest the work of creation.
- The association of light with various forms that were created later in the six days is anticipated by its association with the primeval matter of the first day.
Difficulties
- The arguments of the second and third articles appear to fall apart in the light of modern physics. However, these two articles are really only used as preliminary lemmas leading up to the main result of this question in the fourth article. It would not appear too difficult to reconstruct the conclusion of the fourth article in the light of modern scientific understanding.
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