II Sent. Dist. XII q.1, a.2
| Articulus 2 | | Article 2
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| Utrum omnia sint creata simul, et distincta per species | | Whether everything was created at once, also (thus) distinguished by kinds.
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| [4538] arg. 1 Ad secundum sic proceditur. Videtur quod omnia sint simul creata, et distincta per species. Primo per hoc quod habetur Eccle. 18, 1: qui vivit in aeternum, creavit omnia simul. | | To the second we proceed thus. It would seem that everything was created at once, also distinguished by kinds. First, by what is said in Ecclesiasticus 18:1 he who liveth foreever created all at once.
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| [4539] arg. 2 Praeterea, magis distat spiritualis et corporalis creatura, quam duae corporales. Sed spiritualis et corporalis simul facta esse ponuntur. Ergo multo fortius omnes corporales. | | Furthermore, there is more distance between the spiritual and the corporal creature, than between two corporal ones. But that spiritual and corporal creature was made at once is posited. Therefore much more all corporal ones.
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| [4540] arg. 3 Praeterea, ut dicitur Deut. 32, 4, Dei perfecta sunt opera; nec potest esse ratio quare perfectio ad tempus differretur, quam creatura per se consequi non poterat, nec ab alio nisi a Deo. Cum ergo creaturae secundum suas perfectiones in species distinguantur, videtur quod a principio sub distinctione specierum creata sint omnia. | | Furthermore, as is said in Deuteronomy 32:4, God's works are perfect ones; and it cannot be any reason why the perfection should be differed for a time, which perfection the creature could not acquire by itself, nor by another except by God. As then creatures are distinguished in kinds according to their perfections, it appears that from the beginning all be created under the distinction of the kinds.
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| [4541] Super Sent., lib. 2 d. 12 q. 1 a. 2 arg. 4 Praeterea, opus creationis divinam potentiam manifestat. Sed potentiam agentis minus demonstrat effectus successive completus quam subito in sua perfectione productus. Ergo videtur quod a principio omnia simul distincta sint. | | Furthermore, the work of creation manifests the power of God. But the power of an agent is less demonstrated by an effect completed successively than by one produced suddenly in its perfection. Therefore it appears that from the beginning all be distinguished at once.
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| [4542] Super Sent., lib. 2 d. 12 q. 1 a. 2 arg. 5 Praeterea, constat quod Deus totum opus unius diei in uno momento produxit. Ergo videtur ridiculum dicere, quod in toto die ab operando cessaverit usque ad principium alterius diei, quasi ex opere lassatus. Ergo videtur quod non per successiones dierum creaturae distinctae sint, sed a principio creationis. | | Furthermore, it is clear that God produced all the work of one day in one moment. Therefore it appears ridiculous that He abstain from working for a whole day until the beginning of next day, as if tired from work. Therefore it appears that the creatures be distinguished not by a succession of days, but from the beginning of creation.
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| [4543] Super Sent., lib. 2 d. 12 q. 1 a. 2 arg. 6 Praeterea, partes universi dependent ab invicem, et praecipue inferiores a superioribus. Sed eorum quae dependent ab invicem, unum non est sine altero. Ergo videtur inconvenienter dici quod primo fuerit aqua et terra, et postmodum stellae factae sint. | | Furthermore, the parts of the universe depend on each other, and especially the lower ones on the higher ones. But of those that depend on each other, one is not without the other. Therefore it appears to be said inconveniently that first there were water and earth and the stars were made later.
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| [4544] Super Sent., lib. 2 d. 12 q. 1 a. 2 arg. 7 Sed contra, Augustinus dicit, quod major est hujus Scripturae auctoritas quae habetur in principio Genesis, quam omnis humani ingenii perspicacitas. Sed ibi scriptum est, per senarium dierum creaturas distinctas esse. Ergo videtur quod ita necessarium sit ponere. | | But on the contrary, St. Augustin says, that the authority of this Scripture which is in the beginning of Genesis is greater than all the perspeciacity of human cleverness. But here it is written, that the creatures where distinguished by a sixness of days. Therefore it appears necessary to pose it so.
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| [4545] Super Sent., lib. 2 d. 12 q. 1 a. 2 arg. 8 Praeterea, natura imitatur operationem creatoris. Sed in operatione naturali est processus de imperfecto ad perfectum. Ergo videtur quod etiam in operatione creatoris; et ita videtur quod non omnia simul distincta sint in ipso creationis principio. | | Furthermore, nature imitates the operation of the Creator. But in the natural operation there is a process from imperfect to perfect. Therefore it appears that it was also in the operation of the Creator; and thus it appears that all was not distinct in the very beginning of creation.
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| [4546] Super Sent., lib. 2 d. 12 q. 1 a. 2 co. Respondeo dicendum, quod quae ad fidem pertinent, dupliciter distinguuntur. | | I answer that one must say, that what belongs to faith is disguished in two classes.
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| Quaedam enim sunt per se substantia fidei, ut Deum esse trinum et unum, et hujusmodi: in quibus nulli licet aliter opinari; unde apostolus ad Gal. 1, dicit, quod si Angelus Dei aliter evangelizaverit quam ipse docuerat, anathema sit. | | For some things are of themselves substance of the Faith, like God being three and one, and things like this: in which it is licit for noone to opine otherwise; wherefore the Apostle to Galatians 1 says, that of an Angel of God evangelise otherwise than he had taught, it be anathema.
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| Quaedam vero per accidens tantum, inquantum scilicet in Scriptura traduntur, quam fides supponit spiritu sancto dictante promulgatam esse: quae quidem ignorari sine periculo possunt ab his qui Scripturas scire non tenentur, sicut multa historialia: et in his etiam sancti diversa senserunt, Scripturam divinam diversimode exponentes. | | But some are [of the faith] only "per accidens", namely insofar as they are transmitted in Writ, which Faith presumes to be promulgated by dictation of the Holy Spirit: which on the one hand can be ignored without danger by those who are not obliged to know Writ, like many historic things: and in these also the saints have sensed diversely, exposing divine Writ in different ways.
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| Sic ergo circa mundi principium aliquid est quod ad substantiam fidei pertinet, scilicet mundum incepisse creatum, et hoc omnes sancti concorditer dicunt. Quo autem modo et ordine factus sit, non pertinet ad fidem nisi per accidens, inquantum in Scriptura traditur, cujus veritatem diversa expositione sancti salvantes, diversa tradiderunt. | | Thus, then, about the beginning of the world, there is what pertains to the substance of faith, namely that the world began created, and this all the saints say in concord. But in what way and order it be made, is not to the faith except "per accidens", insofar as it is transmitted in Writ, saving the truth of which the saints have transmitted diversely by a diverse exposition.
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| Augustinus enim vult, in ipso creationis principio quasdam res per species suas distinctas fuisse in natura propria, ut elementa, corpora caelestia, et substantias spirituales; | | St. Augustine for instance "wants" that in the very beginning of creation some things be distinguished in their own kinds in their own nature, like elements, celestial bodies, [purely] spiritual substances;
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| alia vero in rationibus seminalibus tantum, ut animalia, plantas, et homines, quae omnia postmodum in naturis propriis producta sunt in illo opere quo post senarium illorum dierum Deus naturam prius conditam administrat; | | but other ones only in their seminal reasons, like animals, plants and men, all of which later produced in that work in which after [along] the sixfold of those days God administers the previously established nature.
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| de quo opere Joan. 5, 17, dicitur: pater meus usque modo operatur, et ego operor; | | of which work it is said, John 5, 17, my father works to this day and I work.
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| nec in distinctione rerum attendendum esse ordinem temporis, sed naturae et doctrinae. | | and in the distinction of the things one should not wait for the order of time, but of nature and of doctrine.
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| Naturae, sicut sonus praecedit cantum natura, sed non tempore; et ita quae naturaliter priora sunt, prius facta memorantur, sicut terra prius quam animalia, et aqua prius quam pisces, et sic de aliis. | | Of nature, as sound precedes song by nature but not by time; and thus what is naturally prior is mentioned first, like earth is prior to animals, water prior to fish and so for the other ones.
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| Doctrinae vero ordine, sicut patet in docentibus geometriam: quamvis enim partes figurae sine ordine temporis figuram constituant, tamen geometria docet constitutionem fieri protrahendo lineam post lineam: et hoc fuit exemplum Platonis, ut dicitur in principio caeli et Mun. | | And order of doctrine, as is clear in those who teach geometry: for while the parts of the figure constitute the figure without an order of time, the geometry teaches that the constitution is made drawing line after line: and this was the exemple of Plato, as is said in "beginning of heaven and the world".
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| Ita etiam et Moyses rudem populum de creatione mundi instruens, per partes divisit quae simul facta sunt. | | So also Moses, instructing the rude people about the creation of the world, divided into parts what is made all at once.
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| Ambrosius vero, et alii sancti ponunt ordinem temporis in distinctione rerum servatum: et haec quidem positio est communior, et magis consona videtur litterae quantum ad superficiem; | | St. Ambrose, on the other hand, and other saints, pose that the order of time is preserved in distinguishing the things: and this position is more common, and appears more consonant to the letter as to its surface;
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| sed prior est rationabilior, et magis ab irrisione infidelium sacram Scripturam defendens: | | but the former is more reasonable, and more defending holy Writ from the laughter of infidels:
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| quod valde observandum docet Augustinus super Genes. ad Litt., libro 1, cap. 19, ut sic Scripturae exponantur, quod ab infidelibus non irrideantur; et haec opinio plus mihi placet; tamen utramque sustinendo, ad omnia argumenta respondendum est. | | which St. Augustine teaches to be much observed, de Genesi ad Litteram, book 1, chapter 19, that the Writ should be exposed in such a manner that it may not be laughed at by infidels, and this opinion pleases me; but sustaining both, I'll have to respond to all the arguments.
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| [4547] Super Sent., lib. 2 d. 12 q. 1 a. 2 ad 1 Ad primum ergo dicendum est, quod secundum Gregorium, dicuntur omnia simul creata per substantiam materiae, et non per speciem formae; vel etiam in sui similitudine, sicut anima rationalis, quae Angelis similis est, non ex materia propaganda. | | To the first one must say, that according to Gregory, all are said to be created at the same time by the substance of matter and not by the kind of form; or also in its likeness, as the rational soul is like the angels, but not from the matter to be multiplied.
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| [4548] Super Sent., lib. 2 d. 12 q. 1 a. 2 ad 2 Ad secundum dicendum, quod corporalia omnia communicant in materia, sive sit una, sive plures: et quia materia non praecedit compositum, ideo ut ordo temporis ordini naturae responderet, prius facta est materia corporalis, et deinde per formas distincta. Non autem corporalis natura ex spirituali producitur vel sicut ex materia, vel sicut ex efficiente; et ideo non est similis ratio. | | To the second, that all corporeal things have matter in common whether it be one or many: and since matter does not precede the composite, therefore so that the order of time may correspond to the order of nature, first was the corporeal matter made, and then in was distinguished by forms. But the corporeal nature is produced from the spiritual one, either as from a matter or as from an efficient cause; and therefore the comparison doesn't hold.
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| [4549] Super Sent., lib. 2 d. 12 q. 1 a. 2 ad 3 Ad tertium dicendum, quod sicut creatura non habet esse ex se, ita nec perfectionem: et ideo ad utrumque ostendendum, voluit Deus ut creatura prius non esset, et postmodum esset; et similiter prius esset imperfecta, et postmodum perfecta. | | To the third, that as creatures do not have being from themselves, so also neither perfection: and therefore to show both, God wanted creature to first not be and then be; and likewise first be imperfect and afterwards perfect.
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| [4550] Super Sent., lib. 2 d. 12 q. 1 a. 2 ad 4 Ad quartum dicendum, quod in creatione non tantum debet ostendi potentiae virtus; sed etiam sapientiae ordo, ut quae prius natura sunt, prius etiam instituantur. | | To the fourth, that in creation it is meet to show not only the might of power; but also the order of wisdom, so that what is first by nature should also be first put into place.
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| [4551] Super Sent., lib. 2 d. 12 q. 1 a. 2 ad 5 Ad quintum dicendum, quod ad ostendendum diversam distinctorum naturam, voluit Deus ut unicuique rerum distinctioni dies unus responderet, et non ex aliqua necessitate vel lassitudine agentis. | | To the fifth, that to show the diverse nature of distinct things, God wanted that to each distinction of things one day correspond, and not from any necessity or fatigue of the agent.
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| [4552] Super Sent., lib. 2 d. 12 q. 1 a. 2 ad 6 Ad sextum dicendum, quod non est eadem natura rei jam perfectae, et prout est in suo fieri; et ideo quamvis natura mundi completi hoc exigat ut omnes partes essentiales universi sint simul, potuit tamen aliter esse ab ipsa mundi factione; sicut in homine perfecto non potest cor esse sine aliis partibus; et tamen in formatione embrionis, cor ante omnia membra generatur. | | To the sixth, that the nature of a thing already perfected is not the same as insofar as it is in its coming to being; and so, while the nature of the completed world requires that all the essential parts of the universe be simultaneously, it could however be otherwise from the selfsame making the the world; as in a perfected man the heart cannot be without the other parts; and yet in the formation of the embryo, the heart is generated before all members.
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| [4553] Super Sent., lib. 2 d. 12 q. 1 a. 2 ad 7 Ad septimum dicendum, quod auctoritati Scripturae in nullo derogatur, dum diversimode exponitur, salva tamen fide: quia majori veritate eam spiritus sanctus fecundavit quam aliquis homo adinvenire possit. | | To the seventh it must be said, that to the authority of Writ no derogation be done, as it is exposed in different ways, always saving the Faith however: since with a greater truth the Holy Ghost impregnated it than any man be able to find.
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| [4554] Super Sent., lib. 2 d. 12 q. 1 a. 2 ad 8 Ad octavum dicendum, quod hoc est ex imperfectione creaturae quod ex imperfecto ad perfectionem operando venit; quae proculdubio ultimam perfectionem daret, quantumcumque posset, servata tamen operis conditione: et ideo non oportet quod in hoc, divinum opus operationi creaturae sit simile. | | To the eighth, that this is from the imperfection of the creature, that it comes working from imperfect into perfection; which without a doubt will give the ultimate perfection, whenever it can, preserving however the condition of the work: and therefore it is not meet in this, that the divine work be similar to the operation of creatures. |
The quote from St. Augustine is this one:
Now, this means, while writing "on the sentences of Peter the Lombard", St. Thomas was favouring a one moment creation. Every argument for departing from the
order of the sequence given in the description of the work of six days, is an argument for a one moment creation.
By then, that is within 21 years from above, he was combining the one-moment creation with the six day one. One moment for "seminal reasons" and six days for developing genotype to phenotype. Those being six literal days.
But the point made about Writ being exposed differently needs to be carefully pondered as applying:
Now, it so happens, denying the six day creation and especially the Biblical timeline after it or moving some human skeleta to before it, does contradict fundamental doctrine, over and above being rather obviously no real expositions of the Bible, these being two exemples:
