WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Whether Corporeal Creatures Were Produced by God Through the Medium of the Angels?

A: On the contrary,
It is said (Gen. 1:1): "In the beginning God created heaven and earth"; by which are understood corporeal creatures. These, therefore, were produced immediately by God.

I answer that,
Some have maintained that creatures proceeded from God by degrees, in such a way that the first creature proceeded from Him immediately, and in its turn produced another, and so on until the production of corporeal creatures. But this position is untenable, since the first production of corporeal creatures is by creation, by which matter itself is produced: for in the act of coming into being the imperfect must be made before the perfect: and it is impossible that anything should be created, save by God alone.

In proof whereof it must be borne in mind that the higher the cause, the more numerous the objects to which its causation extends. Now the underlying principle in things is always more universal than that which informs and restricts it; thus, being is more universal than living, living than understanding, matter than form. The more widely, then, one thing underlies others, the more directly does that thing proceed from a higher cause. Thus the thing that underlies primarily all things, belongs properly to the causality of the supreme cause. Therefore no secondary cause can produce anything, unless there is presupposed in the thing produced something that is caused by a higher cause. But creation is the production of a thing in its entire substance, nothing being presupposed either uncreated or created. Hence it remains that nothing can create except God alone, Who is the first cause. Therefore, in order to show that all bodies were created immediately by God, Moses said: "In the beginning God created heaven and earth."

Reply Obj. 1: In the production of things an order exists, but not such that one creature is created by another, for that is impossible; but rather such that by the Divine wisdom diverse grades are constituted in creatures.

Reply Obj. 2: God Himself, though one, has knowledge of many and different things without detriment to the simplicity of His nature, as has been shown above (Q. 15, A. 2); so that by His wisdom He is the cause of diverse things as known by Him, even as an artificer, by apprehending diverse forms, produces diverse works of art.

Reply Obj. 3: The amount of the power of an agent is measured not only by the thing made, but also by the manner of making it; for one and the same thing is made in one way by a higher power, in another by a lower. But the production of finite things, where nothing is presupposed as existing, is the work of infinite power, and, as such, can belong to no creature.
Q: Objection 1: It would seem that corporeal creatures were produced by God through the medium of the angels. For, as all things are governed by the Divine wisdom, so by it were all things made, according to Ps. 103:24: "Thou hast made all things in wisdom." But "it belongs to wisdom to ordain," as stated in the beginning of the
Metaphysics
(i, 2). Hence in the government of things the lower is ruled by the higher in a certain fitting order, as Augustine says (De Trin. iii, 4). Therefore in the production of things it was ordained that the corporeal should be produced by the spiritual, as the lower by the higher.

Obj. 2: Further, diversity of effects shows diversity of causes, since like always produces like. If then all creatures, both spiritual and corporeal, were produced immediately by God, there would be no diversity in creatures, for one would not be further removed from God than another. But this is clearly false; for the Philosopher says that some things are corruptible because they are far removed from God (De Gen. et Corrup. ii, text. 59).

Obj. 3: Further, infinite power is not required to produce a finite effect. But every corporeal thing is finite. Therefore, it could be, and was, produced by the finite power of spiritual creatures: for in suchlike beings there is no distinction between what is and what is possible: especially as no dignity befitting a nature is denied to that nature, unless it be in punishment of a fault.
Q: Objection 1: It would seem that the forms of bodies come from the angels. For Boethius says (De Trin. i): "From forms that are without matter come the forms that are in matter." But forms that are without matter are spiritual substances, and forms that are in matter are the forms of bodies. Therefore, the forms of bodies are from spiritual substances.

Obj. 2: Further, all that is such by participation is reduced to that which is such by its essence. But spiritual substances are forms essentially, whereas corporeal creatures have forms by participation. Therefore the forms of corporeal things are derived from spiritual substances.

Obj. 3: Further, spiritual substances have more power of causation than the heavenly bodies. But the heavenly bodies give form to things here below, for which reason they are said to cause generation and corruption. Much more, therefore, are material forms derived from spiritual substances.
Q: Objection 1: It would seem that formlessness of matter preceded in time its formation. For it is said (Gen. 1:2): "The earth was void and empty," or "invisible and shapeless," according to another version [*Septuagint]; by which is understood the formlessness of matter, as Augustine says (Confess. xii, 12). Therefore matter was formless until it received its form.

Obj. 2: Further, nature in its working imitates the working of God, as a secondary cause imitates a first cause. But in the working of nature formlessness precedes form in time. It does so, therefore, in the Divine working.

Obj. 3: Further, matter is higher than accident, for matter is part of substance. But God can effect that accident exist without substance, as in the Sacrament of the Altar. He could, therefore, cause matter to exist without form.
Q: Objection 1: It would seem that the formless matter of all corporeal things is the same. For Augustine says (Confess. xii, 12): "I find two things Thou hast made, one formed, the other formless," and he says that the latter was the earth invisible and shapeless, whereby, he says, the matter of all corporeal things is designated. Therefore the matter of all corporeal things is the same.

Obj. 2: Further, the Philosopher says (Metaph. v, text. 10): "Things that are one in genus are one in matter." But all corporeal things are in the same genus of body. Therefore the matter of all bodies is the same.

Obj. 3: Further, different acts befit different potentialities, and the same act befits the same potentiality. But all bodies have the same form, corporeity. Therefore all bodies have the same matter.

Obj. 4: Further, matter, considered in itself, is only in potentiality. But distinction is due to form. Therefore matter considered in itself is the same in all corporeal things.
Q: Objection 1: It would seem that the empyrean heaven was not created at the same time as formless matter. For the empyrean, if it is anything at all, must be a sensible body. But all sensible bodies are movable, and the empyrean heaven is not movable. For if it were so, its movement would be ascertained by the movement of some visible body, which is not the case. The empyrean heaven, then, was not created contemporaneously with formless matter.

Obj. 2: Further, Augustine says (De Trin. iii, 4) that "the lower bodies are governed by the higher in a certain order." If, therefore, the empyrean heaven is the highest of bodies, it must necessarily exercise some influence on bodies below it. But this does not seem to be the case, especially as it is presumed to be without movement; for one body cannot move another unless itself also be moved. Therefore the empyrean heaven was not created together with formless matter.

Obj. 3: Further, if it is held that the empyrean heaven is the place of contemplation, and not ordained to natural effects; on the contrary, Augustine says (De Trin. iv, 20): "In so far as we mentally apprehend eternal things, so far are we not of this world"; from which it is clear that contemplation lifts the mind above the things of this world. Corporeal place, therefore, cannot be the seat of contemplation.

Obj. 4: Further, among the heavenly bodies exists a body, partly transparent and partly luminous, which we call the sidereal heaven. There exists also a heaven wholly transparent, called by some the aqueous or crystalline heaven. If, then, there exists a still higher heaven, it must be wholly luminous. But this cannot be, for then the air would be constantly illuminated, and there would be no night. Therefore the empyrean heaven was not created together with formless matter.
Q: Objection 1: It would seem that time was not created simultaneously with formless matter. For Augustine says (Confess. xii, 12): "I find two things that Thou didst create before time was, the primary corporeal matter, and the angelic nature. "Therefore time was not created with formless matter.

Obj. 2: Further, time is divided by day and night. But in the beginning there was neither day nor night, for these began when "God divided the light from the darkness." Therefore in the beginning time was not.

Obj. 3: Further, time is the measure of the firmament's movement; and the firmament is said to have been made on the second day. Therefore in the beginning time was not.

Obj. 4: Further, movement precedes time, and therefore should be reckoned among the first things created, rather than time.

Obj. 5: Further, as time is the extrinsic measure of created things, so is place. Place, then, as truly as time, must be reckoned among the things first created.
Q: Whether the Word "Light" Is Used in Its Proper Sense in Speaking of Spiritual Things?

A: On the contrary,
Ambrose says (De Fide ii) that "Splendor" is among those things which are said of God metaphorically.

I answer that,
Any word may be used in two ways--that is to say, either in its original application or in its more extended meaning. This is clearly shown in the word "sight," originally applied to the act of the sense, and then, as sight is the noblest and most trustworthy of the senses, extended in common speech to all knowledge obtained through the other senses. Thus we say, "Seeing how it tastes," or "smells," or "burns." Further, sight is applied to knowledge obtained through the intellect, as in those words: "Blessed are the clean of heart, for they shall see God" (Matt. 5:8). And thus it is with the word light. In its primary meaning it signifies that which makes manifest to the sense of sight; afterwards it was extended to that which makes manifest to cognition of any kind. If, then, the word is taken in its strict and primary meaning, it is to be understood metaphorically when applied to spiritual things, as Ambrose says (De Fide ii). But if taken in its common and extended use, as applied to manifestation of every kind, it may properly be applied to spiritual things.

The answer to the objections will sufficiently appear from what has been said.
Q: Objection 1: It would seem that "light" is used in its proper sense in spiritual things. For Augustine says (Gen. ad lit. iv, 28) that "in spiritual things light is better and surer: and that Christ is not called Light in the same sense as He is called the Stone; the former is to be taken literally, and the latter metaphorically."

Obj. 2: Further, Dionysius (Div. Nom. iv) includes Light among the intellectual names of God. But such names are used in their proper sense in spiritual things. Therefore light is used in its proper sense in spiritual matters.

Obj. 3: Further, the Apostle says (Eph. 5:13): "All that is made manifest is light." But to be made manifest belongs more properly to spiritual things than to corporeal. Therefore also does light.
Q: Objection 1: It would seem that light is a body. For Augustine says (De Lib. Arb. iii, 5) that "light takes the first place among bodies."Therefore light is a body.

Obj. 2: Further, the Philosopher says (Topic. v, 2) that "light is a species of fire." But fire is a body, and therefore so is light.

Obj. 3: Further, the powers of movement, intersection, reflection, belong properly to bodies; and all these are attributes of light and its rays. Moreover, different rays of light, as Dionysius says (Div. Nom. ii) are united and separated, which seems impossible unless they are bodies. Therefore light is a body.
Q: Objection 1: It would seem that light is not a quality. For every quality remains in its subject, though the active cause of the quality be removed, as heat remains in water removed from the fire. But light does not remain in the air when the source of light is withdrawn. Therefore light is not a quality.

Obj. 2: Further, every sensible quality has its opposite, as cold is opposed to heat, blackness to whiteness. But this is not the case with light since darkness is merely a privation of light. Light therefore is not a sensible quality.

Obj. 3: Further, a cause is more potent than its effect. But the light of the heavenly bodies is a cause of substantial forms of earthly bodies, and also gives to colors their immaterial being, by making them actually visible. Light, then, is not a sensible quality, but rather a substantial or spiritual form.
Q: Objection 1: It would seem that the production of light is not fittingly assigned to the first day. For light, as stated above (A. 3), is a quality. But qualities are accidents, and as such should have, not the first, but a subordinate place. The production of light, then, ought not to be assigned to the first day.

Obj. 2: Further, it is light that distinguishes night from day, and this is effected by the sun, which is recorded as having been made on the fourth day. Therefore the production of light could not have been on the first day.

Obj. 3: Further, night and day are brought about by the circular movement of a luminous body. But movement of this kind is an attribute of the firmament, and we read that the firmament was made on the second day. Therefore the production of light, dividing night from day, ought not to be assigned to the first day.

Obj. 4: Further, if it be said that spiritual light is here spoken of, it may be replied that the light made on the first day dispels the darkness. But in the beginning spiritual darkness was not, for even the demons were in the beginning good, as has been shown (Q. 63, A. 5). Therefore the production of light ought not to be assigned to the first day.
Q: Objection 1: It would seem that the firmament was not made on the second day. For it is said (Gen. 1:8): "God called the firmament heaven." But the heaven existed before days, as is clear from the words, "In the beginning God created heaven and earth." Therefore the firmament was not made on the second day.

Obj. 2: Further, the work of the six days is ordered conformably to the order of Divine wisdom. Now it would ill become the Divine wisdom to make afterwards that which is naturally first. But though the firmament naturally precedes the earth and the waters, these are mentioned before the formation of light, which was on the first day. Therefore the firmament was not made on the second day.

Obj. 3: Further, all that was made in the six days was formed out of matter created before days began. But the firmament cannot have been formed out of pre-existing matter, for if so it would be liable to generation and corruption. Therefore the firmament was not made on the second day.
Q: Objection 1: It would seem that there are not waters above the firmament. For water is heavy by nature, and heavy things tend naturally downwards, not upwards. Therefore there are not waters above the firmament.

Obj. 2: Further, water is fluid by nature, and fluids cannot rest on a sphere, as experience shows. Therefore, since the firmament is a sphere, there cannot be water above it.

Obj. 3: Further, water is an element, and appointed to the generation of composite bodies, according to the relation in which imperfect things stand towards perfect. But bodies of composite nature have their place upon the earth, and not above the firmament, so that water would be useless there. But none of God's works are useless. Therefore there are not waters above the firmament.
Q: Objection 1: It would seem that the firmament does not divide waters from waters. For bodies that are of one and the same species have naturally one and the same place. But the Philosopher says (Topic. i, 6): "All water is the same species." Water therefore cannot be distinct from water by place.

Obj. 2: Further, should it be said that the waters above the firmament differ in species from those under the firmament, it may be argued, on the contrary, that things distinct in species need nothing else to distinguish them. If then, these waters differ in species, it is not the firmament that distinguishes them.

Obj. 3: Further, it would appear that what distinguishes waters from waters must be something which is in contact with them on either side, as a wall standing in the midst of a river. But it is evident that the waters below do not reach up to the firmament. Therefore the firmament does not divide the waters from the waters.
Q: Objection 1: It would seem that there is only one heaven. For the heaven is contrasted with the earth, in the words, "In the beginning God created heaven and earth." But there is only one earth. Therefore there is only one heaven.

Obj. 2: Further, that which consists of the entire sum of its own matter, must be one; and such is the heaven, as the Philosopher proves (De Coel. i, text. 95). Therefore there is but one heaven.

Obj. 3: Further, whatever is predicated of many things univocally is predicated of them according to some common notion. But if there are more heavens than one, they are so called univocally, for if equivocally only, they could not properly be called many. If, then, they are many, there must be some common notion by reason of which each is called heaven, but this common notion cannot be assigned. Therefore there cannot be more than one heaven.
Q: Objection 1: It would seem that it was not fitting that the gathering together of the waters should take place on the third day. For what was made on the first and second days is expressly said to have been "made" in the words, "God said: Be light made," and "Let there be a firmament made."But the third day is contradistinguished from the first and the second days. Therefore the work of the third day should have been described as a making not as a gathering together.

Obj. 2: Further, the earth hitherto had been completely covered by the waters, wherefore it was described as "invisible" [* See Q. 66, A. 1, Obj. 1]. There was then no place on the earth to which the waters could be gathered together.

Obj. 3: Further, things which are not in continuous contact cannot occupy one place. But not all the waters are in continuous contact, and therefore all were not gathered together into one place.

Obj. 4: Further, a gathering together is a mode of local movement. But the waters flow naturally, and take their course towards the sea. In their case, therefore, a Divine precept of this kind was unnecessary.

Obj. 5: Further, the earth is given its name at its first creation by the words, "In the beginning God created heaven and earth." Therefore the imposition of its name on the third day seems to be recorded without necessity.
Q: Objection 1: It would seem that it was not fitting that the production of plants should take place on the third day. For plants have life, as animals have. But the production of animals belongs to the work, not of distinction, but of adornment. Therefore the production of plants, as also belonging to the work of adornment, ought not to be recorded as taking place on the third day, which is devoted to the work of distinction.

Obj. 2: Further, a work by which the earth is accursed should have been recorded apart from the work by which it receives its form. But the words of Gen. 3:17, "Cursed is the earth in thy work, thorns and thistles shall it bring forth to thee," show that by the production of certain plants the earth was accursed. Therefore the production of plants in general should not have been recorded on the third day, which is concerned with the work of formation.

Obj. 3: Further, as plants are firmly fixed to the earth, so are stones and metals, which are, nevertheless, not mentioned in the work of formation. Plants, therefore, ought not to have been made on the third day.
Q: 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.

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.

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.

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.

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."
Q: 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.

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.

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.

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."

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."