Whether There Is Only One Aeviternity?
Objection 1: It seems that there is not only one aeviternity; for it
is written in the apocryphal books of Esdras: "Majesty and power of
ages are with Thee, O Lord."
Obj. 2: Further, different genera have different measures. But
some aeviternal things belong to the corporeal genus, as the heavenly
bodies; and others are spiritual substances, as are the angels.
Therefore there is not only one aeviternity.
Obj. 3: Further, since aeviternity is a term of duration, where
there is one aeviternity, there is also one duration. But not all
aeviternal things have one duration, for some begin to exist after
others; as appears in the case especially of human souls. Therefore
there is not only one aeviternity.
Obj. 4: Further, things not dependent on each other do not seem
to have one measure of duration; for there appears to be one time for
all temporal things; since the first movement, measured by time, is in
some way the cause of all movement. But aeviternal things do not
depend on each other, for one angel is not the cause of another angel.
Therefore there is not only one aeviternity.
_On the contrary,_ Aeviternity is a more simple thing than time, and is
nearer to eternity. But time is one only. Therefore much more is
aeviternity one only.
_I answer that,_ A twofold opinion exists on this subject. Some say
there is only one aeviternity; others that there are many
aeviternities. Which of these is true, may be considered from the
cause why time is one; for we can rise from corporeal things to the
knowledge of spiritual things.
Now some say that there is only one time for temporal things,
forasmuch as one number exists for all things numbered; as time is a
number, according to the Philosopher (Physic. iv). This, however,
is not a sufficient reason; because time is not a number abstracted
from the thing numbered, but existing in the thing numbered;
otherwise it would not be continuous; for ten ells of cloth are
continuous not by reason of the number, but by reason of the thing
numbered. Now number as it exists in the thing numbered, is not the
same for all; but it is different for different things. Hence, others
assert that the unity of eternity as the principle of all duration is
the cause of the unity of time. Thus all durations are one in that
view, in the light of their principle, but are many in the light of
the diversity of things receiving duration from the influx of the
first principle. On the other hand others assign primary matter as
the cause why time is one; as it is the first subject of movement,
the measure of which is time. Neither of these reasons, however, is
sufficient; forasmuch as things which are one in principle, or in
subject, especially if distant, are not one absolutely, but
accidentally. Therefore the true reason why time is one, is to be
found in the oneness of the first movement by which, since it is most
simple, all other movements are measured. Therefore time is referred
to that movement, not only as a measure is to the thing measured, but
also as accident is to subject; and thus receives unity from it.
Whereas to other movements it is compared only as the measure is to
the thing measured. Hence it is not multiplied by their multitude,
because by one separate measure many things can be measured.
This being established, we must observe that a twofold opinion existed
concerning spiritual substances. Some said that all proceeded from God
in a certain equality, as Origen said (Peri Archon. i); or at least
many of them, as some others thought. Others said that all spiritual
substances proceeded from God in a certain degree and order; and
Dionysius (Coel. Hier. x) seems to have thought so, when he said that
among spiritual substances there are the first, the middle and the
last; even in one order of angels. Now according to the first opinion,
it must be said that there are many aeviternities as there are many
aeviternal things of first degree. But according to the second
opinion, it would be necessary to say that there is one aeviternity
only; because since each thing is measured by the most simple element
of its genus, it must be that the existence of all aeviternal things
should be measured by the existence of the first aeviternal thing,
which is all the more simple the nearer it is to the first. Wherefore
because the second opinion is truer, as will be shown later
(Q. 47, A. 2); we concede at present that there is only one
aeviternity.
Reply Obj. 1: Aeviternity is sometimes taken for age, that is, a
space of a thing's duration; and thus we say many aeviternities when
we mean ages.
Reply Obj. 2: Although the heavenly bodies and spiritual things
differ in the genus of their nature, still they agree in having a
changeless being, and are thus measured by aeviternity.
Reply Obj. 3: All temporal things did not begin together;
nevertheless there is one time for all of them, by reason of the
first measured by time; and thus all aeviternal things have one
aeviternity by reason of the first, though all did not begin together.
Reply Obj. 4: For things to be measured by one, it is not necessary
that the one should be the cause of all, but that it be more simple
than the rest.
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