Whether the Cause Assigned for the Production of the Lights Is
Reasonable?
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."
_On the contrary,_ Suffices the authority of Scripture.
_I answer that,_ As we have said above (Q. 65, A. 2), a corporeal
creature can be considered as made either for the sake of its proper
act, or for other creatures, or for the whole universe, or for the
glory of God. Of these reasons only that which points out the
usefulness of these things to man, is touched upon by Moses, in order
to withdraw his people from idolatry. Hence it is written (Deut. 4:19):
"Lest perhaps lifting up thy eyes to heaven, thou see the sun and the
moon and all the stars of heaven, and being deceived by error thou
adore and serve them, which the Lord thy God created for the service
of all nations." Now, he explains this service at the beginning of
Genesis as threefold. First, the lights are of service to man, in
regard to sight, which directs him in his works, and is most useful
for perceiving objects. In reference to this he says: "Let them shine
in the firmament and give life to the earth." Secondly, as regards the
changes of the seasons, which prevent weariness, preserve health, and
provide for the necessities of food; all of which things could not be
secured if it were always summer or winter. In reference to this he
says: "Let them be for seasons, and for days, and years." Thirdly, as
regards the convenience of business and work, in so far as the lights
are set in the heavens to indicate fair or foul weather, as favorable
to various occupations. And in this respect he says: "Let them be for
signs."
Reply Obj. 1: The lights in the heaven are set for signs of changes
effected in corporeal creatures, but not of those changes which
depend upon the free-will.
Reply Obj. 2: We are sometimes brought to the knowledge of hidden
effects through their sensible causes, and conversely. Hence nothing
prevents a sensible cause from being a sign. But he says "signs,"
rather than "causes," to guard against idolatry.
Reply Obj. 3: The general division of time into day and night took
place on the first day, as regards the diurnal movement, which is
common to the whole heaven and may be understood to have begun on
that first day. But the particular distinctions of days and seasons
and years, according as one day is hotter than another, one season
than another, and one year than another, are due to certain
particular movements of the stars: which movements may have had their
beginning on the fourth day.
Reply Obj. 4: Light was given to the earth for the service of man,
who, by reason of his soul, is nobler than the heavenly bodies. Nor
is it untrue to say that a higher creature may be made for the sake
of a lower, considered not in itself, but as ordained to the good of
the universe.
Reply Obj. 5: When the moon is at its perfection it rises in the
evening and sets in the morning, and thus it rules the night, and it
was probably made in its full perfection as were plants yielding
seed, as also were animals and man himself. For although the perfect
is developed from the imperfect by natural processes, yet the perfect
must exist simply before the imperfect. Augustine, however (Gen. ad
lit. ii), does not say this, for he says that it is not unfitting
that God made things imperfect, which He afterwards perfected.
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