邢唷> 463欹{ bjbjz鋤 *&||=****$5**r**Hp*罀勲敟wj` 0=h pp8=| : Thomas Aquinas on Creation and an Eternal UniverseWilliam E. Carroll Thomas Aquinas Fellow in Theology and Science, Blackfriars University of OxfordOctober 2013"Not only does faith hold that there is creation, but reason also demonstrates it. [. . .quod creationem esse, non tantum fides tenet, sed etiam ratio demonstrat] Thomas Aquinas, In II Sent., dist. 1, q. 1, a. 2.Linguistic point: When I use the English word "creation," I mean the act by which God causes things to be. To refer to the effect of God's action I used the expression "created effects" or "creatures.""We firmly believe and simply confess that there is only on true God, . . . one origin [principium] of all things: Creator of all things, visible and invisible, spiritual and corporeal; who by His own omnipotent power from the beginning of time [ab initio temporis] all at once made out of nothing [de nihil condidit] both orders of creation, spiritual and corporeal, that is, the angelic and the earthly . . ." Fourth Lateran Council (1215). Enchirdion Symbolorum 428, ed. Heinrich Denzinger (Freiburg: Herder, 1932), 199."It ought to be said that creation is properly a divine work. To us, moreover, it seems to be astounding in that we cannot conclude to it because it is not subject to a demonstration of reason [eo quod non possumus in id, quia non subiacet demonstrationi rationis]. And so not even the philosophers have known it, unless perchance someone [should have known something] from the sayings of the Prophets. But no one ever investigated it through demonstration [sed per demonstrationem nullus umquam investigavit ipsum]." Albert the Great, II Sent. 1.A.8 (Borgnet, 27.22)."Not only does faith hold that there is creation, but reason also demonstrates it. . . [T]he meaning of creation includes two things. The first is that it presupposes nothing in the thing which is said to be created. . . . And [second], since the causality of the Creator extends to everything that is in the thing . . ., therefore creation is said to be out of nothing, because nothing uncreated pre-exists creation. . . . [The priority of non-being to being in the thing which is created] is not a priority of time or of duration, such that what did not exist before does exist later, but a priority of nature, so that if the created thing is left to itself, it would not exist, because it only has being from the causality of a higher cause." If these two points are sufficient for the meaning of creation, he concludes, then "creation can be demonstrated and in this way philosophers have held [the doctrine of] creation." If the notion of a temporal beginning is added to the meaning of creation, such that "the creature should have non-being prior to being [even] in duration, so that it is said to be 'out of nothing' because it is temporally after nothing," then, Thomas concluded, such a notion of creation cannot be demonstrated and is only held on faith. Thomas Aquinas, In II Sent., dist. 1, q. 1, a. 2.4. ". . . the metaphysicians do not intend by the agent the principle of movement only, as do the natural philosophers, but also the principle of existence and that which bestows existence, such as the creator of the world." Avicenna, al-Shifa: al-Ilahiyyat, VI. 1.5. "Over and above the mode of becoming by which something comes to be through change or motion, there must be a mode of becoming or origin of things without any mutation or motion, through the influx of being." Thomas Aquinas, De substantiis separatis, c. 9.6. "Thus it is evident that the statement that something was made by God and nevertheless was never without existence, does not involve any logical contradiction." Thomas Aquinas, De aeternitate mundi, 306.7. 揟hat the world had a beginning. . . is an object of faith, but not a demonstration or science. . . . For the principle of demonstration is the essence of a thing. . . [and every science, since its subjects are universals and not particulars], 揳bstracts from here and now .  SEQ CHAPTER \h \r 1. . . Hence it cannot be demonstrated that man or the heavens or a stone did not always exist. . . . [W]e do well to keep this in mind; otherwise, if we presumptuously undertake to demonstrate what is of faith, we may introduce arguments that are not strictly conclusive; and this would furnish infidels with an occasion for scoffing, as they would think that we assent to truths of faith on such grounds. Thomas Aquinas, Summa theologiae I, q. 46, a. 2.8. "The knowledge of God which is had by other sciences [other than sacra doctrina] enlightens only the intellect, showing that God is the first cause; that He is one and wise, etc. But the knowledge of God had through faith both enlightens the mind and delights the affections, for it not only tells us that God is the first cause, but also that He is our Savior, that He is our Redeemer, that He loves us, that He became incarnate for us, and all this inflames the affections." Aquinas, Super II Cor., cap. 2, lect 3. william.carroll@theology.ox.ac.uk 3  ( G H Y f { | G H I ? 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