ARTICLE V

WILL THE HEAVENLY MOVEMENT CEASE AT ANY TIME?

Sum. Th. Suppl., Q. xci, A. 2

THE fifth point of inquiry is whether the movement of the heavens will cease at any time: and seemingly it will not.

             1. It is written (Gen. viii, 22): All the days of the earth, seed time and harvest, cold and heat, summer and winter, night and day, shall not cease. Now all these result from the movement of the heavens. Therefore as long as the earth remains the movement of the heavens will continue. But the earth will stand for ever (Eccles. i, 4). Therefore the movement of the heavens will also last for ever.

             2. It might be said that the passage quoted refers to the earth as serving man in his present state of life, wherein by sowing and reaping he gathers a harvest for the support of his animal life; but not as serving him in the state of glory, when it will last for ever for the greater enjoyment of the good.--On the contrary it is written (Jer. xxxi, 35, 36): Thus saith the Lord who giveth the sun for the light of the day, the order of the moon and of the stars for the light of the night, who stirreth up the sea and the waves thereof roar, the Lord of hosts is his name. If these ordinances shall fail before me . . . then also the seed of Israel shall fail so as not to be a nation before me for ever. Now this does not refer to Israel in the flesh, seeing that by reason of their dispersion they can no longer be called a nation. Wherefore it must refer to the spiritual Israel, who will be in the truest sense a nation before the Lord, when they shall see God in his essence. Therefore in the state of beatitude the laws aforesaid which are consequent upon the movement of the heavens, will not cease, and consequently neither will the movement of the heavens.

             3. According to the Philosopher (Phys. ii) anything that is rendered necessary by something that is already necessary, is itself absolutely necessary; thus an animal's death is necessary being necessitated by matter. Now the operations of incorruptible things, among which we must reckon the heavenly movement, are for the sake of the substances of those things whose operations they are, so that apparently they are rendered necessary by something that is already necessary; while the contrary obtains in corruptible things, whose substance is for the sake of their operations, so that their necessity depends on something subsequent to them, as the Commentator remarks (ibid.) therefore the heavenly movement is necessary absolutely and so it will never cease.

             4. The end of the heavenly movement is that the heavens by their movement may be likened to God, inasmuch as they pass from potentiality to actuality by coming into new positions, which they actually acquire successively: inasmuch as a thing is so far like God, who is pure act, as it is itself actual. Now this end would cease if movement were to cease: so that, since movement does not cease unless the end which is its purpose is obtained, the movement of the heavens will never cease.

             5. It might be said that the heavenly movement is not for this end, but for the completion of the number of the elect, and that when this is complete the heavens will cease to be moved--On the contrary nothing is for the sake of that which is of less account, because the end is of more account than the means, for it is the cause of goodness in the means. Now the heavens, inasmuch as they are incorruptible, are of more account than things subject to generation and corruption. Wherefore it is not to be said that the movement of the heavens is for the sake of some generation in this lower world, whereby nevertheless the number of the elect might be made complete.

             6. Yet it might be said that the movement of the heavens is not for the generation of the elect as its principal end, but as its secondary end.--On the contrary that which is put in motion in order to secure the end of the movement continues in motion even when a secondary end has been obtained. If then generation whereby the number of the elect is made complete is a secondary end of the celestial movement, this movement does not cease when that number is reached.

             7. All that is in potentiality is imperfect until it is made actual. Now in the consummation of the world, God will not leave anything imperfect. Since then the heaven's potentiality to ubiety is not actualised otherwise than by movement, it would seem that the heavenly movement will not cease even at the consummation of the world.

             8. If the causes of a certain effect be incorruptible and invariable the effect will be everlasting. Now all the causes of the celestial movement are incorruptible and invariable, whether we refer to the moving cause or to the thing itself that is moved. Therefore the movement of heaven will last for ever.

             9. That which is receptive of everlastingness will never be deprived of its everlastingness by God, as instanced in angels, the rational soul and the substance of heaven. Now the heavenly movement is susceptive of everlastingness, since circular movement alone can last for ever according to the Philosopher (Phys. viii). Therefore the movement of heaven will last for ever, like other things that have a natural aptitude to be everlasting.

             10. If heaven cease to be moved this cessation will either be in an instant or in time. If in an instant, it will follow that a thing is at rest and in motion at the same time: because seeing that it was in motion during the whole of the preceding time, we must agree that it was in motion at any given instant of that time. Now in this given instant in which it was stated that heaven was at rest, it was natural to the heaven to be in motion, since rest and motion apply to the same subject: and this instant belongs to the preceding time inasmuch as it is its term. Therefore heaven would be moved in that instant. Yet it was agreed that it was at rest therein. Therefore in the same instant it would be at rest and in motion, which is impossible. On the other hand if this cessation be in time, it follows that there will be time after the celestial movement. But there is no time without movement of heaven: wherefore the heavenly movement will continue after it has ceased, and this again is impossible.

             11. If the heavenly movement is ever to cease, it follows that time which is its measure will cease also (Phys. iv). But time cannot cease: therefore the celestial movement cannot cease. Proof of the minor premise:--Anything that is always in its beginning and its end, never began and will never cease, because everything is subsequent to its beginning and previous to its end. Now the only thing we can seize on in time is an instant, and this is the beginning of the future and the end of the past: so that time is ever in its beginning and end. Therefore time will never cease.

             12. The celestial movement is natural to heaven, as their respective movements are to heavy and light bodies (De Coelo i). There is this difference, however, that elemental bodies exercise their natural movement only when they are outside their proper place, whereas the heaven is moved even while it is in its proper place. Whence we may infer that the relation of an elemental body to its natural movement when it is outside its proper place is like the relation of the heaven to its natural movement when it is in its proper place. Now an elemental body when outside its proper place does not rest unless it be forced. Therefore the heavenly body cannot rest unless it be forced. But this is inadmissible. For since nothing violent can endure for ever, it would follow that this heavenly rest does not last for ever, and that at length the heavens would begin again to be moved, which is ridiculous. Therefore we must not say that the heavenly movement will cease at some time.

             13. Things that succeed one another should have some kind of order and mutual proportion. But there is no proportion between the finite and the infinite. Therefore it is unreasonable to assert that heaven is moved for a finite time, and afterwards is at rest for an infinite period: and yet this must be said if the heavenly movement began and will end and will never begin again.

             14. The more excellent likeness to God is that which is in respect of a more excellent act: thus man's likeness to God by reason of his rational soul is more excellent than that of a dumb animal, which is by reason of its sensitive soul. Now the second act is more excellent than the first; thus consideration is better than knowledge. Therefore the heaven's likeness to God in respect of its second act which is to cause things in this lower world is more excellent than its likeness in respect of brightness which is its first act. If then in the consummation of the world the chief parts of the world will be bettered, it would seem that the heaven will not cease to be moved when it is filled with a greater brightness.

             15. Magnitude, movement and time are in sequence to one another in respect of division and finitude or infinitude (Phys. vi, text. 18, 37, 38, 39). Now there is neither beginning nor end in a circular magnitude. Therefore neither is there any end in a circular movement: so that the heavenly movement being circular it would seem that it will never have an end.

             16. It might be replied to the last objection that although a circular movement may have no end considered in its nature, it will have an end by the will of God.--On the contrary Augustine says (Gen. ad lit. ii): In discussing the origin of the world, we do not ask what God can do, but what the nature of things allows of being done. Now the consummation of the world corresponds to its origin, as the end corresponds to the beginning. Therefore in discussing the end of the world we must not have recourse to the divine will, but to the nature of things.

             17. The sun by its presence causes light and day in this lower world, and by its absence it produces darkness and night. Now the sun cannot be present in both hemispheres except by movement. Therefore if the heavenly movement cease, the sun by its presence will make it to be always day in one part of the world, and in the other part by being always absent it will cause a continual night: so that the latter part will not be bettered but will be worse off in the consummation of the world.

             18. That which is indifferent to two things will either cling to both or to neither. Now the sun so far as its nature is concerned is indifferent to any particular position in the heavens. Therefore it will either occupy everyone or none. But it cannot occupy none, since every sensible body is somewhere. Therefore it must occupy them all: and this is impossible except by successive movement. Therefore it will always be in movement.

             19. At the end of the world none of the things that will remain will lose their perfection, inasmuch as they will not be worse off in that state but will be bettered. Now movement is a perfection of the heavens: because movement is the perfection of the thing moved as such (Phys. ii. text. 16) and because by movement the heavens acquire perfect goodness (De Coel. ii, text. 66). Therefore at the end of the world the heavens will not cease to be moved.

             20. No body ever attains to the degree of a spiritual nature. Now it belongs to a spiritual nature to have perfect goodness without movement (De Coel. et Mund. ii, text. 62 seqq.). Wherefore the heaven will never attain to perfect goodness if its movement ceases: and this is contrary to the nature of the world's consummation.

             21. Nothing is removed except by its contrary. Now there is nothing contrary to the heavenly movement (De Coel. et Mund. i, text 10, 15). Therefore the heavenly movement will never cease.

             On the contrary it is written (Apoc. x, 5, 6): The angel whom I saw standing upon the sea and upon the earth lifted up his hand to heaven, and he swore by him that he liveth for ever and ever.... that time shall be no longer. Now time will endure as long as the heavens are moved. Therefore at some time the heavens will cease to be moved.

             Again it is written (Job xiv. 12): Man when he is fallen asleep shall not rise again till the heavens be broken; he shall not awake nor rise up out of his sleep. Now we must not understand that the heavens will be broken in their substance, because this will always remain, as proved above. Therefore when the dead shall rise again, the heavens will be broken in the sense that their movement will cease.

             Again, commenting on Rom. viii, 22, Every creature groaneth and travaileth even until now, a gloss of Ambrose says: All the elements labour to fulfil their various duties; thus the sun and moon, not without toil, run their appointed courses. This they do for our benefit: so that when we are removed hence, they will rest. Therefore at the resurrection of the saints the movements of the heavenly bodies will cease.

             Again, Isidore (De Ord. Creatur.) writes: After the judgement the sun will receive the reward of his labour, thenceforward neither sun nor moon shall set: which is impossible as long as the heavens are in motion. Therefore the heavens will then cease to be moved.

             I answer that following the teaching of holy men we hold that at some time the celestial movement will cease, although this be a matter of faith rather than of demonstration by reason. In order to make clear wherein this question offers difficulty, it must be observed that the heavenly movement is not natural to the heavenly body in the same way as the elemental body's movement is natural to the elemental body. The latter movement has in the thing movable its principle not only material and receptive but also formal and active: because the form of the elemental body follows that movement, even as other natural properties result from essential principles: wherefore in these things the generator is said to be the mover inasmuch as it gives the form that results from the movement. But this does not apply to a heavenly body. Because as nature ever tends to one definite effect through not being indifferent to many, it is impossible that any nature tend to movement as such, since in every movement there is a certain absence of uniformity, inasmuch as the thing moved passes from one mode of being to another, and uniformity in the thing moved is contrary to the definition of movement. In consequence nature never inclines to movement for the sake of movement, but for the sake of some definite result to be obtained by movement: thus a heavy body is inclined by nature to rest in the centre, wherefore it tends to a downward motion, for the reason that by such a movement it will reach that place. On the other hand the heaven by its movement does not reach a `whereabouts' to which it is inclined by nature, because every `whereabouts' is the beginning and end of a movement: so that its natural movement cannot result, so to say, from a tendency of a natural inherent power, in the same way as the natural movement of fire has an upward tendency. Now circular movement is said to be natural to the heaven, in so far as it has a natural aptitude for that kind of movement, so that it contains in itself the passive principle of that movement, while the active principle of this movement is some separate substance, such as God, or an intelligence, or a soul according to some; as to which of these it may be it matters not to the question at issue. Accordingly no argument for the permanence of this movement can be taken from the nature of a heavenly body wherein there is only aptitude for movement: and we seek one from a separate active principle. And seeing that every agent acts for an end, we must consider what is the end of the heaven's movement: because if this end be such as to require that this movement should cease at some time, then the heavens will at length cease to be moved; while if rest is inconsistent with that end, then its movement will last for ever: for it cannot be said that it will cease through a change in its moving cause, since God's will like his nature is unchangeable, and through it whatever intermediate causes produce the heavenly movement may have become unchangeable likewise.

             Now in making this observation three things must be avoided. In the first place we must not say that the heaven is moved for the sake of being moved: as we have said that it exists for the sake of existing, wherein it is like God. The reason is that movement by its very nature cannot be regarded in the light of an end, since it is a tendency to something else: so that it answers to the definition of means rather than of an end. This is confirmed by the fact that movement is the act of that which is imperfect (De Anima iii, 7; Phys. iii): while the end is the ultimate perfection.--Secondly, we must not say that the heavenly movement is for the sake of something less excellent than the heavens: because since the end specifies the means it ought to be more worthy than the means. Now the action of a more noble agent may happen to terminate in a less noble effect, but not as the end intended by that action: thus the safety of a peasant is an end secured by the king's government, yet the king's government does not seek that peasant's safety as its end, for it seeks something better, namely the common good. Consequently it cannot be admitted that the generation of beings in this lower world is the end of the heavenly movement, although it is its effect and term: since both heaven itself is more excellent than this lower world, and its movement than the movements and changes that take place here below.--Thirdly, we must not suppose the end of the heaven's movement to be something indefinite, since to take the indefinite as a final cause is to destroy the end and the very nature of good (Metaph. ii). Because it is impossible to reach the indefinite; and nothing is moved to that which it cannot obtain (De Coelo et Mundo, i). Wherefore it cannot be said that the end of the celestial movement is to attain to that for which it has no potentiality: although Avicenna would seem to say so. But this it cannot possibly obtain: since while it is actually in one position it is in its previous position potentially.

             Wherefore we must assign as the end of the heavenly movement something that the heaven can obtain by its movement, that is distinct from its movement and more excellent.

             This admits of a twofold solution. The first is that we assign as the end of the heavenly movement something in the heavens themselves and coexistent with movement. With this in view some philosophers held that the end of the heavenly movement is its likeness to God in causing, which takes place during the movement. In this view it is not becoming for this movement to cease, since were it to cease the end resulting from the movement would cease also. The second solution is that we assign as the end of the heavenly movement something outside heaven that is obtained by that movement, and which can remain when that movement ceases: and this is the view that we adopt. We hold then that the movement of the heavens is for the completion of the number of the elect. For the rational soul is more excellent than any body whatsoever, even than the heavens: wherefore there is nothing unreasonable in supposing that the end of the heavenly movement is the multiplication of rational souls; not indeed indefinitely, since this could not result from the movement of the heavens; and it could in that case be moved to something that it could not obtain. Therefore it is a definite number of souls that is the end of the heavenly movement: and when this is reached the movement will cease.

             Now though either of these views can be upheld, the second, which is of faith, seems the more probable, and this for three reasons. First because it differs not whether we say that a certain thing's end is its likeness to God in some particular respect, or the thing itself with this likeness: just as we have said above that the end of things may be said to be either their being made like to God's goodness, or their nature as likened to God. Wherefore to say that the end of things is to be like God in causing is the same as to say that their end is to cause. Now to cause cannot be an end since it is an operation which implies an effect and tends to something else. Moreover in operations of this kind the effect is better than the operation (Ethic. i, 1), so that suchlike operations cannot be the end of the operator, for they do not perfect the maker but the thing made: and thus the thing made is more correctly the end (Metaph. ix: Ethic. i, 1). Now the things that are produced by the heavenly movement cannot be the end of that movement since they are less excellent than the heavens, as stated above. Wherefore it is unreasonable to hold that the end of the heavenly movement is likeness to God in causing.--Secondly, since the heavenly movement is produced by an external active principle, while the heavens themselves have merely the natural aptitude for that movement, as stated above, it follows that the heavens are moved and act as an instrument: for such is the disposition of an instrument, as may be seen in the productions of art: thus the axe has nothing more than the aptitude for its particular movement, while the principle of this movement is in the craftsman. Hence as philosophers say, that which moves through being itself moved, moves as an instrument. Now in the instrumental action there cannot be an end in the instrument save accidentally in so far as the instrument is considered as a thing made and not as an instrument. Consequently it is not probable that the end of the heavenly movement is a perfection of the heavens: rather is it something outside the heavens.--Thirdly, if likeness to God in causing is the end of the heavenly movement, this likeness will be found chiefly in the production of that which is produced by God immediately, to wit the rational soul: to the production of which the heavenly movement conduces by disposing the matter. So that it is more probable that the end of the heavenly movement is the number of the elect than a likeness to God in causing generation and corruption as the philosophers say. For this reason we grant that the heavens will cease to be in motion when the number of the elect is complete.

             Reply to the First Objection. The text refers to the duration of the earth as subject to change: for it is thus that it receives the seed and gives the harvest. So long as the earth is in that state the heavens will not cease to be in motion.

             Reply to the Second Objection. The text quoted refers not to the carnal but to the spiritual Israel: not indeed as in God's presence by seeing him face to face in his heavenly home, but as a wayfarer in the presence of God by faith. Hence the words of the text resemble those of our Lord to his disciples (Matt. xxviii, 20): Behold I am with you . . . until the consummation of the world.

             Reply to the Third Objection. The preposition propter (for the sake of) indicates a cause: sometimes it indicates a final cause which comes into being afterwards, and sometimes it indicates a material or efficient cause, which precedes. Now when it is stated that in incorruptible things acts are for the sake of the agents, `for the sake of' indicates not the final but the efficient cause on account of which, and not of the end, there is necessity in those actions. Accordingly the celestial movement, if we refer it to that which is in motion, is not necessitated thereby as by its efficient cause, as we have proved, but it is necessitated by its mover: which being a voluntary mover necessitates the movement according as it is determined by the order of divine wisdom, and not so that it last for ever.

             Reply to the Fourth Objection. The end of the heaven's movement cannot consist in its becoming like God by actually reaching to various successive positions which previously it occupied potentially: both because this is indefinite, as we have shown, and because while on the one hand it becomes like God by reaching positions actually which it occupied before potentially, on the other hand it becomes less like God by the fact that positions previously actual become potential.

             Reply to the Fifth Objection. Although things subject to generation and corruption are inferior to the heavens, the rational soul is superior to the heavenly body: and yet the former is produced by God into being in matter dispersed by the heavenly movement.

             Reply to the Sixth Objection. According to the teaching of faith the completion of the number of the elect is not the secondary but the principal end of the heaven's movement. It is not, however, its ultimate end because the ultimate end of everything is the divine goodness, inasmuch as creatures in some way attain thereto either by likeness or by rendering the service they owe God.

             Reply to the Seventh Objection. It is not true that a thing is to be described as imperfect by reason of any potentiality therein that has not been given actuality: this is true only when actuality makes the thing complete. A man is not imperfect because being potentially in India he is not actually there: but he will be imperfect if he lack knowledge or virtue which are his natural perfections. Now heaven is not perfected by its position as these lower bodies which are preserved by occupying their proper positions. Wherefore although its potentiality to be in this or that position be never given actuality, it does not follow that it is imperfect. In fact if we consider heaven in itself it does not acquire greater perfection by being in one position than by being in another: it is indifferent to all positions, since it is moved naturally to any one. Now this indifference conduces to rest rather than to perpetual movement, unless we take into account the will of Him who moves it and intends its end. Thus certain philosophers explained the earth's rest in the centre by assigning as its cause the equidistance of the centre to each part of the heaven's circumference.

             Reply to the Eighth Objection. Though all the causes of the celestial movement are everlasting, nevertheless the mover on whom its necessity depends, moves by his will: nor is it necessary that he move it for ever, but only according to the exigency of the end.

             Reply to the Ninth Objection. The heaven's capacity of perpetual movement is not to be confused with its capacity of existing for ever. Its existence depends on its natural principles, from which it acquires the necessity of existing, in that they exclude the possibility of non-existence, as we have shown above: whereas its nature does not include perpetual movement but only an aptitude thereto, and the necessity of that movement being perpetual depends on its mover. Hence also according to the Commentator (Metaph. ii: De Subst. Orb.) the heaven has everlasting movement which it receives from an intrinsic principle. Wherefore even those who hold that this movement will never cease, say that the cause of its duration and everlastingness is God's will. And yet the unchangeableness of God's will does not, as they contend, necessarily prove the everlastingness of the celestial movement: because his will is not shown to be changeable if he wish different things to succeed one another according to the exigency of the end which he wills unchangeably. We must, therefore, seek the reason for an everlasting movement in the end rather than in the unchangeableness of the mover.

             Reply to the Tenth Objection. The heavenly movement will end in an instant: and in that instant there will be neither movement nor rest, but the end of movement and the beginning of rest. The subsequent rest will not be in time, because rest is measured by time not directly, but indirectly (Phys. iv): so that the rest of a body not subject to any kind of movement is in no way measured by time. Yet, not to draw the line too fine, one might say that after movement there will be not rest but a certain immobility in the heavens.

             Reply to the Eleventh Objection. Even as the celestial movement will cease, so also will time be no more, as appears from the text quoted from the Apocalypse. The last instant of all time will indeed be the end of the past, but not the beginning of the future: because that an instant be at once both the end of the past and the beginning of the future obtains in a continuous circular movement in which every point is both beginning and end in respect of different parts. Hence if the celestial movement cease, just as there will be an ultimate indivisible point of movement, so will there be of time.

             Reply to the Twelfth Objection. We have already said that it is not on account of an active inclination of its formal principle to such a movement that the heaven's movement is natural, as in the case of the elements: so that it does not follow, if the heavens cease to be in motion, that their rest is therefore violent.

             Reply to the Thirteenth Objection. If the celestial movement were not for the sake of something else, we should expect to find some kind of proportion between that movement, and the subsequent rest, in the supposition that the movement is not everlasting. But whereas it is ordinated to another end, this proportion must be referred to the end and not to the subsequent rest. Accordingly we are to understand that God in bringing all creatures into being out of nothing, himself instituted the first perfection of the universe, consisting in the principal parts thereof, and the various species of things: and that in order to give it its final perfection, consisting in the completion of the ranks of the blessed, he ordained the various movements and operations of creatures, some of which are natural, for instance, the movement of the heavens and the activities of the elements, whereby matter is prepared to receive rational souls, while others are voluntary such as the ministrations of the angels who are sent to minister for them who shall receive the inheritance of salvation. Wherefore when this consummation has been attained to remain for ever without change, those things that were ordained thereto will cease for ever.

             Reply to the Fourteenth Objection. This argument takes into consideration the second act that is an operation abiding in the operator and is the end of the operator and therefore excels the form of the operator. But the second act which is an action tending to something made is not the end of the agent, nor does it excel the agent's form, unless the thing made excel that which makes it, as things produced by act excel the instruments as being the ends of the latter.

             Reply to the Fifteenth Objection. It is true that there is no actual beginning or end in a circular magnitude, yet it is possible to indicate a beginning or end therein in respect of an inception or termination of some kind of movement.

             Reply to the Sixteenth Objection. At the beginning of the world nature was being established; wherefore in discussing its beginning we must not omit what is proper to nature. On the other hand at the end of the world the operation of nature will attain the end appointed by God: wherefore in discussing it we must have recourse to God's will which determined that end.

             Reply to the Seventeenth Objection. When the heavens cease to be in motion, although the sun will always remain to the one side of the earth, there will not be utter darkness and gloom on the other side, because God will give brightness to the elements. Hence it is written (Apoc. xxi, 23): The city hath no need of the sun nor of the moon . . . for the glory of God hath enlightened it. And no inconsistency will follow if the part which was inhabited by the Saints receive a greater light.

             Reply to the Eighteenth Objection. Though the heaven is indifferent to any position that is possible to it, its movement is not for the purpose of obtaining a position but for something else: wherefore in whatever position it remains, it matters not so long as its movement has achieved its purpose.

             Reply to the Nineteenth Objection. Although movement is the act of that which is moved it is the act of that which is imperfect. Hence if a thing is deprived of movement we must not infer that it is deprived of a perfection simply, especially if it acquires nothing by its movement. When the Philosopher says that by movement heaven acquires perfect goodness, he is expressing himself according to the first of the above-mentioned opinions about the end of the celestial movement, which end is consistent with the movement being everlasting.

             Reply to the Twentieth Objection. The perfection of a spiritual nature is that it can be the cause of other things without being moved itself, a perfection to which the heavens can never attain. Nevertheless the heavens will not for this reason be worse off than before, inasmuch as their end does not consist in causing other things, as stated above.

             Reply to the Twenty-first Objection. The heavens will cease to be in motion not on account of anything contrary to their movement, but solely on account of the will of their mover.