inform earthly ones by movement,
not by emanation.
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QUESTION 66

ON THE ORDER OF CREATION TOWARDS DISTINCTION
(In Four Articles)

We must next consider the work of distinction; first, the ordering
of creation towards distinction; secondly, the distinction itself.
Under the first head there are four points of inquiry:

(1) Whether formlessness of created matter preceded in time its
formation?

(2) Whether the matter of all corporeal things is the same?

(3) Whether the empyrean heaven was created contemporaneously with
formless matter?

(4) Whether time was created simultaneously with it?
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FIRST ARTICLE [I, Q. 66, Art. 1]

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.

_On the contrary,_ An imperfect effect proves imperfection in the
agent. But God is an agent absolutely perfect; wherefore it is said
of Him (Deut. 32:4): "The works of God are perfect." Therefore the
work of His creation was at no time formless. Further, the formation
of corporeal creatures was effected by the work of distinction. But
confusion is opposed to distinction, as formlessness to form. If,
therefore, formlessness preceded in time the formation of matter,
it follows that at the beginning confusion, called by the ancients
chaos, existed in the corporeal creation.

_I answer that,_ On this point holy men differ in opinion. Augustine
for instance (Gen. ad lit. i, 15), believes that the formlessness of
matter was not prior in time to its formation, but only in origin or
the order of nature, whereas others, as Basil (Hom. ii In Hexaem.),
Ambrose (In Hexaem. i), and Chrysostom (Hom. ii In Gen.), hold that
formlessness of