of movement (De Coel. i, text. 22). This much has been said
to prevent anyone from supposing that Augustine maintained an empyrean
heaven in the sense understood by modern writers.

Reply Obj. 1: Sensible corporeal things are movable in the present
state of the world, for by the movement of corporeal creatures is
secured by the multiplication of the elements. But when glory is
finally consummated, the movement of bodies will cease. And such must
have been from the beginning the condition of the empyrean.

Reply Obj. 2: It is sufficiently probable, as some assert, that the
empyrean heaven, having the state of glory for its ordained end, does
not influence inferior bodies of another order--those, namely, that
are directed only to natural ends. Yet it seems still more probable
that it does influence bodies that are moved, though itself
motionless, just as angels of the highest rank, who assist [*Infra,
Q. 112, A. 3], influence those of lower degree who act as messengers,
though they themselves are not sent, as Dionysius teaches (Coel.
Hier. xii). For this reason it may be said that the influence of the
empyrean upon that which is called the first heaven, and is moved,
produces therein not something that comes and goes as a result of
movement, but something of a fixed and stable nature, as the power of
conservation or causation, or something of the kind pertaining to
dignity.

Reply Obj. 3: Corporeal place is assigned to contemplation, not as
necessary, but as congruous, that the splendor without may correspond
to that which is within. Hence Basil (Hom. ii in Hexaem.) says: "The
ministering spirit could not live in darkness, but made his habitual
dwelling in light and joy."

Reply Obj. 4: As Basil says (Hom. ii in Hexaem.): "It is certain that
the heaven was created spherical in shape, of dense body, and
sufficiently strong to separate what is outside it from what it
encloses. On this account it darkens the region external to it, the
light by which itself is lit up being shut out from that region." But
since the body of the firmament, though solid, is transparent, for
that it does not exclude light (as is clear from the fact that we can
see the stars through the intervening heavens), we may also say that
the empyrean has light, not condensed so as to emit rays, as the sun
does, but of a more subtle nature. Or it may have the brightness of
glory which differs from mere natural brightness.
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FOUR