n the work of creation and in that of the
second day, is not fitting.

Obj. 4: Further, the Spirit of God is God Himself. But it does not
befit God to move and to occupy place. Therefore the words, "The
Spirit of God moved over the waters," are unbecoming.

Obj. 5: Further, what is already made is not made over again.
Therefore to the words, "God said: Let the firmament be made . . .
and it was so," it is superfluous to add, "God made the firmament."
And the like is to be said of other works.

Obj. 6: Further, evening and morning do not sufficiently divide the
day, since the day has many parts. Therefore the words, "The evening
and morning were the second day" or, "the third day," are not
suitable.

Obj. 7: Further, "first," not "one," corresponds to "second" and
"third." It should therefore have been said that, "The evening and
the morning were the first day," rather than "one day."

Reply Obj. 1: According to Augustine (Gen. ad lit. i, 4), the person
of the Son is mentioned both in the first creation of the world, and
in its distinction and adornment, but differently in either place.
For distinction and adornment belong to the work by which the world
receives its form. But as the giving form to a work of art is by
means of the form of the art in the mind of the artist, which may be
called his intelligible word, so the giving form to every creature is
by the word of God; and for this reason in the works of distinction
and adornment the Word is mentioned. But in creation the Son is
mentioned as the beginning, by the words, "In the beginning God
created," since by creation is understood the production of formless
matter. But according to those who hold that the elements were
created from the first under their proper forms, another explanation
must be given; and therefore Basil says (Hom. ii, iii in Hexaem.)
that the words, "God said," signify a Divine command. Such a command,
however, could not have been given before creatures had been produced
that could obey it.

Reply Obj. 2: According to Augustine (De Civ. Dei ix, 33), by the
heaven is understood the formless spiritual nature, and by the earth,
the formless matter of all corporeal things, and thus no creature is
omitted. But, according to Basil (Hom. i in Hexaem.), the heaven and
the earth, as the two extremes, are alone mentioned, the intervening
things being left to be understood, since all these move heavenwards,
if light, or earthwards, if heavy. And othe