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Time and Change Began Together
Time, Augustine defines, is the measure of motion and change. Since God is absolutely unchangeable, time could not exist before a mutable creature was brought into being. Therefore, the world was created not in time but with time. The six days of Genesis are a logical and symbolic framework for understanding the ordering of creation. The “evening and morning” of the first three days, before the sun’s creation, must be understood non-literally, perhaps representing different states of angelic knowledge.
The Nature of the First Days
Augustine proposes that the first three days signify the angelic knowledge of creation. “Evening” represents contemplation of creatures in themselves (a dimmer, “twilight” knowledge); “morning” represents contemplation of creatures in the Word of God (a brighter, “dawn” knowledge). He maps the days: the first to knowledge of the formless mass and rational creatures; the second to the firmament; the third to earth and sea; the fourth to luminaries; the fifth to animals in water and air; the sixth to land animals and man.
God’s Rest on the Seventh Day
God’s rest on the seventh day is not a cessation from fatigue—God speaks and it is done—but signifies the rest of those who abide in Him. It prefigures the eternal Sabbath promised to the saints, a rest without evening. The number six is perfect (the sum of its aliquot parts: 1, 2, 3), signifying the perfection of the works. The number seven, often used for completeness in Scripture, signifies the Holy Spirit and the rest of God.
The Creation of the Angels
Though Genesis does not explicitly name angels, their creation is implied by the statement that God rested from all His works on the seventh day. Scripture elsewhere confirms that angels were created before the stars, who praised God at their creation. Therefore, the angels must be identified with the light of the first day, illuminated by the eternal Light of the Word. By participating in this uncreated Light, they became light themselves. Some angels, however, turned away and became darkness—not by nature but by privation of the good they had lost.
The Simple and Unchangeable Trinity
This discussion of creation leads to a consideration of the Creator’s nature. Augustine expounds the Trinity: Father, Son, and Holy Spirit, one God, simple and unchangeable. In God, substance and quality are identical; He is what He has. Unlike composite beings, God’s attributes are not distinct from His essence. The Father begets the Word (Wisdom), co-eternal and consubstantial with Him. The Holy Spirit is the Spirit of both, equally divine. The Trinity is one in substance, three in persons—distinguished by relational properties, not by essence.
The Blessedness of the Angels
True blessedness requires two elements: uninterrupted enjoyment of the unchangeable good (God), and certain knowledge that this enjoyment will be eternal. The fallen angels lacked this certainty from the moment of their fall. But did they ever partake of true blessedness before their sin? Augustine argues that if they had equal knowledge and certainty with the holy angels, they would have remained blessed eternally. Since they fell, they must have lacked that full assurance.
Comparison with Adam in Paradise
Adam in Paradise provides a parallel. He was blessed in his innocence but uncertain of his future perseverance. His blessedness was contingent on his own will, which he exercised to fall. The righteous now, though certain of reward if they persevere, are not certain of persevering; yet their hope, grounded in divine promise, makes them more blessed than Adam because they know their final state through revelation.
Equality and Assurance Among Angels
Augustine reasons that the good angels must be certain of their eternal blessedness. The saints are promised equality with the angels; if the saints are certain of their eternal life, then the angels, their equals, must also be certain. Therefore, the holy angels possess infallible assurance of their perseverance. The fallen angels, lacking this assurance, were never partakers of that full blessedness.
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