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which have a general relationship to things. And, therefore, among these time must be included, as having the nature of a common measure; but not movement, which is related only to the movable subject.
Reply Obj. 5: Place is implied as existing in the empyrean heaven, this being the boundary of the universe. And since place has reference to things permanent, it was created at once in its totality. But time, as not being permanent, was created in its beginning: even as actually we cannot lay hold of any part of time save the "now."
QUESTION 67
ON THE WORK OF DISTINCTION IN ITSELF (In Four Articles)
We must consider next the work of distinction in itself. First, the work of the first day; secondly, the work of the second day; thirdly the work of the third day.
Under the first head there are four points of inquiry:
(1) Whether the word light is used in its proper sense in speaking of spiritual things?
(2) Whether light, in corporeal things, is itself corporeal?
(3) Whether light is a quality?
(4) Whether light was fittingly made on the first day?
FIRST ARTICLE [I, Q. 67, Art. 1]
Whether the Word "Light" Is Used in Its Proper Sense in Speaking of Spiritual Things?
Objection 1: It would seem that "light" is used in its proper sense in spiritual things. For Augustine says (Gen. ad lit. iv, 28) that "in spiritual things light is better and surer: and that Christ is not called Light in the same sense as He is called the Stone; the former is to be taken literally, and the latter metaphorically."
Obj. 2: Further, Dionysius (Div. Nom. iv) includes Light among the