Chapter 068 - The Work of the Second Day

The Firmament is said to have been made on the Second Day, according to its substance, in whatever manner this is to be understood, i.e. whether we regard the order of nature or that of time.

According to the opinion of Basil, approved by Augustine, we are to understand by Firmament, not the heaven of the stars, but that part of the atmosphere in which clouds are condensed; which is called Firmament on account of the density of the air. These waters praise and glorify God, Who created them, as do all creatures; and are naturally solid or crystalline, if the Firmament be such; or formed out of the elements, if it be understood as the dense region of the air. It is, indeed, impossible that aqueous vapour should ascend to the higher heavens; for vapours do not even rise to the summit of some of the higher mountains. Moses, speaking in a homely manner to the people, made mention of water and earth, which were chiefly known to them, allowing the air to be understood when he spoke of darkness being on the face of the abyss; which implies the existence of some transparent body on the face of the waters, the subject of darkness and light.

Thus, whether we understand by Firmament, the heaven of the stars, or the atmosphere of the clouds, we may suitably say that it divides the waters from the waters, whether water be taken to signify unformed matter, or as a general term for all diaphanous bodies. For the heaven of the stars divides these lower bodies from the superior ones, while the clouds divide the upper portion of the air, in which rains are generated, from the lower, which comes in contact with water, and is comprehended under the name of waters.

And the word "Heaven" has in Scripture a threefold meaning. First, the proper and natural sense, according to which the Heavens constitute a sublime region, actually or potentially luminous, and by nature incorruptible: of such, three are commonly admitted. First, that which is called the Empyrean, which is wholly luminous; secondly, the Crystalline, which is wholly transparent; and thirdly, the Sidereal Heavens, partly transparent and partly actual light. These are again divided into eight spheres, viz. that of the fixed stars; and those of the seven planets, which are called the Seven Heavens.

In the second sense Heaven is used to denote some participation in the properties of the heavenly bodies; while the third sense is metaphorical. Thus the Blessed Trinity is sometimes called Heaven, on account of the sublimity and splendour of the Divinity. Thus, also, Satan said: "I will ascend unto Heaven," that is, to equality with God. The spiritual good which constitutes the reward of the saints is likewise sometimes called Heaven, on account of its eminence; in which sense Augustine expounds the words "your reward is great in Heaven." Occasionally, also, three kinds of supernatural vision are called three heavens, viz. corporeal, imaginary and intellectual visions; as Augustine says regarding the rapture of Paul to the third heavens.