Article 2. Whether towards the time of the judgment the sun and moon will be darkened in very truth?

Objection 1. It would seem that towards the time of the judgment the sun and moon will be darkened in very truth. For, as Rabanus says, commenting on Matthew 24:29 “nothing hinders us from gathering that the sun moon, and stars will then be deprived of their light, as we know happened to the sun at the time of our Lord’s passion.”

Objection 2. Further, the light of the heavenly bodies is directed to the generation of inferior bodies, because by its means and not only by their movement they act upon this lower world as Averroes says (De Subst. Orbis.). But generation will cease then. Therefore neither will light remain in the heavenly bodies.

Objection 3. Further, according to some the inferior bodies will be cleansed of the qualities by which they act. Now heavenly bodies act not only by movement, but also by light, as stated above (Objection 2). Therefore as the movement of heaven will cease, so will the light of the heavenly bodies.

On the contrary, According to astronomers the sun and moon cannot be eclipsed at the same time. But this darkening of the sun and moon is stated to be simultaneous, when the Lord shall come to judgment. Therefore the darkening will not be in very truth due to a natural eclipse.

Further, it is not seemly for the same to be the cause of a thing’s failing and increasing. Now when our Lord shall come the light of the luminaries will increase according to Isaiah 30:26, “The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold.” Therefore it is unfitting for the light of these bodies to cease when our Lord comes.

I answer that, If we speak of the sun and moon in respect of the very moment of Christ’s coming, it is not credible that they will be darkened through being bereft of their light, since when Christ comes and the saints rise again the whole world will be renewed, as we shall state further on (Supplement:74. If, however, we speak of them in respect of the time immediately preceding the judgment, it is possible that by the Divine power the sun, moon, and other luminaries of the heavens will be darkened, either at various times or all together, in order to inspire men with fear.

Reply to Objection 1. Rabanus is speaking of the time preceding the judgment: wherefore he adds that when the judgment day is over the words of Isaias shall be fulfilled.

Reply to Objection 2. Light is in the heavenly bodies not only for the purpose of causing generation in these lower bodies, but also for their own perfection and beauty. Hence it does not follow that where generation ceases, the light of the heavenly bodies will cease, but rather that it will increase.

Reply to Objection 3. It does not seem probable that the elemental qualities will be removed from the elements, although some have asserted this. If, however, they be removed, there would still be no parallel between them and light, since the elemental qualities are in opposition to one another, so that their action is corruptive: whereas light is a principle of action not by way of opposition, but by way of a principle regulating things in opposition to one another and bringing them back to harmony. Nor is there a parallel with the movement of heavenly bodies, for movement is the act of that which is imperfect, wherefore it must needs cease when the imperfection ceases: whereas this cannot be said of light.

Article 3. Whether the virtues of heaven will be moved when our Lord shall come?

Objection 1. It would seem that the virtues of heaven will not be moved when our Lord shall come. For the virtues of heaven can denote only the blessed angels. Now immobility is essential to blessedness. Therefore it will be impossible for them to be moved.

Objection 2. Further, ignorance is the cause of wonder (Metaph. i, 2). Now ignorance, like fear, is far from the angels, for as Gregory says (Dial. iv, 33; Moral. ii, 3), “what do they not see, who see Him Who sees all.” Therefore it will be impossible for them to be moved with wonder, as stated in the text (Sent. iv, D, 48).

Objection 3. Further, all the angels will be present at the Divine judgment; wherefore it is stated (Apocalypse 7:11): “All the angels stood round about the throne.” Now the virtues denote one particular order of angels. Therefore it should not be said of them rather than of others, that they are moved.

On the contrary, It is written (Job 26:11): “The pillars of heaven tremble, and dread at His beck.” Now the pillars of heaven can denote only the virtues of heaven. Therefore the virtues of heaven will be moved.

Further, it is written (Matthew 24:29): “The stars shall fall from heaven, and the virtues [Douay: ‘powers’] of heaven shall be moved.”

I answer that, Virtue is twofold as applied to the angels, [Cf. I:108:5 ad 1] as Dionysius states (Coel. Hier. xi). For sometimes the name of “virtues” is appropriated to one order, which according to him, is the middle order of the middle hierarchy, but according to Gregory (Hom. in Evang. xxxiv) is the highest order of the lowest hierarchy. In another sense it is employed to denote all the angels: and then they are said to the question at issue it may be taken either way. For in the text (Sent. iv, D, 48) it is explained according to the second acceptation, so as to denote all the angels: and then they are said to be moved through wonder at the renewing of the world, as stated in the text. It can also be explained in reference to virtue as the name of a particular order; and then that order is said to be moved more than the others by reason of the effect, since according to Gregory (Hom. in Evang. xxxiv) we ascribe to that order the working of miracles which especially will be worked about that time: or again, because that order—since, according to Dionysius (Coel. Hier. xi), it belongs to the middle hierarchy—is not limited in its power, wherefore its ministry must needs regard universal causes. Consequently the proper office of the virtues is seemingly to move the heavenly bodies which are the cause of what happens in nature here below. And again the very name denotes this, since they are called the “virtues of heaven.” Accordingly they will be moved then, because they will no more produce their effect, by ceasing to move the heavenly bodies: even as the angels who are appointed to watch over men will no longer fulfill the office of guardians.

Reply to Objection 1. This movement changes nothing pertaining to their state; but refers either to their effects which may vary without any change on their part, or to some new consideration of things which hitherto they were unable to see by means of their concreated species, which change of thought is not taken from them by their state of blessedness. Hence Augustine says (Gen. ad lit. viii, 20) that “God moves the spiritual creature through time.”

Reply to Objection 2. Wonder is wont to be about things surpassing our knowledge or ability: and accordingly the virtues of heaven will wonder at the Divine power doing such things, in so far as they fail to do or comprehend them. In this sense the blessed Agnes said that the “sun and moon wonder at His beauty”: and this does not imply ignorance in the angels, but removes the comprehension of God from them.

The Reply to the Third Objection is clear from what has been said.

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