Dist. 44, Part 1, Art. 1, Q. 1
Book IV: On the Sacraments · Distinction 44
Articulus I. Quid resurgat in corpore humano.
Circa primum quaeruntur duo. Primo quaeritur, quid resurgat quantum ad indigentiam. Secundo, quid resurgat quantum ad superfluitatem.
Quaestio I. Utrum humores resurgant.
Quantum ergo ad primum quaeritur, utrum humores resurgent. Et quod non, videtur:
1. Quia nihil resurget, nisi quod est de veritate humanae naturae; sed humores non sunt de veritate humanae naturae, quia quotidie mutantur et restaurantur et deperduntur: ergo etc.
2. Item, si humor resurget et est de veritate naturae humanae, ergo totaliter oportet resurgere: ergo totus sanguis, qui exit de homine per phlebotomiam3, vel alio modo, resurget; sed hoc generaret indecentiam: ergo etc.
3. Item, quod non vivit non debet resurgere4, quia resurrectio est ad vitam; sed humores non vivunt: ergo etc.
4. Item, nihil debet resurgere in corpore, quod non habeat aliquem usum; sed humores sunt ad restaurationem deperditi, quod non est in corpore resurgente: ergo etc.
5. Item, nihil resurget, nisi quod consonat qualitati et naturae corporis resurgentis; sed corpus resurgens erit luminosum et impassibile5, humores autem sunt fluxibiles et variabiles: ergo etc.
Contra:
1. Quod est de constitutione corporis resurget in illo; sed humores sunt huiusmodi: ergo etc. Unde Augustinus6: «Corpus constat ex membris officialibus, officialia ex similibus, similia ex humoribus, humores ex cibis, cibi ex elementis»: ergo immediatius se habent humores ad corpus quam elementa: si ergo illa resurgent, et hi similiter.
2. Item, quod est de perfectione corporis resurget in illo; sed humores sunt huiusmodi, quia penes humores distinguuntur complexiones7: ergo etc.
3. Item, hoc videtur: quia medium et dispositio uniendi animam corpori resurget in illo; sed sanguis est huiusmodi, et hoc patet auctoritate, Deuteronomii duodecimo8: Sanguis eorum pro anima; Glossa: «Aliquid vitale est in sanguine, et per ipsum maxime anima carni unitur».
4. Item, hoc ipsum videtur ratione: quia spiritus est medium uniendi animam corpori; sed spiritus, sicut dicunt physici9, ex humoribus generantur; hoc ipsum patet exemplo: quia nulla laesione facta in corpore, si totus sanguis exiret, statim p. 908 anima recederet: si ergo humores sunt medium et ratio uniendi: ergo necesse est, quod resurgant.
5. Item, si non resurgent, cum huiusmodi humores impleant corpus, resurget vacuum et imperfectum, et per hoc deforme; sed hoc est indecens in Beatis: ergo etc.
6. Item, in Sacramento altaris convertitur vinum in verum sanguinem; sed hoc esset impossibile, nisi sanguis resurrexisset in Christo; sed si in ipso resurrexit, et in quolibet alio1: ergo etc.
Conclusio.
Humiditas complexionalis et humores resurgent.
Respondeo: Dicendum, quod differt, sicut dicunt physici, humor et humiditas. Nam humor dicitur, prout est in venis; humiditas autem, prout extra venas dirigitur et extra venas est, et prout ab eis derivatur ad membra. Distinguit enim Avicenna2 inter humorem et humiditatem et dicit, quod humor dicitur, prout est in venis, humiditas autem, prout a venis derivatur ad membra; et hoc in triplici statu: aut in primo egressu a venis, et sic vocatur ros, humiditas scilicet, quae est in foraminibus parvarum venarum; aut prout incipit ultra progredi et dealbari, et sic vocatur cambium; aut prout est iam dealbata et cibans in actu, et sic vocatur gluten. — Haec autem distinctio humiditatis ad duo membra reducitur, scilicet ad humiditatem nutrimentalem, et haec complectitur rorem et cambium; et complexionalem3, et haec est gluten, quae est de complexione membri consimilis, in qua est tertia species hecticae. — Et nutrimentalis, quia respicit statum et indigentiam, non resurget; sed humiditas complexionalis absque dubio resurget.
Sed quid de humoribus dicemus, cum sint currentes et non sint de substantia membri nec de complexione radicali? Dicendum, quod absque dubio resurgent; cum vinum convertatur in Sacramento altaris in sanguinem, qui effusus est in remissionem peccatorum4, et iste est sanguis habens speciem sanguinis. Unde non video, quomodo vere sanguis non resurrexerit in Christo; et si hoc, pari ratione et in quolibet alio. Et praeterea, nunquid venae remanebunt vacuae? Et quod hoc sit verum, quod sanguis resurgat, habetur in sermone sancti Ambrosii de Martyribus5: Dignum et congruum. Et ideo dicendum, quod humores resurgent. — Et concedendae sunt rationes ad hoc.
Ad 1. 2. Ad illud quod obiicitur, quod non sunt de veritate humanae naturae; dicendum, quod aliquid est de veritate humanae naturae tripliciter: aut quantum ad esse necessarium, sicut membra principalia; aut quoad esse integrum et completum, ut illa quae faciunt ad corporis perfectionem; aut quoad esse decorum. Prima6 necessarium est resurgere secundum totalitatem; sed quae secundo et tertio, congruum est resurgere secundum id, secundum quod faciunt ad complementum et decorem. Et quia humores ad plenitudinem et integritatem faciunt, resurgent in tanta quantitate, quanta corpori competit. — Et per hoc patet secundum, quia non oportet, quod totus sanguis, quem emittimus per minutionem, resurgat, sed quantum congruit. Similiter de carne, «quae fluit et refluit7», iudicandum est.
Ad 3. Ad illud quod obiicitur, quod non vivunt; dicendum, quod tripliciter est aliquid vivere: aut quia recipit influentiam vitae, aut quia disponit ad vitam, aut quia ortum et conservationem habet ex actu vitae. Primo modo vivificatur substantia corporalis et caro, secundo modo vivit spiritus et humor, tertio modo capilli et etiam ungues; et quia omnia ista connexionem habent cum vita, omnia resurgent.
Ad 4. Ad illud quod obiicitur, quod non habent usum; dicendum, quod falsum est, immo habent usum, scilicet ipsum corpus disponere ad vitam; sed nunc8 habent ulteriorem usum, scilicet restaurare, et hunc habent, quia de novo generantur; et hunc ibi non habebunt.
Ad 5. Ad illud quod obiicitur, quod non congruunt corpori luminoso et impassibili; dicendum, quod sicut caro et os secundum statum praesentem non congruunt9, sed sublimabuntur et subtiliabuntur; sic est intelligendum de humoribus et membris omnibus interioribus.
I. Etiam S. Thom. (hic q. 1. a. 2. quaestiunc. 3; Suppl. q. 80. a. 3.) easdem distinctiones humiditatis (de distinctione inter humorem et humiditatem tacet) ex Avicenna, qui illa aetate prae ceteris peritus in arte medicinae theoretica esse censebatur, adhibet ad solvendam hanc quaestionem. Idem S. Doctor speciales quaestiunculas (4. et 5.) ibi solvit, utrum resurgat tum totum, quod pertinet ad veritatem naturae, tum totum, quod materialiter fuit in corpore; de quibus S. Bonav. agit hic ad 1. 2. et infra a. 2. q. 1. — De veritate naturae cfr. II. Sent. d. 30. a. 3. per totum, et Scot., hic q. 1. n. 1-14.
De I. quaestione: Scot., loc. cit. n. 15. seqq., ubi et de seqq. qq. agitur. — S. Thom., locis citt. — B. Albert., de hac et seq. q. a. 5-10. — Petr. a Tar., hic q. 1. a. 1. quaestiunc. 1. 2. — Richard. a Med., hic a. 1. q. 2. — De hac et seqq. qq. huius partis Durand., hic q. 2; Dionys. Carth., hic q. 1.
II. In solutione 2. quaestionis omnes conveniunt. De eadem praeter laudatos: S. Thom., locis citt. quaestiunc., sive a. 2. — Petr. a Tar., loc. cit. quaestiunc. 3. — Richard. a Med., loc. cit. q. 3.
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Article I. What rises again in the human body.
Concerning the first, two things are asked. First it is asked, what rises again as regards need. Second, what rises again as regards superfluity.
Question I. Whether the humors rise again.
As regards the first, then, it is asked whether the humors rise again. And that they do not, it seems:
1. Because nothing will rise again except what is of the truth of human nature; but the humors are not of the truth of human nature, since they are daily changed and restored and lost: therefore etc.
2. Likewise, if a humor rises again and is of the truth of human nature, then it must rise again wholly: therefore the whole of the blood which goes out of a man through phlebotomy3, or in another way, will rise again; but this would generate unseemliness: therefore etc.
3. Likewise, what does not live ought not to rise again4, since resurrection is unto life; but the humors do not live: therefore etc.
4. Likewise, nothing ought to rise again in the body which has not some use; but the humors are [there] for the restoration of what is lost, which is not [the case] in the risen body: therefore etc.
5. Likewise, nothing will rise again except what is consonant with the quality and nature of the rising body; but the rising body will be luminous and impassible5, whereas the humors are fluid and changeable: therefore etc.
On the contrary:
1. What is of the constitution of the body will rise again in it; but the humors are of this kind: therefore etc. Whence Augustine6: «The body is composed of official members, the official [members] of similar [parts], the similar [parts] of humors, the humors of foods, the foods of elements»: therefore the humors stand in a more immediate relation to the body than the elements do: if therefore the latter rise again, so also do these.
2. Likewise, what is of the perfection of the body will rise again in it; but the humors are of this kind, since complexions are distinguished according to the humors7: therefore etc.
3. Likewise, this is seen [thus]: because the medium and disposition for uniting the soul to the body will rise again in it; but the blood is of this kind, and this is clear by authority, in Deuteronomy twelve8: Their blood [is] for the soul; the Gloss: «There is something vital in the blood, and through it especially the soul is united to the flesh».
4. Likewise, this same thing is seen by reason: because the spirit is the medium for uniting the soul to the body; but the spirit, as the physicians say9, is generated from the humors; and this same thing is clear by example: because, no injury having been done to the body, if all the blood went out, at once p. 908 the soul would depart: if therefore the humors are the medium and ground of uniting: therefore it is necessary that they rise again.
5. Likewise, if they will not rise again, since humors of this kind fill the body, [the body] will rise empty and imperfect, and thereby deformed; but this is unseemly in the Blessed: therefore etc.
6. Likewise, in the Sacrament of the altar the wine is converted into true blood; but this would be impossible unless the blood had risen again in Christ; but if it rose again in him, [it rose] also in every other1: therefore etc.
Conclusion.
The complexional moisture and the humors will rise again.
I respond: It must be said that, as the physicians say, humor and moisture differ. For humor is so called insofar as it is in the veins; but moisture, insofar as it is directed outside the veins and is outside the veins, and insofar as it is derived from them to the members. For Avicenna2 distinguishes between humor and moisture and says that humor is so called insofar as it is in the veins, but moisture insofar as it is derived from the veins to the members; and this in a threefold state: either in the first egress from the veins, and thus it is called dew (ros), namely the moisture which is in the openings of the small veins; or insofar as it begins to advance further and to whiten, and thus it is called cambium; or insofar as it is now whitened and nourishing in act, and thus it is called gluten. — But this distinction of moisture is reduced to two members, namely to nutrimental moisture, and this comprises dew and cambium; and complexional [moisture]3, and this is gluten, which is of the complexion of the like member, in which is the third species of hectic [fever]. — And the nutrimental, since it regards state and need, will not rise again; but the complexional moisture without doubt will rise again.
But what shall we say of the humors, since they are flowing and are not of the substance of the member nor of the radical complexion? It must be said that without doubt they will rise again; since the wine is converted in the Sacrament of the altar into the blood which was poured out for the remission of sins4, and this is blood having the species of blood. Whence I do not see how truly the blood did not rise again in Christ; and if this, then by parity of reasoning also in every other. And besides, will not the veins remain empty? And that this is true, that the blood rises again, is had in the sermon of Saint Ambrose On the Martyrs5: Worthy and fitting. And therefore it must be said that the humors will rise again. — And the reasons for this are to be conceded.
To 1 and 2. To that which is objected, that they are not of the truth of human nature; it must be said that something is of the truth of human nature in three ways: either as regards necessary being, like the principal members; or as regards whole and complete being, like those [parts] which contribute to the perfection of the body; or as regards decorous being. The first6 it is necessary to rise again according to totality; but as for those in the second and third [way], it is fitting to rise again according to that in respect of which they contribute to completion and comeliness. And since the humors contribute to fullness and integrity, they will rise again in as great a quantity as befits the body. — And through this the second [objection] is answered, since it is not necessary that the whole of the blood which we emit by bloodletting rise again, but [only] as much as is fitting. Likewise concerning the flesh, «which flows and flows back7», judgment is to be made.
To 3. To that which is objected, that they do not live; it must be said that to live belongs to something in three ways: either because it receives the influence of life, or because it disposes toward life, or because it has its origin and conservation from the act of life. In the first way the corporeal substance and the flesh are given life; in the second way the spirit and the humor live; in the third way the hair and also the nails [live]; and since all these have a connection with life, they will all rise again.
To 4. To that which is objected, that they have no use; it must be said that this is false, rather they do have a use, namely to dispose the body itself toward life; but now8 they have a further use, namely to restore, and this they have because they are generated anew; and this [use] they will not have there.
To 5. To that which is objected, that they are not consonant with the luminous and impassible body; it must be said that, just as flesh and bone according to the present state are not consonant9, but will be sublimed and subtilized; so it is to be understood of the humors and of all the interior members.
I. St. Thomas too (here q. 1, a. 2, quaestiuncula 3; Supplement q. 80, a. 3) employs these same distinctions of moisture (he is silent about the distinction between humor and moisture), [drawn] from Avicenna — who in that age was reckoned skilled beyond the rest in the theoretical art of medicine — for solving this question. The same holy Doctor there resolves special little questions (4 and 5), whether there rises again both the whole that pertains to the truth of nature, and the whole that was materially in the body; concerning which St. Bonaventure treats here in [the replies to] 1 and 2, and below in a. 2, q. 1. — On the truth of nature cf. II Sent. d. 30, a. 3, throughout, and Scotus, here q. 1, n. 1-14.
On the first question: Scotus, in the place cited, n. 15 ff., where he also treats of the following questions. — St. Thomas, in the places cited. — B. Albert, on this and the following question, a. 5-10. — Peter of Tarentaise, here q. 1, a. 1, quaestiunculae 1, 2. — Richard of Middleton, here a. 1, q. 2. — On this and the following questions of this part: Durandus, here q. 2; Dionysius the Carthusian, here q. 1.
II. In the solution of the second question all agree. On the same, besides those praised: St. Thomas, in the places cited, quaestiuncula, or a. 2. — Peter of Tarentaise, in the place cited, quaestiuncula 3. — Richard of Middleton, in the place cited, q. 3.
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- 3Id est per venae sectionem.That is, through the cutting of a vein.
- 4Nonnulli codd. non resurget, omissa seq. ratione quia... ad vitam. Ed. 1 cum non paucis codd. omittit hoc arg.Some codices [read] it will not rise again, omitting the following reason since... unto life. Ed. 1, with not a few codices, omits this argument.
- 5Ut ostenditur infra d. 49. p. II. — Pro sed corpus resurgens cod. aa humores autem non sunt consoni corpori resurgenti, quod.As is shown below, d. 49, p. II. — For but the rising body cod. aa [reads] but the humors are not consonant with the rising body, which.
- 6Libr. de Spiritu et anima (inter opera August.), c. 15.The book On the Spirit and the Soul (among the works of Augustine), c. 15.
- 7Sive temperamenta. Cfr. supra pag. 852, nota 5.Or temperaments. Cf. above, p. 852, note 5.
- 8Vers. 23. — In Glossa, quae est ordinaria, Strabus et Lyranus cum Rabano pro anima carni unitur substituunt in hac carne vivitur.Verse 23. — In the Gloss, which is the Ordinary [Gloss], Strabo and Lyra with Rabanus substitute for the soul is united to the flesh [the reading] in this flesh there is life.
- 9Vide Alfred. Anglic., de Motu cordis, c. 7: Eo [calore] utens anima... cibum in humores, sanguinem in spiritum permutat. Cfr. Costa-Ben-Lucae, de Differentia animae et spiritus, c. 1. seqq.See Alfred of England (Alfredus Anglicus), On the Motion of the Heart, c. 7: The soul, using this [heat] ... changes food into humors, blood into spirit. Cf. Costa-ben-Luca, On the Difference of the Soul and the Spirit, c. 1 ff.
- 1Cfr. supra d. 43. a. 1. q. 1. in corp. et q. 6. in fine. — Vat. supplet resurget.Cf. above, d. 43, a. 1, q. 1, in the body, and q. 6, at the end. — The Vatican [edition] supplies it will rise again.
- 2Libr. 1. Canon. Fen 1. Doctrina 4. c. 1. seq., IV. Fen 1. tr. 3. c. 1, et XII. de Natura animal. c. 5.Book 1 of the Canon, Fen 1, Doctrine 4, c. 1 f.; [Book] IV, Fen 1, tr. 3, c. 1; and XII, On the Nature of Animals, c. 5.
- 3Cod. K (1 a secunda manu) addit sive radicalem (plures codd. cum ed. 1 habent complexionem, cui cod. aa subiungit naturalem); si haec radicalis humiditas consumitur, habetur secundum Avicennam tertia species hecticae. Cfr. tom. II. pag. 736, nota 3.Cod. K (1, by a second hand) adds or radical (several codices with ed. 1 have complexion, to which cod. aa subjoins natural); if this radical moisture is consumed, there results, according to Avicenna, the third species of hectic [fever]. Cf. vol. II, p. 736, note 3.
- 4Matth. 26, 28: Qui pro multis effundetur in etc.Matthew 26:28: which shall be poured out for many, etc.
- 5Serm. 61, qui incipit: Dignum et congruum est etc., ubi n. 4. dicitur: Illi [Martyres de Christo] notum, inquam, nobis faciant, quemadmodum in exanime iam corpus et frigidum sese calor insinuaverit, spiritus ingesserit, sanguis infuderit, et gelatas humore venas pristini vigoris pulsus agitaverit etc.Sermon 61, which begins: Worthy and fitting it is, etc., where in n. 4 it is said: Let them [the Martyrs, concerning Christ] make known to us, I say, how into the now lifeless and cold body the heat has insinuated itself, the spirit has entered in, the blood has poured in, and the pulse of pristine vigor has stirred the veins frozen for want of moisture, etc.
- 6Cod. F Primum.Cod. F [reads] the first.
- 7Secundum Aristot., I. de Generat. et corrupt. text. 36. (c. 5.), ubi his verbis designat carnem secundum materiam, cui opponitur caro secundum formam sive speciem. Cfr. tom. II. pag. 734, nota 3.According to Aristotle, [Book] I On Generation and Corruption, text 36 (c. 5), where by these words he designates flesh according to matter, to which is opposed flesh according to form or species. Cf. vol. II, p. 734, note 3.
- 8Pro nunc i. e. in praesenti vita, cdd. perperam non.For now, i.e., in the present life, the codices wrongly [read] not.
- 9Vat. supplet: statui beatitudinis, cod. K (1 a secunda manu) tunc.The Vatican [edition] supplies: to the state of beatitude; cod. K (1, by a second hand) [reads] then.