Bonaventure

SECTIO II.

De gloria corporis in speciali.

Consequenter quaeritur de secundo articulo principali, scilicet de gloria corporis in speciali, quae consistit in quatuor dotibus. Et circa hoc, secundum quod quatuor sunt dotes, quatuor principaliter quaeruntur.

Primo quaeritur de dote impassibilitatis. Secundo, de dote claritatis. Tertio, de dote subtilitatis. Quarto, de dote agilitatis.

ARTICULUS I.

De dote impassibilitatis.

Circa primum quaeruntur duo. Primo quaeritur, utrum corpus sit passibile ab intrinseco. Secundo, utrum sit passibile passione veniente ab extrinseco.

QUAESTIO I.

Utrum corpus gloriosum sit passibile ab intrinseco.

Quantum ergo ad primum proceditur sic, et ostenditur, quod non sit passibile ab intrinseco.

1. Augustinus, vigesimo secundo de Civitate Dei⁴: «Aberit a corporibus nostris omnis deformitas, omnis infirmitas, omnis corruptio».

2. Item, ratione videtur: quia passio corporis contristat animam; corpus enim, quod corrumpitur, aggravat animam⁵; sed gaudium beatitudinis est impermixtum tristitiae: ergo etc.

3. Item, si interius pateretur, ergo aliquando corrumperetur; sed anima gaudet de unione sui ad corpus, sed gaudium beatitudinis est perpetuum et securum⁶; hoc autem non esset, si esset dissolubile: ergo etc.

4. Item, anima gloriosa est perfectissima omnium formarum; sed sic est, quod aliqua forma est ita nobilis, quod omnino terminat appetitum suae materiae, ut forma corporis quinti⁷: ergo multo fortius anima gloriosa appetitum sui corporis. Sed forma terminans appetitum materiae facit ipsam incorruptibilem: ergo etc.

Contra: 1. Omne compositum ex contrariis est corruptibile et passibile; sed corpus gloriosum est huiusmodi: ergo etc. — Si dicas, quod non manent contraria, quia contraria non sunt secundum substantiam, sed secundum qualitates, et manent secundum substantiam, non secundum qualitates; contra: «A corporibus gloriosis, ut dicit Augustinus¹, vitia detrahentur, et natura servabitur»; sed qualitates elementares sunt eis naturales: ergo manebunt. — Si dicas, quod manent secundum essentiam, non secundum actum; contra: unumquodque nobilius est, quando est coniunctum actui, quam quando non: ergo etc. — Si dicas, quod actus ille est imperfectionis; contra: elementa plura impossibile est venire ad constitutionem corporis unius nisi per mixtionem, ergo necesse est, elementa misceri; sed ubi est mixtio, necessario est mutua actio et passio et qualitatum confractio; et ubi haec sunt, elementa sunt in suis actibus²: ergo etc.

2. Item, corpus gloriosum³ erit nobilioris complexionis quam nunc; sed quanto aliquod corpus elementatum et animatum nobilioris est complexionis, tanto passibilius; quod patet, quia passibilius est corpus animalis quam plantae, et hominis quam bruti animalis: ergo corpus glorificatum magis quam nunc erit passibile.

3. Item, elementa miscentur in corpore illo: aut ergo aequaliter, aut inaequaliter. Si inaequaliter, sed inaequalis commixtio via est ad dissolutionem, ergo illud corpus erit dissolubile et passibile. Si aequaliter, aut adaequatione punctali, aut citra. Si adaequatione punctali: ergo omnia corpora essent eiusdem complexionis et nobilitatis; quod non est verum. Si non punctali: ergo unum aliquo modo excedit reliquum in virtute; sed excessus generat aliquo modo pugnam et litem, et haec dissolutionem⁴: ergo etc.

4. Item, aut erit in corpore calor, aut non. Si non, nec operatio animae, cum operatio motus et sensus et vitae sit mediante calore⁵. Quodsi est ibi calor, sed calor indiget pabulo, quia eius est consumere; sed omne quod indiget pabulo, est corruptibile et passibile: ergo etc.

Conclusio

Corpora glorificata erunt incorruptibilia ab intrinseco; tamen elementa in eis manent secundum substantiam, qualitates et duas tantum operationes.

Respondeo: Dicendum, quod omnes concordant in hoc, quod corpora illa sunt incorruptibilia et indefectibilia; sed rationem sumunt ex diversis causis.

Quidam enim dicunt, quod elementa sunt in corpore glorioso secundum substantiam, non secundum qualitates; et ideo, quia «substantiae nihil est contrarium⁶», et ubi nulla contrarietas, non est pugna nec dissolutio; ideo etc. — Sed hoc improbatum est⁷, quia natura debet remanere.

Alii dicunt, quod sunt ibi secundum qualitates; sed qualitates non agunt nec patiuntur, et hoc divina virtute mirabiliter faciente. — Et hoc est iterum improbatum, quia, si miscentur, constat, quod franguntur et mutuo agunt et patiuntur.

Tertii dicunt, quod sunt secundum substantiam et qualitates et actus. Sed tamen actus nunc sunt in ipsa mixtione, sed post non, quia in eis dominatur natura caelestis, quae omnino reconciliat elementa⁸ et quasi naturam elementarem absorbet et transfert totum corpus in naturam caelestem; unde debetur ei locus caelestis et incorruptibilitas. — Sed illud est dubium, quomodo natura caelestis sit de compositione corporis nostri; non enim videtur componi nisi ex quatuor elementis⁹.

Et ideo aliter dicendum, quod elementa manent in corpore illo secundum substantiam et qualitates et operationes. Sed attendendum, quod quadruplex est operatio: una quantum ad constitutionem, et haec est mixtionis; alia quantum ad conservationem, et haec est ministerialis delatio caloris vitalis per corpus; tertia est pugnae ordinans ad dissolutionem; quarta exterioris impressionis, per quam alicuius elementi operatio intenditur et pugna oritur. Primae duae operationes manebunt; secundae duae non manebunt, quae¹⁰ ordinant ad dissolutionem; et ideo corpus erit indissolubile.

Ratio autem, quare non manent, est triplex. Prima est temperata mixtio, confringens contrarietatem; secunda est elementarium appetituum quietatio; tertia est animae influentis conservatio. Et ratione primi non pugnant, ratione secundi non possunt pugnare, ratione tertii necesse habent quiescere¹.

Ad argumenta:

Ad 1. Ad illud ergo quod obiicitur, quod compositum ex contrariis est dissolubile; dicendum, quod illud debet intelligi, quando contraria habent contrarios appetitus et interminatos².

Ad 2. Ad illud quod obiicitur, quod corpus nobilioris complexionis facilius patitur; dicendum, quod hoc non est verum, simpliciter loquendo, immo contrarium, quia est fortioris virtutis, nec habet locum in homine nisi ratione poenalitatum inflictarum.

Ad 3. Ad illud quod obiicitur, utrum in puncto; dicendum, quod non oportet; nec tamen mutuo pugnant, quia neutrum praevalet, licet aliquo modo excedat³. Praeterea, non appetit se multiplicare nec ab illo dividi; et ideo, etiam si excedat, non corrumpit aliud.

Ad 4. Ad illud quod obiicitur de calore, dicendum, quod ex complexione inaequali nascitur calor elementaris consumens, ex complexione vero aequali calor caelestis conservans; et ideo, quia tunc elementa erunt perfecta et contemperata, calor vitalis erit assimilatus naturae caelesti; et ideo non consumet nec indigebit pabulo.

De numeratione notarum. Quaracchi numerat notas suas per singulas paginas impressas; ideo hic notae adhibentur signis paginae adiunctis — notae 4–7 paginae 1021, notae 1–10 paginae 1022, notae 1–3 paginae 1023.

SECTION II.

On the glory of the body in particular.

Next there is inquiry concerning the second principal article, namely concerning the glory of the body in particular, which consists in four dowries. And concerning this, according as there are four dowries, four things are principally asked.

First, there is inquiry concerning the dowry of impassibility. Second, concerning the dowry of clarity. Third, concerning the dowry of subtlety. Fourth, concerning the dowry of agility.

ARTICLE I.

On the dowry of impassibility.

Concerning the first, two things are asked. First it is asked whether the body is passible from within. Second, whether it is passible by a passion coming from without.

QUESTION I.

Whether the glorified body is passible from within.

As to the first, then, one proceeds thus, and it is shown that it is not passible from within.

1. Augustine, in the twenty-second book On the City of God⁴: «There will be absent from our bodies every deformity, every infirmity, every corruption».

2. Likewise, it seems so by reason: because the passion of the body saddens the soul; for the body which is corrupted weighs down the soul⁵; but the joy of beatitude is unmixed with sadness: therefore etc.

3. Likewise, if it were to suffer inwardly, then at some time it would be corrupted; but the soul rejoices in its union to the body, and the joy of beatitude is perpetual and secure⁶; but this would not be so, if it were dissoluble: therefore etc.

4. Likewise, the glorified soul is the most perfect of all forms; but the case is such that some form is so noble that it wholly terminates the appetite of its matter, as the form of the fifth body⁷: therefore much more strongly does the glorified soul terminate the appetite of its body. But a form terminating the appetite of matter makes it incorruptible: therefore etc.

On the contrary: 1. Everything composed of contraries is corruptible and passible; but the glorified body is of this sort: therefore etc. — If you say that the contraries do not remain, because contraries are not according to substance but according to qualities, and they remain according to substance, not according to qualities; on the contrary: «From glorified bodies, as Augustine says¹, the vices will be taken away, and the nature will be preserved»; but the elemental qualities are natural to them: therefore they will remain. — If you say that they remain according to essence, not according to act; on the contrary: each thing is nobler when it is joined to act than when it is not: therefore etc. — If you say that that act belongs to imperfection; on the contrary: it is impossible for several elements to come to the constitution of one body except through mixture, therefore it is necessary that the elements be mixed; but where there is mixture, there is necessarily mutual action and passion and a breaking of the qualities; and where these are, the elements are in their acts²: therefore etc.

2. Likewise, the glorified body³ will be of a nobler complexion than now; but the nobler the complexion of any elemented and animated body is, the more passible it is; which is plain, because the body of an animal is more passible than that of a plant, and that of a man than that of a brute animal: therefore the glorified body will be more passible than it is now.

3. Likewise, the elements are mixed in that body: therefore either equally or unequally. If unequally — but unequal commixture is a road to dissolution — therefore that body will be dissoluble and passible. If equally, then either by a punctual equalization or short of it. If by a punctual equalization: then all bodies would be of the same complexion and nobility; which is not true. If not punctually: then one exceeds the other in some way in power; but excess generates in some way conflict and strife, and this generates dissolution⁴: therefore etc.

4. Likewise, either there will be heat in the body, or not. If not, then neither will there be operation of the soul, since the operation of motion and of sense and of life is by means of heat⁵. But if there is heat there — heat needs fuel, since it belongs to it to consume; but everything that needs fuel is corruptible and passible: therefore etc.

Conclusion

Glorified bodies will be incorruptible from within; yet the elements remain in them according to substance, qualities, and two operations only.

I respond: It must be said that all agree in this, that those bodies are incorruptible and indefectible; but they take the ground of it from different causes.

For some say that the elements are in the glorified body according to substance, not according to qualities; and therefore, because «nothing is contrary to substance⁶», and where there is no contrariety there is neither conflict nor dissolution; therefore etc. — But this has been disproved⁷, because the nature ought to remain.

Others say that they are there according to qualities; but the qualities neither act nor are acted upon, and this by the divine power working marvellously. — And this too has been disproved, because, if they are mixed, it is established that they are broken and mutually act and are acted upon.

A third group say that they are there according to substance and qualities and acts. Yet nevertheless the acts now are in the mixture itself, but afterwards not, because in them the celestial nature dominates, which wholly reconciles the elements⁸ and as it were absorbs the elemental nature and transfers the whole body into a celestial nature; whence a celestial place and incorruptibility are due to it. — But that is doubtful, how the celestial nature should belong to the composition of our body; for it does not seem to be composed except out of the four elements⁹.

And therefore it must be said otherwise, that the elements remain in that body according to substance and qualities and operations. But it must be noted that operation is fourfold: one as regards constitution, and this is the operation of mixture; another as regards conservation, and this is the ministerial conveying of vital heat through the body; the third is that of conflict, ordering toward dissolution; the fourth is that of external impression, through which the operation of some element is intensified and conflict arises. The first two operations will remain; the second two will not remain, which¹⁰ order toward dissolution; and therefore the body will be indissoluble.

But the reason why they do not remain is threefold. The first is the tempered mixture, breaking contrariety; the second is the quieting of the elemental appetites; the third is the conservation of the soul flowing in. And by reason of the first they do not fight, by reason of the second they cannot fight, by reason of the third they must be at rest¹.

To the arguments:

To 1. To that, then, which is objected, that what is composed of contraries is dissoluble; it must be said that this ought to be understood when the contraries have contrary and unbounded appetites².

To 2. To that which is objected, that a body of nobler complexion suffers more easily; it must be said that this is not true, speaking simply, but rather the contrary, because it is of stronger power, and it has place in man only by reason of the penalties inflicted.

To 3. To that which is objected, whether [the equalization is] at a point; it must be said that this is not required; nor yet do they mutually fight, because neither prevails, although in some way it exceeds³. Moreover, it does not seek to multiply itself nor to be divided from the other; and therefore, even if it exceeds, it does not corrupt the other.

To 4. To that which is objected concerning heat, it must be said that from an unequal complexion is born an elemental consuming heat, but from an equal complexion a celestial conserving heat; and therefore, because the elements will then be perfect and duly tempered, the vital heat will be assimilated to the celestial nature; and therefore it will neither consume nor need fuel.