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Dist. 49, Part 2, Art. 4, Q. 1

Book IV: On the Sacraments · Distinction 49

Textus Latinus
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Articulus IV. De dote agilitatis.

Consequenter quaeritur de dote agilitatis, de qua duo quaeruntur.

Primo quaeritur, utrum sit in omnibus corporibus gloriosis.

Secundo quaeritur de inclinatione corporis gloriosi per agilitatem.

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Quaestio I. Utrum agilitas sit in omnibus corporibus gloriosis.

The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Quaracchi restarts its footnote numbering on every printed page, so the labels here are page-qualified: this chunk's body anchors notes 1–13 of page 1031 only. Page 1030's footer register (eleven notes) anchors wholly in the two preceding chunks — the Articulus IV opener printed at the foot of page 1030 carries no marker of its own.

Quantum ergo ad primum proceditur sic, et ostenditur, quod agilitas sit in corporibus gloriosis.

1. Sapientiae tertio1: Tanquam scintillae in arundineto discurrent; dicitur de Beatis.

2. Item, ratione videtur: quia anima sensitiva habet vim motivam et sensitivam2, et resurgent organa virtutis motivae et sensitivae; sed organa sensitivae erunt habilia sensui: ergo organa motivae motui.

3. Item, corpus propter suam tarditatem animae repugnat3; sed tunc nulla erit repugnantia: ergo nulla tarditas, et sic etc.

4. Item, non statim, ut resurgent, erunt in empyreo; et ille est locus debitus, et unumquodque corpus habet habilitatem tendendi ad locum suum4: ergo cum habeat habilitatem tendendi et hanc non habeat nisi per agilitatem; patet etc.

Contra: 1. Frustra est agilitas ad motum, si non decet esse motum; sed in corporibus illis impossibile est esse motum, prout dicitur Apocalypsis decimo5: Iuravit, quod non erit ultra tempus; sed omnis motus localis est in tempore: ergo si non erit tempus, ergo nec motus.

2. Item, Augustinus de Trinitate6: «In habentibus mutationem nonnulla mors est ipsa mutatio». Et ratio huius est, quia in omni motu aliquid deperditur, et illud mori non incongrue dicitur; sed corpus illud erit ab omni morte alienum: ergo etc.

3. Item, Philosophus7 dicit, quod «motus est entelechia entis in potentia»; unde omnis motus imperfectioni attestatur, quia est propter habendum aliquid non habitum; sed omnis imperfectio abest a corporibus gloriosis: ergo et omnis motus.

4. Item, hoc ostenditur per simile in superiori et inferiori: quia anima remuneratur per affectionum et cogitationum quietationem, corpora etiam supercaelestia, quae sunt maxime habilia ad motum, per quietem8: ergo similiter corpora gloriosa.

Conclusio

Corpora gloriosa habent agilitatem.

Respondeo: Dicendum, quod quidquid sit de motu, tamen de agilitate certum est, quod ista proprietas est de perfectione et nobilitate corporis et faciens ad expeditionem animae in corpore: et ideo dico, quod erit ibi, sicut probant rationes.

1. Quod vero obiicitur de motu, dicendum, quod motus omnis est propter carentiam alicuius rei. Carentia autem potest esse aut rei, quae inhaeret, aut rei, quae assistit. Si rei, quae inhaeret ut proprietas absoluta; haec quidem imperfectionem facit in mobili, et similiter motus. Alia est carentia rei, quae assistit, et tunc aut illa9 est nata assistere per naturam, et tunc illa indiget; et talis motus, etsi sit rei perfectae, attestatur tamen alicui imperfectioni, ut cum lapis movetur ad locum deorsum; aut locus ille non est natus assistere per naturam magis quam alius, quia illo non indiget, sed per voluntatem, quia aliquid vult circa illum locum operari; et talis motus non ponit imperfectionem, sed libertatem, et talis esse poterit in corpore glorioso. — Ad illud ergo quod obiicitur, quod non erit tempus; dicendum, quod verum est, prout est mensura motus primi mobilis10.

2. Ad illud quod obiicitur de mutatione, quod est mors; dicendum, quod illud non intelligitur de qualibet mutatione, sed de mutatione ad formam11.

3. Ad illud quod obiicitur, quod motus attestatur imperfectioni; dicendum, quod verum est de motu ad formam, vel ad situm propter indigentiam; hic autem motus est propter libertatem.

4. Ad illud quod obiicitur, quod anima non mutat affectiones; dicendum, quod mutatio veniebat12 ex eius instabilitate, mutatio corporum superiorum est propter inferiorum necessitatem; mutatio autem corporis ab anima ex libertate; ideo non est simile13.

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English Translation
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Article IV. On the dowry of agility.

Next it is asked about the dowry of agility, concerning which two things are asked.

First it is asked whether it is in all glorified bodies.

Second it is asked about the inclination of the glorified body through agility.

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Question I. Whether agility is in all glorified bodies.

Concerning the first, then, one proceeds thus, and it is shown that agility is in glorified bodies.

1. Wisdom, chapter three1: They shall run to and fro like sparks among the reeds; it is said of the Blessed.

2. Likewise, it seems by reason: because the sensitive soul has a motive power and a sensitive power2, and the organs of the motive and of the sensitive faculty will rise again; but the organs of the sensitive faculty will be apt for sensing: therefore the organs of the motive faculty [will be apt] for motion.

3. Likewise, the body on account of its sluggishness is at odds with the soul3; but then there will be no discord: therefore no sluggishness, and so forth.

4. Likewise, they will not be in the empyrean immediately upon rising; and that is the due place, and every body has an aptitude for tending toward its own place4: therefore since it has an aptitude for tending, and does not have this except through agility, it is plain, etc.

On the contrary: 1. Agility is pointless for motion if it is not fitting that there be motion; but in those bodies it is impossible that there be motion, as is said in Apocalypse, chapter ten5: He swore that there should be time no longer; but every local motion is in time: therefore if there will be no time, then neither will there be motion.

2. Likewise, Augustine On the Trinity6: «In things having change, the change itself is a certain death». And the ground of this is that in every motion something is lost, and that is not incongruously called dying; but that body will be a stranger to all death: therefore, etc.

3. Likewise, the Philosopher7 says that «motion is the entelechy of a being in potency»; whence every motion testifies to imperfection, because it is for the sake of having something not had; but every imperfection is absent from glorified bodies: therefore also every motion.

4. Likewise, this is shown by a parallel in the higher and the lower: because the soul is rewarded through the quieting of its affections and thoughts, and the supercelestial bodies too, which are most apt for motion, [are rewarded] through rest8: therefore likewise the glorified bodies.

Conclusion

Glorified bodies have agility.

I respond: It must be said that whatever be the case about motion, nevertheless about agility it is certain that this property belongs to the perfection and nobility of the body and makes for the soul's unimpededness in the body: and therefore I say that it will be there, as the reasons prove.

1. As for what is objected concerning motion, it must be said that all motion is on account of the lack of some thing. But the lack can be either of a thing that inheres or of a thing that stands by. If of a thing that inheres as an absolute property, this indeed makes an imperfection in the movable, and likewise the motion does. Another is the lack of a thing that stands by, and then either that thing9 is fitted to stand by through nature, and then [the movable] needs it; and such motion, even if it belong to a perfect thing, nevertheless testifies to some imperfection, as when a stone is moved downward to its place; or that place is not fitted to stand by through nature more than another, because it does not need it, but [it is sought] through will, because it wills to do something about that place; and such motion posits not imperfection but freedom, and such can be in a glorified body. — To that, then, which is objected, that there will be no time, it must be said that this is true insofar as time is the measure of the motion of the first movable10.

2. To that which is objected concerning change, that it is death, it must be said that this is not understood of any change whatever, but of change toward a form11.

3. To that which is objected, that motion testifies to imperfection, it must be said that this is true of motion toward a form, or toward a position on account of need; but this motion is on account of freedom.

4. To that which is objected, that the soul does not change its affections, it must be said that change came about12 from its instability; the change of the higher bodies is on account of the necessity of the lower; but the change of the body by the soul is from freedom; therefore the case is not parallel13.

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Apparatus Criticus
  1. 1
    Vers. 7.
    Verse 7.
  2. 2
    Vide Aristot., II. de Anima, text. 27. seqq. (c. 3.) et III. text. 40. seqq. (c. 9.). — Mox edd. et ita resurgent... sicut et; codd. I K ergo resurgent.
    See Aristotle, On the Soul II, text 27 ff. (c. 3) and III, text 40 ff. (c. 9). — Just below, the editions read and thus they will rise again... just as also; codices I K, therefore they will rise again.
  3. 3
    Sap. 9, 15: Corpus enim, quod corrumpitur, aggravat animam etc. — Pro suam edd. cum paucis codd. sui.
    Wisdom 9:15: For the body which is corrupted weighs down the soul, etc. — For suam the editions, with a few codices, read sui.
  4. 4
    Aristot., IV. Phys. text. 4. et 48. (c. 1. et 5.): Fertur enim unumquodque in suum locum.
    Aristotle, Physics IV, text 4 and 48 (c. 1 and 5): For each thing is borne into its own place.
  5. 5
    Vers. 6: Et iuravit per viventem in saecula saeculorum... Quia tempus non erit amplius.
    Verse 6: And he swore by him that liveth for ever and ever... That time shall be no longer.
  6. 6
    Libr. II. c. 9. n. 15: Ipsa mutabilitas non inconvenienter mortalitas dicitur etc. Libr. II. contra Maximin. Arianum, c. 12. n. 2: In omni enim mutabili natura nonnulla mors est ipsa mutatio, quia facit, aliquid in ea non esse quod erat.
    Book II, c. 9, n. 15: Mutability itself is not unfittingly called mortality, etc. Book II Against Maximinus the Arian, c. 12, n. 2: For in every mutable nature the change itself is a certain death, because it makes something in it not to be what it was.
  7. 7
    Libr. III. Phys. text. 6. (c. 1.): Eius quod in potentia existit actus [ἐντελέχεια], quatenus huiusmodi, motus est. Ibid. text. 15. (c. 2.): Et motus actus quidem aliquis esse videtur, imperfectus tamen. Causa autem est, quoniam imperfectum est ipsum possibile [i. e. ens in potentia], cuius est actus motus.
    Physics III, text 6 (c. 1): The act [ἐντελέχεια] of that which exists in potency, insofar as it is such, is motion. Ibid., text 15 (c. 2): And motion seems indeed to be a certain act, yet an imperfect one. The reason is that the possible itself [i.e. the being in potency], whose act motion is, is imperfect.
  8. 8
    Cfr. supra d. 48. a. 2. q. 1. et 2. — Edd. supplent remunerantur.
    Compare above, d. 48, a. 2, q. 1 and 2. — The editions supply are rewarded.
  9. 9
    Cod. F supplet res.
    Codex F supplies res [the thing].
  10. 10
    Vide II. Sent. d. 2. p. I. a. 2. q. 1. in corp. et ibid. pag. 20, nota 1.
    See II Sentences, d. 2, p. I, a. 2, q. 1, in the body, and ibid., p. 20, note 1.
  11. 11
    Cui opponitur mutatio sive motus ad situm; cfr. tom. II. pag. 31, nota 9. et pag. 348, nota 3.
    To which is opposed change or motion toward position; compare vol. II, p. 31, note 9, and p. 348, note 3.
  12. 12
    Plurimi codd. et ed. I perperam non veniebat. Post instabilitate edd. prosequuntur: seu necessitate; mutatio enim corporum etc.
    Very many codices and edition I wrongly read non veniebat [did not come about]. After instabilitate the editions continue: or from necessity; for the change of bodies, etc.
  13. 13
    Vide scholion ad 1. praecedentis articuli quaest.
    See the scholion to question 1 of the preceding article. ---
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