Bonaventure

Quaestio II. Utrum agilitas inclinet corpus gloriosum ad omnem differentiam positionis, an ad aliquem locum determinatum.

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; this chunk covers printed page 1032 only, so the labels run through notes 1–11 of page 1032.

Secundo quaeritur de inclinatione corporis gloriosi, quae est per agilitatem; et quaeritur, utrum agilitas inclinet corpus gloriosum ad omnem differentiam positionis, an ad aliquem locum determinatum. Et quod non ad omnem differentiam, videtur:

1. Quia inclinatio mobilis sequitur praedominans secundum quantitatem¹; sed praedominans secundum quantitatem in corporibus illis est terra et aqua: ergo etc. — Si dicas, quod auferetur gravitas; contra: haec est de natura terrae; sed Augustinus² dicit, quod « natura servabitur »: ergo etc.

2. Item, unumquodque appetit quod est magis sibi conveniens³; sed locus caeli empyrei est magis sibi conveniens: ergo appetit esse ibi. Sed inclinatio est appetitus naturalis: ergo etc.

3. Item, omne quod quiescit alicubi, habet vim ipsum ibi stabilientem⁴; sed corpus gloriosum quiescit in caelo: ergo ibi stabilitur per aliquam virtutem. Sed virtus stabiliens in loco inclinat ad locum determinatum: ergo etc.

Contra:

1. Corpus illud est per omnia obediens animae: ergo si voluntas illa potest movere ad omnem differentiam positionis, et aeque ad unam sicut ad aliam: ergo corpus gloriosum non magis inclinatur ad unam quam ad aliam⁵.

2. Item, quod habet inclinationem ad unam partem, si moveatur ad oppositam, movetur cum fatigatione et poena: ergo si illud inclinaretur sursum et moveretur deorsum, esset ibi labor et poena⁶.

3. Item, quod appetit unum locum, si extra illum ponatur, efficitur indigens et imperfectum⁷: ergo si corpus gloriosum inclinaretur ad aliquem locum secundum appetitum, aut impossibile esset, quod inde moveretur, aut, si inde moveretur, esset imperfectum.

Conclusio

Agilitas corporis gloriosi non inclinat ad aliquem locum determinatum, sed est promptitudo, ut ad omnem locum, sicut vult anima, moveatur.

Respondeo: Dicendum, quod habilitas ad motum sequitur inclinationem, et inclinatio appetitus est respectu perfectionis⁸, quia propter illam est. Quoniam igitur corpus gloriosum totam suae existentiae et nobilitatis et stabilitatis rationem trahit ab anima; ideo inclinatio eius est ad animam, non ad aliquid extra. Et quoniam agilitas sequitur inclinationem; et anima potest movere in omnem differentiam positionis: ideo et corpus habet habilitatem ad omnem situm. Unde agilitas non inclinat ad aliquem locum determinatum, ut probatum est⁹, sed est promptitudo, ut corpus moveatur in omnem locum, ad quem vult movere anima. — Et concedendae sunt rationes ad hoc.

Ad argumenta:

Ad 1. Ad illud quod obiicitur, quod terra praedominatur; dicendum, quod quia appetitus elementorum totaliter quietatur in illo corpore, quod nullum elementum in eo appetit suam sphaeram; et ideo ablatus est terrae appetitus ille et gravitas¹⁰. — Quod obiicitur, quod natura servatur, et vitium detrahitur; dicendum, quod vitium dicitur omne quod importat imperfectionem.

Ad 2. Ad illud quod obiicitur, quod appetit magis conveniens; dicendum, quod hoc verum est, si illo indiget; sed corpus gloriosum nullo indiget loco.

Ad 3. Ad ultimum dicendum, quod corpus stabilitur in omni loco per animam, et anima per Deum¹¹; et sic non indiget alia inclinatione.

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Question II. Whether agility inclines the glorified body to every difference of position, or to some determinate place.

Secondly there is asked about the inclination of the glorified body which is through agility; and it is asked whether agility inclines the glorified body to every difference of position, or to some determinate place. And that it is not to every difference, it seems:

1. Because the inclination of a movable thing follows what predominates according to quantity¹; but what predominates according to quantity in those bodies is earth and water: therefore etc. — If you say that heaviness will be taken away; on the contrary: this belongs to the nature of earth; but Augustine² says that "the nature will be preserved": therefore etc.

2. Likewise, everything seeks what is more suited to it³; but the place of the empyrean heaven is more suited to it: therefore it seeks to be there. But inclination is a natural appetite: therefore etc.

3. Likewise, everything that rests somewhere has a power settling it there⁴; but the glorified body rests in heaven: therefore it is settled there by some power. But a power settling in a place inclines toward a determinate place: therefore etc.

On the contrary:

1. That body is in all things obedient to the soul: therefore, if that will can move it to every difference of position, and equally to one as to another: therefore the glorified body is not more inclined to one than to another⁵.

2. Likewise, what has an inclination toward one direction, if it be moved toward the opposite, is moved with weariness and pain: therefore, if it were inclined upward and were moved downward, there would be labor and pain in it⁶.

3. Likewise, what seeks one place, if it be set outside it, is made needy and imperfect⁷: therefore, if the glorified body were inclined toward some place according to appetite, either it would be impossible that it be moved from there, or, if it were moved from there, it would be imperfect.

Conclusion

The agility of the glorified body does not incline it toward any determinate place, but is a readiness that it be moved to every place, as the soul wills.

I respond: It must be said that aptitude for motion follows inclination, and inclination is an appetite in respect of perfection⁸, because it exists for the sake of that. Since therefore the glorified body draws the whole account of its existence and nobility and stability from the soul, its inclination is therefore toward the soul, not toward something outside. And since agility follows inclination, and the soul can move it to every difference of position, therefore the body too has an aptitude for every situation. Hence agility does not incline toward any determinate place, as has been proved⁹, but is a readiness that the body be moved to every place to which the soul wills to move it. — And the reasons for this are to be conceded.

To the arguments:

To 1. To that which is objected, that earth predominates; it must be said that, because the appetite of the elements is wholly brought to rest in that body, no element in it seeks its own sphere; and therefore that appetite of earth and its heaviness have been taken away¹⁰. — To what is objected, that the nature is preserved and the vice taken away; it must be said that vice is said of everything that implies imperfection.

To 2. To that which is objected, that it seeks what is more suited; it must be said that this is true if it needs it; but the glorified body needs no place.

To 3. To the last it must be said that the body is settled in every place through the soul, and the soul through God¹¹; and thus it does not need another inclination.

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