Pars 2, Cap. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/5/d/2/q/bon-brev-p2-c2
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### Chapter II. *On corporeal nature as regards its coming-to-be.*

Now corporeal nature is to be considered by us as regards its *coming-to-be*, as regards its *being*, and as regards its *operating*.

Concerning corporeal nature as regards its *coming-to-be*, these things in particular are to be held: that it was produced into *being* in six days, so that *in the beginning*, before any day, *God created heaven and earth*. — But on the first day light was formed; on the second the firmament was made *in the midst of the waters*; on the third day the waters were separated from the earth and gathered *into one place*; but on the fourth day the heaven was adorned with luminaries; on the fifth, the air and the water with flying things and fishes; on the sixth day, the earth with animals and men; *on the seventh day God rested*, not from labour nor from work, since he works even until now,

but from the founding of new species; because he had made all things either in the *like*, as those things which are propagated, or in a *seminal reason*, as those things which are brought into *being* in other ways.

Now the reason for the understanding of the foresaid is this. For since things flow from a first and most perfect principle; and such a principle is *most omnipotent, most wise* and *most benevolent*: therefore it was fitting that they should be so produced into *being* that in their production the foresaid threefold nobility and excellence should shine forth. And therefore the divine operation for producing the world's machinery was threefold in form, namely *creation*, which by appropriation answers to *omnipotence*; *distinction*, which answers to *wisdom*; and *adornment*, which answers to most bountiful *goodness*.

And since *creation* is out of nothing, therefore it was *in the beginning*, before any day, as the foundation of all things and of all times.

Again, because the *distinction* of the bodies of the world is regarded according to a threefold mode, therefore it was made through three days. For there is a distinction of *luminous* nature from the *transparent and opaque*, and this was made on the first day in the division of light from darkness; and there is a distinction of *transparent* nature from the *transparent*, and this was made on the second day in the division of the waters from the waters; and there is a distinction of *transparent* nature from the *opaque*, and this was made on the third day in the division of the waters from the lands. And in these there is implicitly given to be understood the distinction of the celestial and the elemental, according to what will be declared afterward. Thus therefore the distinction had to be made through three days.

And because *adornment* corresponds to distinction, therefore it likewise had to be completed in three days. For there is an adornment of *luminous* nature, and this was made on the fourth day in the formation of the stars, the sun and the moon; and there is an adornment of *transparent* nature, and this was made on the fifth day, on which out of the waters were made the fishes and the birds for the adornment of the water and of the air; and there is also an adornment of *opaque* nature, namely of the earth, and this was made on the sixth day, on which the beasts were made, the reptiles also were made, and there was made too, for the consummation of all things, human nature.

But all these things, although God could have made them in an instant, he nevertheless preferred [to make] through a succession of times: partly on account of the distinct and clear representation of power, wisdom and goodness; partly on account of the fitting correspondence of the days or times and of the operations; partly also, so that, just as in the first founding of the world there had to be made the seed-beds of the works to be done, so there should be made also the prefigurations of times to come. — Hence in those seven days there went before, as it were seminally, the distinction of all the times which are unfolded through the course of the seven ages. And hence it is that to the six days of works there is added a seventh of rest; which day is not written to have an evening, not because that day did not have a night succeeding it, but in order to prefigure the rest of souls, which will never have an end. — But if it were said in another way, that all things were made at once; then all these seven days are referred to the angelic consideration. Nevertheless the first way of speaking is more consonant with Scripture and with the authorities of the Saints, both those who went before and also those who followed blessed Augustine.