Dist. 17, Art. 2, Q. 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/2/d/17/q/bon-sent-II-d17-a2-q2
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### Question II. *Whether the body of Adam was constituted from a purely elemental nature.*

Secondly, it is asked whether the body of the first man was constituted of a purely elemental nature, or whether together with the elemental nature there concurred a celestial nature in his constitution. And that together with the elemental there concurs a celestial nature in the constitution of the human body, it seems:

*To the contrary [side affirming celestial nature].*

1. *First*, by Augustine *on Genesis according to the letter*, who says that the soul, by the mediation of light, vivifies and administers the body; and the same is the opinion of Avicenna. If therefore the human body has been so fashioned that it is born to be vivified by the soul, it seems that there concurred in its constitution the nature of light; and this is the celestial nature: therefore etc.

2. Likewise, the Philosopher in book sixteen *On Animals* says that in us there is "an igneous heat and a celestial heat, which indeed is the vital heat"; but an accident does not exist without a substance: therefore the celestial nature pertains to the constitution of our body.

3. Likewise, it is impossible that contraries come to conformity and unity except through some one thing which is elevated above contrariety; for if that thing had contrariety, it would rather cause discord than reconcile. If therefore the corporeal nature elevated from contrariety is none other than the celestial nature, and in a body able to be vivified it is necessary that contrary elements be reconciled to the highest degree: therefore it seems that the celestial nature was in the constitution of the first man.

4. Likewise, every body, by mediation of the rational soul, is in some manner able to be beatified; but they do not attain to beatitude through the soul, except those which are united to it; yet no bodies are joined to it, except those which are of the constitution of its body: therefore it seems that the body of the first man was constituted not only of an elemental nature, but also of a celestial nature.

5. Likewise, in every organ of every sense some one of the simple bodies dominates, as Augustine shows *on Genesis according to the letter*: since therefore there are five senses in man, it seems that five bodies are of his constitution: therefore not only the elemental but also the celestial nature.

6. Likewise, there is order in ascending and in descending, so that from the lowest one arrives at the highest through means, and conversely; but spiritual substance is at a maximum distance from corporeal and opaque nature, and at less from perspicuous nature, and at still less from luminous nature, which is the celestial nature: therefore it seems that neither could the body be united to the soul, nor the soul to the body, except by the mediation of the nature of light; it seems therefore that the body of the first man was constituted not only of the elemental but also of the celestial nature.

**On the contrary:**

*Foundations.*

1. From no bodies is a mixed body constituted, except such as can act and be acted upon by one another; and these alone are such as have contrariety: since therefore the nature of the fifth body is such that it does not have contrariety, it does not seem that it comes to the constitution of a mixed body: therefore neither to the constitution of the body of the first man.

2. Likewise, nothing comes to the constitution of a mixture except a body which is miscible; but the miscible is nothing but a body that is rarefiable and condensable, and every such body is corruptible, whereas the nature of the fifth body is incorruptible: therefore it could not come to the constitution of the human body.

3. Likewise, the human body according to its whole self is propagable, and therefore according to its whole self it is generable and corruptible by nature; but the nature of the fifth body does not admit generation nor corruption: therefore it does not seem to be of the constitution of the human body.

4. Likewise, if it is of the constitution, I ask, whence is that nature taken; for either from *heaven* or from *earth*. If from *heaven:* then it seems that from heaven itself there happens a setting-apart of certain parts when a man is generated. If from *earth;* but *on the contrary:* nothing is of the earth which is not born to be produced from it; but the nature of the fifth body is not born to be produced from the nature of any element: therefore that nature cannot be taken either from heaven or from earth: therefore it is not of the constitution of the human body. *If you say* that it comes from heaven by the emission of rays, this does not seem fitting, because it is impossible for a ray to be separated from its origin; it is also impossible for it to come to the constitution of another, since light in a medium is by way of species and image, which in no way come to the constitution of any natural thing.

5. Likewise, if the nature of the fifth body comes to the constitution of the body of man, I ask, what becomes of it when the human body is dissolved. For either it tends *upward*, or remains in its proper nature *downward*, or *is corrupted into some element*. But into *any element* it cannot *yield*, since by nature it is incorruptible. To remain *downward* in its proper nature does not suit it, since its proper place is to be in the circumference, not in the center. If it tends *upward:* then it seems that the space of the celestial orbs is at times enlarged or condensed. *But if you say* that it yields to the constitution of another body and is not corrupted; since therefore from the body of man worms and toads and serpents are generated, the nature of the fifth body would be placed as belonging to the constitution of worms, as to the constitution of men.

6. Likewise, I ask on account of what the nature of the fifth body comes to the constitution of the human body; for either because of *mixture*, or because of *animation*, or because of *sense*, or because of *intellect*. If because of *mixture:* then it would be of the composition of any mixture whatsoever. If because of *animation:* then it would be of the nature of any plant whatsoever. If because of *sensification:* then it would be of the nature of any brute animal whatsoever. If therefore it comes, this is on account of the *intellect alone*. *But on the contrary:* "the intellect is the act of no part of the body": therefore so far as itself is concerned, it does not demand its body to be composed of a celestial nature any more than of an elemental.

> **Conclusion.** The nature of the fifth body does not come to the constitution of the human body according to substance, but according to virtue and through a certain conformity.

**I respond:** For the understanding of the foregoing, it must be noted that concerning this there is a threefold manner of speaking.

*Opinion 1.* For some have wished to say that the celestial nature comes to the constitution of the human body as an *element*, on the ground that the celestial nature is no other than the nature of *fire;* and therefore, since it is established that fire comes to the constitution of the human body, they say that the human body is constituted from a celestial nature. This nature of fire, however, although, insofar as it is mingled with others, has acting and being acted upon, and being corrupted and generated — and this insofar as it is here below; yet insofar as it is in its own sphere, it has tranquillity and quiet, and admits neither corruptions nor foreign impressions. And they fortify this position of theirs by the words of Augustine, who denies that there is a fifth body beyond the four bodies of the world. — *It is disproven.* But this position openly contradicts the philosophical and common way, which beyond the four bodies of the world posits a fifth essence, elevated above all contrariety; which is highly reasonable, as was shown above, in distinction fourteen. Nor does the opinion of Augustine contradict this, if it be rightly understood, as has been there expounded.

*Opinion 2.* Therefore others have otherwise wished to say that the celestial nature comes to the constitution of the human body, not as one of the elements, but as a *mean* binding all the elements together and reconciling them. And they say that this is required by the dignity of the human complexion, through which the human body in its first constitution had the elements in optimal reconciliation; it also had a fitness for this, that after the consummation of merit it might dwell in the celestial mansion. And thus it had to have a *celestial* and an *elemental* nature in its constitution: *elemental* on account of the state of the way, in which it was fitting for it to have a passible body; *celestial* on account of the state of the homeland, in which it was fitting for it to have a clear and impassible body. And just as in the state of the way the elemental nature predominates, so in the state of the homeland it will be the reverse. — *It is not proved.* But this, although it seems to be sufficiently probable a saying, has nonetheless no small difficulty, as to how that nature of the fifth body, since it is incorruptible and lacking contrariety, can come into commixture with the other elements. *And again*, if it comes, whence it comes and into what it yields, is difficult to assign.

*Opinion 3, with distinction.* And therefore there is a third manner of speaking, namely, that of the celestial nature one may speak in two ways: either according to *property*, or according to *conformity*. — According to *property*, *First member of the distinction.* the celestial nature is said to be the nature of the fifth body, which is so *perfect* in its form that it in no way has an appetite for another formation, so *active* that it can in no way suffer or be corrupted; and such is the nature of the orbs and stars and firmament. *Conclusion 1.* And this does not come to the constitution of the human body according to *substance* and truth, but only comes according to *virtue*, since the virtue of the stars and orbs by its influence brings about the reconciliation of the elements, which come to the constitution of the human body according to the *thing*, while the action of the elements has its rule and direction from the influence of the higher bodies. — *Second member.* In another way the celestial nature is spoken of according to *conformity;* and thus it is taken *broadly*, and there is called a celestial nature whatever is conformed to heaven in *subtlety* and in *clarity* and in a certain *elevation* from contrariety. And in this manner the *spirits*, which are of the constitution of the living body, and most of all of man, are said to be of a celestial nature on account of their subtlety and luminosity, and on this account also, that they have an elevation from the nature of contrariety, while they arise from the commixture of the elements in a certain harmony and consonance. And since in the human body, as will appear below, there is greater harmony than in any other mixed body; hence it is that its heat and spirits and complexion are more conformed to the celestial nature. *Conclusion 2.* And in this manner, taking the nature of light or the celestial nature *broadly* or according to conformity, it enters the constitution of the human body according to *virtue* more than the constitution of any other mixture, on account of the equality and dignity of the human complexion. According to *truth*, however, both the spirits and the heat which are said to be of a celestial nature, are of an elemental nature, because they are lost and restored, as the natural philosophers expressly say.

According to this third way, which is more probable and more straightforward, the response to the question proposed is plain, and the response to the objections is also plain. For the reasons showing that the nature of the fifth body does not come to the constitution of the human body speak of the celestial nature *properly* so called, which is incorruptible and unalterable and immiscible; and therefore it is not miscible into the constitution of a third [thing]. But the reasons brought to the contrary side proceed either of the celestial nature said according to *conformity*, as do the first two authorities; or, if they conclude concerning the nature of the fifth body *properly* so called, they do not show that it comes to the constitution of the human body according to *substance*, but according to *virtue*. Otherwise they do not conclude, as is plain by going through them one by one.

**Solution of the opposing arguments:**

*Solution of the opposing arguments.*

*To 1.* For to that which is first objected concerning light, it must be said that there is the light of the *fifth body*, the *igneous* light, and the light *generated* from the equality of the complexion, or *arising* therefrom; and this is that light which makes the body *Threefold light.* able to receive life; the others, by no means.

*To 2.* To that which is objected concerning heat, it must be said that the heat is not called *celestial* because it is in a celestial nature as in a subject — for that nature is neither hot nor cold — but because it is from a celestial nature according to due proportion, so that it tends to preservation; and such heat is in the human body. But from this it does not follow that the celestial nature comes to the constitution of the human body according to *substance*, but only that it *influences*.

*To 3.* To that which is objected concerning the reconciliation [of contraries], the response is already plain, because what comes *within* does not reconcile, but it suffices for reconciling to influence from *without*.

*To 4.* To that which is objected concerning beatification, it must be said that bodies are said to be beatified in man *Note.* not by *truth*, but by *conformity;* and therefore from this it does not follow that the celestial nature is of the constitution of the human body according to *truth*, but it suffices that it be according to *conformity*, so that something conformed to it should answer in the human body.

*To 5.* To that which is objected concerning the five senses, it must be said that, as the same Augustine says, one element dominates in two, as water under the notion of vapor dominates in smell, and under the notion of moisture dominates in taste, as he himself says in the third book *On Genesis*.

*To 6.* To that which is objected concerning order, it must be said, *Note.* that, although the celestial nature is more excellent among the simple bodies considered in themselves, nevertheless it does not excel in degree in comparison to the further form to be received; but this is the order, that the *elemental* form is united to the soul by mediation of the form of *mixture*, and the form of *mixture* disposes to the form of *complexion*. And since this latter, when it is in equality and harmony, is conformed to the celestial nature, therefore it is fitted for the reception of the most noble influence, namely of life. And thus in the union of the soul to the body the right order is preserved. Great also is the dignity of the human body on account of the great harmony and proportional conjunction of its parts, by reason of which in the state of the *wayfarer* it is made conformed to the celestial nature; and in the state of the *comprehensor* it will be perfected by God, not only that it be conformed, but also that beyond the celestial nature it be *exalted* and *sublimated*, so that to it most especially befits the habitation of the empyrean heaven.

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