Dist. 2, Part 2, Art. 1, 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/2/q/bon-sent-II-d2-p2-a1-q2
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### Question II. *Whether the empyrean heaven influences these lower things.*

Secondly it is asked concerning the empyrean as to the power of [its] influence. And it is asked whether the empyrean influences these lower things, or not. And that [it does] so, it seems.

1. In everything created which is perfect and complete there is substance, power, and operation: therefore [also] in the empyrean itself. If therefore it has power, it either operates on what is above, or on what is alongside, or on what is below. Not on what is above — that is plain; nor on what is alongside, because it itself is above all bodies: therefore it seems that through that power it influences what is below; or [else] its power and substance will be idle, which is plainly unfitting.

2. Likewise, all bodies were made for the service of man, whence «we are in a certain way the end of all the things which exist»: therefore if the empyrean is anything, in some respect it serves man; but it would not do this unless it influenced something into these lower things: therefore etc.

3. Likewise, the higher in position some body is, the nobler it is among bodies, and the nobler, the more powerful and better, and the more powerful and better, the more efficacious in acting and influencing: if therefore the empyrean heaven is the highest, then it seems that it is most of all influencing into these lower things.

4. Likewise, the greater the light is, the more it diffuses and multiplies itself: if therefore the empyrean among bodies is most of all luminous, then [it is] most of all diffusive; but that light is not deprived of the efficacy of vivifying and conserving, just as neither [is] the light of the firmament: therefore it seems that the empyrean influences these lower things more.

**On the contrary:**

1. The influence of a celestial body consists chiefly in the diffusion of light and heat; but the empyrean does not heat, nor does it irradiate these lower bodies: therefore it seems that there is no influence of the empyrean into these lower things.

2. Likewise, the bodies which are below the firmament influence sufficiently for the vivification and generation to be done in these lower things: therefore «if nature does nothing in vain», it seems that the influence of another heaven is null, since it is of no opportuneness.

3. Likewise, the influence of a heaven ought to be conformed to that from which it is, and ought nonetheless to be conformed to that by which it is received; but the empyrean heaven is

incorruptible, uniform, most quiet, deputed to the state and rest of glory; but these [things] which are below have wholly opposite conditions: therefore it seems that it has in no way [the property] to influence over the lower bodies.

4. Likewise, if it influences over bodies, then [it does so] either toward a nobler effect than the influence of the eighth sphere is, or toward a *less noble*, or toward the *same* effect. Toward the *same* — [that] is not *fitting*; toward a *less noble* — [that] is not *becoming*, since that body is nobler; toward a *more noble* — [that it] *cannot*: therefore in no way does it influence. *Proof*: that it *cannot* [influence] toward a more noble [effect], seems [so]. For, as the philosophers hold and the natural scientists commonly maintain, the influence of a heaven is operative toward the production of the sensible soul; but above the sensible soul there is only the rational [soul], and this is subject to no body, indeed is from a pure creation: therefore in no way can there be an influence more eminent than over the sensible soul; and over this the starry [heaven] influences sufficiently with the things which are below: therefore it seems that there is no influence of the empyrean existing above. *If you say* that it influences not by reason of the soul in itself, but by reason of the disposition on the part of the body; *on the contrary*: the rational soul is united by means of the sensitive and vegetative power, and the body is disposed for the reception of the soul by means of an equal complexion and a threefold spirit, namely vital, natural, and animal; and into all these the starry heaven influences sufficiently: therefore the same [conclusion] returns as before.

### Conclusion

> The empyrean heaven has some influence into the lower bodies.

**I respond:** It must be said that concerning this there was a twofold opinion.

For some said that the empyrean heaven influences these lower things, and [with] a most noble influence. — For since it is a body, its *influence*, if it has any, must necessarily be corporeal. *Again*, since it is the most excellent among the celestial bodies, it influences over the noblest bodies, and such are human bodies, which are ordered to the noblest form, namely the rational soul, which demands a greater and nobler disposition in its matter. Since therefore the nature of light disposes toward life, and life is threefold according to the threefold difference of the soul, differing in grade and dignity; God founded three heavens ordered among themselves in grade and dignity, not only of nature but also of influence, so that the *starry* heaven of itself is ordered to the conciliation of the elements, to the reception of the vegetable [soul], the *crystalline* to the reception of the sensible, but the *empyrean* to the reception of the rational.

And this indeed seems reasonable not only by reason of the *order of influence*, but also by reason of the *conformity of nature*. For the empyrean heaven is the place of spiritual substances, the place also of glorified bodies. And since the suitability of the place to what is located [there] is either manifest or hidden, the influence of that heaven seems to be consonant with our bodies and friendly to [our] souls, not by reason of itself, but by reason of their bodies, which perfect and inform [them].

But there was another opinion concerning this wholly contrary to that one, which said that of the empyrean heaven there is no influence at all into these lower things, because bodies do not have influence except according to the order of the Creator, regard being had to the end. Since therefore the empyrean was founded for the perfection of the universe, and that it might be the place of the Blessed, therefore that region and [its] light is remote and hidden from us, just as also is glory itself, which through grace we await and love and believe, although we do not see [it]. And therefore they say that the empyrean is not for the service of man in the present, but for perpetual service; nor is it bettered, but uniformly subsists in its dignity. And therefore the reasons adduced to show an influence into these lower things, according to these [men], do not hold, because the ordination of that body to another office, according to the dictate and command of the Creator, does not admit such an influence; and this alone dissolves all those reasons.

Each of these opinions is sufficiently probable; but which is the truer does not plainly appear. For who knows whether God gave to that heaven this hidden influence over our bodies both by reason of [its] nobility and by reason of conformity? This is not, as I believe, easy to refute, neither by the force of authority nor by the efficacy of reason. *Again*, what is the necessity of this influence, neither reason nor authority makes manifest, since the influence of the other lower bodies seems sufficiently to suffice. — Therefore, declining wholly to neither part, it seems it must be said that, since the empyrean heaven is the first thing created among bodies, which is the greatest in *mass* and *power*: because it is greatest in *mass*, it locates all bodies by encompassing and containing [them]; because [it is] greatest

in *power*, it vivifies and conserves the rest by its influence. Omitting therefore that influence which it is said to have over human bodies, it can be maintained that it has some effect and some influence over the lower bodies, as the first thing created [influences] over the things following. And the reasons adduced for this are to be granted.

1. 2. To what then is objected concerning the influence of light and heat, it must be said that the influence of light can be twofold: either *manifest* or *hidden*. *Manifest* influence is through a transparent body, especially when it is perceived by sense. *Hidden* influence is not only through a transparent body but also through an opaque one, just as the power of the stars is in the minerals which lie hidden under the earth. — Or it can be said that there is a *mediate* and an *immediate* influence; and it is possible that the influence of the starry heaven is strengthened by the help of the light of the higher heavens, and derives the power received from above and transmits it to these lower things; and it seems to us to be proper to them, although it is not proper [to them], but also from another. — And through this another [point] is clear, that the power of the lower heavens is not a sufficient cause except by the help of the higher ones.

3. To what is objected concerning conformity, it must be said that the nature of the spirit, which disposes toward life, is conformed to the celestial light itself as to purity; and by this reason it is born to receive; but it is not necessary to be consonant in all [respects].

4. To what is objected, whether toward a nobler effect; it must be said, according to the first opinion, that [it influences] toward a nobler effect, because toward the generation of the spirits which are the disposition for the reception of the rational soul. — And if you object that there are no others than those which dispose toward the sensible [soul]: it must be said that, although they are not wholly other according to form, yet they are purer and born to minister to more excellent and nobler powers, according to which reason also the complexion and organization both of the human body and of the brute [body] must be nobler. — Yet it can be maintained that they influence toward the same effects, nor does either of them become superfluous, because the power and influence of the lower heaven is aided by the power of the higher, and the power of the higher operates by means of the power and influence of the lower; therefore neither becomes superfluous, but for these lower things to be conserved and perfected the power of both concurs.

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