Dist. 44, Part 1, Art. 1, Q. 1
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/4/d/44/q/bon-sent-IV-d44-p1-a1-q1
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### Article I. *What rises again in the human body.*

Concerning the first, two things are asked. First it is asked, what rises again as regards need. Second, what rises again as regards superfluity.

### Question I. *Whether the humors rise again.*

As regards the first, then, it is asked whether the humors rise again. And that they do not, it seems:

1. Because nothing will rise again except what is of the truth of human nature; but the humors are not of the truth of human nature, since they are daily changed and restored and lost: therefore etc.

2. Likewise, if a humor rises again and is of the truth of human nature, then it must rise again wholly: therefore the whole of the blood which goes out of a man through phlebotomy, or in another way, will rise again; but this would generate unseemliness: therefore etc.

3. Likewise, what does not live ought not to rise again, since resurrection is unto life; but the humors do not live: therefore etc.

4. Likewise, nothing ought to rise again in the body which has not some use; but the humors are [there] for the restoration of what is lost, which is not [the case] in the risen body: therefore etc.

5. Likewise, nothing will rise again except what is consonant with the quality and nature of the rising body; but the rising body will be luminous and impassible, whereas the humors are fluid and changeable: therefore etc.

**On the contrary:**

1. What is of the constitution of the body will rise again in it; but the humors are of this kind: therefore etc. Whence Augustine: «The body is composed of *official* members, the official [members] of *similar* [parts], the similar [parts] of *humors*, the humors of *foods*, the foods of *elements*»: therefore the humors stand in a more immediate relation to the body than the elements do: if therefore the latter rise again, so also do these.

2. Likewise, what is of the perfection of the body will rise again in it; but the humors are of this kind, since complexions are distinguished according to the humors: therefore etc.

3. Likewise, this is seen [thus]: because the medium and disposition for uniting the soul to the body will rise again in it; but the blood is of this kind, and this is clear by authority, in Deuteronomy twelve: *Their blood [is] for the soul*; the Gloss: «There is something vital in the blood, and through it especially the soul is united to the flesh».

4. Likewise, this same thing is seen *by reason*: because the spirit is the medium *for uniting* the soul to the body; but the spirit, as the physicians say, is generated from the humors; and this same thing is clear *by example*: because, no injury having been done to the body, if all the blood went out, at once  the soul would depart: if therefore the humors are the medium and ground of uniting: therefore it is necessary that they rise again.

5. Likewise, if they will not rise again, since humors of this kind fill the body, [the body] will rise empty and imperfect, and thereby deformed; but this is unseemly in the Blessed: therefore etc.

6. Likewise, in the Sacrament of the altar the wine is converted into true blood; but this would be impossible unless the blood had risen again in Christ; but if it rose again in him, [it rose] also in every other: therefore etc.

### Conclusion.

> *The complexional moisture and the humors will rise again.*

**I respond:** It must be said that, as the physicians say, *humor* and *moisture* differ. For *humor* is so called insofar as it is in the veins; but *moisture*, insofar as it is directed outside the veins and is outside the veins, and insofar as it is derived from them to the members. For Avicenna distinguishes between *humor* and *moisture* and says that *humor* is so called insofar as it is in the veins, but *moisture* insofar as it is derived from the veins to the members; and this in a threefold state: either in the *first egress* from the veins, and thus it is called *dew* (*ros*), namely the moisture which is in the openings of the small veins; or insofar as it begins to advance *further* and to whiten, and thus it is called *cambium*; or insofar as it is now *whitened* and nourishing in act, and thus it is called *gluten*. — But this distinction of moisture is reduced to two members, namely to *nutrimental* moisture, and this comprises *dew* and *cambium*; and *complexional* [moisture], and this is *gluten*, which is of the complexion of the like member, in which is the third species of *hectic* [fever]. — And the *nutrimental*, since it regards state and need, will not rise again; but the *complexional* moisture without doubt will rise again.

But what shall we say of the *humors*, since they are flowing and are not of the substance of the member nor of the radical complexion? It must be said that without doubt they will rise again; since the wine is converted in the Sacrament of the altar into the blood which was poured out for the remission of sins, and this is blood having the species of blood. Whence I do not see how truly the blood did not rise again in Christ; and if this, then by parity of reasoning also in every other. And *besides*, will not the veins remain empty? And that this is true, that the blood rises again, is had in the sermon of Saint Ambrose On the Martyrs: *Worthy and fitting.* And therefore it must be said that the humors will rise again. — And the reasons for this are to be conceded.

*To 1 and 2.* To that which is objected, that they are not of the truth of human nature; it must be said that something is of the *truth of human nature* in three ways: either as regards *necessary being*, like the principal members; or as regards *whole and complete being*, like those [parts] which contribute to the perfection of the body; or as regards *decorous being*. The first it is *necessary* to rise again according to *totality*; but as for those in the second and third [way], it is *fitting* to rise again according to that in respect of which they contribute to *completion and comeliness*. And since the humors contribute to fullness and integrity, they will rise again in as great a quantity as befits the body. — And through this the second [objection] is answered, since it is not necessary that the whole of the blood which we emit by bloodletting rise again, but [only] as much as is fitting. Likewise concerning the flesh, «which flows and flows back», judgment is to be made.

*To 3.* To that which is objected, that they do not live; it must be said that to live belongs to something in three ways: either because it *receives* the influence of life, or because it *disposes* toward life, or because it has its *origin* and conservation from the *act of life*. In the first way the corporeal substance and the flesh are given life; in the second way the spirit and the humor live; in the third way the hair and also the nails [live]; and since all these have a connection with life, they will all rise again.

*To 4.* To that which is objected, that they have no use; it must be said that this is false, rather they do have a use, namely to *dispose the body itself toward life*; but now they have a further use, namely *to restore*, and this they have because they are generated anew; and this [use] they will not have there.

*To 5.* To that which is objected, that they are not consonant with the luminous and impassible body; it must be said that, just as flesh and bone according to the present state are not consonant, but will be sublimed and subtilized; so it is to be understood of the humors and of all the interior members.