Dist. 47, 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/4/d/47/q/bon-sent-IV-d47-a2-q2
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### Article II. *On the fire of the conflagration.*
### Question II. *On the power of this fire, whether it is natural or above nature.*

Secondly it is asked whether the power of that fire is natural, or above nature. And that it is natural, it seems:

1. Because, just as the flooding water naturally destroyed all things, so fire will consume all things; but the power of that water was natural: therefore also that of this fire.

2. Likewise, fire is by nature apt to multiply and to purge and to make subtle, as is evident: therefore if such will be the power of that fire, it is evident, etc.

3. Likewise, if a power above nature be granted to it, it is either *spiritual* or *corporeal*. Not *spiritual*, as it seems, because a spiritual power ought not to be in a corporeal subject, and God does nothing by miracle that is not fitting. If *corporeal*, it is asked: why does it not have it now?

**Contra:**
1. That effect which is called the conflagration and the ending of the world is above nature: therefore the power from which it comes is above nature.

2. Likewise, if it comes about through fire, which is a natural element, it is necessary that it descend; but fire naturally ascends: therefore that it should descend is through a power above nature.

3. Likewise, that fire will have the power of bettering the bodies of the world; but this fire cannot do this: therefore etc. *If you say* that on the contrary it can, by making subtle; *on the contrary:* where there is subtilization, there is also rarefaction; where there is rarefaction, of necessity there is the occupation of a greater place: therefore if that fire will rarefy the other elements, it will necessarily be required that a greater place be occupied: therefore it will be required that the firmament give way, or be broken.

### Conclusio

> *The fire of the conflagration, as to its beginning and its consummation, will act by a supernatural power; but as to its progress, by a natural power.*

**Respondeo:** It must be said that there were some who said that the fire of the conflagration acts *by a natural power*, and that the flooding of the waters was by a natural power. For bodies having an effect upon the moist were able to come together in one sign in such a way that so great an elevation of vapours and multiplication of humours came about; so they say that the stars having the power of inflaming, and bodies receiving that impression, will be able to come together by a natural course, so that so great a fire is gathered as may consume the whole, purge the whole and make it subtle and restore it to a better appearance. — But this position is one of rashness: to place in the courses of the stars that which is determined altogether by divine providence and in the will of God alone, which regards the number of the elect and the merits of persons.

Therefore there is a second position: that it is *altogether from a power above nature*; and in God's miracles a natural reason is not to be sought. — And this position is foolish. For why does it come about through fire rather than through another body, unless there be a power in fire which is suited to that operation?

And therefore the *middle* way is to be chosen, and it must be laid down that one may speak of the conflagration of the fires as to its *inception*, its *progress* and its *consummation*. As to the *inception*, it must be said that it is from a *power above nature*. For that fire should act in a new and unaccustomed way, consuming the rest and so multiplying itself, this would not be unless some new power assisted it; but what that power is, the Lord Himself knows. — But as to the *progress*, which is to purge, to burn, to make subtle, it must be said that it is from a *natural power*. — As to the *consummation*, that the purged things be incorruptible, to change their qualities, this is *above nature*. — The reasons, therefore, proving that it is according to nature proceed by the middle way, as is evident with respect to the act of burning, of purging and of making subtle.

*To 1 and 2.* To that which is objected on the contrary, that it is above nature: it is true as to the *inception*, as the first reason proves; and as to the *consummation*, as the following one. It must nevertheless be understood, on account of the reason, that in acting and multiplying fire naturally descends where it has matter prepared for it; the example is evident, if an extinguished candle be placed beneath a lighted one.

*To 3.* To that which is objected, that there will be no subtilization; it must be said that *subtilization* is spoken of in two ways: either by *dilation* and *rarefaction*, and then the subtilized body occupies a greater place; or by *purification* and the *separation* of the pure from the impure, and this subtilization fire brings about when the thing to be purged is enclosed in a strong vessel; just as the craftsmen of alchemy do, who say that the whole can there be made subtle and purified, so that it comes to the nature of a fifth body; and then the dregs sink to the bottom, and the subtle part floats above. In this manner it will be in the case proposed, because the heaven will be the vessel containing the elements; and therefore they will be purified, and the dregs of the elements will go into hell.

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