Dist. 48, Art. 2, 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/48/q/bon-sent-IV-d48-a2-q1
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### Article II. *On the renewal of the higher bodies.*

Next, as to the second article, inquiry is made concerning the renewal of the higher bodies. And concerning this four things are asked.

First it is asked, whether the supercelestial bodies will be rewarded.

Second, whether they will come to rest.

Third, whether the elements will be renewed.

Fourth, whether plants and animals will be renewed.

### Question I. *Whether the supercelestial bodies will be rewarded.*

As to the first, then, one proceeds thus, and it is shown that the supercelestial bodies will be rewarded.

1. In Isaiah, chapter thirty, one has from the text and the Gloss: *The light of the moon shall be as the light of the sun, and the light of the sun as the light of seven days,* and the Gloss there says, that is, "the sun and the moon shall receive the reward of their labour."

2. Likewise, this seems to follow *by reason:* because God is more inclined to reward than to punish; but "the light of the supercelestial bodies was diminished when man sinned," as the Gloss says there: therefore, with man glorified, it ought to be increased.

3. Likewise, the order in the universe is most fitting: therefore, when one thing which belongs to the perfection of the universe is bettered, it is necessary that the rest which belong to its constitution be bettered; but the supercelestial bodies belong to the constitution of the universe: therefore either the order is corrupted, or, if man is ennobled, it is necessary that they be the more ennobled.

4. Likewise, a dwelling ought to be suited to its dweller: therefore if man, for whose sake the world was made, has been made nobler; then also the whole world: therefore also the noblest bodies of the world.

**On the contrary:** 1. Nothing which perishes will be rewarded; but the heavens will perish: therefore the supercelestial bodies will not be rewarded. The *minor* is clear from the Psalm and from Hebrews, chapter one: *And: Thou in the beginning* etc.; and afterwards: *They shall perish.*

2. Likewise, it seems so *by reason:* because nothing is rewarded except what merits, and nothing merits except what serves voluntarily, and nothing serves voluntarily except what has free choice; but the supercelestial bodies are not such: therefore etc.

3. Likewise, it happens in two ways that one merits from a work: either because it is *done out of charity,* or because it is *laborious;* for by a laborious work one merits *by congruity;* but the supercelestial bodies do nothing out of charity, nor are they moved with labour, since the Philosopher says that "they are moved without labour and pain": therefore etc.

4. Likewise, since the property of the higher bodies is twofold, namely heat and light, and they serve us in respect of both: therefore they ought to be rewarded in respect of both: therefore, since the sun is not rewarded in heat, nor the moon in coldness: therefore neither ought they to be rewarded in greater light.

### Conclusion

> *The heavenly bodies will in some way be rewarded by an increase of light and splendour, inasmuch as man is rewarded in them.*

**I respond:** It must be said that something is rewardable in three ways: in the first way, that which is *of a nature apt to merit,* and this is free choice; in another way, that which is *joined to the one meriting,* as the human body; in the third way, that which is *ordered to him* as to his service. According to this, man is rewarded sometimes in *himself,* sometimes in his *body,* sometimes from *those things which are useful to him;* so also he is rewarded in *himself,* in *his own body,* and also in *the world itself,* which is his dwelling-place. Hence I say that for the supercelestial bodies to be rewarded is nothing else than for man to be rewarded in them, because the Lord will make the whole world more beautiful out of love for man. And therefore, since the supercelestial bodies are rewarded for man's sake, they are rewarded according to that property according to which they are consonant with the glorious bodies; and this is light: and therefore they will be increased and will grow in light and splendour, as the first arguments prove.

**To the arguments to the contrary:**

*1.* To that, then, which is objected, that they will perish; it must be said that the text itself *consequently* explains it: *as a garment thou shalt change them, and they shall be changed;* therefore they are not said to *perish* because they cease, but because they are made more beautiful and are renewed.

*2.* To that which is objected, that they do not have will; it must be said that they do not merit *properly,* but man merits and is rewarded in them.

*3.* To that which is objected, that they do not labour; it must be said that *labour* is spoken of in two ways: in one way *properly,* and thus a penal work is called labour, and in this way neither the supercelestial bodies nor the good Angels labour; in another way *commonly,* and thus any service is called labour, in which manner the Angels are said to labour in the vineyard of the Lord and about us, because they serve us; and so too the heavenly bodies.

*4.* To the last, why they are not rewarded in heat, it is clear: because they ought to be rewarded in those properties which are suited to our bodies and conduce to our glory.