Dist. 49, Part 2, 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/49/q/bon-sent-IV-d49-p2-s1-a2-q2
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### Question II. *Whether the dowries of the body are equally in all.*

Secondly it is asked whether the dowries of the body are equally in all, or according to more and less. And that they are *equally*, it seems:

1. Because more and less is said by a lesser and greater admixture of the contrary, since there alone is the highest degree, where nothing is admixed of the contrary; but all the dowries in all the Blessed have nothing admixed of the contrary: therefore in all they are equally.

2. Likewise, it seems concerning *impassibility*: because on First Corinthians fifteen, on that text: *One glory* etc.; the Gloss: «They will rise in differing glory; but this they will have *in common*, that they will be incorrupt»: this *common* thing, therefore, is either called common according to *equality*, or according to *more and less*. If according to *more and less*, then likewise also the glory; but glory is not said according to *more and less*: therefore according to *equality*.

3. Likewise, one body is not called *more subtle* than another, except because it can penetrate something which the other cannot; but any glorified body whatever will be able to penetrate every body: therefore etc.

4. Likewise, that is *more agile* which can be moved more swiftly; but «as swiftly as the spirit shall will, there *forthwith* will the body also be», as Augustine says in *On the City of God* twenty-two: therefore each one is agile in the highest degree. From a like argument, then, let it be argued concerning *brightness* and the others.

**On the contrary:** 1. First Corinthians fifteen: *One is the brightness of the sun* etc.: if therefore the brightness differs, by parity of reasoning the other dowries also.

2. Likewise, the dowries of the soul are according to more and less, as was shown above, because one sees more freely than another: therefore the dowries of the body also.

3. Likewise, the soul which has served and merited more has more excellent dowries: therefore also the body, through which the soul served God and merited more, ought likewise.

### Conclusion

> *The dowries of the body will be in different persons according to more and less, and as more perfect and less perfect.*

**I respond:** It must be said that the dowries in the bodies of the Blessed are according to more and less, and more perfect and less perfect in different persons.

For the understanding of this it must be noted that certain things receive more and less through the *non-admixture of the contrary*, as for instance when each of the contraries is some nature, as white and black. Certain things receive more and less through *approach toward completion*, as are those things whose opposites are privations, as good and luminous. I say therefore that the dowries of the body receive more and less through *approach toward the terminus*, not through the admixture of a contrary. — And through this the solution to the first is clear.

Again, it must be noted that among things receiving more and less there are certain ones which state a *privation* together with a *position*, as *impassible*, which states a power for not suffering, and states the privation of suffering; likewise *subtle* and *agile*. And I say that as regards the *privation*, since it deprives wholly and universally, it does not receive more and less; but as regards the *position*, which is not in the highest degree, it does receive more and less. — And through this the following arguments are clear.

But as to what is said, *forthwith* etc., it must be understood as *without delay*, not because suddenly, but on a sudden.

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