Dist. 49, Part 2, Art. 3, 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-s2-a3-q2
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### Question II. *Whether the glorified body is palpable to a touch that is not glorified.*

Secondly it is asked about subtlety by comparison with our act; and it is asked whether the glorified body is palpable to a touch that is not glorified. And that it is, seems so.

1. Luke, last chapter: *Handle and see, for a spirit hath not flesh and bones.*

2. Likewise, Gregory in a homily: "It was palpable through the truth of its nature and subtle through the effect of spiritual power."

3. Likewise, it seems so *by reason*: because in the glorious body there will be the truth of flesh and bone; but flesh is soft, and bone hard; but hard and soft are objects of touch: therefore etc.

4. Likewise, a glorious body can alter sight: therefore by the same account it can alter touch.

**On the contrary:** 1. Gregory: "What is handled must necessarily be corrupted"; but a glorious body is incorruptible: therefore it is also impalpable.

2. Likewise, John Chrysostom in a certain homily: "It is worth asking how an incorruptible body was tangible to a mortal hand; but do not be troubled; it was a matter of condescension."

3. Likewise, it seems so *by reason*: because everything that is perceived by touch is perceived either through *resistance* or through an *active quality*, as cold air is perceived; but a glorious body cannot be perceived through *resistance*, because nothing resists it; nor through an *active quality*, because no such alteration remains there: therefore in no way.

4. Likewise, touch is most of all material; but that body is spiritual: therefore etc.

### Conclusion

> **Conclusion.** *A glorious body can present itself as tangible and can also not present itself, that is, lie hidden.*

**I respond:** It must be said that when I say *tangible*, I say two things, namely that it can *alter sense*, and this belongs to perfection; and that it *cannot lie hidden from our touch*, and this belongs to imperfection. And because what belongs to perfection will remain, and what belongs to imperfection will be taken away; therefore I say that the glorious body can present itself as tangible and can not present itself, that is, lie hidden; and it has this according to diverse conditions. For it *can be touched*, because it can resist one who pushes against it, since it is a true body, not empty or phantastic; it *can lie hidden*, because it can penetrate the organ of touch. The *first* it has through the power of nature, the *second* through the effect of spiritual power. And these two are contrary in us, but not in that body. — Therefore the reasons are to be conceded, that it can be touched.

**To the arguments on the opposite side:**

*To 1 and 2.* To that which is objected, that what is handled is corruptible; it must be said that this is true of what is subject to touch, but that body was not; and therefore it was a matter of condescension.

*To 3.* To that which is objected concerning resistance, I say that the touching body does not resist by touching, but rather the reverse; and although nothing can resist a glorious body, that body nevertheless can resist others; as is plain, because it is agreed that it can lift up a stone in its hand.

*To 4.* To the last the answer is plain: because the body is not made so spiritual that the truth of flesh and bone is not preserved in it.

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