Of the Subtlety of the Bodies of the Blessed

Of the Subtlety of the Bodies of the Blessed — St. Thomas Aquinas asks: Whether subtlety is a property of the glorified body?; Whether by reason of this subtlety a glorified body is able to be in the same place with another body not glorified?; Whether it is possible, by a miracle, for two bodies to be in the same place?; Whether one glorified body can be in the same place together with another glorified body?; Whether by virtue of its subtlety a glorified body will no longer need to be in an equal place?; Whether the glorified body, by reason of its subtlety, will be impalpable?.

We must now consider the subtlety of the bodies of the blessed. Under this head there are six points of inquiry:

Article 1: Whether subtlety is a property of the glorified body?

It is written (1 Cor. 15:44): "It is sown a corruptible body, it shall rise a spiritual," i.e. a spirit-like, "body." But the subtlety of a spirit surpasses all bodily subtlety. Therefore the glorified bodies will be most subtle.

Further, the more subtle a body is the more exalted it is. But the glorified bodies will be most exalted. Therefore they will be most subtle.

Subtlety takes its name from the power to penetrate. Hence it is said in De Gener. ii that "a subtle thing fills all the parts and the parts of parts." Now that a body has the power of penetrating may happen through two causes. First, through smallness of quantity, especially in respect of depth and breadth, but not of length, because penetration regards depth, wherefore length is not an obstacle to penetration. Secondly, through paucity of matter, wherefore rarity is synonymous with subtlety: and since in rare bodies the form is more predominant over the matter, the term "subtlety" has been transferred to those bodies which are most perfectly subject to their form, and are most fully perfected thereby: thus we speak of subtlety in the sun and moon and like bodies, just as gold and similar things may be called subtle, when they are most perfectly complete in their specific being and power. And since incorporeal things lack quantity and matter, the term "subtlety" is applied to them, not only by reason of their substance, but also on account of their power. For just as a subtle thing is said to be penetrative, for the reason that it reaches to the inmost part of a thing, so is an intellect said to be subtle because it reaches to the insight of the intrinsic principles and the hidden natural properties of a thing. In like manner a person is said to have subtle sight, because he is able to perceive by sight things of the smallest size: and the same applies to the other senses. Accordingly people have differed by ascribing subtlety to the glorified bodies in different ways.

For certain heretics, as Augustine relates (De Civ. Dei xiii, 22), ascribed to them the subtlety whereby spiritual substances are said to be subtle: and they said that at the resurrection the body will be transformed into a spirit, and that for this reason the Apostle describes as being "spiritual" the bodies of those who rise again (1 Cor. 15:44). But this cannot be maintained. First, because a body cannot be changed into a spirit, since there is no community of matter between them: and Boethius proves this (De Duab. Nat.). Secondly, because, if this were possible, and one's body were changed into a spirit, one would not rise again a man, for a man naturally consists of a soul and body. Thirdly, because if this were the Apostle's meaning, just as he speaks of spiritual bodies, so would he speak of natural [animale] bodies, as being changed into souls [animam]: and this is clearly false.

Hence certain heretics said that the body will remain at the resurrection, but that it will be endowed with subtlety by means of rarefaction, so that human bodies in rising again will be like the air or the wind, as Gregory relates (Moral. xiv, 56). But this again cannot be maintained, because our Lord had a palpable body after the Resurrection, as appears from the last chapter of Luke, and we must believe that His body was supremely subtle. Moreover the human body will rise again with flesh and bones, as did the body of our Lord, according to Lk. 24:39, "A spirit hath not flesh and bones as you see Me to have," and Job 19:26, "In my flesh I shall see God," my Saviour: and the nature of flesh and bone is incompatible with the aforesaid rarity.

Consequently another kind of subtlety must be assigned to glorified bodies, by saying that they are subtle on account of the most complete perfection of the body. But this completeness is explained by some in relation to the fifth, or heavenly, essence, which will be then predominant in them. This, however, is impossible, since first of all the fifth essence can nowise enter into the composition of a body, as we have shown above (Sent. D, 12, qu. 1). Secondly, because granted that it entered into the composition of the human body, it would be impossible to account for its having a greater predominance over the elemental nature then than now, unless---either the amount of the heavenly nature in human bodies were increased (thus human bodies would not be of the same stature, unless perhaps elemental matter in man were decreased, which is inconsistent with the integrity of those who rise again)---or unless elemental nature were endowed with the properties of the heavenly nature through the latter's dominion over the body, and in that case a natural power would be the cause of a property of glory, which seems absurd.

Hence others say that the aforesaid completeness by reason of which human bodies are said to be subtle will result from the dominion of the glorified soul (which is the form of the body) over the body, by reason of which dominion the glorified body is said to be "spiritual," as being wholly subject to the spirit. The first subjection whereby the body is subject to the soul is to the effect of its participating in its specific being, in so far as it is subject to the soul as matter to form; and secondly it is subject to the soul in respect of the other operations of the soul, in so far as the soul is a principle of movement. Consequently the first reason for spirituality in the body is subtlety, and, after that, agility and the other properties of a glorified body. Hence the Apostle, as the masters expound, in speaking of spirituality indicates subtlety: wherefore Gregory says (Moral. xiv, 56) that "the glorified body is said to be subtle as a result of a spiritual power."

This suffices for the Replies to the Objections which refer to the subtlety of rarefaction.

Article 2: Whether by reason of this subtlety a glorified body is able to be in the same place with another body not glorified?

Boethius says (De Trin. i): "Difference of accidents makes distinction in number. For three men differ not in genus, nor in species, but in their accidents. If we were to remove absolutely every accident from them, still each one has a different place; and it is quite conceivable that they should all occupy the same place." Therefore if we suppose two bodies to occupy the same place, there will be but one body numerically.

It cannot be maintained that a glorified body, by reason of its subtlety, is able to be in the same place with another body, unless the obstacle to its being now in the same place with another body be removed by that subtlety. Some say that in the present state this obstacle is its grossness by virtue of which it is able to occupy a place; and that this grossness is removed by the gift of subtlety. But there are two reasons why this cannot be maintained. First, because the grossness which the gift of subtlety removes is a kind of defect, for instance an inordinateness of matter in not being perfectly subject to its form. For all that pertains to the integrity of the body will rise again in the body, both as regards the matter and as regards the form. And the fact that a body is able to fill a place belongs to it by reason of that which pertains to its integrity, and not on account of any defect of nature. For since fulness is opposed to vacancy, that alone does not fill a place, which being put in a place, nevertheless leaves a place vacant. Now a vacuum is defined by the Philosopher (Phys. iv, 6,7) as being "a place not filled by a sensible body." And a body is said to be sensible by reason of its matter, form, and natural accidents, all of which pertain to the integrity of nature. It is also plain that the glorified body will be sensible even to touch, as evidenced by the body of our Lord (Lk. 24:39): nor will it lack matter, or form, or natural accidents, namely heat, cold, and so forth. Hence it is evident that the glorified body, the gift of subtlety notwithstanding, will fill a place: for it would seem madness to say that the place in which there will be a glorified body will be empty. Secondly their aforesaid argument does not avail, because to hinder the co-existence of a body in the same place is more than to fill a place. For if we suppose dimensions separate from matter, those dimensions do not fill a place. Hence some who held the possibility of a vacuum, said that a vacuum is a place wherein such like dimensions exist apart from a sensible body; and yet those dimensions hinder another body from being together with them in the same place. This is made clear by the Philosopher (Phys. iv, 1,8; Metaph. ii, 2), where he considers it impossible for a mathematical body, which is nothing but separate dimensions, to be together with another natural sensible body. Consequently, granted that the subtlety of a glorified body hindered it from filling a place, nevertheless it would not follow that for this reason it is able to be in the same place with another body, since the removal of the lesser does not involve the removal of the greater.

Accordingly we must say that the obstacle to our body's being now in the same place with another body can nowise be removed by the gift of subtlety. For nothing can prevent a body from occupying the same place together with another body, except something in it that requires a different place: since nothing is an obstacle to identity, save that which is a cause of distinction. Now this distinction of place is not required by any quality of the body, because a body demands a place, not by reason of its quality: wherefore if we remove from a body the fact of its being hot or cold, heavy or light, it still retains the necessity of the aforesaid distinction, as the Philosopher proves (Phys. iv), and as is self-evident. In like manner neither can matter cause the necessity of the aforesaid distinction, because matter does not occupy a place except through its dimensive quantity. Again neither does form occupy a place, unless it have a place through its matter. It remains therefore that the necessity for two bodies occupying each a distinct place results from the nature of dimensive quantity, to which a place is essentially befitting. For this forms part of its definition, since dimensive quantity is quantity occupying a place. Hence it is that if we remove all else in a thing from it, the necessity of this distinction is found in its dimensive quantity alone. Thus take the example of a separate line, supposing there to be two such lines, or two parts of one line, they must needs occupy distinct places, else one line added to another would not make something greater, and this is against common sense. The same applies to surfaces and mathematical bodies. And since matter demands place, through being the subject of dimension, the aforesaid necessity results in placed matter, so that just as it is impossible for there to be two lines, or two parts of a line, unless they occupy distinct places, so is it impossible for there to be two matters, or two parts of matter, without there be distinction of place. And since distinction of matter is the principle of the distinction between individuals, it follows that, as Boethius says (De Trin.), "we cannot possibly conceive two bodies occupying one place," so that this distinction of individuals requires this difference of accidents. Now subtlety does not deprive the glorified body of its dimension; wherefore it nowise removes from it the aforesaid necessity of occupying a distinct place from another body. Therefore the subtlety of a glorified body will not enable it to be in the same place together with another body, but it will be possible for it to be together with another body by the operation of the Divine power: even as the body of Peter had the power whereby the sick were healed at the passing of Peter's shadow (Acts 5:15) not through any inherent property, but by the power of God for the upbuilding of the faith. Thus will the Divine power make it possible for a glorified body to be in the same place together with another body for the perfection of glory.

Article 3: Whether it is possible, by a miracle, for two bodies to be in the same place?

The Blessed Virgin gave birth to her Son by a miracle. Now in this hallowed birth it was necessary for two bodies to be together in the same place, because the body of her child when coming forth did not break through the enclosure of her virginal purity. Therefore it is possible for two bodies to be miraculously together in the same place.

Further, this may again be proved from the fact that our Lord went in to His disciples, the doors being shut (Jn. 20:19, 26).

As shown above () the reason why two bodies must needs be in two places is that distinction in matter requires distinction in place. Wherefore we observe that when two bodies merge into one, each loses its distinct being, and one indistinct being accrues to the two combined, as in the case of mixtures. Hence it is impossible for two bodies to remain two and yet be together unless each retain its distinct being which it had hitherto, in so much as each of them was a being undivided in itself and distinct from others. Now this distinct being depends on the essential principles of a thing as on its proximate causes, but on God as on the first cause. And since the first cause can preserve a thing in being, though the second causes be done away, as appears from the first proposition of De Causis, therefore by God's power and by that alone it is possible for an accident to be without substance as in the Sacrament of the Altar. Likewise by the power of God, and by that alone, it is possible for a body to retain its distinct being from that of another body, although its matter be not distinct as to place from the matter of the other body: and thus it is possible by a miracle for two bodies to be together in the same place.

Article 4: Whether one glorified body can be in the same place together with another glorified body?

The glorified bodies will be spiritual, that is like spirits in a certain respect. Now two spirits cannot be in the same place, although a body and a spirit can be in the same place, as stated above (Sent. i, D, 37, ; ). Therefore neither will two glorified bodies be able to be in the same place.

Further, if two bodies occupy the same place, one is penetrated by the other. But to be penetrated is a mark of imperfection which will be altogether absent from the glorified bodies. Therefore it will be impossible for two glorified bodies to be in the same place.

The property of a glorified body does not make it able to be in the same place with another glorified body, nor again to be in the same place with a non-glorified body. But it would be possible by the Divine power for two glorified bodies or two non-glorified bodies to be in the same place, even as a glorified body with a non-glorified body. Nevertheless it is not befitting for a glorified body to be in the same place with another glorified body, both because a becoming order will be observed in them, which demands distinction, and because one glorified body will not be in the way of another. Consequently two glorified bodies will never be in the same place.

Article 5: Whether by virtue of its subtlety a glorified body will no longer need to be in an equal place?

The Philosopher says (Phys. iv, text. 30) that "whatever is in a place occupies a place equal to itself." Now the glorified body will be in a place. Therefore it will occupy a place equal to itself.

Further, the dimensions of a place and of that which is in that place are the same, as shown in Phys. iv, text. 30,76,77. Therefore if the place were larger than that which is in the place the same thing would be greater and smaller than itself, which is absurd.

A body is not related to place save through the medium of its proper dimensions, in respect of which a located body is confined through contact with the locating body. Hence it is not possible for a body to occupy a place smaller than its quantity, unless its proper quantity be made in some way less than itself: and this can only be understood in two ways. First, by a variation in quantity in respect of the same matter, so that in fact the matter which at first is subject to a greater quantity is afterwards subject to a lesser. Some have held this to be the case with the glorified bodies, saying that quantity is subject to them at will, so that when they list, they are able to have a great quantity, and when they list a small quantity. But this is impossible, because no movement affecting that which is intrinsic to a thing is possible without passion to the detriment [*Cf. ; ] of its substance. Hence in incorruptible, i.e. heavenly, bodies, there is only local movement, which is not according to something intrinsic. Thus it is clear that change of quantity in respect of matter would be incompatible with the impassibility and incorruptibility of a glorified body. Moreover, it would follow that a glorified body would be sometimes rarer and sometimes denser, because since it cannot be deprived of any of its matter, sometimes the same matter would be under great dimensions and sometimes under small dimensions, and thus it would be rarefied and densified, which is impossible. Secondly, that the quantity of a glorified body become smaller than itself may be understood by a variation of place; so, to wit, that the parts of a glorified body insinuate themselves into one another, so that it is reduced in quantity however small it may become. And some have held this to be the case, saying that by reason of its subtlety a glorified body will be able to be in the same place with a non-glorified body: and that in like manner its parts can be one within the other, so much so that a whole glorified body will be able to pass through the minutest opening in another body: and thus they explain how Christ's body came out of the Virgin's womb; and how it went into His disciples, the doors being shut. But this is impossible; both because the glorified body will not be able, by reason of its subtlety, to be in the same place with another body, and because, even if it were able to be in the same place with another body, this would not be possible if the other were a glorified body, as many say; and again because this would be inconsistent with the right disposition of the human body, which requires the parts to be in a certain fixed place and at a certain fixed distance from one another. Wherefore this will never happen, not even by a miracle. Consequently we must say that the glorified body will always be in a place equal to itself.

Article 6: Whether the glorified body, by reason of its subtlety, will be impalpable?

our Lord rose again with a glorified body; and yet His body was palpable, as appears from Lk. 24:39: "Handle, and see; for a spirit hath not flesh and bones." Therefore the glorified bodies also will be palpable.

Further, this is the heresy of Eutychius, Bishop of Constantinople, as Gregory states (Moral. xxiv): for he said that in the glory of the resurrection our bodies will be impalpable.

Every palpable body is tangible, but not conversely. For every body is tangible that has qualities whereby the sense of touch has a natural aptitude to be affected: wherefore air, fire, and the like are tangible bodies: but a palpable body, in addition to this, resists the touch; wherefore the air which never resists that which passes through it, and is most easily pierced, is tangible indeed but not palpable. Accordingly it is clear that a body is said to be palpable for two reasons, namely on account of its tangible qualities, and on account of its resisting that which touches it, so as to hinder it from piercing it. And since the tangible qualities are hot and cold and so forth, which are not found save in heavy and light bodies, which through being contrary to one another are therefore corruptible, it follows that the heavenly bodies, which by their nature are incorruptible, are sensible to the sight but not tangible, and therefore neither are they palpable. This is what Gregory means when he says (Hom. xxv in Evang.) that "whatever is palpable must needs be corruptible." Accordingly the glorified body has by its nature those qualities which have a natural aptitude to affect the touch, and yet since the body is altogether subject to the spirit, it is in its power thereby to affect or not to affect the touch. In like manner it is competent by its nature to resist any other passing body, so that the latter cannot be in the same place together with it: although, according to its pleasure, it may happen by the Divine power that it occupy the same place with another body, and thus offer no resistance to a passing body. Wherefore according to its nature the glorified body is palpable, but it is competent for it to be impalpable to a non-glorified body by a supernatural power. Hence Gregory says (Hom. xxv in Evang.) that "our Lord offered His flesh to be handled, which He had brought in through the closed doors, so as to afford a complete proof that after His resurrection His body was unchanged in nature though changed in glory."