Ad secundum dicendum, quod ratio illa procedit de alteratione naturali, quae habet agens naturale, quod ex necessitate naturae agit: non enim potest tale agens variam dispositionem inducere, nisi ipsum alio modo se habeat. Sed ea quae divinitus fiunt, procedunt ex libertate voluntatis; unde sine aliqua immutatione Dei volentis potest nunc haec nunc illa dispositio ab ipso in universo existere; et sic ista innovatio non reducitur in aliquod principium motum, sed in principium immobile, scilicet Deum. Reply Obj. 2: This argument proceeds on the basis of natural alteration, which has a natural agent that acts from a necessity of nature. For this kind of agent cannot introduce a varying arrangement unless it itself exists in a different way. But what happens by divine power proceeds from freedom of will. This is how without any change of God’s will there can exist from him in the universe now this arrangement and now that. And in this way renewal is not reduced to a moved principle but to an unmovable principle, namely God. Ad tertium dicendum, quod pro tanto dicitur Deus die septimo a novis creaturis condendis cessasse, quia nihil postea factum est quod prius non praecesserit in aliqua similitudine secundum genus vel speciem, vel ad minus sicut in principio seminali, vel etiam sicut in potentia obedientiali. Dico ergo, quod novitas mundi futura praecessit quidem in operibus sex dierum in quadam remota similitudine, scilicet in gloria vel gratia angelorum; praecessit etiam in potentia obedientiae, quae creaturae tunc est indita ad talem novitatem suscipiendam a Deo agente. Reply Obj. 3: God is said to have ceased from creating new creatures on the seventh day in that nothing has later been made that did not previously precede in some likeness in genus or species, or at least in seedlike principle or even as in obediential potency. Therefore I say that the world’s future renewal did pre-exist in the works of the six days in a kind of remote likeness, namely, in the glory or grace of the angels. It also preceded in obediential potency, which was then implanted in creation for the reception of such a renewal by God as agent. Ad quartum dicendum, quod illa dispositio novitatis non erit naturalis nec contra naturam; sed erit supra naturam, sicut gratia et gloria sunt supra animae naturam; et erit a perpetuo agente, quod eam perpetuo conservabit. Reply Obj. 4: The arrangement of renewal will neither be natural nor contrary to nature but will be above nature, just as grace and glory are above the soul’s nature. And it will be from a perpetual agent, who will also preserve it perpetually. Ad quintum dicendum, quod quamvis corpora insensibilia non meruerint illam gloriam, proprie loquendo; homo tamen meruit ut illa gloria toti universo conferretur, inquantum hoc cedit in augmentum gloriae hominis; sicut aliquis homo meretur ut ornatioribus vestibus induatur, quem tamen ornatum nullo modo ipsa vestis meretur. Reply Obj. 5: Even though insensible corporeal things have not merited that glory properly speaking, man has merited the conferral of that glory on the whole universe, inasmuch as it yields the increase of man’s glory, as a man merits being clothed with more ornate garments, though the garment itself nowise merits the adornment. Articulus 2 Article 2 Utrum mundo innovato motus corporum caelestium cesset Whether the motion of the heavenly bodies will cease when the world is renewed Ad secundum sic proceditur. Videtur quod motus corporum caelestium in illa mundi innovatione non cessabit. Quia Genes. 8, 22, dicitur: cunctis diebus terrae frigus et aestus, aestas et hiems, nox et dies non acquiescent. Sed nox et dies, hiems et aestas efficiuntur per motum solis. Ergo nunquam motus solis cessabit. Obj. 1: To the second we proceed thus. It seems that the motion of the heavenly bodies will not cease at the renewal of the world. For it is said: while the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease (Gen 8:22). But night and day and winter and summer come about through the motion of the sun. Therefore the sun’s motion will never cease. Praeterea, Hierem. 31, 35: haec dicit Dominus, qui dat solem in lumine diei, ordinem lunae et stellarum in lumine noctis; qui turbat mare, et sonant fluctus ejus. Si steterint leges istae coram me, tunc et semen Israel deficiet ut non sit gens coram me cunctis diebus. Sed semen Israel nunquam deficiet, sed in perpetuum permanebit. Ergo leges diei et noctis, et fluctuum maris, quae ex motu caeli causantur, in perpetuum erunt; ergo motus caeli nunquam cessabit. Obj. 2: Furthermore: thus says the Lord, who gives the sun for light by day and the fixed order of the moon and the stars for light by night, who stirs up the sea so that its waves roar . . . “if this fixed order departs from before me,” says the Lord, “then shall the descendants of Israel cease from being a nation before me for all days” (Jer 31:35–36). But the seed of Israel will never fail but will remain forever. Therefore the laws of day and night as well as the waves of the sea, which are caused by the motion of heaven, will exist forever. Therefore the motion of heaven will never cease. Praeterea, substantia corporum caelestium semper erit. Sed frustra est ponere aliquid, nisi ponatur illud propter quod est factum. Corpora autem caelestia ad hoc sunt facta, ut dividant diem et noctem, et sint in signa et tempora et dies et annos, Gen. 1, quod non possunt facere nisi per motum. Ergo motus eorum semper manebit; alias frustra illa corpora remanerent. Obj. 3: Furthermore, the substance of the heavenly bodies will always exist. But it is vain to posit something if we do not posit what it was made for the sake of. Now the heavenly bodies were made to separate the day and night and to exist for signs, seasons, days, and years (Gen 1:14), which they can only accomplish through motion. Therefore their motion will always remain, since otherwise these bodies would remain in vain. Praeterea, in illa mundi innovatione totus mundus meliorabitur. Ergo nulli corpori remanenti auferetur id quod est de sua perfectione. Sed motus est de perfectione corporis caelestis; quia, ut dicitur in 1 caeli et mundi, illa corpora participant divinam bonitatem per motum. Ergo motus caeli non cessabit. Obj. 4: Furthermore, at the world’s renewal the whole world will be made better. Therefore no physical thing remaining will be deprived of what pertains to its perfection. But motion pertains to the perfection of a heavenly body. For, as it says in On the Heavens 1, these bodies participate in the divine goodness through motion. Therefore the motion of heaven will not cease. Praeterea, sol successive illuminat diversas partes mundi secundum quod circulariter movetur. Si ergo motus circularis caeli cesset, sequitur quod in aliqua superficie terrae erit perpetua obscuritas, quod non convenit illi novitati. Obj. 5: Furthermore, the sun illuminates different parts of the world in succession as it moves in a circle. If, then, heaven’s circular motion will cease, it follows that there will be perpetual darkness on some of the earth’s surface, which does not befit this renewal. Praeterea, si motus caeli cessat, hoc non est nisi inquantum motus aliquam imperfectionem in caelo ponit, utpote lassitudinis vel laboris; quod non potest esse, cum motus ille sit naturalis, et caelestia corpora sint impassibilia; unde in suo motu non fatigantur, ut dicitur in 2 caeli et mundi. Ergo motus caeli nunquam cessabit. Obj. 6: Furthermore, if the motion of heaven ceases, this is only to the extent that motion entails some imperfection in heaven, such as that of weariness or effort. This cannot be the case, since this motion is natural and the heavenly bodies are impassible. Hence they do not grow weary in their motion, as it says in On the Heavens 2. Therefore the motion of heaven will never cease. Praeterea, frustra est potentia quae non reducitur ad actum. Sed in quocumque situ ponatur corpus caeli, est in potentia ad alium situm. Ergo nisi reduceretur ad actum, potentia illa frustra remaneret, et semper esset imperfecta. Sed non potest reduci ad actum nisi per motum localem. Ergo semper movebitur. Obj. 7: Furthermore, a potency that is not brought into act is in vain. But in whatever location a heavenly body is placed, it is in potency to another location. Therefore if it were not brought to act this potency would remain in vain and would always be imperfect. But it can only be brought into act through local motion. Therefore it will always be moved. Praeterea, illud quod se habet indifferenter ad plura, aut utrumque attribuitur ei, aut nullum. Sed sol indifferenter se habet ad hoc quod sit in oriente vel occidente; alias motus ejus non esset uniformis per totum; quia ad locum ubi naturalius esset, velocius moveretur. Ergo vel neuter situs attribuitur soli, vel uterque. Sed nec uterque nec neuter potest ei attribui nisi successive per motum; oportet enim, si quiescit, quod in aliquo situ quiescat. Ergo corpus solis in perpetuum movebitur; et eadem ratione omnia alia corpora caelestia. Obj. 8: Furthermore, when something is related indifferently to more than one thing, either they are both attributed to it or neither is. But the sun is related indifferently to being in the east or in the west. Otherwise its motion would not be wholly uniform, since it would be moved more quickly to the place where it would more naturally be. Therefore either neither location is attributed to the sun or both are. But neither both nor neither can be attributed to it except in succession through motion. For it is necessary, if it rests, that it rest in some location. Therefore the body of the sun will be moved forever. And for the same reason so will all the other heavenly bodies. Praeterea, motus caeli est causa temporis. Si ergo motus caeli deficiat, oportet tempus deficere; quod si deficeret, oportet quod deficeret in instanti. Definitio autem instantis est in 8 Physic., quod est initium futuri, et finis praeteriti; et sic post ultimum instans temporis esset tempus; quod est impossibile. Ergo motus caeli nunquam cessabit. Obj. 9: Furthermore, the motion of heaven is the cause of time. If, then, the motion of heaven comes to an end, time must come to an end. If time came to an end, it would have to come to an end in an instant. Now the definition of an instant in the Physics 8, is that it is the beginning of the future and the end of the past. And in this way after the last instant of time there would be time, which is impossible. Therefore the motion of heaven will never cease. Praeterea, gloria non tollit naturam. Sed motus caeli est ei naturalis. Ergo per gloriam non ei tollitur. Obj. 10: Furthermore, glory does not take away nature. But the motion of the heavens is natural to them. Therefore it is not taken away from them by glory. Sed contra est quod dicitur Apocal. 10, quod angelus qui apparuit, juravit per viventem in saecula, quia tempus amplius non erit, scilicet postquam septimus angelus tuba cecinerit, qua canente mortui resurgent, ut dicitur 1 Corinth. 15. Sed si non est tempus, non est motus caeli. Ergo motus caeli cessabit. On the contrary (1), it is said (Rev 10:6) that the angel who appeared swore by the one who lives forever that time will be no longer, that is, after the seventh angel blows the trumpet, at which the dead will rise, as it is said (1 Cor 15:52). But if there is no time, there is no motion in heaven. Therefore the motion of heaven will cease. Praeterea, Isai. 60, 20, dicitur: non occidet ultra sol tuus, et luna tua non minuetur. Sed occasus solis et diminutio lunae ex motu caeli causatur. Ergo motus caeli quandoque cessabit. Furthermore (2), it is said: your sun shall no more go down, nor your moon be diminished (Is 60:20). But the sun’s going down and the decrease of the moon are caused by the motion of heaven. Therefore the motion of heaven will at some time cease. Praeterea, ut probatur in 2 de generatione, motus caeli est propter continuam generationem in istis inferioribus. Sed generatio cessabit impleto numero electorum. Ergo motus caeli cessabit. Furthermore (3), as proved in On Generation 2, the motion of heaven is for the sake of continuous generation in these lower bodies. But generation will cease when the number of the elect is fulfilled. Therefore the motion of heaven will cease. Praeterea, omnis motus est propter aliquem finem, ut dicitur in 2 Metaphysic. Sed omnis motus qui est propter finem, habito fine quiescet. Ergo vel motus caeli nunquam consequetur finem suum, et sic esset frustra; vel aliquando quiescet. Furthermore (4), all motion is for the sake of some end, as it says in the Metaphysics 2. But all motion that is for the sake of an end will rest when the end is possessed. Therefore either the motion of heaven will never obtain its end, and in this case it would be in vain, or it will eventually cease. Praeterea, quies est nobilior quam motus; quia secundum hoc quod res sunt immobiles, Deo assimilantur, in quo est summa immobilitas. Sed corporum inferiorum motus terminatur naturaliter ad quietem. Ergo cum corpora caelestia sint multo nobiliora, eorum motus naturaliter ad quietem terminabitur. Furthermore (5), rest is more noble than motion. For according as things are immovable they are likened to God, in whom there is utmost immovability. But the motion of lower bodies naturally terminates in rest. Therefore since heavenly bodies are much nobler, their motion will naturally terminate in rest. Respondeo dicendum, quod circa istam quaestionem est triplex positio. I answer that, concerning this question there are three positions. Prima est philosophorum, qui dicunt, quod motus caeli semper durabit. Sed hoc non est consonum fidei nostrae, quae ponit certum numerum electorum praefinitum a Deo; et sic oportet quod generatio hominum non in perpetuum duret; et eadem ratione nec alia quae ad generationem hominis ordinantur, sicut est motus caeli, et variationes elementorum. The first is that of philosophers who say that the motion of heaven will always last. But this is not consonant with our faith, which asserts that a certain number of the elect has been predefined by God. And so the generating of men must not continue forever. And for the same reason neither will the other things that are ordered to human generation, such as the motion of heaven and elemental variations. Alii vero dicunt, quod motus caeli cessabit secundum naturam. Sed hoc etiam est falsum; quia omne corpus quod naturaliter quiescit et naturaliter movetur, habet locum in quo naturaliter quiescit, ad quem naturaliter movetur, et a quo non recedit nisi per violentiam. Nullus autem locus potest assignari corpori caelesti; quia non est magis naturalis soli accessus ad punctum orientis quam recessus ab eo; unde vel motus ejus non esset naturalis totaliter, vel motus ejus non terminatur naturaliter ad quietem. Others, however, say that the motion of heaven will naturally cease. But this, too, is false. For every corporeal thing that naturally rests and is naturally moved has a place in which it naturally rests, to which it is naturally moved and from which it only withdraws through violence. But no place can be assigned to a heavenly body, since approach to the point where it rises is not more natural to the sun than withdrawal from it. Hence either its motion would not be wholly natural or its motion does not naturally terminate in rest. Unde dicendum est, secundum alios, quod motus caeli cessabit in illa mundi innovatione, non quidem ex aliqua naturali causa, sed divina voluntate faciente. Corpus enim illud sicut et alia, in ministerium hominis dupliciter facta sunt, ut prius dictum est. Altero autem horum ministeriorum homo post statum gloriae non indigebit, scilicet secundum quod corpora ei deserviunt ad sustentationem corporalis vitae; hoc autem modo corpus caeleste servit ei per motum, inquantum per motum caeli multiplicatur genus humanum, et generantur plantae, et alia animalia, quae usui hominum sunt necessaria; et temperies in aere efficitur, conservans sanitatem. Unde homine glorificato, motus caeli cessabit. Hence, in accord with others, we should say that the motion of heaven will cease at the world’s renewal, not from any natural cause but by the action of the divine will. For this corporeal thing as well as others were made for the service of man in two ways, as was said before. Now man after the state of glory will not need the second of these services, namely, insofar as corporeal things serve him for the maintenance of corporeal life. This is the way in which a heavenly body serves him through motion, inasmuch as through the motion of heaven the human race is multiplied, plants and other animals that are necessary for the use of men are generated, and the air is made more temperate, preserving health. This is why when man is glorified the motion of heaven will cease. Ad primum ergo dicendum, quod verba illa intelliguntur de terra secundum statum istum in quo potest esse principium generationis et corruptionis plantarum; quod patet ex hoc quod ibi dicitur: cunctis diebus terrae sementis et messis; et hoc simpliciter concedendum est, quod quamdiu terra erit messibus et sementibus apta, motus caeli non cessabit. Reply Obj. 1: These words are understood of the earth according to this state, in which it can be the principle of the generation and corruption of plants, as is clear from what is said in that passage: while the earth remains, seedtime and harvest (Gen 8:22). And we should concede simply that for as long as the earth will be fit for seedtimes and harvests the motion of heaven will not cease. Et similiter dicendum ad secundum, quod Dominus loquitur ibi de duratione seminis Israel secundum praesentem statum; quod patet ex hoc quod dicit: et semen Israel deficiet, ut non sit gens coram me cunctis diebus; vicissitudo enim dierum post statum istum non erit; et ideo etiam leges de quibus fecerat mentionem, post istum statum non erunt. Reply Obj. 2: Likewise, the Lord is speaking in that passage of the duration of the seed of Israel according to its present state. This is clear from the fact that he says: then shall the descendants of Israel cease from being a nation before me for all days (Jer 31:36). For there will not be an interchange of days after this state. And thus also the laws he had mentioned will not exist after this state. Ad tertium dicendum, quod finis qui ibi assignatur corporibus caelestibus, est finis proximus, quia est proprius eorum actus; sed iste actus ulterius ordinatur ad alium finem; scilicet ad ministerium humanum, ut patet per illud quod habetur Deut. 4, 19: ne forte oculis elevatis ad caelum videas solem et lunam, et omnia astra caeli; et errore deceptus adores ea quae fecit Dominus Deus tuus in ministerium cunctis gentibus quae sub caelo sunt: et ideo magis debet judicium sumi de corporibus caelestibus secundum ministerium hominum quam secundum finem in genere assignatum. Corpora autem caelestia per alium modum in ministerium hominis glorificati cedunt, sicut prius dictum est, et ideo non sequitur quod frustra remaneant. Reply Obj. 3: The end assigned there to the heavenly bodies is the proximate end because it is more properly their act. But this act is further ordered to another end, namely service to man, as is clear from what we have in Deuteronomy 4:19: beware lest you lift up your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and worship them and serve them, things which the Lord your God has allotted to all the peoples under the whole heaven. And thus judgment ought to be taken of heavenly bodies according to their service to men rather than the end assigned in general. But heavenly bodies yield a service to glorified man in another way, as said before, and thus it does not follow that they remain in vain. Ad quartum dicendum, quod motus caeli non est de perfectione corporis caelestis nisi inquantum per hoc est causa generationis in istis inferioribus; et secundum hoc etiam motus ille facit corpus caeleste participare divinam bonitatem per quamdam similitudinem causalitatis; non autem motus est de perfectione substantiae caeli, quae remanebit; et ideo non sequitur quod motu cessante, aliquid de perfectione caeli tollatur, secundum quod remanebit. Reply Obj. 4: The motion of heaven only pertains to the perfection of a heavenly body inasmuch as through this motion it is the cause of generation in these lower bodies. And in this regard this motion also makes the heavenly body participate in the divine goodness through a kind of likeness of causality. But the motion does not pertain to the perfection of the substance of heaven, which will remain. And thus it does not follow that when the motion ceases something pertaining to heaven’s perfection will be taken away, insofar as it will remain. Ad quintum dicendum, quod omnia corpora electorum, ut infra dicetur, habebunt in seipsis quamdam claritatem gloriae; unde quamvis aliqua superficies terrae non illuminetur a sole, nullo tamen modo remanebit ibi obscuritas. Reply Obj. 5: All the bodies of the elect, as will be said below, will have in themselves a kind of clarity of glory. For this reason, although some of the earth’s surface will not be illuminated by the sun, darkness will in no way remain there. Ad sextum dicendum, quod Rom. 8, super illud: omnis creatura ingemiscit etc., dicit Glossa Ambrosii expresse, quod omnia elementa cum labore sua explent officia, sicut sol et luna non sine labore statuta sibi implent spatia: quod est causa nostri, unde quiescent nobis assumptis. Labor autem ille, ut credo, non significat aliquam fatigationem vel passionem illis corporibus accidentem ex motu, cum motus ille sit naturalis nihil habens de violentia adjunctum, ut probatur 1 caeli et mundi. Sed labor ibi intelligitur defectus ab eo ad quod aliquid tendit; unde quia motus ille ordinatus est ex divina providentia ad complendum numerum electorum, illo incompleto nondum consequitur illud ad quod ordinatus est; et ideo similitudinarie dicitur laborare, sicut homo qui non habet quod intendit; et hic etiam defectus a caelo tolletur impleto numero electorum. Vel etiam potest referri ad desiderium futurae innovationis, quam ex divina dispositione expectat. Reply Obj. 6: On the passage: the whole creation has been groaning in travail (Rom 8:22), a Gloss of Ambrose says expressly that all the elements will carry out their tasks with effort, as the sun and the moon fill their designated spaces only with an effort. Now this labor is for our sake, so that when we are taken up they will rest. But this effort, as I believe, does not signify a fatigue or passivity occurring in these bodies from motion, since this motion is natural and possessing no violence connected with it, as is proved in On the Heavens 1. Rather, effort is understood in that passage as falling short of that to which something tends. Therefore because this motion is ordered by divine providence to the completion of the number of the elect, while that is incomplete it does not yet obtain what it is ordered to. And thus by way of likeness it is said to put forth effort, like a man who does not have what he intends. And here also the falling-short will be taken away from heaven when the number of the elect is fulfilled. Or it may also refer to the desire for the future renewal, which it awaits from the divine disposition. Ad septimum dicendum, quod in corpore caelesti non est aliqua potentia quae perficiatur per locum, vel quae facta sit propter hunc finem qui est esse in tali loco; sed hoc modo se habet potentia ad ubi in corpore caelesti, sicut se habet potentia artificis ad hoc quod facit diversas domos unius modi: quarum si unam faciat, non dicitur frustra potentiam habere; et similiter in quocumque situ ponatur corpus caeleste, potentia quae est in ipso ad ubi, non remanebit incompleta, nec frustra. Reply Obj. 7: In a heavenly body there is no potency perfected by a place or one that is made for the end of being in a certain place. Rather, the potency for a place in a heavenly body is like the potency of an artisan to making different houses of the same model, such that if he makes one of these he is said to not have the potency in vain. Likewise, in whatever location a heavenly body is placed, the potency in it as regards place will not remain incomplete or in vain. Ad octavum dicendum, quod quamvis corpus caeleste secundum suam naturam aequaliter se habeat ad omnem situm qui est ei possibilis; tamen si comparetur ad ea quae sunt extra ipsum, non aequaliter se habet ad omnes situs, sed secundum unum situm nobilius disponitur respectu quorumdam quam secundum alium, sicut quo ad nos nobilius disponitur sol in die quam in nocte; et ideo probabile est, cum tota innovatio mundi habeat ordinem ad hominem, quod caelum in illa novitate habeat nobilissimum situm qui est possibilis in respectu ad nostram habitationem. Reply Obj. 8: Even though a heavenly body by its nature is equally related to every location possible for it, if it is compared to what is outside of itself, it is not equally related to all locations but in certain respects is more nobly disposed to one location than another, as with regard to us the sun is more nobly disposed in the day than in the night. And thus, since the whole renewal of the world has an ordering to man, it is probable that in that renewal heaven will have the most noble location possible with respect to our dwelling. Vel, secundum quosdam, caelum quiescet in illo situ in quo factum fuit; alias aliqua revolutio caeli remaneret incompleta. Sed ista ratio videtur inconveniens: quia cum aliqua revolutio sit in caelo quae non finitur nisi in triginta sex millibus annorum, sequeretur quod tamdiu mundus deberet durare; quod non videtur probabile. Et praeterea secundum hoc posset sciri quando mundus finiri deberet. Probabiliter enim colligitur ab astrologis in quo situ corpora caelestia sunt facta, considerato numero annorum qui computatur ab initio mundi; et eodem modo posset sciri certus annorum numerus in quo ad dispositionem similem reverteretur. Tempus autem finis mundi ponitur esse ignotum. Or, according to some, heaven rests in the location in which it was made, for otherwise some revolution of heaven would remain incomplete. But this argument seems unfitting. For since there is a revolution in heaven that is only finished in thirty-six thousand years, it would follow that the world would have to last so long, which does not seem probable. And besides, according to this it could be known when the world would have to end. For from astronomers we can gather with probability in what location the heavenly bodies were made, considering the number of years reckoned from the beginning of the world, and the certain number of years in which the world would return to like arrangement could be known in the same way. But the time of the world’s end is held to be unknown. Ad nonum dicendum, quod tempus quandoque deficiet motu caeli deficiente; nec illud nunc ultimum erit principium futuri: dicta enim definitio non datur de nunc nisi secundum quod est continuans partes temporis, non secundum quod est terminans totum tempus; et de hoc dictum est in 1 dist., 2 libri, cum de aeternitate mundi ageretur. Reply Obj. 9: Time will at some point come to an end when the motion of heaven comes to an end, and that last ‘now’ will not be the beginning of the future. For the stated definition is given of ‘now’ only as continuing the parts of time, not as terminating all of time. And this was spoken of, in Book 2, Distinction 1, when dealing with the eternity of the world. Ad decimum dicendum, quod motus caeli non dicitur naturalis quasi sit pars naturae, eo modo quo principia naturae naturalia dicuntur: nec iterum hoc modo quod habeat principium activum in natura corporis, sed receptivum tantum. Principium autem activum ejus est in substantia spirituali, ut dicit Commentator 1 caeli et mundi; et ideo non est inconveniens, si per novitatem gloriae motus ille tollatur: non enim eo ablato natura corporis caelestis variabitur. Reply Obj. 10: The motion of the heavens is not called natural as if being a part of nature in the way that the principles of a nature are called natural. Nor is is it called natural in the sense its active principal is in then nature of the body, but only a receptive one. Now its active principle is in a spiritual substance, as the Commentator comments on On the Heavens 1. And thus it is not unfitting if by the newness of glory that motion is taken away. For when it is taken away the nature of the heavenly body will not be varied.