FIRST ARTICLE [III, Q. 59, Art. 1]
Whether Judiciary Power Is to Be Specially Attributed to Christ?
Objection 1: It would seem that judiciary power is not to be specially attributed to Christ. For judgment of others seems to belong to their lord; hence it is written (Rom. 14:4): "Who art thou that judgest another man"s servant?" But, it belongs to the entire Trinity to be Lord over creatures. Therefore judiciary power ought not to be attributed specially to Christ.
Obj. 2: Further, it is written (Dan. 7:9): "The Ancient of days sat"; and further on (Dan. 7:10), "the judgment sat, and the books were opened." But the Ancient of days is understood to be the Father, because as Hilary says (De Trin. ii): "Eternity is in the Father."
Consequently, judiciary power ought rather to be attributed to the Father than to Christ.
Obj. 3: Further, it seems to belong to the same person to judge as it does to convince. But it belongs to the Holy Ghost to convince: for our Lord says (John 16:8): "And when He is come," i.e. the Holy Ghost, "He will convince the world of sin, and of justice, and of judgment." Therefore judiciary power ought to be attributed to the Holy Ghost rather than to Christ.
_On the contrary,_ It is said of Christ (Acts 10:42): "It is He who was appointed by G.o.d, to be judge of the living end of the dead."
_I answer that,_ Three things are required for pa.s.sing judgment: first, the power of coercing subjects; hence it is written (Ecclus.
7:6): "Seek not to be made a judge unless thou have strength enough to extirpate iniquities." The second thing required is upright zeal, so as to pa.s.s judgment not out of hatred or malice, but from love of justice, according to Prov. 3:12: "For whom the Lord loveth, He chasteneth: and as a father in the son He pleaseth Himself." Thirdly, wisdom is needed, upon which judgment is based, according to Ecclus.
10:1: "A wise judge shall judge his people." The first two are conditions for judging; but on the third the very rule of judgment is based, because the standard of judgment is the law of wisdom or truth, according to which the judgment is pa.s.sed.
Now because the Son is Wisdom begotten, and Truth proceeding from the Father, and His perfect Image, consequently, judiciary power is properly attributed to the Son of G.o.d. Accordingly Augustine says (De Vera Relig. x.x.xi): "This is that unchangeable Truth, which is rightly styled the law of all arts, and the art of the Almighty Craftsman.
But even as we and all rational souls judge aright of the things beneath us, so does He who alone is Truth itself pa.s.s judgment on us, when we cling to Him. But the Father judges Him not, for He is the Truth no less than Himself. Consequently, whatever the Father judges, He judges through It." Further on he concludes by saying: "Therefore the Father judges no man, but has given all judgment to the Son."
Reply Obj. 1: This argument proves that judiciary power is common to the entire Trinity, which is quite true: still by special appropriation such power is attributed to the Son, as stated above.
Reply Obj. 2: As Augustine says (De Trin. vi), eternity is attributed to the Father, because He is the Principle, which is implied in the idea of eternity. And in the same place Augustine says that the Son is the art of the Father. So, then, judiciary authority is attributed to the Father, inasmuch as He is the Principle of the Son, but the very rule of judgment is attributed to the Son who is the art and wisdom of the Father, so that as the Father does all things through the Son, inasmuch as the Son is His art, so He judges all things through the Son, inasmuch as the Son is His wisdom and truth. And this is implied by Daniel, when he says in the first pa.s.sage that "the Ancient of days sat," and when he subsequently adds that the Son of Man "came even to the Ancient of days, who gave Him power, and glory, and a kingdom": and thereby we are given to understand that the authority for judging lies with the Father, from whom the Son received the power to judge.
Reply Obj. 3: As Augustine says (Tract. xcv in Joan.): "Christ said that the Holy Ghost shall convince the world of sin, as if to say "He shall pour out charity upon your hearts." For thus, when fear is driven away, you shall have freedom for convincing." Consequently, then, judgment is attributed to the Holy Ghost, not as regards the rule of judgment, but as regards man"s desire to judge others aright.
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SECOND ARTICLE [III, Q. 59, Art. 2]
Whether Judiciary Power Belongs to Christ As Man?
Objection 1: It would seem that judiciary power does not belong to Christ as man. For Augustine says (De Vera Relig. x.x.xi) that judgment is attributed to the Son inasmuch as He is the law of the first truth. But this is Christ"s attribute as G.o.d. Consequently, judiciary power does not belong to Christ as man but as G.o.d.
Obj. 2: Further, it belongs to judiciary power to reward the good, just as to punish the wicked. But eternal beat.i.tude, which is the reward of good works, is bestowed by G.o.d alone: thus Augustine says (Tract. xxiii super Joan.) that "the soul is made blessed by partic.i.p.ation of G.o.d, and not by partic.i.p.ation of a holy soul."
Therefore it seems that judiciary power does not belong to Christ as man, but as G.o.d.
Obj. 3: Further, it belongs to Christ"s judiciary power to judge secrets of hearts, according to 1 Cor. 4:5: "Judge not before the time; until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." But this belongs exclusively to the Divine power, according to Jer. 17:9, 10: "The heart of man is perverse and unsearchable, who can know it? I am the Lord who search the heart, and prove the reins: who give to every one according to his way." Therefore judiciary power does not belong to Christ as man but as G.o.d.
_On the contrary,_ It is said (John 5:27): "He hath given Him power to do judgment, because He is the Son of man."
_I answer that,_ Chrysostom (Hom. x.x.xix in Joan.) seems to think that judiciary power belongs to Christ not as man, but only as G.o.d.
Accordingly he thus explains the pa.s.sage just quoted from John: ""He gave Him power to do judgment, because He is the Son of man: wonder not at this." For He received judiciary power, not because He is man; but because He is the Son of the ineffable G.o.d, therefore is He judge. But since the expressions used were greater than those appertaining to man, He said in explanation: "Wonder not at this, because He is the Son of man, for He is likewise the Son of G.o.d.""
And he proves this by the effect of the Resurrection: wherefore He adds: "Because the hour cometh when the dead in their graves shall hear the voice of the Son of G.o.d."
But it must be observed that although the primary authority of judging rests with G.o.d, nevertheless the power to judge is committed to men with regard to those subject to their jurisdiction. Hence it is written (Deut. 1:16): "Judge that which is just"; and further on (Deut. 1:17): "Because it is the judgment of G.o.d," that is to say, it is by His authority that you judge. Now it was said before (Q. 8, AA.
1, 4) that Christ even in His human nature is Head of the entire Church, and that G.o.d has "put all things under His feet."
Consequently, it belongs to Him, even according to His human nature, to exercise judiciary power. On this account, it seems that the authority of Scripture quoted above must be interpreted thus: "He gave Him power to do judgment, because He is the Son of Man"; not on account of the condition of His nature, for thus all men would have this kind of power, as Chrysostom objects (Hom. x.x.xix in Joan.); but because this belongs to the grace of the Head, which Christ received in His human nature.
Now judiciary power belongs to Christ in this way according to His human nature on three accounts. First, because of His likeness and kinship with men; for, as G.o.d works through intermediary causes, as being closer to the effects, so He judges men through the Man Christ, that His judgment may be sweeter to men. Hence (Heb. 4:15) the Apostle says: "For we have not a high-priest, who cannot have compa.s.sion on our infirmities; but one tempted in all things like as we are, without sin. Let us go therefore with confidence to the throne of His grace." Secondly, because at the last judgment, as Augustine says (Tract. xix in Joan.), "there will be a resurrection of dead bodies, which G.o.d will raise up through the Son of Man"; just as by "the same Christ He raises souls," inasmuch as "He is the Son of G.o.d." Thirdly, because, as Augustine observes (De Verb. Dom., Serm. cxxvii): "It was but right that those who were to be judged should see their judge. But those to be judged were the good and the bad. It follows that the form of a servant should be shown in the judgment to both good and wicked, while the form of G.o.d should be kept for the good alone."
Reply Obj. 1: Judgment belongs to truth as its standard, while it belongs to the man imbued with truth, according as he is as it were one with truth, as a kind of law and "living justice" [*Aristotle, _Ethic._ v]. Hence Augustine quotes (De Verb. Dom., Serm. cxxvii) the saying of 1 Cor. 2:15: "The spiritual man judgeth all things."
But beyond all creatures Christ"s soul was more closely united with truth, and more full of truth; according to John 1:14: "We saw Him ... full of grace and truth." And according to this it belongs princ.i.p.ally to the soul of Christ to judge all things.
Reply Obj. 2: It belongs to G.o.d alone to bestow beat.i.tude upon souls by a partic.i.p.ation with Himself; but it is Christ"s prerogative to bring them to such beat.i.tude, inasmuch as He is their Head and the author of their salvation, according to Heb. 2:10: "Who had brought many children into glory, to perfect the author of their salvation by His Pa.s.sion."
Reply Obj. 3: To know and judge the secrets of hearts, of itself belongs to G.o.d alone; but from the overflow of the G.o.dhead into Christ"s soul it belongs to Him also to know and to judge the secrets of hearts, as we stated above (Q. 10, A. 2), when dealing with the knowledge of Christ. Hence it is written (Rom. 2:16): "In the day when G.o.d shall judge the secrets of men by Jesus Christ."
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THIRD ARTICLE [III, Q. 59, Art. 3]
Whether Christ Acquired His Judiciary Power by His Merits?
Objection 1: It would seem that Christ did not acquire His judiciary power by His merits. For judiciary power flows from the royal dignity: according to Prov. 20:8: "The king that sitteth on the throne of judgment, scattereth away all evil with his look." But it was without merits that Christ acquired royal power, for it is His due as G.o.d"s Only-begotten Son: thus it is written (Luke 1:32): "The Lord G.o.d shall give unto Him the throne of David His father, and He shall reign in the house of Jacob for ever." Therefore Christ did not obtain judiciary power by His merits.
Obj. 2: Further, as stated above (A. 2), judiciary power is Christ"s due inasmuch as He is our Head. But the grace of headship does not belong to Christ by reason of merit, but follows the personal union of the Divine and human natures: according to John 1:14, 16: "We saw His glory ... as of the Only-Begotten of the Father, full of grace and truth ... and of His fulness we all have received": and this pertains to the notion of headship. Consequently, it seems that Christ did not have judiciary power from merits.
Obj. 3: Further, the Apostle says (1 Cor. 2:15): "The spiritual man judgeth all things." But a man becomes spiritual through grace, which is not from merits; otherwise it is "no more grace," as is said in Rom. 11:6. Therefore it seems that judiciary power belongs neither to Christ nor to others from any merits, but from grace alone.
_On the contrary,_ It is written (Job 36:17): "Thy cause hath been judged as that of the wicked, cause and judgment thou shalt recover."
And Augustine says (Serm. cxxvii): "The Judge shall sit, who stood before a judge; He shall condemn the truly wicked, who Himself was falsely reputed wicked."
_I answer that,_ There is nothing to hinder one and the same thing from being due to some one from various causes: as the glory of the body in rising was due to Christ not only as befitting His G.o.dhead and His soul"s glory, but likewise "from the merit of the lowliness of His Pa.s.sion" [*Cf. Augustine, Tract. civ in Joan.]. And in the same way it must be said that judiciary power belongs to the Man Christ on account of both His Divine personality, and the dignity of His headship, and the fulness of His habitual grace: and yet He obtained it from merit, so that, in accordance with the Divine justice, He should be judge who fought for G.o.d"s justice, and conquered, and was unjustly condemned. Hence He Himself says (Apoc.
3:21): "I have overcome and am set down in My Father"s throne [Vulg.: "with My Father in His throne"]." Now judiciary power is understood by "throne," according to Ps. 9:5: "Thou hast sat on the throne, who judgest justice."
Reply Obj. 1: This argument holds good of judiciary power according as it is due to Christ by reason of the union with the Word of G.o.d.
Reply Obj. 2: This argument is based on the ground of His grace as Head.
Reply Obj. 3: This argument holds good in regard to habitual grace, which perfects Christ"s soul. But although judiciary power be Christ"s due in these ways, it is not hindered from being His due from merit.
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FOURTH ARTICLE [III, Q. 59, Art. 4]
Whether Judiciary Power Belongs to Christ with Respect to All Human Affairs?
Objection 1: It would seem that judiciary power concerning all human affairs does not belong to Christ. For as we read in Luke 12:13, 14, when one of the crowd said to Christ: "Speak to my brother that he divide the inheritance with me; He said to him: Man, who hath appointed Me judge, or divider over you?" Consequently, He does not exercise judgment over all human affairs.
Obj. 2: Further, no one exercises judgment except over his own subjects. But, according to Heb. 2:8, "we see not as yet all things subject to" Christ. Therefore it seems that Christ has not judgment over all human affairs.
Obj. 3: Further, Augustine says (De Civ. Dei xx) that it is part of Divine judgment for the good to be afflicted sometimes in this world, and sometimes to prosper, and in like manner the wicked. But the same was the case also before the Incarnation. Consequently, not all G.o.d"s judgments regarding human affairs are included in Christ"s judiciary power.
_On the contrary,_ It is said (John 5:22): "The Father hath given all judgment to the Son."
_I answer that,_ If we speak of Christ according to His Divine Nature, it is evident that every judgment of the Father belongs to the Son; for, as the Father does all things through His Word, so He judges all things through His Word.
But if we speak of Christ in His human nature, thus again is it evident that all things are subject to His judgment. This is made clear if we consider first of all the relationship subsisting between Christ"s soul and the Word of G.o.d; for, if "the spiritual man judgeth all things," as is said in 1 Cor. 2:15, inasmuch as his soul clings to the Word of G.o.d, how much more Christ"s soul, which is filled with the truth of the Word of G.o.d, pa.s.ses judgment upon all things.
Secondly, the same appears from the merit of His death; because, according to Rom. 14:9: "To this end Christ died and rose again; that He might be Lord both of the dead and of the living." And therefore He has judgment over all men; and on this account the Apostle adds (Rom. 14:10): "We shall all stand before the judgment seat of Christ": and (Dan. 7:14) it is written that "He gave Him power, and glory, and a kingdom; and all peoples, tribes, and tongues shall serve Him."
Thirdly, the same thing is evident from comparison of human affairs with the end of human salvation. For, to whomsoever the substance is entrusted, the accessory is likewise committed. Now all human affairs are ordered for the end of beat.i.tude, which is everlasting salvation, to which men are admitted, or from which they are excluded by Christ"s judgment, as is evident from Matt. 25:31, 40. Consequently, it is manifest that all human affairs are included in Christ"s judiciary power.