xxxiv): "Consider how the conscience of the wicked
will then be troubled when even the just are disturbed about their
life.
will then be troubled when even the just are disturbed about their
life.
Summa Theologica
Apoc.
20:4 we
find: "I saw seats, and they sat upon them and judgment was given to
them. "] Richard of St. Victor expounds this judging in this way (De
judic. potest. ), wherefore he says: "Those who persevere in Divine
contemplation, who read every day the book of wisdom, transcribe, so to
speak, in their hearts whatever they grasp by their clear insight of
the truth"; and further on: "What else are the hearts of those who
judge, divinely instructed in all truth, but a codex of the law? "
Since, however, judging denotes an action exercised on another person,
it follows that, properly speaking, he is said to judge who pronounces
judgment on another. But this happens in two ways. First, by his own
authority: and this belongs to the one who has dominion and power over
others, and to whose ruling those who are judged are subject, wherefore
it belongs to him to pass judgment on them. In this sense to judge
belongs to God alone. Secondly, to judge is to acquaint others of the
sentence delivered by another's authority, that is to announce the
verdict already given. In this way perfect men will judge, because they
will lead others to the knowledge of Divine justice, that these may
know what is due to them on account of their merits: so that this very
revelation of justice is called judgment. Hence Richard of St. Victor
says (De judic. potest. ) that for "the judges to open the books of
their decree in the presence of those who are to be judged signifies
that they open their hearts to the gaze of all those who are below
them, and that they reveal their knowledge in whatever pertains to the
judgment. "
Reply to Objection 1: This objection considers the judgment of
authority which belongs to Christ alone: and the same answer applies to
the Second Objection.
Reply to Objection 3: There is no reason why some of the saints should
not reveal certain things to others, either by way of enlightenment, as
the higher angels enlighten the lower [*Cf. FP, Q[106]],: or by way of
speech as the lower angels speak to the higher [*Cf. [5108]FP, Q[107],
A[2]].
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Whether the judicial power corresponds to voluntary poverty?
Objection 1: It would seem that the judicial power does not correspond
to voluntary poverty. For it was promised to none but the twelve
apostles (Mat. 19:28): "You shall sit on twelve seats, judging," etc.
Since then those who are voluntarily poor are not all apostles, it
would seem that the judicial power is not competent to all.
Objection 2: Further, to offer sacrifice to God of one's own body is
more than to do so of outward things. Now martyrs and also virgins
offer sacrifice to God of their own body. whereas the voluntarily poor
offer sacrifice of outward things. Therefore the sublimity of the
judicial power is more in keeping with martyrs and virgins than with
those who are voluntarily poor.
Objection 3: Further, it is written (Jn. 5:45): "There is one that
accuseth you, Moses in whom you trust---because you believe not his
voice," according to a gloss, and (Jn. 12:48): "The word that I have
spoken shall judge him in the last day. " Therefore the fact that a man
propounds a law, or exhorts men by word to lead a good life, gives him
the right to judge those who scorn his utterances. But this belongs to
doctors. Therefore it is more competent to doctors than to those who
are poor voluntarily.
Objection 4: Further, Christ through being judged unjustly merited as
man to be judge of all in His human nature [*Cf. [5109]TP, Q[59],
A[6]], according to Jn. 5:27, "He hath given Him power to do judgment,
because He is the Son of man. " Now those who suffer persecution for
justice' sake are judged unjustly. Therefore the judicial power is
competent to them rather than to the voluntarily poor.
Objection 5: Further, a superior is not judged by his inferior. Now
many who will have made lawful use of riches will have greater merit
than many of the voluntarily poor. Therefore the voluntarily poor will
not judge where those are to be judged.
On the contrary, It is written (Job 36:6): "He saveth not the wicked,
and He giveth judgment to the poor. "
Further, a gloss on Mat. 19:28, "You who have left all things' [*Vulg. :
'You who have followed Me']" says: "Those who left all things and
followed God will be the judges; those who made right use of what they
had lawfully will be judged," and thus the same conclusion follows as
before.
I answer that, The judicial power is due especially to poverty on three
counts. First, by reason of congruity, since voluntary poverty belongs
to those who despise all the things of the world and cleave to Christ
alone. Consequently there is nothing in them to turn away their
judgment from justice, so that they are rendered competent to be judges
as loving the truth of justice above all things. Secondly, by reason of
merit, since exaltation corresponds by way of merit to humility. Now of
all the things that make man contemptible in this world humility is the
chief: and for this reason the excellence of judicial power is promised
to the poor, so that he who humbles himself for Christ's sake shall be
exalted. Thirdly, because poverty disposes a man to the aforesaid
manner of judging. For the reason why one of the saints will be said to
judge as stated above [*Cf. A[1]], is that he will have the heart
instructed in all Divine truth which he will be thus able to make known
to others. Now in the advancement to perfection, the first thing that
occurs to be renounced is external wealth, because this is the last
thing of all to be acquired. And that which is last in the order of
generation is the first in the order of destruction: wherefore among
the beatitudes whereby we advance to perfection, the first place is
given to poverty. Thus judicial power corresponds to poverty, in so far
as this is the disposition to the aforesaid perfection. Hence also it
is that this same power is not promised to all who are voluntarily
poor, but to those who leave all and follow Christ in accordance with
the perfection of life.
Reply to Objection 1: According to Augustine (De Civ. Dei xx), "we must
not imagine that because He says that they will sit on twelve seats
only twelve men will judge with Him. else since we read that Matthias
was appointed apostle in the place of the traitor Judas, Paul who
worked more than the rest will have nowhere to sit as judge. " Hence
"the number twelve," as he states (De Civ. Dei xx), "signifies the
whole multitude of those who will judge, because the two parts of
seven, namely three and four, being multiplied together make twelve. "
Moreover twelve is a perfect number, being the double of six, which is
a perfect number.
Or, speaking literally, He spoke to the twelve apostles in whose person
he made this promise to all who follow them.
Reply to Objection 2: Virginity and martyrdom do not dispose man to
retain the precepts of Divine justice in his heart in the same degree
as poverty does: even so, on the other hand, outward riches choke the
word of God by the cares which they entail (Lk. 8:14). Or we may reply
that poverty does not suffice alone to merit judicial power, but is the
fundamental part of that perfection to which the judicial power
corresponds. Wherefore among those things regarding perfection which
follow after poverty we may reckon both virginity and martyrdom and all
the works of perfection: yet they do not rank as high as poverty, since
the beginning of a thing is its chief part.
Reply to Objection 3: He who propounded the law or urged men to good
will judge, in the causal (Cf. A[1]) sense, because others will be
judged in reference to the words he has uttered or propounded. Hence
the judicial power does not properly correspond to preaching or
teaching. or we may reply that, as some say, three things are requisite
for the judicial power; first, that one renounce temporal cares, lest
the mind be hindered from the contemplation of wisdom; secondly that
one possess Divine justice by way of habit both as to knowledge and as
to observance; thirdly that one should have taught others this same
justice; and this teaching will be the perfection whereby a man merits
to have judicial power.
Reply to Objection 4: Christ humbled Himself in that He was judged
unjustly; for "He was offered because it was His own will" (Is. 53:7):
and by His humility He merited His exaltation to judicial power, since
all things are made subject to Him (Phil. 2:8,9). Hence, judicial power
is more due to them who humble themselves of their own will by
renouncing temporal goods, on account of which men are honored by
worldlings, than to those who are humbled by others.
Reply to Objection 5: An inferior cannot judge a superior by his own
authority, but he can do so by the authority of a superior, as in the
case of a judge-delegate. Hence it is not unfitting that it be granted
to the poor as an accidental reward to judge others, even those who
have higher merit in respect of the essential reward.
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Whether the angels will judge?
Objection 1: It would seem that the angels will judge. For it is
written (Mat. 25:31): "When the Son of man shall come in His majesty,
and all the angels with Him. " Now He is speaking of His coming to
judgment. Therefore it would seem that also the angels will judge.
Objection 2: Further, the orders of the angels take their names from
the offices which they fulfill. Now one of the angelic orders is that
of the Thrones, which would seem to pertain to the judicial power,
since a throne is the "judicial bench, a royal seat, a professor's
chair" [*Cf. St. Isidore, Etym. vii, 5]. Therefore some of the angels
will judge.
Objection 3: Further, equality with the angels is promised the saints
after this life (Mat. 22:30). If then men will have this power of
judging, much more will the angels have it.
On the contrary, It is written (Jn. 5:27): "He hath given Him power to
judgment, because He is the Son of man. " But the angels have not the
human nature in common with Him. Neither therefore do they share with
Him in the judicial power.
Further, the same person is not judge and judge's minister. Now in this
judgment the angels will act as ministers of the Judge and, according
to Mat. 13:41: "The Son of man shall send His angels and they shall
gather out of His kingdom all scandals. " Therefore the angels will not
judge.
I answer that, The judge's assessors must be conformed to the judge.
Now judgment is ascribed to the Son of man because He will appear to
all, both good and wicked, in His human nature, although the whole
Trinity will judge by authority. Consequently it behooves also the
Judge's assessors to have the human nature, so as to be visible to all,
both good and wicked. Hence it is not fitting for the angels to judge,
although in a certain sense we may say that the angels will judge,
namely by approving the sentence [*Cf. A[1]].
Reply to Objection 1: As a gloss on this passage observes, the angels
will come with Christ, not to judge, but "as witnesses of men's deeds
because it was under their guardianship that men did well or ill. "
Reply to Objection 2: The name of Thrones is given to angels in
reference to the judgment which God is ever pronouncing, by governing
all things with supreme justice: of which judgment angels are in a way
the executors and promulgators. On the other hand, the judgment of men
by the man Christ will require human assessors.
Reply to Objection 3: Equality with angels is promised to men as
regards the essential reward. But nothing hinders an accidental reward
from being bestowed on men to the exclusion of the angels, as in the
case of the virgins' and martyrs' crowns: and the same may be said of
the judicial power.
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Whether the demons will carry out the sentence of the Judge on the damned?
Objection 1: It would seem that the demons will not carry out the
sentence of the Judge on the damned after the day of judgment. For,
according to the Apostle (1 Cor. 15:24): "He will then bring to naught
[*Vulg. : 'When He shall have brought to naught', etc. ] all
principality, and power, and virtue. " Therefore all supremacy will
cease then. But the carrying out of the Judge's sentence implies some
kind of supremacy. Therefore after the judgment day the demons will not
carry out the Judge's sentence.
Objection 2: Further, the demons sinned more grievously than men.
Therefore it is not just that men should be tortured by demons.
Objection 3: Further, just as the demons suggest evil things to men, so
good angels suggest good things. Now it will not be the duty of the
good angels to reward the good, but this will be done by God,
immediately by Himself. Therefore neither will it be the duty of the
demons to punish the wicked.
On the contrary, Sinners have subjected themselves to the devil by
sinning. Therefore it is just that they should be subjected to him in
their punishments, and punished by him as it were.
I answer that, The Master in the text of Sentent. iv, D, 47 mentions
two opinions on this question, both of which seem consistent with
Divine justice, because it is just for man to be subjected to the devil
for having sinned, and yet it is unjust for the demon to be over him.
Accordingly the opinion which holds that after the judgment day the
demons will not be placed over men to punish them, regards the order of
Divine justice on the part of the demons punishing; while the contrary
opinion regards the order of Divine justice on the part of the men
punished.
Which of these opinions is nearer the truth we cannot know for certain.
Yet I think it truer to say that just as, among the saved, order will
be observed so that some will be enlightened and perfected by others
(because all the orders of the heavenly hierarchies will continue for
ever) [*Cf. [5110]FP, Q[108], AA[7],8], so, too, will order be observed
in punishments, men being punished by demons, lest the Divine order,
whereby the angels are placed between the human nature and the Divine,
be entirely set aside. Wherefore just as the Divine illuminations are
conveyed to men by the good angels, so too the demons execute the
Divine justice on the wicked. Nor does this in any way diminish the
punishment of the demons, since even in torturing others they are
themselves tortured, because then the fellowship of the unhappy will
not lessen but will increase unhappiness.
Reply to Objection 1: The supremacy which, it is declared, will be
brought to nought by Christ in the time to come must be taken in the
sense of the supremacy which is in keeping with the state of this
world: wherein men are placed over men, angels over men, angels over
angels, demons over demons, and demons over men; in every case so as
either to lead towards the end or to lead astray from the end. But then
when all things will have attained to that end there will be no
supremacy to lead astray from the end or to lead to it, but only that
which maintains in the end, good or evil.
Reply to Objection 2: Although the demerit of the demons does not
require that they be placed over men, since they made men subject to
them unjustly, yet this is required by the order of their nature in
relation to human nature: since "natural goods remain in them
unimpaired" as Dionysius says (Div. Nom. iv).
Reply to Objection 3: The good angels are not the cause of the
principal reward in the elect, because all receive this immediately
from God. Nevertheless the angels are the cause of certain accidental
rewards in men, in so far as the higher angels enlighten those beneath
them, both angels and men, concerning certain hidden things of God,
which do not belong to the essence of beatitude. In like manner the
damned will receive their principal punishment immediately from God,
namely the everlasting banishment from the Divine vision: but there is
no reason why the demons should not torture men with other sensible
punishments. There is, however, this difference: that merit exalts,
whereas sin debases. Wherefore since the angelic nature is higher than
the human, some on account of the excellence of their merit will be so
far exalted as to be raised above the angels both in nature and rewards
[*Cf. [5111]FP, Q[108], A[8] ], so that some angels will be enlightened
by some men. On the other hand, no human sinners will, on account of a
certain degree of virtue, attain to the eminence that attaches to the
nature of the demons.
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Whether all men will be present at the judgment?
Objection 1: It would seem that men will not all be present at the
judgment. For it is written (Mat. 19:28): "You . . . shall sit on
twelve seats, judging the twelve tribes of Israel. " But all men do not
belong to those twelve tribes. Therefore it would seem that men will
not all be present at the judgment.
Objection 2: Further, the same apparently is to be gathered from Ps.
1:5, "The wicked shall not rise again in judgment. "
Objection 3: Further, a man is brought to judgment that his merits may
be discussed. But some there are who have acquired no merits, such as
children who died before reaching the perfect age. Therefore they need
not be present at the judgment. Now there are many such. Therefore it
would seem that not all will be present.
On the contrary, It is written (Acts 10:42) that Christ "was appointed
by God to be judge of the living and of the dead. " Now this division
comprises all men, no matter how the living be distinct from the dead.
Therefore all men will be present at the judgment.
Further, it is written (Apoc. 1:7): "Behold He cometh with the clouds,
and every eye shall see Him. " Now this would not be so unless all were
present at the judgment. Therefore, etc.
I answer that, The judicial power was bestowed on Christ as man, in
reward for the humility which He showed forth in His passion. Now in
His passion He shed His blood for all in point of sufficiency, although
through meeting with an obstacle in some, it had not its effect in all.
Therefore it is fitting that all men should assemble at the judgment,
to see His exaltation in His human nature, in respect of which "He was
appointed by God to be judge of the living and of the dead. "
Reply to Objection 1: As Augustine says (De Civ. Dei xx, 5), "it does
not follow from the saying, 'Judging the twelve tribes of Israel,' that
the tribe of Levi, which is the thirteenth, is not to be judged, or
that they will judge that people alone, and not other nations. " The
reason why all other nations are denoted by the twelve tribes is
because they were called by Christ to take the place of the twelve
tribes.
Reply to Objection 2: The words, "The wicked shall not rise in
judgment," if referred to all sinners, mean that they will not arise to
judge. But if the wicked denote unbelievers, the sense is that they
will not arise to be judged, because they are "already judged" (Jn.
3:18). All, however, will rise again to assemble at the judgment and
witness the glory of the Judge.
Reply to Objection 3: Even children who have died before reaching the
perfect age will be present at the judgment, not to be judged, but to
see the Judge's glory.
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Whether the good will be judged at the judgment?
Objection 1: It would seem that none of the good will be judged at the
judgment. For it is declared (Jn. 3:18) that "he that believeth in Him
is not judged. " Now all the good believed in Him. Therefore they will
not be judged.
Objection 2: Further, those who are uncertain of their bliss are not
blessed: whence Augustine proves (Gen. ad lit. xi) that the demons were
never blessed. But the saints are now blessed. Therefore they are
certain of their bliss. Now what is certain is not submitted to
judgment. Therefore the good will not be judged.
Objection 3: Further, fear is incompatible with bliss. But the last
judgment, which above all is described as terrible, cannot take place
without inspiring fear into those who are to be judged. Hence Gregory
observes on Job 41:16 "When he shall raise him up, the angels shall
fear," etc. (Moral.
xxxiv): "Consider how the conscience of the wicked
will then be troubled when even the just are disturbed about their
life. " Therefore the blessed will not be judged.
On the contrary, It would seem that all the good will be judged, since
it is written (2 Cor. 5:10): "We must all be manifested before the
judgment seat of Christ, that every one may receive the proper things
of the body, according as he hath done, whether it be good or evil. "
Now there is nothing else to be judged. Therefore all, even the good,
will be judged.
Further, the "general" includes all. Now this is called the general
judgment. Therefore all will be judged.
I answer that, The judgment comprises two things, namely the discussion
of merits and the payment of rewards. As regards the payment of
rewards, all will be judged, even the good, since the Divine sentence
will appoint to each one the reward corresponding to his merit. But
there is no discussion of merits save where good and evil merits are
mingled together. Now those who build on the foundation of faith,
"gold, silver, and precious stones" (1 Cor. 3:12), by devoting
themselves wholly to the Divine service, and who have no notable
admixture of evil merit, are not subjected to a discussion of their
merits. Such are those who have entirely renounced the things of the
world and are solicitously thoughtful of the things that are of God:
wherefore they will be saved but will not be judged. Others, however,
build on the foundation of faith, wood, hay, stubble [*Cf. [5112]FS,
Q[89], A[2]]; they, in fact, love worldly things and are busy about
earthly concerns, yet so as to prefer nothing to Christ, but strive to
redeem their sins with alms, and these have an admixture of good with
evil merits. Hence they are subjected to a discussion of their merits,
and consequently in this account will be judged, and yet they will be
saved.
Reply to Objection 1: Since punishment is the effect of justice, while
reward is the effect of mercy, it follows that punishment is more
especially ascribed antonomastically to judgment which is the act of
justice; so that judgment is sometimes used to express condemnation. It
is thus that we are to understand the words quoted, as a gloss on the
passage remarks.
Reply to Objection 2: The merits of the elect will be discussed, not to
remove the uncertainty of their beatitude from the hearts of those who
are to be judged, but that it may be made manifest to us that their
good merits outweigh their evil merits, and thus God's justice be
proved.
Reply to Objection 3: Gregory is speaking of the just who will still be
in mortal flesh, wherefore he had already said: "Those who will still
be in the body, although already brave and perfect, yet through being
still in the flesh must needs be troubled with fear in the midst of
such a whirlwind of terror. " Hence it is clear that this fear refers to
the time immediately before the judgment, most terrible indeed to the
wicked, but not to the good, who will have no apprehension of evil.
The arguments in the contrary sense consider judgment as regards the
payment of rewards.
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Whether the wicked will be judged?
Objection 1: It would seem that none of the wicked will be judged. For
even as damnation is certain in the case of unbelievers, so is it in
the case of those who die in mortal sin. Now it is declared because of
the certainty of damnation (Jn. 3:18): "He that believeth not is
already judged. " Therefore in like manner neither will other sinners be
judged.
Objection 2: Further, the voice of the Judge is most terrible to those
who are condemned by His judgment. Now according to the text of
Sentent. iv, D, 47 and in the words of Gregory (Moral. xxvi) "the Judge
will not address Himself to unbelievers. " If therefore He were to
address Himself to the believers about to be condemned, the unbelievers
would reap a benefit from their unbelief, which is absurd.
On the contrary, It would seem that all the wicked are to be judged,
because all the wicked will be sentenced to punishment according to the
degree of their guilt. But this cannot be done without a judicial
pronouncement. Therefore all the wicked will be judged.
I answer that, The judgment as regards the sentencing to punishment for
sin concerns all the wicked. whereas the judgment as regards the
discussion of merits concerns only believers. Because in unbelievers
the foundation of faith is lacking, without which all subsequent works
are deprived of the perfection of a right intention, so that in them
there is no admixture of good and evil works or merits requiring
discussion. But believers in whom the foundation of faith remains, have
at least a praiseworthy act of faith, which though it is not
meritorious without charity, yet is in itself directed to merit, and
consequently they will be subjected to the discussion of merits.
Consequently, believers who were at least counted as citizens of the
City of God will be judged as citizens, and sentence of death will not
be passed on them without a discussion of their merits; whereas
unbelievers will be condemned as foes, who are wont among men to be
exterminated without their merits being discussed.
Reply to Objection 1: Although it is certain that those who die in
mortal sin will be damned, nevertheless since they have an admixture of
certain things connected with meriting well, it behooves, for the
manifestation of Divine justice, that their merits be subjected to
discussion, in order to make it clear that they are justly banished
from the city of the saints, of which they appeared outwardly to be
citizens.
Reply to Objection 2: Considered under this special aspect the words
addressed to the believers about to be condemned will not be terrible,
because they will reveal in them certain things pleasing to them, which
it will be impossible to find in unbelievers, since "without faith it
is impossible to please God" (Heb. 11:6). But the sentence of
condemnation which will be passed on them all will be terrible to all
of them.
The argument in the contrary sense considered the judgment of
retribution.
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Whether at the coming judgment the angels will be judged?
Objection 1: It would seem that the angels will be judged at the coming
judgment. For it is written (1 Cor. 6:3): "Know you not that we shall
judge angels? " But this cannot refer to the state of the present time.
Therefore it should refer to the judgment to come.
Objection 2: Further, it is written concerning Behemoth or Leviathan,
whereby the devil is signified (Job 40:28): "In the sight of all he
shall be cast down"; and (Mk. 1:24)* the demon cried out to Christ:
"Why art Thou come to destroy us before the time? " for, according to a
gloss, "the demons seeing our Lord on earth thought they were to be
judged forthwith. " [*The reference should be Mat. 8:29: 'Art Thou come
hither to torment us before the time? ' The text of Mark reads: 'Art
Thou come to destroy us? '] Therefore it would seem that a final
judgment is in store for them.
Objection 3: Further, it is written (2 Pet. 2:4): "God spared not the
angels that sinned, but delivered them drawn down by infernal ropes to
the lower hell, unto torments, to be reserved unto judgment. " Therefore
it seems that the angels will be judged.
On the contrary, It is written (Nahum 1:9) according to the Septuagint
version: "God will not judge the same thing a second time. " But the
wicked angels are already judged, wherefore it is written (Jn. 16:11):
"The prince of this world is already judged. " Therefore the angels will
not be judged in the time to come.
Further, goodness and wickedness are more perfect in the angels than in
men who are wayfarers. Now some men, good and wicked, will not be
judged as stated in the text of Sentent. iv, D, 47. Therefore neither
will good or wicked angels be judged.
I answer that, The judgment of discussion nowise concerns either the
good or the wicked angels, since neither is any evil to be found in the
good angels, nor is any good liable to judgment to be found in the
wicked angels. But if we speak of the judgment of retribution, we must
distinguish a twofold retribution. One corresponds to the angels'
personal merits and was made to both from the beginning when some were
raised to bliss, and others plunged into the depths of woe. The other
corresponds to the merits, good or evil, procured through the angels,
and this retribution will be made in the judgment to come, because the
good angels will have an increased joy in the salvation of those whom
they have prompted to deeds of merit, while the wicked will have an
increase of torment through the manifold downfall of those whom they
have incited to evil deeds. Consequently the judgment will not regard
the angels directly, neither as judging nor as judged, but only men;
but it will regard the angels indirectly somewhat, in so far as they
were concerned in men's deeds.
Reply to Objection 1: This saying of the Apostle refers to the judgment
of comparison, because certain men will be found to be placed higher
than the angels.
Reply to Objection 2: The demons will then be cast down in the sight of
all because they will be imprisoned for ever in the dungeon of hell, so
that they will no more be free to go out, since this was permitted to
them only in so far as they were directed by Divine providence to try
the life of man.
The same answer applies to the Third Objection.
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OF THE FORM OF THE JUDGE IN COMING TO THE JUDGMENT (THREE ARTICLES)
We must now consider the form of the Judge in coming to the judgment.
Under this head there are three points of inquiry:
(1) Whether Christ will judge under the form or His humanity?
(2) Whether He will appear under the form of His glorified humanity?
(3) Whether His Godhead can be seen without joy?
__________________________________________________________________
Whether Christ will judge under the form of His humanity?
Objection 1: It would seem that Christ will not judge under the form of
His humanity. For judgment requires authority in the judge. Now Christ
has authority over the quick and the dead as God, for thus is He the
Lord and Creator of all. Therefore He will judge under the form of His
Godhead.
Objection 2: Further, invincible power is requisite in a judge;
wherefore it is written (Eccles. 7:6): "Seek not to be made a judge,
unless thou have strength enough to extirpate iniquities. " Now
invincible power belongs to Christ as God. Therefore He will judge
under the form of the Godhead.
Objection 3: Further, it is written (Jn. 5:22,23): "The Father . . .
hath given all judgment to the Son, that all men may honor the Son as
they honor the Father. " Now equal honor to that of the Father is not
due to the Son in respect of His human nature. Therefore He will not
judge under His human form.
Objection 4: Further, it is written (Dan. 7:9): "I beheld till thrones
were placed and the Ancient of days sat. " Now the thrones signify
judicial power, and God is called the Ancient by reason of His
eternity, according to Dionysius (Div. Nom. x). Therefore it becomes
the Son to judge as being eternal; and consequently not as man.
Objection 5: Further, Augustine says (Tract. xix in Joan. ) that "the
resurrection of the soul is the work of the Word the Son of God, and
the resurrection of the body is the work of the Word made the Son of
man in the flesh. " Now that last judgment regards the soul rather than
the body. Therefore it becomes Christ to judge as God rather than as
man.
On the contrary, It is written (Jn. 5:27): "He hath given Him power to
do judgment, because He is the Son of man. "
Further, it is written (Job 36:17): "Thy cause hath been judged as that
of the wicked---by Pilate" according to a gloss---therefore, "cause and
judgment thou shalt recover---that thou mayest judge justly," according
to the gloss. Now Christ was judged by Pilate with regard to His human
nature. Therefore He will judge under the human nature.
Further, to Him it belongs to judge who made the law. Now Christ gave
us the law of the Gospel while appearing in the human nature. Therefore
He will judge under that same nature.
I answer that, Judgment requires a certain authority in the judge.
Wherefore it is written (Rom. 14:4): "Who art thou that judgest another
man's servant? " Hence it is becoming that Christ should judge in
respect of His having authority over men to whom chiefly the last
judgment will be directed. Now He is our Lord, not only by reason of
the Creation, since "the Lord He is God, He made us and not we
ourselves" (Ps. 99:3), but also by reason of the Redemption, which
pertains to Him in respect of His human nature. Wherefore "to this end
Christ died and rose again, that He might be Lord both of the dead and
of the living" (Rom. 14:9). But the goods of the Creation would not
suffice us to obtain the reward of eternal life, without the addition
of the boon of the Redemption, on account of the obstacle accruing to
created nature through the sin of our first parent. Hence, since the
last judgment is directed to the admission of some to the kingdom, and
the exclusion of others therefrom, it is becoming that Christ should
preside at that judgment under the form of His human nature, since it
is by favor of that same nature's Redemption that man is admitted to
the kingdom. In this sense it is stated (Acts 10:42) that "He . . . was
appointed by God to be Judge of the living and of the dead. " And
forasmuch as by redeeming mankind He restored not only man but all
creatures without exception---inasmuch as all creatures are bettered
through man's restoration, according to Col. 1:20, "Making peace
through the blood of His cross, both as to things on earth, and the
things that are in heaven"---it follows that through His Passion Christ
merited lordship and judicial power not over man alone, but over all
creatures, according to Mat. 28:18, "All power is given to Me, in
heaven and in earth" [*Cf. TP, Q[59]].
Reply to Objection 1: Christ, in respect of His Divine nature, has
authority of lordship over all creatures by right of creation; but in
respect of His human nature He has authority of lordship merited
through His Passion. The latter is secondary so to speak and acquired,
while the former is natural and eternal.
Reply to Objection 2: Although Christ as man has not of Himself
invincible power resulting from the natural power of the human species,
nevertheless there is also in His human nature an invincible power
derived from His Godhead, whereby all things are subjected under His
feet (1 Cor. 15:25-28; Heb. 2:8,9). Hence He will judge in His human
nature indeed, but by the power of His Godhead.
Reply to Objection 3: Christ would not have sufficed for the redemption
of mankind, had He been a mere man. Wherefore from the very fact that
He was able as man to redeem mankind, and thereby obtained judicial
power, it is evident that He is God, and consequently is to be honored
equally with the Father, not as man but as God.
Reply to Objection 4: In that vision of Daniel the whole order of the
judicial power is clearly expressed. This power is in God Himself as
its first origin, and more especially in the Father Who is the fount of
the entire Godhead; wherefore it is stated in the first place that the
"Ancient of days sat. " But the judicial power was transmitted from the
Father to the Son, not only from eternity in respect of the Divine
nature, but also in time in respect of the human nature wherein He
merited it. Hence in the aforesaid vision it is further stated (Dan.
7:13,14): "Lo, one like the Son of man came with the clouds of heaven,
and He came even to the Ancient of days . . . And He gave Him power and
glory, and a kingdom. "
Reply to Objection 5: Augustine is speaking by a kind of appropriation,
so as to trace the effects which Christ wrought in the human nature to
causes somewhat similar to them. And since we are made to the image and
likeness of God in respect of our soul, and are of the same species as
the man Christ in respect of our body, he ascribes to the Godhead the
effects wrought by Christ in our souls, and those which He wrought or
will work in our bodies he ascribes to His flesh; although His flesh,
as being the instrument of His Godhead, has also its effect on our
souls as Damascene asserts (De Fide Orth. iii, 15), according to the
saying of Heb. 9:14, that His "blood" hath cleansed "our conscience
from dead works. " And thus that "the Word was made flesh" is the cause
of the resurrection of souls; wherefore also according to His human
nature He is becomingly the Judge not only of bodily but also of
spiritual goods [*Cf. [5113]TP, Q[56], A[2], ad 1].
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Whether at the judgment Christ will appear in His glorified humanity?
Objection 1: It would seem that at the judgment Christ will not appear
in His glorified humanity. For a gloss [*St. Augustine, Tract. cxx in
Joan. ] on Jn. 19:37, "They shall look on him whom they pierced," says:
"Because He will come in the flesh wherein He was crucified. " Now He
was crucified in the form of weakness. Therefore He will appear in the
form of weakness and not in the form of glory.
Objection 2: Further, it is stated (Mat. 24:30) that "the sign of the
Son of man shall appear in heaven," namely, "the sign of the cross," as
Chrysostom says (Hom. lxxvii in Matth. ), for "Christ when coming to the
judgment will show not only the scars of His wounds but even His most
shameful death. " Therefore it seems that He will not appear in the form
of glory.
Objection 3: Further, Christ will appear at the judgment under that
form which can be gazed upon by all. Now Christ will not be visible to
all, good and wicked, under the form of His glorified humanity: because
the eye that is not glorified is seemingly unproportionate to see the
clarity of a glorified body. Therefore He will not appear under a
glorified form.
Objection 4: Further, that which is promised as a reward to the
righteous is not granted to the unrighteous. Now it is promised as a
reward to the righteous that they shall see the glory of His humanity
(Jn. 10:9): "He shall go in, and go out, and shall find pastures, i. e.
refreshment in His Godhead and humanity," according to the commentary
of Augustine [*De Spiritu et Anima, work of an unknown author. St.
Thomas, De Anima, ascribes it to Alcherus, a Cistercian monk; see
above[5114] Q[70], A[2], ad 1] and Is. 33:17: "His eyes shall see the
King in his beauty. " Therefore He will not appear to all in His
glorified form.
Objection 5: Further, Christ will judge in the form wherein He was
judged: wherefore a gloss [*St. Augustine, Tract. xix, in Joan. ] on Jn.
5:21, "So the Son also giveth life to whom He will," says: "He will
judge justly in the form wherein He was judged unjustly, that He may be
visible to the wicked. " Now He was judged in the form of weakness.
Therefore He will appear in the same form at the judgment.
On the contrary, It is written (Lk. 21:27): "Then they shall see the
Son of man coming in a cloud with great power and majesty. " Now majesty
and power pertain to glory. Therefore He will appear in the form of
glory.
Further, he who judges should be more conspicuous than those who are
judged. Now the elect who will be judged by Christ will have a
glorified body. Much more therefore will the Judge appear in a
glorified form.
Further, as to be judged pertains to weakness, so to judge pertains to
authority and glory. Now at His first coming when Christ came to be
judged, He appeared in the form of weakness.
find: "I saw seats, and they sat upon them and judgment was given to
them. "] Richard of St. Victor expounds this judging in this way (De
judic. potest. ), wherefore he says: "Those who persevere in Divine
contemplation, who read every day the book of wisdom, transcribe, so to
speak, in their hearts whatever they grasp by their clear insight of
the truth"; and further on: "What else are the hearts of those who
judge, divinely instructed in all truth, but a codex of the law? "
Since, however, judging denotes an action exercised on another person,
it follows that, properly speaking, he is said to judge who pronounces
judgment on another. But this happens in two ways. First, by his own
authority: and this belongs to the one who has dominion and power over
others, and to whose ruling those who are judged are subject, wherefore
it belongs to him to pass judgment on them. In this sense to judge
belongs to God alone. Secondly, to judge is to acquaint others of the
sentence delivered by another's authority, that is to announce the
verdict already given. In this way perfect men will judge, because they
will lead others to the knowledge of Divine justice, that these may
know what is due to them on account of their merits: so that this very
revelation of justice is called judgment. Hence Richard of St. Victor
says (De judic. potest. ) that for "the judges to open the books of
their decree in the presence of those who are to be judged signifies
that they open their hearts to the gaze of all those who are below
them, and that they reveal their knowledge in whatever pertains to the
judgment. "
Reply to Objection 1: This objection considers the judgment of
authority which belongs to Christ alone: and the same answer applies to
the Second Objection.
Reply to Objection 3: There is no reason why some of the saints should
not reveal certain things to others, either by way of enlightenment, as
the higher angels enlighten the lower [*Cf. FP, Q[106]],: or by way of
speech as the lower angels speak to the higher [*Cf. [5108]FP, Q[107],
A[2]].
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Whether the judicial power corresponds to voluntary poverty?
Objection 1: It would seem that the judicial power does not correspond
to voluntary poverty. For it was promised to none but the twelve
apostles (Mat. 19:28): "You shall sit on twelve seats, judging," etc.
Since then those who are voluntarily poor are not all apostles, it
would seem that the judicial power is not competent to all.
Objection 2: Further, to offer sacrifice to God of one's own body is
more than to do so of outward things. Now martyrs and also virgins
offer sacrifice to God of their own body. whereas the voluntarily poor
offer sacrifice of outward things. Therefore the sublimity of the
judicial power is more in keeping with martyrs and virgins than with
those who are voluntarily poor.
Objection 3: Further, it is written (Jn. 5:45): "There is one that
accuseth you, Moses in whom you trust---because you believe not his
voice," according to a gloss, and (Jn. 12:48): "The word that I have
spoken shall judge him in the last day. " Therefore the fact that a man
propounds a law, or exhorts men by word to lead a good life, gives him
the right to judge those who scorn his utterances. But this belongs to
doctors. Therefore it is more competent to doctors than to those who
are poor voluntarily.
Objection 4: Further, Christ through being judged unjustly merited as
man to be judge of all in His human nature [*Cf. [5109]TP, Q[59],
A[6]], according to Jn. 5:27, "He hath given Him power to do judgment,
because He is the Son of man. " Now those who suffer persecution for
justice' sake are judged unjustly. Therefore the judicial power is
competent to them rather than to the voluntarily poor.
Objection 5: Further, a superior is not judged by his inferior. Now
many who will have made lawful use of riches will have greater merit
than many of the voluntarily poor. Therefore the voluntarily poor will
not judge where those are to be judged.
On the contrary, It is written (Job 36:6): "He saveth not the wicked,
and He giveth judgment to the poor. "
Further, a gloss on Mat. 19:28, "You who have left all things' [*Vulg. :
'You who have followed Me']" says: "Those who left all things and
followed God will be the judges; those who made right use of what they
had lawfully will be judged," and thus the same conclusion follows as
before.
I answer that, The judicial power is due especially to poverty on three
counts. First, by reason of congruity, since voluntary poverty belongs
to those who despise all the things of the world and cleave to Christ
alone. Consequently there is nothing in them to turn away their
judgment from justice, so that they are rendered competent to be judges
as loving the truth of justice above all things. Secondly, by reason of
merit, since exaltation corresponds by way of merit to humility. Now of
all the things that make man contemptible in this world humility is the
chief: and for this reason the excellence of judicial power is promised
to the poor, so that he who humbles himself for Christ's sake shall be
exalted. Thirdly, because poverty disposes a man to the aforesaid
manner of judging. For the reason why one of the saints will be said to
judge as stated above [*Cf. A[1]], is that he will have the heart
instructed in all Divine truth which he will be thus able to make known
to others. Now in the advancement to perfection, the first thing that
occurs to be renounced is external wealth, because this is the last
thing of all to be acquired. And that which is last in the order of
generation is the first in the order of destruction: wherefore among
the beatitudes whereby we advance to perfection, the first place is
given to poverty. Thus judicial power corresponds to poverty, in so far
as this is the disposition to the aforesaid perfection. Hence also it
is that this same power is not promised to all who are voluntarily
poor, but to those who leave all and follow Christ in accordance with
the perfection of life.
Reply to Objection 1: According to Augustine (De Civ. Dei xx), "we must
not imagine that because He says that they will sit on twelve seats
only twelve men will judge with Him. else since we read that Matthias
was appointed apostle in the place of the traitor Judas, Paul who
worked more than the rest will have nowhere to sit as judge. " Hence
"the number twelve," as he states (De Civ. Dei xx), "signifies the
whole multitude of those who will judge, because the two parts of
seven, namely three and four, being multiplied together make twelve. "
Moreover twelve is a perfect number, being the double of six, which is
a perfect number.
Or, speaking literally, He spoke to the twelve apostles in whose person
he made this promise to all who follow them.
Reply to Objection 2: Virginity and martyrdom do not dispose man to
retain the precepts of Divine justice in his heart in the same degree
as poverty does: even so, on the other hand, outward riches choke the
word of God by the cares which they entail (Lk. 8:14). Or we may reply
that poverty does not suffice alone to merit judicial power, but is the
fundamental part of that perfection to which the judicial power
corresponds. Wherefore among those things regarding perfection which
follow after poverty we may reckon both virginity and martyrdom and all
the works of perfection: yet they do not rank as high as poverty, since
the beginning of a thing is its chief part.
Reply to Objection 3: He who propounded the law or urged men to good
will judge, in the causal (Cf. A[1]) sense, because others will be
judged in reference to the words he has uttered or propounded. Hence
the judicial power does not properly correspond to preaching or
teaching. or we may reply that, as some say, three things are requisite
for the judicial power; first, that one renounce temporal cares, lest
the mind be hindered from the contemplation of wisdom; secondly that
one possess Divine justice by way of habit both as to knowledge and as
to observance; thirdly that one should have taught others this same
justice; and this teaching will be the perfection whereby a man merits
to have judicial power.
Reply to Objection 4: Christ humbled Himself in that He was judged
unjustly; for "He was offered because it was His own will" (Is. 53:7):
and by His humility He merited His exaltation to judicial power, since
all things are made subject to Him (Phil. 2:8,9). Hence, judicial power
is more due to them who humble themselves of their own will by
renouncing temporal goods, on account of which men are honored by
worldlings, than to those who are humbled by others.
Reply to Objection 5: An inferior cannot judge a superior by his own
authority, but he can do so by the authority of a superior, as in the
case of a judge-delegate. Hence it is not unfitting that it be granted
to the poor as an accidental reward to judge others, even those who
have higher merit in respect of the essential reward.
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Whether the angels will judge?
Objection 1: It would seem that the angels will judge. For it is
written (Mat. 25:31): "When the Son of man shall come in His majesty,
and all the angels with Him. " Now He is speaking of His coming to
judgment. Therefore it would seem that also the angels will judge.
Objection 2: Further, the orders of the angels take their names from
the offices which they fulfill. Now one of the angelic orders is that
of the Thrones, which would seem to pertain to the judicial power,
since a throne is the "judicial bench, a royal seat, a professor's
chair" [*Cf. St. Isidore, Etym. vii, 5]. Therefore some of the angels
will judge.
Objection 3: Further, equality with the angels is promised the saints
after this life (Mat. 22:30). If then men will have this power of
judging, much more will the angels have it.
On the contrary, It is written (Jn. 5:27): "He hath given Him power to
judgment, because He is the Son of man. " But the angels have not the
human nature in common with Him. Neither therefore do they share with
Him in the judicial power.
Further, the same person is not judge and judge's minister. Now in this
judgment the angels will act as ministers of the Judge and, according
to Mat. 13:41: "The Son of man shall send His angels and they shall
gather out of His kingdom all scandals. " Therefore the angels will not
judge.
I answer that, The judge's assessors must be conformed to the judge.
Now judgment is ascribed to the Son of man because He will appear to
all, both good and wicked, in His human nature, although the whole
Trinity will judge by authority. Consequently it behooves also the
Judge's assessors to have the human nature, so as to be visible to all,
both good and wicked. Hence it is not fitting for the angels to judge,
although in a certain sense we may say that the angels will judge,
namely by approving the sentence [*Cf. A[1]].
Reply to Objection 1: As a gloss on this passage observes, the angels
will come with Christ, not to judge, but "as witnesses of men's deeds
because it was under their guardianship that men did well or ill. "
Reply to Objection 2: The name of Thrones is given to angels in
reference to the judgment which God is ever pronouncing, by governing
all things with supreme justice: of which judgment angels are in a way
the executors and promulgators. On the other hand, the judgment of men
by the man Christ will require human assessors.
Reply to Objection 3: Equality with angels is promised to men as
regards the essential reward. But nothing hinders an accidental reward
from being bestowed on men to the exclusion of the angels, as in the
case of the virgins' and martyrs' crowns: and the same may be said of
the judicial power.
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Whether the demons will carry out the sentence of the Judge on the damned?
Objection 1: It would seem that the demons will not carry out the
sentence of the Judge on the damned after the day of judgment. For,
according to the Apostle (1 Cor. 15:24): "He will then bring to naught
[*Vulg. : 'When He shall have brought to naught', etc. ] all
principality, and power, and virtue. " Therefore all supremacy will
cease then. But the carrying out of the Judge's sentence implies some
kind of supremacy. Therefore after the judgment day the demons will not
carry out the Judge's sentence.
Objection 2: Further, the demons sinned more grievously than men.
Therefore it is not just that men should be tortured by demons.
Objection 3: Further, just as the demons suggest evil things to men, so
good angels suggest good things. Now it will not be the duty of the
good angels to reward the good, but this will be done by God,
immediately by Himself. Therefore neither will it be the duty of the
demons to punish the wicked.
On the contrary, Sinners have subjected themselves to the devil by
sinning. Therefore it is just that they should be subjected to him in
their punishments, and punished by him as it were.
I answer that, The Master in the text of Sentent. iv, D, 47 mentions
two opinions on this question, both of which seem consistent with
Divine justice, because it is just for man to be subjected to the devil
for having sinned, and yet it is unjust for the demon to be over him.
Accordingly the opinion which holds that after the judgment day the
demons will not be placed over men to punish them, regards the order of
Divine justice on the part of the demons punishing; while the contrary
opinion regards the order of Divine justice on the part of the men
punished.
Which of these opinions is nearer the truth we cannot know for certain.
Yet I think it truer to say that just as, among the saved, order will
be observed so that some will be enlightened and perfected by others
(because all the orders of the heavenly hierarchies will continue for
ever) [*Cf. [5110]FP, Q[108], AA[7],8], so, too, will order be observed
in punishments, men being punished by demons, lest the Divine order,
whereby the angels are placed between the human nature and the Divine,
be entirely set aside. Wherefore just as the Divine illuminations are
conveyed to men by the good angels, so too the demons execute the
Divine justice on the wicked. Nor does this in any way diminish the
punishment of the demons, since even in torturing others they are
themselves tortured, because then the fellowship of the unhappy will
not lessen but will increase unhappiness.
Reply to Objection 1: The supremacy which, it is declared, will be
brought to nought by Christ in the time to come must be taken in the
sense of the supremacy which is in keeping with the state of this
world: wherein men are placed over men, angels over men, angels over
angels, demons over demons, and demons over men; in every case so as
either to lead towards the end or to lead astray from the end. But then
when all things will have attained to that end there will be no
supremacy to lead astray from the end or to lead to it, but only that
which maintains in the end, good or evil.
Reply to Objection 2: Although the demerit of the demons does not
require that they be placed over men, since they made men subject to
them unjustly, yet this is required by the order of their nature in
relation to human nature: since "natural goods remain in them
unimpaired" as Dionysius says (Div. Nom. iv).
Reply to Objection 3: The good angels are not the cause of the
principal reward in the elect, because all receive this immediately
from God. Nevertheless the angels are the cause of certain accidental
rewards in men, in so far as the higher angels enlighten those beneath
them, both angels and men, concerning certain hidden things of God,
which do not belong to the essence of beatitude. In like manner the
damned will receive their principal punishment immediately from God,
namely the everlasting banishment from the Divine vision: but there is
no reason why the demons should not torture men with other sensible
punishments. There is, however, this difference: that merit exalts,
whereas sin debases. Wherefore since the angelic nature is higher than
the human, some on account of the excellence of their merit will be so
far exalted as to be raised above the angels both in nature and rewards
[*Cf. [5111]FP, Q[108], A[8] ], so that some angels will be enlightened
by some men. On the other hand, no human sinners will, on account of a
certain degree of virtue, attain to the eminence that attaches to the
nature of the demons.
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Whether all men will be present at the judgment?
Objection 1: It would seem that men will not all be present at the
judgment. For it is written (Mat. 19:28): "You . . . shall sit on
twelve seats, judging the twelve tribes of Israel. " But all men do not
belong to those twelve tribes. Therefore it would seem that men will
not all be present at the judgment.
Objection 2: Further, the same apparently is to be gathered from Ps.
1:5, "The wicked shall not rise again in judgment. "
Objection 3: Further, a man is brought to judgment that his merits may
be discussed. But some there are who have acquired no merits, such as
children who died before reaching the perfect age. Therefore they need
not be present at the judgment. Now there are many such. Therefore it
would seem that not all will be present.
On the contrary, It is written (Acts 10:42) that Christ "was appointed
by God to be judge of the living and of the dead. " Now this division
comprises all men, no matter how the living be distinct from the dead.
Therefore all men will be present at the judgment.
Further, it is written (Apoc. 1:7): "Behold He cometh with the clouds,
and every eye shall see Him. " Now this would not be so unless all were
present at the judgment. Therefore, etc.
I answer that, The judicial power was bestowed on Christ as man, in
reward for the humility which He showed forth in His passion. Now in
His passion He shed His blood for all in point of sufficiency, although
through meeting with an obstacle in some, it had not its effect in all.
Therefore it is fitting that all men should assemble at the judgment,
to see His exaltation in His human nature, in respect of which "He was
appointed by God to be judge of the living and of the dead. "
Reply to Objection 1: As Augustine says (De Civ. Dei xx, 5), "it does
not follow from the saying, 'Judging the twelve tribes of Israel,' that
the tribe of Levi, which is the thirteenth, is not to be judged, or
that they will judge that people alone, and not other nations. " The
reason why all other nations are denoted by the twelve tribes is
because they were called by Christ to take the place of the twelve
tribes.
Reply to Objection 2: The words, "The wicked shall not rise in
judgment," if referred to all sinners, mean that they will not arise to
judge. But if the wicked denote unbelievers, the sense is that they
will not arise to be judged, because they are "already judged" (Jn.
3:18). All, however, will rise again to assemble at the judgment and
witness the glory of the Judge.
Reply to Objection 3: Even children who have died before reaching the
perfect age will be present at the judgment, not to be judged, but to
see the Judge's glory.
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Whether the good will be judged at the judgment?
Objection 1: It would seem that none of the good will be judged at the
judgment. For it is declared (Jn. 3:18) that "he that believeth in Him
is not judged. " Now all the good believed in Him. Therefore they will
not be judged.
Objection 2: Further, those who are uncertain of their bliss are not
blessed: whence Augustine proves (Gen. ad lit. xi) that the demons were
never blessed. But the saints are now blessed. Therefore they are
certain of their bliss. Now what is certain is not submitted to
judgment. Therefore the good will not be judged.
Objection 3: Further, fear is incompatible with bliss. But the last
judgment, which above all is described as terrible, cannot take place
without inspiring fear into those who are to be judged. Hence Gregory
observes on Job 41:16 "When he shall raise him up, the angels shall
fear," etc. (Moral.
xxxiv): "Consider how the conscience of the wicked
will then be troubled when even the just are disturbed about their
life. " Therefore the blessed will not be judged.
On the contrary, It would seem that all the good will be judged, since
it is written (2 Cor. 5:10): "We must all be manifested before the
judgment seat of Christ, that every one may receive the proper things
of the body, according as he hath done, whether it be good or evil. "
Now there is nothing else to be judged. Therefore all, even the good,
will be judged.
Further, the "general" includes all. Now this is called the general
judgment. Therefore all will be judged.
I answer that, The judgment comprises two things, namely the discussion
of merits and the payment of rewards. As regards the payment of
rewards, all will be judged, even the good, since the Divine sentence
will appoint to each one the reward corresponding to his merit. But
there is no discussion of merits save where good and evil merits are
mingled together. Now those who build on the foundation of faith,
"gold, silver, and precious stones" (1 Cor. 3:12), by devoting
themselves wholly to the Divine service, and who have no notable
admixture of evil merit, are not subjected to a discussion of their
merits. Such are those who have entirely renounced the things of the
world and are solicitously thoughtful of the things that are of God:
wherefore they will be saved but will not be judged. Others, however,
build on the foundation of faith, wood, hay, stubble [*Cf. [5112]FS,
Q[89], A[2]]; they, in fact, love worldly things and are busy about
earthly concerns, yet so as to prefer nothing to Christ, but strive to
redeem their sins with alms, and these have an admixture of good with
evil merits. Hence they are subjected to a discussion of their merits,
and consequently in this account will be judged, and yet they will be
saved.
Reply to Objection 1: Since punishment is the effect of justice, while
reward is the effect of mercy, it follows that punishment is more
especially ascribed antonomastically to judgment which is the act of
justice; so that judgment is sometimes used to express condemnation. It
is thus that we are to understand the words quoted, as a gloss on the
passage remarks.
Reply to Objection 2: The merits of the elect will be discussed, not to
remove the uncertainty of their beatitude from the hearts of those who
are to be judged, but that it may be made manifest to us that their
good merits outweigh their evil merits, and thus God's justice be
proved.
Reply to Objection 3: Gregory is speaking of the just who will still be
in mortal flesh, wherefore he had already said: "Those who will still
be in the body, although already brave and perfect, yet through being
still in the flesh must needs be troubled with fear in the midst of
such a whirlwind of terror. " Hence it is clear that this fear refers to
the time immediately before the judgment, most terrible indeed to the
wicked, but not to the good, who will have no apprehension of evil.
The arguments in the contrary sense consider judgment as regards the
payment of rewards.
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Whether the wicked will be judged?
Objection 1: It would seem that none of the wicked will be judged. For
even as damnation is certain in the case of unbelievers, so is it in
the case of those who die in mortal sin. Now it is declared because of
the certainty of damnation (Jn. 3:18): "He that believeth not is
already judged. " Therefore in like manner neither will other sinners be
judged.
Objection 2: Further, the voice of the Judge is most terrible to those
who are condemned by His judgment. Now according to the text of
Sentent. iv, D, 47 and in the words of Gregory (Moral. xxvi) "the Judge
will not address Himself to unbelievers. " If therefore He were to
address Himself to the believers about to be condemned, the unbelievers
would reap a benefit from their unbelief, which is absurd.
On the contrary, It would seem that all the wicked are to be judged,
because all the wicked will be sentenced to punishment according to the
degree of their guilt. But this cannot be done without a judicial
pronouncement. Therefore all the wicked will be judged.
I answer that, The judgment as regards the sentencing to punishment for
sin concerns all the wicked. whereas the judgment as regards the
discussion of merits concerns only believers. Because in unbelievers
the foundation of faith is lacking, without which all subsequent works
are deprived of the perfection of a right intention, so that in them
there is no admixture of good and evil works or merits requiring
discussion. But believers in whom the foundation of faith remains, have
at least a praiseworthy act of faith, which though it is not
meritorious without charity, yet is in itself directed to merit, and
consequently they will be subjected to the discussion of merits.
Consequently, believers who were at least counted as citizens of the
City of God will be judged as citizens, and sentence of death will not
be passed on them without a discussion of their merits; whereas
unbelievers will be condemned as foes, who are wont among men to be
exterminated without their merits being discussed.
Reply to Objection 1: Although it is certain that those who die in
mortal sin will be damned, nevertheless since they have an admixture of
certain things connected with meriting well, it behooves, for the
manifestation of Divine justice, that their merits be subjected to
discussion, in order to make it clear that they are justly banished
from the city of the saints, of which they appeared outwardly to be
citizens.
Reply to Objection 2: Considered under this special aspect the words
addressed to the believers about to be condemned will not be terrible,
because they will reveal in them certain things pleasing to them, which
it will be impossible to find in unbelievers, since "without faith it
is impossible to please God" (Heb. 11:6). But the sentence of
condemnation which will be passed on them all will be terrible to all
of them.
The argument in the contrary sense considered the judgment of
retribution.
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Whether at the coming judgment the angels will be judged?
Objection 1: It would seem that the angels will be judged at the coming
judgment. For it is written (1 Cor. 6:3): "Know you not that we shall
judge angels? " But this cannot refer to the state of the present time.
Therefore it should refer to the judgment to come.
Objection 2: Further, it is written concerning Behemoth or Leviathan,
whereby the devil is signified (Job 40:28): "In the sight of all he
shall be cast down"; and (Mk. 1:24)* the demon cried out to Christ:
"Why art Thou come to destroy us before the time? " for, according to a
gloss, "the demons seeing our Lord on earth thought they were to be
judged forthwith. " [*The reference should be Mat. 8:29: 'Art Thou come
hither to torment us before the time? ' The text of Mark reads: 'Art
Thou come to destroy us? '] Therefore it would seem that a final
judgment is in store for them.
Objection 3: Further, it is written (2 Pet. 2:4): "God spared not the
angels that sinned, but delivered them drawn down by infernal ropes to
the lower hell, unto torments, to be reserved unto judgment. " Therefore
it seems that the angels will be judged.
On the contrary, It is written (Nahum 1:9) according to the Septuagint
version: "God will not judge the same thing a second time. " But the
wicked angels are already judged, wherefore it is written (Jn. 16:11):
"The prince of this world is already judged. " Therefore the angels will
not be judged in the time to come.
Further, goodness and wickedness are more perfect in the angels than in
men who are wayfarers. Now some men, good and wicked, will not be
judged as stated in the text of Sentent. iv, D, 47. Therefore neither
will good or wicked angels be judged.
I answer that, The judgment of discussion nowise concerns either the
good or the wicked angels, since neither is any evil to be found in the
good angels, nor is any good liable to judgment to be found in the
wicked angels. But if we speak of the judgment of retribution, we must
distinguish a twofold retribution. One corresponds to the angels'
personal merits and was made to both from the beginning when some were
raised to bliss, and others plunged into the depths of woe. The other
corresponds to the merits, good or evil, procured through the angels,
and this retribution will be made in the judgment to come, because the
good angels will have an increased joy in the salvation of those whom
they have prompted to deeds of merit, while the wicked will have an
increase of torment through the manifold downfall of those whom they
have incited to evil deeds. Consequently the judgment will not regard
the angels directly, neither as judging nor as judged, but only men;
but it will regard the angels indirectly somewhat, in so far as they
were concerned in men's deeds.
Reply to Objection 1: This saying of the Apostle refers to the judgment
of comparison, because certain men will be found to be placed higher
than the angels.
Reply to Objection 2: The demons will then be cast down in the sight of
all because they will be imprisoned for ever in the dungeon of hell, so
that they will no more be free to go out, since this was permitted to
them only in so far as they were directed by Divine providence to try
the life of man.
The same answer applies to the Third Objection.
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OF THE FORM OF THE JUDGE IN COMING TO THE JUDGMENT (THREE ARTICLES)
We must now consider the form of the Judge in coming to the judgment.
Under this head there are three points of inquiry:
(1) Whether Christ will judge under the form or His humanity?
(2) Whether He will appear under the form of His glorified humanity?
(3) Whether His Godhead can be seen without joy?
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Whether Christ will judge under the form of His humanity?
Objection 1: It would seem that Christ will not judge under the form of
His humanity. For judgment requires authority in the judge. Now Christ
has authority over the quick and the dead as God, for thus is He the
Lord and Creator of all. Therefore He will judge under the form of His
Godhead.
Objection 2: Further, invincible power is requisite in a judge;
wherefore it is written (Eccles. 7:6): "Seek not to be made a judge,
unless thou have strength enough to extirpate iniquities. " Now
invincible power belongs to Christ as God. Therefore He will judge
under the form of the Godhead.
Objection 3: Further, it is written (Jn. 5:22,23): "The Father . . .
hath given all judgment to the Son, that all men may honor the Son as
they honor the Father. " Now equal honor to that of the Father is not
due to the Son in respect of His human nature. Therefore He will not
judge under His human form.
Objection 4: Further, it is written (Dan. 7:9): "I beheld till thrones
were placed and the Ancient of days sat. " Now the thrones signify
judicial power, and God is called the Ancient by reason of His
eternity, according to Dionysius (Div. Nom. x). Therefore it becomes
the Son to judge as being eternal; and consequently not as man.
Objection 5: Further, Augustine says (Tract. xix in Joan. ) that "the
resurrection of the soul is the work of the Word the Son of God, and
the resurrection of the body is the work of the Word made the Son of
man in the flesh. " Now that last judgment regards the soul rather than
the body. Therefore it becomes Christ to judge as God rather than as
man.
On the contrary, It is written (Jn. 5:27): "He hath given Him power to
do judgment, because He is the Son of man. "
Further, it is written (Job 36:17): "Thy cause hath been judged as that
of the wicked---by Pilate" according to a gloss---therefore, "cause and
judgment thou shalt recover---that thou mayest judge justly," according
to the gloss. Now Christ was judged by Pilate with regard to His human
nature. Therefore He will judge under the human nature.
Further, to Him it belongs to judge who made the law. Now Christ gave
us the law of the Gospel while appearing in the human nature. Therefore
He will judge under that same nature.
I answer that, Judgment requires a certain authority in the judge.
Wherefore it is written (Rom. 14:4): "Who art thou that judgest another
man's servant? " Hence it is becoming that Christ should judge in
respect of His having authority over men to whom chiefly the last
judgment will be directed. Now He is our Lord, not only by reason of
the Creation, since "the Lord He is God, He made us and not we
ourselves" (Ps. 99:3), but also by reason of the Redemption, which
pertains to Him in respect of His human nature. Wherefore "to this end
Christ died and rose again, that He might be Lord both of the dead and
of the living" (Rom. 14:9). But the goods of the Creation would not
suffice us to obtain the reward of eternal life, without the addition
of the boon of the Redemption, on account of the obstacle accruing to
created nature through the sin of our first parent. Hence, since the
last judgment is directed to the admission of some to the kingdom, and
the exclusion of others therefrom, it is becoming that Christ should
preside at that judgment under the form of His human nature, since it
is by favor of that same nature's Redemption that man is admitted to
the kingdom. In this sense it is stated (Acts 10:42) that "He . . . was
appointed by God to be Judge of the living and of the dead. " And
forasmuch as by redeeming mankind He restored not only man but all
creatures without exception---inasmuch as all creatures are bettered
through man's restoration, according to Col. 1:20, "Making peace
through the blood of His cross, both as to things on earth, and the
things that are in heaven"---it follows that through His Passion Christ
merited lordship and judicial power not over man alone, but over all
creatures, according to Mat. 28:18, "All power is given to Me, in
heaven and in earth" [*Cf. TP, Q[59]].
Reply to Objection 1: Christ, in respect of His Divine nature, has
authority of lordship over all creatures by right of creation; but in
respect of His human nature He has authority of lordship merited
through His Passion. The latter is secondary so to speak and acquired,
while the former is natural and eternal.
Reply to Objection 2: Although Christ as man has not of Himself
invincible power resulting from the natural power of the human species,
nevertheless there is also in His human nature an invincible power
derived from His Godhead, whereby all things are subjected under His
feet (1 Cor. 15:25-28; Heb. 2:8,9). Hence He will judge in His human
nature indeed, but by the power of His Godhead.
Reply to Objection 3: Christ would not have sufficed for the redemption
of mankind, had He been a mere man. Wherefore from the very fact that
He was able as man to redeem mankind, and thereby obtained judicial
power, it is evident that He is God, and consequently is to be honored
equally with the Father, not as man but as God.
Reply to Objection 4: In that vision of Daniel the whole order of the
judicial power is clearly expressed. This power is in God Himself as
its first origin, and more especially in the Father Who is the fount of
the entire Godhead; wherefore it is stated in the first place that the
"Ancient of days sat. " But the judicial power was transmitted from the
Father to the Son, not only from eternity in respect of the Divine
nature, but also in time in respect of the human nature wherein He
merited it. Hence in the aforesaid vision it is further stated (Dan.
7:13,14): "Lo, one like the Son of man came with the clouds of heaven,
and He came even to the Ancient of days . . . And He gave Him power and
glory, and a kingdom. "
Reply to Objection 5: Augustine is speaking by a kind of appropriation,
so as to trace the effects which Christ wrought in the human nature to
causes somewhat similar to them. And since we are made to the image and
likeness of God in respect of our soul, and are of the same species as
the man Christ in respect of our body, he ascribes to the Godhead the
effects wrought by Christ in our souls, and those which He wrought or
will work in our bodies he ascribes to His flesh; although His flesh,
as being the instrument of His Godhead, has also its effect on our
souls as Damascene asserts (De Fide Orth. iii, 15), according to the
saying of Heb. 9:14, that His "blood" hath cleansed "our conscience
from dead works. " And thus that "the Word was made flesh" is the cause
of the resurrection of souls; wherefore also according to His human
nature He is becomingly the Judge not only of bodily but also of
spiritual goods [*Cf. [5113]TP, Q[56], A[2], ad 1].
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Whether at the judgment Christ will appear in His glorified humanity?
Objection 1: It would seem that at the judgment Christ will not appear
in His glorified humanity. For a gloss [*St. Augustine, Tract. cxx in
Joan. ] on Jn. 19:37, "They shall look on him whom they pierced," says:
"Because He will come in the flesh wherein He was crucified. " Now He
was crucified in the form of weakness. Therefore He will appear in the
form of weakness and not in the form of glory.
Objection 2: Further, it is stated (Mat. 24:30) that "the sign of the
Son of man shall appear in heaven," namely, "the sign of the cross," as
Chrysostom says (Hom. lxxvii in Matth. ), for "Christ when coming to the
judgment will show not only the scars of His wounds but even His most
shameful death. " Therefore it seems that He will not appear in the form
of glory.
Objection 3: Further, Christ will appear at the judgment under that
form which can be gazed upon by all. Now Christ will not be visible to
all, good and wicked, under the form of His glorified humanity: because
the eye that is not glorified is seemingly unproportionate to see the
clarity of a glorified body. Therefore He will not appear under a
glorified form.
Objection 4: Further, that which is promised as a reward to the
righteous is not granted to the unrighteous. Now it is promised as a
reward to the righteous that they shall see the glory of His humanity
(Jn. 10:9): "He shall go in, and go out, and shall find pastures, i. e.
refreshment in His Godhead and humanity," according to the commentary
of Augustine [*De Spiritu et Anima, work of an unknown author. St.
Thomas, De Anima, ascribes it to Alcherus, a Cistercian monk; see
above[5114] Q[70], A[2], ad 1] and Is. 33:17: "His eyes shall see the
King in his beauty. " Therefore He will not appear to all in His
glorified form.
Objection 5: Further, Christ will judge in the form wherein He was
judged: wherefore a gloss [*St. Augustine, Tract. xix, in Joan. ] on Jn.
5:21, "So the Son also giveth life to whom He will," says: "He will
judge justly in the form wherein He was judged unjustly, that He may be
visible to the wicked. " Now He was judged in the form of weakness.
Therefore He will appear in the same form at the judgment.
On the contrary, It is written (Lk. 21:27): "Then they shall see the
Son of man coming in a cloud with great power and majesty. " Now majesty
and power pertain to glory. Therefore He will appear in the form of
glory.
Further, he who judges should be more conspicuous than those who are
judged. Now the elect who will be judged by Christ will have a
glorified body. Much more therefore will the Judge appear in a
glorified form.
Further, as to be judged pertains to weakness, so to judge pertains to
authority and glory. Now at His first coming when Christ came to be
judged, He appeared in the form of weakness.
