whereas the
voluntarily
poor
offer sacrifice of outward things.
offer sacrifice of outward things.
Summa Theologica
20:12, 15 "is a kind of Divine energy enabling
each one to remember all his good or evil works, and to discern them
with the gaze of the mind, with wondrous rapidity, his knowledge
accusing or defending his conscience, so that all and each will be
judged at the same moment. " But if each one's merits were discussed by
word of mouth, all and each could not be judged at the same moment.
Therefore it would seem that this judgment will not take place by word
of mouth.
Further, the sentence should correspond proportionately to the
evidence. Now the evidence both of accusation and of defense will be
mental, according to Rom. 2:15,16, "Their conscience bearing witness to
them, and their thoughts between themselves accusing or also defending
one another in the day when God shall judge the secrets of men. "
Therefore seemingly, this sentence and the entire judgment will take
place mentally.
I answer that, It is not possible to come to any certain conclusion
about the truth of this question. It is, however, the more probable
opinion that the whole of this judgment, whether as regards the
inquiry, or as regards the accusation of the wicked and the approval of
the good or again as regards the sentence on both, will take place
mentally. For if the deeds of each individual were to be related by
word of mouth, this would require an inconceivable length of time. Thus
Augustine says (De Civ. Dei xx) that "if we suppose the book, from the
pages of which all will be judged according to Apoc. 20, to be a
material book, who will be able to conceive its size and length? or the
length of time required for the reading of a book that contains the
entire life of every individual? " Nor is less time requisite for
telling by word of mouth the deeds of each individual, than for reading
them if they were written in a material book. Hence, probably we should
understand that the details set forth in Mat. 25 will be fulfilled not
by word of mouth but mentally.
Reply to Objection 1: The reason why Augustine says that "it is
uncertain how many days this judgment will last" is precisely because
it is not certain whether it will take place mentally or by word of
mouth. For if it were to take place by word of mouth, a considerable
time would be necessary. but if mentally, it is possible for it to be
accomplished in an instant.
Reply to Objection 2: Even if the judgment is accomplished solely in
the mind, the saying of Gregory stands, since though all will be
cognizant of their own and of others' deeds, as a result of the Divine
energy which the Gospel describes as speech (Mat. 25:84-46),
nevertheless those who have had the faith which they received through
God's words will be judged from those very words, for it is written
(Rom. 2:12): "Whosoever have sinned in the Law shall be judged by the
Law. " Hence in a special way something will be said to those who had
been believers, which will not be said to unbelievers.
Reply to Objection 3: Christ will appear in body, so that the Judge may
be recognized in the body by all, and it is possible for this to take
place suddenly. But speech which is measured by time would require an
immense length of time, if the judgment took place by word of mouth.
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Whether the time of the future judgment is unknown?
Objection 1: It would seem that the time of the future judgment is not
unknown. For just as the holy Fathers looked forward to the first
coming, so do we look forward to the second. But the holy Fathers knew
the time of the first coming, as proved by the number of weeks
mentioned in Daniel 9: wherefore the Jews are reproached for not
knowing the time of Christ's coming (Lk. 12:56): "You hypocrites, you
know how to discern the face of the heaven and of the earth, but how is
it that you do not discern this time? " Therefore it would seem that the
time of the second coming when God will come to judgment should also be
certified to us.
Objection 2: Further, we arrive by means of signs at the knowledge of
the things signified. Now many signs of the coming judgment are
declared to us in Scripture (Mat. 24, Mk. 13, Lk. 21). Therefore we can
arrive at the knowledge of that time.
Objection 3: Further, the Apostle says (1 Cor. 10:11): "It is on us
[*'These things . . . are written for our correction, upon whom the
ends of the world are come'] that the ends of the world are come," and
(1 Jn. 2:18): "Little children, it is the last hour," etc. Since then
it is a long time since these things were said, it would seem that now
at least we can know that the last judgment is nigh.
Objection 4: Further, there is no need for the time of the judgment to
be hidden, except that each one may be careful to prepare himself for
judgment, being in ignorance of the appointed time. Yet the same care
would still be necessary even were the time known for certain, because
each one is uncertain about the time of his death, of which Augustine
says (Ep. ad Hesych. cxcix) that "as each one's last day finds him, so
will the world's last day find him. " Therefore there is no necessity
for the time of the judgment to be uncertain.
On the contrary, It is written (Mk. 13:32): "Of that day or hour no man
knoweth, neither the angels in heaven, nor the Son, but the Father. "
The Son, however, is said not to know in so far as He does not impart
the knowledge to us.
Further, it is written (1 Thess. 5:2): "The day of the Lord shall so
come as a thief in the night. " Therefore seemingly, as the coming of a
thief in the night is altogether uncertain, the day of the last
judgment is altogether uncertain.
I answer that, God is the cause of things by His knowledge [*Cf.
[5107]FP, Q[14], A[8]]. Now He communicates both these things to His
creatures, since He both endows some with the power of action on others
whereof they are the cause, and bestows on some the knowledge of
things. But in both cases He reserves something to Himself, for He
operates certain things wherein no creature co-operates with Him, and
again He knows certain things which are unknown to any mere creature.
Now this should apply to none more than to those things which are
subject to the Divine power alone, and in which no creature co-operates
with Him. Such is the end of the world when the day of judgment will
come. For the world will come to an end by no created cause, even as it
derived its existence immediately from God. Wherefore the knowledge of
the end of the world is fittingly reserved to God. Indeed our Lord
seems to assign this very reason when He said (Acts 1:7): "It is not
for you to know the times or moments which the Father hath put in His
own power," as though He were to say, "which are reserved to His power
alone. "
Reply to Objection 1: At His first coming Christ came secretly
according to Is. 45:15, "Verily Thou art a hidden God, the God of
Israel, the Saviour. " Hence, that He might be recognized by believers,
it was necessary for the time to be fixed beforehand with certainty. On
the other hand, at the second coming, He will come openly, according to
Ps. 49:3, "God shall come manifestly. " Consequently there can be no
error affecting the knowledge of His coming. Hence the comparison
fails.
Reply to Objection 2: As Augustine says, in his letter to Hesychius
concerning the day of judgment (Ep. cxcix), "the signs mentioned in the
Gospels do not all refer to the second advent which will happen at the
end of the world, but some of them belong to the time of the sack of
Jerusalem, which is now a thing of the past, while some, in fact many
of them, refer to the advent whereby He comes daily to the Church, whom
He visits spiritually when He dwells in us by faith and love. "
Moreover, the details mentioned in the Gospels and Epistles in
connection with the last advent are not sufficient to enable us to
determine the time of the judgment, for the trials that are foretold as
announcing the proximity of Christ's coming occurred even at the time
of the Early Church, in a degree sometimes more sometimes less marked;
so that even the days of the apostles were called the last days (Acts
2:17) when Peter expounded the saying of Joel 2:28, "It shall come to
pass in the last days," etc. , as referring to that time. Yet it was
already a long time since then: and sometimes there were more and
sometimes less afflictions in the Church. Consequently it is impossible
to decide after how long a time it will take place, nor fix the month,
year, century, or thousand years as Augustine says in the same book
(Ep. ad Hesych. cxcix). And even if we are to believe that at the end
these calamities will be more frequent, it is impossible to fix what
amount of such calamities will immediately precede the judgment day or
the coming of Antichrist, since even at the time of the Early Church
persecutions were so bitter, and the corruptions of error were so
numerous, that some looked forward to the coming of Antichrist as being
near or imminent; as related in Eusebius' History of the Church (vi, 7)
and in Jerome's book De Viris Illustribus lii.
Reply to Objection 3: The statement, "It is the last hour" and similar
expressions that are to be found in Scripture do not enable us to know
the exact length of time. For they are not intended to indicate a short
length of time, but to signify the last state of the world, which is
the last age of all, and it is not stated definitely how long this will
last. Thus neither is fixed duration appointed to old age, which is the
last age of man, since sometimes it is seen to last as long as or even
longer than all the previous ages, as Augustine remarks (Qq. 83, qu.
lviii). Hence also the Apostle (2 Thess. 2:2) disclaims the false
signification which some had given to his words, by believing that the
day of the Lord was already at hand.
Reply to Objection 4: Notwithstanding the uncertainty of death, the
uncertainty of the judgment conduces to watchfulness in two ways.
First, as regards the thing ignored, since its delay is equal to the
length of man's life, so that on either side uncertainty provokes him
to greater care. Secondly, for the reason that a man is careful not
only of his own person, but also of his family, or of his city or
kingdom, or of the whole Church, the length of whose duration is not
dependent on the length of man's life. And yet it behooves each of
these to be so ordered that the day of the Lord find us not unprepared.
__________________________________________________________________
Whether the judgment will take place in the valley of Josaphat?
Objection 1: It would seem that the judgment will not take place in the
valley of Josaphat or in the surrounding locality. For at least it will
be necessary for those to be judged to stand on the ground, and those
alone to be raised aloft whose business it will be to judge. But the
whole land of promise would not be able to contain the multitude of
those who are to be judged. Therefore it is impossible for the judgment
to take place in the neighborhood of that valley.
Objection 2: Further, to Christ in His human form judgment is given
that He may judge justly, since He was judged unjustly in the court of
Pilate, and bore the sentence of an unjust judgment on Golgotha.
Therefore these places would be more suitably appointed for the
judgment.
Objection 3: Further, clouds result from the exhalation of vapors. But
then there will be no evaporation or exhalation. Therefore it will be
impossible for the just to be "taken up . . . in the clouds to meet
Christ, into the air": and consequently it will be necessary for both
good and wicked to be on the earth, so that a much larger place than
this valley will be required.
On the contrary, It is written (Joel 3:2): "I will gather together all
nations and will bring them down into the valley of Josaphat, and I
will plead with them there. "
Further, it is written (Acts 1:11): "(This Jesus) . . . shall so come
as you have seen Him going into heaven. " Now He ascended into heaven
from Mount Olivet which overlooks the valley of Josaphat. Therefore He
will come to judge in the neighborhood of that place.
I answer that, We cannot know with any great certainty the manner in
which this judgment will take place, nor how men will gather together
to the place of judgment; but it may be gathered from Scripture that in
all probability He will descend in the neighborhood of Mount Olivet,
even as He ascended from there, so as to show that He who descends is
the same as He who ascended.
Reply to Objection 1: A great multitude can be enclosed in a small
space. And all that is required is that in the neighborhood of that
locality there be a space, however great, to contain the multitude of
those who are to be judged, provided that Christ can be seen thence
since being raised in the air, and shining with exceeding glory, He
will be visible from a great distance.
Reply to Objection 2: Although through being sentenced unjustly Christ
merited His judiciary power, He will not judge with the appearance of
infirmity wherein He was judged unjustly, but under the appearance of
glory wherein He ascended to the Father. Hence the place of His
ascension is more suitable to the judgment than the place where He was
condemned.
Reply to Objection 3: In the opinion of some the name of clouds is here
given to certain condensations of the light shining from the bodies of
the saints, and not to evaporations from earth and water. Or we may say
that those clouds will be produced by Divine power in order to show the
parallel between His coming to judge and His ascension; so that He Who
ascended in a cloud may come to judgment in a cloud.
Again the cloud on account of its refreshing influence indicates the
mercy of the Judge.
__________________________________________________________________
OF THOSE WHO WILL JUDGE AND OF THOSE WHO WILL BE JUDGED AT THE GENERAL
JUDGMENT (EIGHT ARTICLES)
We must next consider who will judge and who will be judged at the
general judgment. Under this head there are eight points of inquiry:
(1) Whether any men will judge together with Christ?
(2) Whether the judicial power corresponds to voluntary poverty?
(3) Whether the angels also will judge?
(4) Whether the demons will carry out the Judge's sentence on the
damned?
(5) Whether all men will come up for judgment?
(6) Whether any of the good will be judged?
(7) Whether any of the wicked will be judged?
(8) Whether the angels also will be judged?
__________________________________________________________________
Whether any men will judge together with Christ?
Objection 1: It would seem that no men will judge with Christ. For it
is written (Jn. 5:22,23): "The Father . . . hath given all judgment to
the Son, that all men may honor the Son. " Therefore, etc.
Objection 2: Further, whoever judges has authority over that which he
judges. Now those things about which the coming judgment will have to
be, such as human merits and demerits, are subject to Divine authority
alone. Therefore no one is competent to judge of those things.
Objection 3: Further, this judgment will take place not vocally but
mentally. Now the publication of merits and demerits in the hearts of
all men (which is like an accusation or approval), or the repayment of
punishment and reward (which is like the pronouncement of the sentence)
will be the work of God alone. Therefore none but Christ Who is God
will judge.
On the contrary, It is written (Mat. 19:28): "You also shall sit on
twelve seats judging the twelve tribes of Israel. " Therefore, etc.
Further, "The Lord will enter into judgment with the ancients of His
people" (Is. 3:14). Therefore it would seem that others also will judge
together with Christ.
I answer that, To judge has several significations. First it is used
causally as it were, when we say it of that which proves that some
person ought to be judged. In this sense the expression is used of
certain people in comparison, in so far as some are shown to be
deserving of judgment through being compared with others: for instance
(Mat. 12:41): "The men of Nineve shall rise in judgment with this
generation, and shall condemn it. " To rise in judgment thus is common
to the good and the wicked. Secondly, the expression "to judge" is used
equivalently, so to say; for consent to an action is considered
equivalent to doing it. Wherefore those who will consent with Christ
the Judge, by approving His sentence, will be said to judge. In this
sense it will belong to all the elect to judge: wherefore it is written
(Wis. 3:7,8): "The just . . . shall judge nations. " Thirdly, a person
is said to judge assessorially and by similitude, because he is like
the judge in that his seat* is raised above the others: and thus
assessors are said to judge. [*An "assessor" is one who "sits by" the
judge. ] Some say that the perfect to whom judiciary power is promised
(Mat. 19:28) will judge in this sense, namely that they will be raised
to the dignity of assessors, because they will appear above others at
the judgment, and go forth "to meet Christ, into the air. " But this
apparently does not suffice for the fulfilment of our Lord's promise
(Mat. 19:28): "You shall sit . . . judging," for He would seem to make
"judging" something additional to "sitting. " Hence there is a fourth
way of judging, which will be competent to perfect men as containing
the decrees of Divine justice according to which men will be judged:
thus a book containing the law might be said to judge: wherefore it is
written (Apoc. 20:12): "(Judgment took her seat*) and the books were
opened. " [*The words in brackets are not in the Vulgate. 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]].
__________________________________________________________________
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.
__________________________________________________________________
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.
__________________________________________________________________
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.
each one to remember all his good or evil works, and to discern them
with the gaze of the mind, with wondrous rapidity, his knowledge
accusing or defending his conscience, so that all and each will be
judged at the same moment. " But if each one's merits were discussed by
word of mouth, all and each could not be judged at the same moment.
Therefore it would seem that this judgment will not take place by word
of mouth.
Further, the sentence should correspond proportionately to the
evidence. Now the evidence both of accusation and of defense will be
mental, according to Rom. 2:15,16, "Their conscience bearing witness to
them, and their thoughts between themselves accusing or also defending
one another in the day when God shall judge the secrets of men. "
Therefore seemingly, this sentence and the entire judgment will take
place mentally.
I answer that, It is not possible to come to any certain conclusion
about the truth of this question. It is, however, the more probable
opinion that the whole of this judgment, whether as regards the
inquiry, or as regards the accusation of the wicked and the approval of
the good or again as regards the sentence on both, will take place
mentally. For if the deeds of each individual were to be related by
word of mouth, this would require an inconceivable length of time. Thus
Augustine says (De Civ. Dei xx) that "if we suppose the book, from the
pages of which all will be judged according to Apoc. 20, to be a
material book, who will be able to conceive its size and length? or the
length of time required for the reading of a book that contains the
entire life of every individual? " Nor is less time requisite for
telling by word of mouth the deeds of each individual, than for reading
them if they were written in a material book. Hence, probably we should
understand that the details set forth in Mat. 25 will be fulfilled not
by word of mouth but mentally.
Reply to Objection 1: The reason why Augustine says that "it is
uncertain how many days this judgment will last" is precisely because
it is not certain whether it will take place mentally or by word of
mouth. For if it were to take place by word of mouth, a considerable
time would be necessary. but if mentally, it is possible for it to be
accomplished in an instant.
Reply to Objection 2: Even if the judgment is accomplished solely in
the mind, the saying of Gregory stands, since though all will be
cognizant of their own and of others' deeds, as a result of the Divine
energy which the Gospel describes as speech (Mat. 25:84-46),
nevertheless those who have had the faith which they received through
God's words will be judged from those very words, for it is written
(Rom. 2:12): "Whosoever have sinned in the Law shall be judged by the
Law. " Hence in a special way something will be said to those who had
been believers, which will not be said to unbelievers.
Reply to Objection 3: Christ will appear in body, so that the Judge may
be recognized in the body by all, and it is possible for this to take
place suddenly. But speech which is measured by time would require an
immense length of time, if the judgment took place by word of mouth.
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Whether the time of the future judgment is unknown?
Objection 1: It would seem that the time of the future judgment is not
unknown. For just as the holy Fathers looked forward to the first
coming, so do we look forward to the second. But the holy Fathers knew
the time of the first coming, as proved by the number of weeks
mentioned in Daniel 9: wherefore the Jews are reproached for not
knowing the time of Christ's coming (Lk. 12:56): "You hypocrites, you
know how to discern the face of the heaven and of the earth, but how is
it that you do not discern this time? " Therefore it would seem that the
time of the second coming when God will come to judgment should also be
certified to us.
Objection 2: Further, we arrive by means of signs at the knowledge of
the things signified. Now many signs of the coming judgment are
declared to us in Scripture (Mat. 24, Mk. 13, Lk. 21). Therefore we can
arrive at the knowledge of that time.
Objection 3: Further, the Apostle says (1 Cor. 10:11): "It is on us
[*'These things . . . are written for our correction, upon whom the
ends of the world are come'] that the ends of the world are come," and
(1 Jn. 2:18): "Little children, it is the last hour," etc. Since then
it is a long time since these things were said, it would seem that now
at least we can know that the last judgment is nigh.
Objection 4: Further, there is no need for the time of the judgment to
be hidden, except that each one may be careful to prepare himself for
judgment, being in ignorance of the appointed time. Yet the same care
would still be necessary even were the time known for certain, because
each one is uncertain about the time of his death, of which Augustine
says (Ep. ad Hesych. cxcix) that "as each one's last day finds him, so
will the world's last day find him. " Therefore there is no necessity
for the time of the judgment to be uncertain.
On the contrary, It is written (Mk. 13:32): "Of that day or hour no man
knoweth, neither the angels in heaven, nor the Son, but the Father. "
The Son, however, is said not to know in so far as He does not impart
the knowledge to us.
Further, it is written (1 Thess. 5:2): "The day of the Lord shall so
come as a thief in the night. " Therefore seemingly, as the coming of a
thief in the night is altogether uncertain, the day of the last
judgment is altogether uncertain.
I answer that, God is the cause of things by His knowledge [*Cf.
[5107]FP, Q[14], A[8]]. Now He communicates both these things to His
creatures, since He both endows some with the power of action on others
whereof they are the cause, and bestows on some the knowledge of
things. But in both cases He reserves something to Himself, for He
operates certain things wherein no creature co-operates with Him, and
again He knows certain things which are unknown to any mere creature.
Now this should apply to none more than to those things which are
subject to the Divine power alone, and in which no creature co-operates
with Him. Such is the end of the world when the day of judgment will
come. For the world will come to an end by no created cause, even as it
derived its existence immediately from God. Wherefore the knowledge of
the end of the world is fittingly reserved to God. Indeed our Lord
seems to assign this very reason when He said (Acts 1:7): "It is not
for you to know the times or moments which the Father hath put in His
own power," as though He were to say, "which are reserved to His power
alone. "
Reply to Objection 1: At His first coming Christ came secretly
according to Is. 45:15, "Verily Thou art a hidden God, the God of
Israel, the Saviour. " Hence, that He might be recognized by believers,
it was necessary for the time to be fixed beforehand with certainty. On
the other hand, at the second coming, He will come openly, according to
Ps. 49:3, "God shall come manifestly. " Consequently there can be no
error affecting the knowledge of His coming. Hence the comparison
fails.
Reply to Objection 2: As Augustine says, in his letter to Hesychius
concerning the day of judgment (Ep. cxcix), "the signs mentioned in the
Gospels do not all refer to the second advent which will happen at the
end of the world, but some of them belong to the time of the sack of
Jerusalem, which is now a thing of the past, while some, in fact many
of them, refer to the advent whereby He comes daily to the Church, whom
He visits spiritually when He dwells in us by faith and love. "
Moreover, the details mentioned in the Gospels and Epistles in
connection with the last advent are not sufficient to enable us to
determine the time of the judgment, for the trials that are foretold as
announcing the proximity of Christ's coming occurred even at the time
of the Early Church, in a degree sometimes more sometimes less marked;
so that even the days of the apostles were called the last days (Acts
2:17) when Peter expounded the saying of Joel 2:28, "It shall come to
pass in the last days," etc. , as referring to that time. Yet it was
already a long time since then: and sometimes there were more and
sometimes less afflictions in the Church. Consequently it is impossible
to decide after how long a time it will take place, nor fix the month,
year, century, or thousand years as Augustine says in the same book
(Ep. ad Hesych. cxcix). And even if we are to believe that at the end
these calamities will be more frequent, it is impossible to fix what
amount of such calamities will immediately precede the judgment day or
the coming of Antichrist, since even at the time of the Early Church
persecutions were so bitter, and the corruptions of error were so
numerous, that some looked forward to the coming of Antichrist as being
near or imminent; as related in Eusebius' History of the Church (vi, 7)
and in Jerome's book De Viris Illustribus lii.
Reply to Objection 3: The statement, "It is the last hour" and similar
expressions that are to be found in Scripture do not enable us to know
the exact length of time. For they are not intended to indicate a short
length of time, but to signify the last state of the world, which is
the last age of all, and it is not stated definitely how long this will
last. Thus neither is fixed duration appointed to old age, which is the
last age of man, since sometimes it is seen to last as long as or even
longer than all the previous ages, as Augustine remarks (Qq. 83, qu.
lviii). Hence also the Apostle (2 Thess. 2:2) disclaims the false
signification which some had given to his words, by believing that the
day of the Lord was already at hand.
Reply to Objection 4: Notwithstanding the uncertainty of death, the
uncertainty of the judgment conduces to watchfulness in two ways.
First, as regards the thing ignored, since its delay is equal to the
length of man's life, so that on either side uncertainty provokes him
to greater care. Secondly, for the reason that a man is careful not
only of his own person, but also of his family, or of his city or
kingdom, or of the whole Church, the length of whose duration is not
dependent on the length of man's life. And yet it behooves each of
these to be so ordered that the day of the Lord find us not unprepared.
__________________________________________________________________
Whether the judgment will take place in the valley of Josaphat?
Objection 1: It would seem that the judgment will not take place in the
valley of Josaphat or in the surrounding locality. For at least it will
be necessary for those to be judged to stand on the ground, and those
alone to be raised aloft whose business it will be to judge. But the
whole land of promise would not be able to contain the multitude of
those who are to be judged. Therefore it is impossible for the judgment
to take place in the neighborhood of that valley.
Objection 2: Further, to Christ in His human form judgment is given
that He may judge justly, since He was judged unjustly in the court of
Pilate, and bore the sentence of an unjust judgment on Golgotha.
Therefore these places would be more suitably appointed for the
judgment.
Objection 3: Further, clouds result from the exhalation of vapors. But
then there will be no evaporation or exhalation. Therefore it will be
impossible for the just to be "taken up . . . in the clouds to meet
Christ, into the air": and consequently it will be necessary for both
good and wicked to be on the earth, so that a much larger place than
this valley will be required.
On the contrary, It is written (Joel 3:2): "I will gather together all
nations and will bring them down into the valley of Josaphat, and I
will plead with them there. "
Further, it is written (Acts 1:11): "(This Jesus) . . . shall so come
as you have seen Him going into heaven. " Now He ascended into heaven
from Mount Olivet which overlooks the valley of Josaphat. Therefore He
will come to judge in the neighborhood of that place.
I answer that, We cannot know with any great certainty the manner in
which this judgment will take place, nor how men will gather together
to the place of judgment; but it may be gathered from Scripture that in
all probability He will descend in the neighborhood of Mount Olivet,
even as He ascended from there, so as to show that He who descends is
the same as He who ascended.
Reply to Objection 1: A great multitude can be enclosed in a small
space. And all that is required is that in the neighborhood of that
locality there be a space, however great, to contain the multitude of
those who are to be judged, provided that Christ can be seen thence
since being raised in the air, and shining with exceeding glory, He
will be visible from a great distance.
Reply to Objection 2: Although through being sentenced unjustly Christ
merited His judiciary power, He will not judge with the appearance of
infirmity wherein He was judged unjustly, but under the appearance of
glory wherein He ascended to the Father. Hence the place of His
ascension is more suitable to the judgment than the place where He was
condemned.
Reply to Objection 3: In the opinion of some the name of clouds is here
given to certain condensations of the light shining from the bodies of
the saints, and not to evaporations from earth and water. Or we may say
that those clouds will be produced by Divine power in order to show the
parallel between His coming to judge and His ascension; so that He Who
ascended in a cloud may come to judgment in a cloud.
Again the cloud on account of its refreshing influence indicates the
mercy of the Judge.
__________________________________________________________________
OF THOSE WHO WILL JUDGE AND OF THOSE WHO WILL BE JUDGED AT THE GENERAL
JUDGMENT (EIGHT ARTICLES)
We must next consider who will judge and who will be judged at the
general judgment. Under this head there are eight points of inquiry:
(1) Whether any men will judge together with Christ?
(2) Whether the judicial power corresponds to voluntary poverty?
(3) Whether the angels also will judge?
(4) Whether the demons will carry out the Judge's sentence on the
damned?
(5) Whether all men will come up for judgment?
(6) Whether any of the good will be judged?
(7) Whether any of the wicked will be judged?
(8) Whether the angels also will be judged?
__________________________________________________________________
Whether any men will judge together with Christ?
Objection 1: It would seem that no men will judge with Christ. For it
is written (Jn. 5:22,23): "The Father . . . hath given all judgment to
the Son, that all men may honor the Son. " Therefore, etc.
Objection 2: Further, whoever judges has authority over that which he
judges. Now those things about which the coming judgment will have to
be, such as human merits and demerits, are subject to Divine authority
alone. Therefore no one is competent to judge of those things.
Objection 3: Further, this judgment will take place not vocally but
mentally. Now the publication of merits and demerits in the hearts of
all men (which is like an accusation or approval), or the repayment of
punishment and reward (which is like the pronouncement of the sentence)
will be the work of God alone. Therefore none but Christ Who is God
will judge.
On the contrary, It is written (Mat. 19:28): "You also shall sit on
twelve seats judging the twelve tribes of Israel. " Therefore, etc.
Further, "The Lord will enter into judgment with the ancients of His
people" (Is. 3:14). Therefore it would seem that others also will judge
together with Christ.
I answer that, To judge has several significations. First it is used
causally as it were, when we say it of that which proves that some
person ought to be judged. In this sense the expression is used of
certain people in comparison, in so far as some are shown to be
deserving of judgment through being compared with others: for instance
(Mat. 12:41): "The men of Nineve shall rise in judgment with this
generation, and shall condemn it. " To rise in judgment thus is common
to the good and the wicked. Secondly, the expression "to judge" is used
equivalently, so to say; for consent to an action is considered
equivalent to doing it. Wherefore those who will consent with Christ
the Judge, by approving His sentence, will be said to judge. In this
sense it will belong to all the elect to judge: wherefore it is written
(Wis. 3:7,8): "The just . . . shall judge nations. " Thirdly, a person
is said to judge assessorially and by similitude, because he is like
the judge in that his seat* is raised above the others: and thus
assessors are said to judge. [*An "assessor" is one who "sits by" the
judge. ] Some say that the perfect to whom judiciary power is promised
(Mat. 19:28) will judge in this sense, namely that they will be raised
to the dignity of assessors, because they will appear above others at
the judgment, and go forth "to meet Christ, into the air. " But this
apparently does not suffice for the fulfilment of our Lord's promise
(Mat. 19:28): "You shall sit . . . judging," for He would seem to make
"judging" something additional to "sitting. " Hence there is a fourth
way of judging, which will be competent to perfect men as containing
the decrees of Divine justice according to which men will be judged:
thus a book containing the law might be said to judge: wherefore it is
written (Apoc. 20:12): "(Judgment took her seat*) and the books were
opened. " [*The words in brackets are not in the Vulgate. 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]].
__________________________________________________________________
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.
