BY WHAT TITLES IS CHRIST ALSO AS MAN KING OF ALL CREATED THINGS?

His claim to kingship rests on three titles: (1) the hypostatic union; (2) plenitude of created grace, and these titles He claims by natural right; (3) His redemption of us, which is not a natural right, but one that is acquired by His sacrifice on the cross.

1) The hypostatic union. Because of this title, Christ, as man, transcends all creatures, even the higher choirs of angels, who must adore and obey Him as we do. Moreover, because of this union His acts are theandric and of infinite value.

This doctrine is clearly expressed by Pope Pius XI in the following words: "His kingship is founded upon that wonderful union which is called hypostatic. Hence it follows that Christ is to be adored by angels and men as God, and also that to Him as man, angels and men are subject and must recognize His empire, since, solely because of the hypostatic union, Christ has power over all creatures."[2379]

2) His claim to plenitude of grace, virtues, and gifts. Because of this title Christ excels all creatures, and is the head of the Church. The Evangelist says: "Of His fullness we all have received,"[2380] For this reason He also has the highest degree of the light of glory and charity. This plenitude of grace He also has by natural right.

3) He is entitled to be King because He has redeemed us. Since all Christ's acts are theandric, they are meritorious and satisfactory, and of infinite value. Under this aspect, He transcends the angels who are His ministers and who must assist the redeemed in attaining their end. Therefore Pope Pius XI says: "But a thought that must give us even greater joy and consolation is this, that Christ is asking for us by acquired right as well as by natural right, because He has redeemed us. Would that they who forget what they have cost our Savior might recall the words: "You were not redeemed with corruptible things as gold or silver... but with the precious blood of Christ as of a lamb unspotted and undefiled."[2381] For we are no longer our own property since Christ bought us with a great price,[2382] and our bodies are the members of Christ."[2383]

St. Thomas expresses this doctrine clearly saying: "To sit on the right hand of the Father is nothing else than to share in the glory of the Godhead with the Father, and to possess beatitude and judiciary power, and that unchangeably and royally."[2384] Again he says: "Christ as man is exalted to divine honor, and this is signified in the aforesaid sitting."[2385]

He also asks whether it belongs to Christ as man to sit at the right hand of the Father. His reply is: "To sit at the right hand of the Father belongs to Christ first of all as the Son of God..., because He has the same nature as the Father.... Secondly, according to the grace of union.... According to this, Christ as man is the Son of God, and consequently sits at the Father's right hand; yet so that the expression 'as' does not denote condition of nature, but unity Or suppositum, as explained above (q. 16, a. 10, I1). Thirdly, the said approach can be understood according to habitual grace, which is more fully in Christ than in all other creatures, so much so that human nature in Christ is more blessed than in all other creatures, and possesses over all other creatures royal and judiciary power."[2386]

St. Thomas goes on to say: "If 'as' denote unity of person, thus again as man He sits at the Father's right hand as to equality of power, since we venerate the Son of God with the same honor as we do His assumed nature, as was said above (q. 25, a. 1) concerning the adoration of Christ's humanity inasmuch as it is personally united to the Word."[2387] Afterward he says: "Judiciary power goes with royal dignity."[2388]

Again he says: "It belongs to no one else, angel or man, but to Christ alone to sit at the right hand of the Father."[2389] Thus He alone is the King of all. The holy Doctor also frequently speaks about Christ's title of Redeemer. In fact, he says: "Judiciary power belongs to the man Christ on account of His divine personality and the dignity of His headship and the fullness of His habitual grace; and yet He obtained it also from merit."[2390]

To understand these assertions, we must properly define with St. Thomas the meaning of "king."

The word "rex" comes from "regere, " which means to rule, to govern, and universal government belongs to the king, ordering things to a good end. Thus the king is in his kingdom as God is in the world, and as the soul is in the body.[2391]

Hence St. Thomas says: "To direct belongs more to the king, " wherefore "prudence and justice belong most properly to a king,"[2392] especially legal justice and equity.

To direct and to govern are defined by St. Thomas as follows: "To govern the world is to bring the things of the world to their end,"[2393] and "the best government is government by one. The reason of this is that government is nothing but the directing of the things governed to the end; which consists in some good. But unity belongs to the idea of goodness.... Now the proper cause of unity is one.... From this it follows that the government of the world, to be the best, must be by one."[2394]

Thus the supreme and intelligent designer, who directs all things, corresponds to the ultimate end.

But the spiritual king directs his subjects to a spiritual end; the temporal king, however, to a temporal end, to the common good of society, which is not only a useful good, but a moral good, and which is subordinated to the ultimate supernatural end.

Is Christ as man, both the spiritual and temporal king of the universe, and was He the king of all kings and kingdoms in the whole world? Let us first see the three assertions on which all theologians are agreed.

But the theologians disagreed whether Christ as man, had, if not the exercise of the power, at least the power of temporal king of the world.

St. Robert Bellarmine, Toletus, Sylvius, Billuart,[2398] and others reply in the negative. On the other hand, St. Antoninus, the Salmanticenses,[2399] and others replied in the affirmative, quoting several texts of St. Thomas,[2400] and this opinion afterward becomes the more generally accepted one, and is finally approved by Pius XI in his encyclical.[2401] The summary of his declaration is that Christ as man is king by legislative jurisdiction, coercion, and administration, and has this right over members of His spiritual kingdom, over all men,[2402] all civil affairs;[2403] hence laicism must be condemned.[2404]

Proof of affirmative opinion. St. Thomas says: "Christ, although established king by God, did not wish while living on earth to govern temporarily an earthly kingdom, because He came to raise men to divine things."[2405]

Objection. But the pope has only indirect power over temporal things. Therefore Christ also.

Reply. The Salmanticenses are right in saying that, although the pope may have only indirect power in temporal affairs, Christ could have direct and immediate power, by reason of the hypostatic union. Not all power that Christ had was granted to the Roman Pontiff even in spiritual things. Thus the pope cannot institute new sacraments.

In our days, after the pope's encyclical,[2406] there is no more disagreement among theologians on this point. Pope Pius XI says in this encyclical: "This kind of kingdom is especially of a spiritual nature and concerns spiritual things.... It would be a grave error, on the other hand, to say that Christ has no authority whatever in civil affairs, since by virtue of the absolute empire over all creatures committed to Him by the Father, all things are in His power. Nevertheless, during His life on earth, He entirely refrained from the exercise of such authority."[2407]

Does this kingship of Christ consist of certain powers? The Pope's encyclical replies by saying that it consists of a threefold power, namely, legislative, judicial, and executive, "which, if it be deprived of these renders this kingship scarcely intelligible. This becomes sufficiently clear from the scriptural testimony already adduced concerning the universal dominion of our Redeemer, and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a lawgiver, to whom obedience is due (C. Trid., Sess. VI, can. 21). Not only do the Gospels tell us that He made laws, but they present Him to us in the act of making them. Those who keep them show their love for their divine Master, and He promises that they shall remain in His love (John 14:15; 15:10). He claimed judicial power as received from His Father, when the Jews accused Him of breaking the Sabbath by the miraculous cure of a sick man. 'For neither does the Father judge any man, but all judgment He has given to the Son, (John 5:22). In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey His command; none can escape the sanctions imposed by Him. Nevertheless this kingdom is in a special manner of a spiritual nature and concerns spiritual things."[2408]

The universal extent of Christ's influence as king is the same as His influence as head of the Church. Thus His influence is universal, bestowing upon the just grace and charity, upon sinners in the Church the supernatural virtues of faith and hope, upon schismatics, heretics, Jews, and pagans, actual graces of illumination and inspiration, which can dispose them for salvation.[2409] Christ died for all men, and is king and lord of all.

Christ also, as king of the angels, exerts at least accidental influence of grace and glory upon them, inasmuch as they are His ministers in the heavenly kingdom. He also reigns as judge by exercising His justice over demons whom He cast out of creatures during His life on earth.

Christ the King, as explained in the encyclical, reigns in the whole of man, in our souls which He deifies, in our intellects so that they may always think of Him, in our wills so that they may be subject to Him, in the affections so that Christ may be loved above all things, in our bodies so that our members may serve "as instruments of justice unto God" for His honor and glory.[2410]

This kingdom also includes civil society, for as Leo XIII remarks,[2411] civil society no less than the individual is dependent on God as its author, for "there is no power but from God,"[2412] and without Christ's help man cannot observe even the whole natural law, provide for sound morality, pass good laws, for, as St. Thomas says: "In the state of corrupted nature man cannot fulfill all the divine commandments without healing grace,"[2413] nor the whole natural law.

Hence Pope Pius XI declares against laicism, "that by the rejection of Christ's universal kingdom, it gradually comes about that no distinction is made between the true religion and false religions, and then all religion, even natural religion, is abolished, and thus the reign of impiety and immorality is established,"[2414] so that the words of our Lord are verified: "He that is not with Me is against Me."[2415]

In our times, because of the institution of this feast of Christ the King, some have taken occasion to object to the Thomistic doctrine concerning the motive of the Incarnation. They have said that Christ as man is King of all creatures, even of angels, independently of our redemption from sin. But in virtue of the present decree, Christ came as King. Therefore in virtue of the present decree, He came also independently of sin.

We concede that this could be so in virtue of another decree, but not in virtue of the present decree. And we reply: Let the major pass without comment, because for Christ to be King of all creatures, formally as such, does not depend upon redemption from sin.

I distinguish the minor: in virtue of the present decree that Christ came primarily as King, this I deny; that He came so secondarily, I concede; for He came primarily as Savior, priest, and victim, although He is also King of all creatures. I distinguish the conclusion in like manner. Therefore, in virtue of the present decree, He came independently of sin if He came only as King, this I concede; if He also came, even primarily, as Savior of men, then I deny that He came so as king.

For the present decree, since it is efficacious and most prudent, concerns not only the substance of the Incarnation, but also all its circumstances, and therefore it is about the redemptive Incarnation, that is, it is about Christ who is to come in passible flesh. Hence, in virtue of the present decree, Christ nowise would have come unless man had sinned. This means that He would not have come in passible flesh, or in any other way, either as Savior or as King. But de facto, after the sin of the first man, He came principally as the Savior of man and as the King of all creatures. As we said, God, perceiving by His knowledge of simple intelligence the possibility of the fall of man and the redemption, by one decree willed the creation of the natural order, the elevation of the human race and of the angels to the order of grace, and at the same time, in permitting original sin, willed the redemptive Incarnation and therefore by the same sole decree ordered all created things for the incarnate Word and Redeemer, or for the conqueror of sin, the devil, and death, as also for Him as King.

This is also clearly seen in the Mass of Christ the King, in which the title of King is intimately connected with that of Savior, and this not only once a year in the Mass of this feast, but daily in every Mass that is celebrated throughout the year.

The Introit of this Mass reads: "Worthy is the Lamb who was slain, to receive power and honor. To Him be glory and empire forever and ever." The oration says: "Almighty and eternal God, who has willed to restore all things in Thy beloved Son, who is King of all things, mercifully grant that all the nations of the earth, freed from sin, may be subject to His sweet rule."

The Epistle thanks God "who hath delivered us from the power of darkness and hath translated us into the kingdom of the Son of His love, in whom we have redemption through His blood, the remission of sins... because in Him it hath well pleased the Father that all fullness should dwell, and through Him to reconcile all things unto Himself."[2416] The Gospel of this Mass recalls that Christ affirmed His kingship during His passion and intimately connected this royal dignity with redemption. The same is said in the Secret prayer. Also the Preface, in which Jesus is declared Priest before He is called King, says: "Thou who didst anoint with the oil of exaltation Thine only-begotten Son Jesus Christ eternal Priest and King of all: so that of offering Himself... on the altar of the cross, He might accomplish the mysteries of human redemption, and having subjected all creatures to His empire, might deliver an eternal and universal kingdom to Thy immense Majesty...."

Therefore the title of "King of kings" is nowise in opposition to the teaching of St. Thomas concerning the motive of the Incarnation. Christ is first of all the Savior.[2417]