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Objection 1: It would seem that judiciary power concerning all human
affairs does not belong to Christ. For as we read in Lk.
12:13,14, when one of the crowd said to Christ: "Speak to
my brother that he divide the inheritance with me; He said to him:
Man, who hath appointed Me judge, or divider over you?"
Consequently, He does not exercise judgment over all human affairs.
Objection 2: Further, no one exercises judgment except over his own
subjects. But, according to Heb. 2:8, "we see not as yet all
things subject to" Christ. Therefore it seems that Christ has not
judgment over all human affairs.
Objection 3: Further, Augustine says (De Civ. Dei xx) that
it is part of Divine judgment for the good to be afflicted sometimes in
this world, and sometimes to prosper, and in like manner the wicked.
But the same was the case also before the Incarnation.
Consequently, not all God's judgments regarding human affairs are
included in Christ's judiciary power.
On the contrary, It is said (Jn. 5:22): "The Father hath
given all judgment to the Son."
I answer that, If we speak of Christ according to His Divine
Nature, it is evident that every judgment of the Father belongs to
the Son; for, as the Father does all things through His Word, so
He judges all things through His Word.
But if we speak of Christ in His human nature, thus again is it
evident that all things are subject to His judgment. This is made
clear if we consider first of all the relationship subsisting between
Christ's soul and the Word of God; for, if "the spiritual man
judgeth all things," as is said in 1 Cor. 2:15, inasmuch as
his soul clings to the Word of God, how much more Christ's soul,
which is filled with the truth of the Word of God, passes judgment
upon all things.
Secondly, the same appears from the merit of His death; because,
according to Rm. 14:9: "To this end Christ died and rose
again; that He might be Lord both of the dead and of the living."
And therefore He has judgment over all men; and on this account the
Apostle adds (Rm. 14:10): "We shall all stand before the
judgment seat of Christ": and (Dan. 7:14) it is written that
"He gave Him power, and glory, and a kingdom; and all peoples,
tribes, and tongues shall serve Him."
Thirdly, the same thing is evident from comparison of human affairs
with the end of human salvation. For, to whomsoever the substance is
entrusted, the accessory is likewise committed. Now all human affairs
are ordered for the end of beatitude, which is everlasting salvation,
to which men are admitted, or from which they are excluded by
Christ's judgment, as is evident from Mt. 25:31,40.
Consequently, it is manifest that all human affairs are included in
Christ's judiciary power.
Reply to Objection 1: As was said above (Article 3, Objection
1), judiciary power goes with royal dignity. Now Christ, although
established king by God, did not wish while living on earth to govern
temporarily an earthly kingdom; consequently He said (Jn.
18:36): "My kingdom is not of this world." In like fashion
He did not wish to exercise judiciary power over temporal concerns,
since He came to raise men to Divine things. Hence Ambrose observes
on this passage in Luke: "It is well that He who came down with a
Divine purpose should hold Himself aloof from temporal concerns; nor
does He deign to be a judge of quarrels and an arbiter of property,
since He is judge of the quick and the dead, and the arbitrator of
merits."
Reply to Objection 2: All things are subject to Christ in respect
of that power, which He received from the Father, over all things,
according to Mt. 28:18: "All power is given to Me in heaven
and in earth." But as to the exercise of this power, all things are
not yet subject to Him: this will come to pass in the future, when
He shall fulfil His will regarding all things, by saving some and
punishing others.
Reply to Objection 3: Judgments of this kind were exercised by
Christ before His Incarnation, inasmuch as He is the Word of
God: and the soul united with Him personally became a partaker of
this power by the Incarnation.
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