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Objection 1: It would seem that it does not belong to Christ as man
to sit at the right hand of the Father, because, as Damascene says
(De Fide Orth. iv): "What we call the Father's right hand is
the glory and honor of the Godhead." But the glory and honor of the
Godhead do not belong to Christ as man. Consequently, it seems that
Christ as man does not sit at the right hand of the Father.
Objection 2: Further, to sit on the ruler's right hand seems to
exclude subjection, because one so sitting seems in a measure to be
reigning with him. But Christ as man is "subject unto" the
Father, as is said in 1 Cor. 15:28. Therefore it seems that
Christ as man does not sit at the Father's right hand.
Objection 3: Further, on Rm. 8:34: "Who is at the right
hand of God," the gloss adds: "that is, equal to the Father in
that honor, whereby God is the Father: or, on the right hand of the
Father, that is, in the mightier gifts of God." And on Heb.
1:3: "sitteth on the right hand of the majesty on high," the
gloss adds, "that is, in equality with the Father over all things,
both in place and dignity." But equality with God does not belong to
Christ as man; for in this respect Christ Himself says (Jn.
14:28): "The Father is greater than I." Consequently, it
appears unseemly for Christ as man to sit on the Father's right
hand.
On the contrary, Augustine says (De Symb. ii): "By the
expression 'right hand' understand the power which this Man, chosen
of God, received, that He might come as judge, who before had come
to be judged."
I answer that, As stated above (Article 2), by the expression
"right hand" is understood either the glory of His Godhead, or His
eternal beatitude, or His judicial and royal power. Now this
preposition "at" signifies a kind of approach to the right hand; thus
denoting something in common, and yet with a distinction, as already
observed (De Symb. ii). And this can be in three ways: first of
all, by something common in nature, and a distinction in person; and
thus Christ as the Son of God, sits at the right hand of the
Father, because He has the same Nature as the Father: hence these
things belong to the Son essentially, just as to the Father; and
this is to be in equality with the Father. Secondly, according to
the grace of union, which, on the contrary, implies distinction of
nature, and unity of person. 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 of suppositum, as explained above (Question 16,
Articles 10,11). 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 all other creatures, and possesses over all other
creatures royal and judiciary power.
So, then, if "as" denote condition of nature, then Christ, as
God, sits "at the Father's right hand," that is, "in equality
with the Father"; but as man, He sits "at the right hand of the
Father," that is, "in the Father's mightier gifts beyond all
other creatures," that is to say, "in greater beatitude," and
"exercising judiciary power." But if "as" denote unity of person,
thus again as man, He sits at the Father's right hand "as to
equality of honor," inasmuch as with the same honor we venerate the
Son of God with His assumed nature, as was said above (Question
25, Article 1).
Reply to Objection 1: Christ's humanity according to the
conditions of His nature has not the glory or honor of the Godhead,
which it has nevertheless by reason of the Person with whom it is
united. Hence Damascene adds in the passage quoted: "In which,"
that is, in the glory of the Godhead, "the Son of God existing
before ages, as God and consubstantial with the Father, sits in His
conglorified flesh; for, under one adoration the one hypostasis,
together with His flesh, is adored by every creature."
Reply to Objection 2: Christ as man is subject to the Father, if
"as" denote the condition of nature: in which respect it does not
belong to Him as man to sit at the Father's right hand, by reason of
their mutual equality. But it does thus belong to Him to sit at the
right hand of the Father, according as is thereby denoted the
excellence of beatitude and His judiciary power over every creature.
Reply to Objection 3: It does not belong to Christ's human nature
to be in equality with the Father, but only to the Person who assumed
it; but it does belong even to the assumed human nature to share in
God's mightier gifts, in so far as it implies exaltation above other
creatures.
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