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Objection 1: It would seem that Christ's judiciary power does not
extend to the angels, because the good and wicked angels alike were
judged in the beginning of the world, when some fell through sin while
others were confirmed in bliss. But those already judged have no need
of being judged again. Therefore Christ's judiciary power does not
extend to the angels.
Objection 2: Further, the same person cannot be both judge and
judged. But the angels will come to judge with Christ, according to
Mt. 25:31: "When the Son of Man shall come in His majesty,
and all the angels with Him." Therefore it seems that the angels
will not be judged by Christ.
Objection 3: Further, the angels are higher than other creatures.
If Christ, then, be judge not only of men but likewise of angels,
then for the same reason He will be judge of all creatures; which
seems to be false, since this belongs to God's providence: hence it
is written (Job 34:13): "What other hath He appointed over
the earth? or whom hath He set over the world which He made?"
Therefore Christ is not the judge of the angels.
On the contrary, The Apostle says (1 Cor. 6:3): "Know you
not that we shall judge angels?" But the saints judge only by
Christ's authority. Therefore, much more does Christ possess
judiciary power over the angels.
I answer that, The angels are subjects of Christ's judiciary
power, not only with regard to His Divine Nature, as He is the
Word of God, but also with regard to His human nature. And this is
evident from three considerations. First of all, from the closeness
of His assumed nature to God; because, according to Heb.
2:16: "For nowhere doth He take hold of the angels, but of the
seed of Abraham He taketh hold." Consequently, Christ's soul is
more filled with the truth of the Word of God than any angel: for
which reason He also enlightens the angels, as Dionysius says
(Coel. Hier. vii), and so He has power to judge them.
Secondly, because by the lowliness of His Passion, human nature in
Christ merited to be exalted above the angels; so that, as is said in
Phil. 2:10: "In the name of Jesus every knee should bow, of
those that are in heaven, on earth, and under the earth." And
therefore Christ has judiciary power even over the good and wicked
angels: in token whereof it is said in the Apocalypse (7:11)
that "all the angels stood round about the throne." Thirdly, on
account of what they do for men, of whom Christ is the Head in a
special manner. Hence it is written (Heb. 1:14): "They are
all ministering spirits, sent to minister for them, who shall receive
the inheritance of salvation (?)." But they are submitted to
Christ's judgment, first, as regards the dispensing of those things
which are done through them; which dispensing is likewise done by the
Man Christ, to whom the angels ministered, as related (Mt.
4:11), and from whom the devils besought that they might be sent
into the swine, according to Mt. 8:31. Secondly, as to other
accidental rewards of the good angels, such as the joy which they have
at the salvation of men, according to Lk. 15:10: "There shall
be joy before the angels of God upon one sinner doing penance": and
furthermore as to the accidental punishments of the devils wherewith
they are either tormented here, or are shut up in hell; and this also
belongs to the Man Christ: hence it is written (Mk. 1:24)
that the devil cried out: "What have we to do with thee, Jesus of
Nazareth? art Thou come to destroy us?" Thirdly, as to the
essential reward of the good angels, which is everlasting bliss; and
as to the essential punishment of the wicked angels, which is
everlasting damnation. But this was done by Christ from the beginning
of the world, inasmuch as He is the Word of God.
Reply to Objection 1: This argument considers judgment as to the
essential reward and chief punishment.
Reply to Objection 2: As Augustine says (De Vera Relig.
xxxi): "Although the spiritual man judgeth all things, still he is
judged by Truth Itself." Consequently, although the angels judge,
as being spiritual creatures, still they are judged by Christ,
inasmuch as He is the Truth.
Reply to Objection 3: Christ judges not only the angels, but also
the administration of all creatures. For if, as Augustine says (De
Trin. iii) the lower things are ruled by God through the higher, in
a certain order, it must be said that all things are ruled by
Christ's soul, which is above every creature. Hence the Apostle
says (Heb. 2:5): "For God hath not subjected unto angels the
world to come"---subject namely to Christ---"of whom we
speak". Nor does it follow that God set another over the earth;
since one and the same Person is God and Man, our Lord Jesus
Christ.
Let what has been said of the Mystery of His Incarnation suffice for
the present.
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