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Objection 1: It would seem unfitting that Christ should sit at the
right hand of God the Father. For right and left are differences of
bodily position. But nothing corporeal can be applied to God, since
"God is a spirit," as we read in Jn. 4:24. Therefore it
seems that Christ does not sit at the right hand of the Father.
Objection 2: Further, if anyone sits at another's right hand,
then the latter is seated on his left. Consequently, if Christ sits
at the right hand of the Father, it follows that the Father is seated
on the left of the Son; which is unseemly.
Objection 3: Further, sitting and standing savor of opposition.
But Stephen (Acts 7:55) said: "Behold, I see the heavens
opened, and the Son of man standing on the right hand of God."
Therefore it seems that Christ does not sit at the right hand of the
Father.
On the contrary, It is written in the last chapter of Mark
(16:19): "The Lord Jesus, after He had spoken to them,
was taken up to heaven, and sitteth on the right hand of God."
I answer that, The word "sitting" may have a twofold meaning;
namely, "abiding" as in Lk. 24:49: "Sit you in the city":
and royal or judiciary "power," as in Prov. 20:8: "The
king, that sitteth on the throne of judgment, scattereth away all evil
with his look." Now in either sense it belongs to Christ to sit at
the Father's right hand. First of all inasmuch as He abides
eternally unchangeable in the Father's bliss, which is termed His
right hand, according to Ps. 15:11: "At Thy right hand are
delights even to the end." Hence Augustine says (De Symb. i):
"'Sitteth at the right hand of the Father': To sit means to
dwell, just as we say of any man: 'He sat in that country for three
years': Believe, then, that Christ dwells so at the right hand of
the Father: for He is happy, and the Father's right hand is the
name for His bliss." Secondly, Christ is said to sit at the right
hand of the Father inasmuch as He reigns together with the Father,
and has judiciary power from Him; just as he who sits at the king's
right hand helps him in ruling and judging. Hence Augustine says
(De Symb. ii): "By the expression 'right hand,' understand
the power which this Man, chosen of God, received, that He might
come to judge, who before had come to be judged."
Reply to Objection 1: As Damascene says (De Fide Orth. iv):
"We do not speak of the Father's right hand as of a place, for how
can a place be designated by His right hand, who Himself is beyond
all place? Right and left belong to things definable by limit. But
we style, as the Father's right hand, the glory and honor of the
Godhead."
Reply to Objection 2: The argument holds good if sitting at the
right hand be taken corporeally. Hence Augustine says (De Symb.
i): "If we accept it in a carnal sense that Christ sits at the
Father's right hand, then the Father will be on the left. But
there"---that is, in eternal bliss, "it is all right hand, since
no misery is there."
Reply to Objection 3: As Gregory says in a Homily on the
Ascension (Hom. xxix in Evang.), "it is the judge's place to
sit, while to stand is the place of the combatant or helper.
Consequently, Stephen in his toil of combat saw Him standing whom
He had as his helper. But Mark describes Him as seated after the
Ascension, because after the glory of His Ascension He will at the
end be seen as judge."
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