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Objection 1: It would seem that Christ did not acquire His
judiciary power by His merits. For judiciary power flows from the
royal dignity: according to Prov. 20:8: "The king that sitteth
on the throne of judgment, scattereth away all evil with his look."
But it was without merits that Christ acquired royal power, for it is
His due as God's Only-begotten Son: thus it is written (Lk.
1:32): "The Lord God shall give unto Him the throne of David
His father, and He shall reign in the house of Jacob for ever."
Therefore Christ did not obtain judiciary power by His merits.
Objection 2: Further, as stated above (Article 2), judiciary
power is Christ's due inasmuch as He is our Head. But the grace of
headship does not belong to Christ by reason of merit, but follows the
personal union of the Divine and human natures: according to Jn.
1:14,16: "We saw His glory . . . as of the
Only-Begotten of the Father, full of grace and truth . . . and
of His fulness we all have received": and this pertains to the notion
of headship. Consequently, it seems that Christ did not have
judiciary power from merits.
Objection 3: Further, the Apostle says (1 Cor. 2:15):
"The spiritual man judgeth all things." But a man becomes spiritual
through grace, which is not from merits; otherwise it is "no more
grace," as is said in Rm. 11:6. Therefore it seems that
judiciary power belongs neither to Christ nor to others from any
merits, but from grace alone.
On the contrary, It is written (Job 36:17): "Thy cause
hath been judged as that of the wicked, cause and judgment thou shalt
recover." And Augustine says (Serm. cxxvii): "The Judge
shall sit, who stood before a judge; He shall condemn the truly
wicked, who Himself was falsely reputed wicked."
I answer that, There is nothing to hinder one and the same thing from
being due to some one from various causes: as the glory of the body in
rising was due to Christ not only as befitting His Godhead and His
soul's glory, but likewise "from the merit of the lowliness of His
Passion" [Augustine, Tract. civ in Joan.]. And in the same
way it must be said that judiciary power belongs to the Man Christ on
account of both His Divine personality, and the dignity of His
headship, and the fulness of His habitual grace: and yet He obtained
it from merit, so that, in accordance with the Divine justice, He
should be judge who fought for God's justice, and conquered, and was
unjustly condemned. Hence He Himself says (Apoc. 3:21):
"I have overcome and am set down in My Father's throne." Now
judiciary power is understood by "throne," according to Ps.
9:5: "Thou hast sat on the throne, who judgest justice."
Reply to Objection 1: This argument holds good of judiciary power
according as it is due to Christ by reason of the union with the Word
of God.
Reply to Objection 2: This argument is based on the ground of His
grace as Head.
Reply to Objection 3: This argument holds good in regard to
habitual grace, which perfects Christ's soul. But although
judiciary power be Christ's due in these ways, it is not hindered
from being His due from merit.
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