|
Objection 1: It would seem that no men will judge with Christ.
For it is written (Jn. 5:22,23): "The Father . . .
hath given all judgment to the Son, that all men may honor the
Son." Therefore, etc.
Objection 2: Further, whoever judges has authority over that which
he judges. Now those things about which the coming judgment will have
to be, such as human merits and demerits, are subject to Divine
authority alone. Therefore no one is competent to judge of those
things.
Objection 3: Further, this judgment will take place not vocally but
mentally. Now the publication of merits and demerits in the hearts of
all men (which is like an accusation or approval), or the repayment
of punishment and reward (which is like the pronouncement of the
sentence) will be the work of God alone. Therefore none but Christ
Who is God will judge.
On the contrary, It is written (Mt. 19:28): "You also
shall sit on twelve seats judging the twelve tribes of Israel."
Therefore, etc.
Further, "The Lord will enter into judgment with the ancients of
His people" (Is. 3:14). Therefore it would seem that others
also will judge together with Christ.
I answer that, To judge has several significations. First it is
used causally as it were, when we say it of that which proves that some
person ought to be judged. In this sense the expression is used of
certain people in comparison, in so far as some are shown to be
deserving of judgment through being compared with others: for instance
(Mt. 12:41): "The men of Nineve shall rise in judgment with
this generation, and shall condemn it." To rise in judgment thus is
common to the good and the wicked. Secondly, the expression "to
judge" is used equivalently, so to say; for consent to an action is
considered equivalent to doing it. Wherefore those who will consent
with Christ the Judge, by approving His sentence, will be said to
judge. In this sense it will belong to all the elect to judge:
wherefore it is written (Wis. 3:7,8): "The just . . .
shall judge nations." Thirdly, a person is said to judge
assessorially and by similitude, because he is like the judge in that
his seat is raised above the others: and thus assessors are said to
judge. Some say that the perfect to whom judiciary power is promised
(Mt. 19:28) will judge in this sense, namely that they will be
raised to the dignity of assessors, because they will appear above
others at the judgment, and go forth "to meet Christ, into the
air." But this apparently does not suffice for the fulfilment of our
Lord's promise (Mt. 19:28): "You shall sit . . .
judging," for He would seem to make "judging" something additional
to "sitting." Hence there is a fourth way of judging, which will be
competent to perfect men as containing the decrees of Divine justice
according to which men will be judged: thus a book containing the law
might be said to judge: wherefore it is written (Apoc.
20:12): "Judgment took her seat and the books were opened."
Richard of St. Victor expounds this judging in this way (De
judic. potest.), wherefore he says: "Those who persevere in
Divine contemplation, who read every day the book of wisdom,
transcribe, so to speak, in their hearts whatever they grasp by their
clear insight of the truth"; and further on: "What else are the
hearts of those who judge, divinely instructed in all truth, but a
codex of the law?" Since, however, judging denotes an action
exercised on another person, it follows that, properly speaking, he
is said to judge who pronounces judgment on another. But this happens
in two ways. First, by his own authority: and this belongs to the
one who has dominion and power over others, and to whose ruling those
who are judged are subject, wherefore it belongs to him to pass
judgment on them. In this sense to judge belongs to God alone.
Secondly, to judge is to acquaint others of the sentence delivered by
another's authority, that is to announce the verdict already given.
In this way perfect men will judge, because they will lead others to
the knowledge of Divine justice, that these may know what is due to
them on account of their merits: so that this very revelation of
justice is called judgment. Hence Richard of St. Victor says (De
judic. potest.) that for "the judges to open the books of their
decree in the presence of those who are to be judged signifies that they
open their hearts to the gaze of all those who are below them, and that
they reveal their knowledge in whatever pertains to the judgment."
Reply to Objection 1: This objection considers the judgment of
authority which belongs to Christ alone: and the same answer applies
to the Second Objection.
Reply to Objection 3: There is no reason why some of the saints
should not reveal certain things to others, either by way of
enlightenment, as the higher angels enlighten the lower [FP,
Question 106],: or by way of speech as the lower angels speak to
the higher [FP, Question 107, Article 2].
|
|