Summa Theologica Part IV (Tertia Pars) Part 98

Reply Obj. 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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SECOND ARTICLE [III, Q. 58, Art. 2]

Whether It Belongs to Christ As G.o.d to Sit at the Right Hand of the Father?

Objection 1: It would seem that it does not belong to Christ as G.o.d to sit at the right hand of the Father. For, as G.o.d, Christ is the Father's right hand. But it does not appear to be the same thing to be the right hand of anyone and to sit on his right hand. Therefore, as G.o.d, Christ does not sit at the right hand of the Father.

Obj. 2: Further, in the last chapter of Mark (16:19) it is said that "the Lord Jesus was taken up into heaven, and sitteth on the right hand of G.o.d." But it was not as G.o.d that Christ was taken up to heaven. Therefore neither does He, as G.o.d, sit at the right hand of G.o.d.

Obj. 3: Further, Christ as G.o.d is the equal of the Father and of the Holy Ghost. Consequently, if Christ sits as G.o.d at the right hand of the Father, with equal reason the Holy Ghost sits at the right hand of the Father and of the Son, and the Father Himself on the right hand of the Son; which no one is found to say.

_On the contrary,_ Damascene says (De Fide Orth. iv): that "what we style as the Father's right hand, is the glory and honor of the G.o.dhead, wherein the Son of G.o.d existed before ages as G.o.d and as consubstantial with the Father."

_I answer that,_ As may be gathered from what has been said (A. 1) three things can be understood under the expression "right hand."

First of all, as Damascene takes it, "the glory of the G.o.dhead": secondly, according to Augustine "the beat.i.tude of the Father": thirdly, according to the same authority, "judiciary power." Now as we observed (A. 1) "sitting" denotes either abiding, or royal or judiciary dignity. Hence, to sit on the right hand of the Father is nothing else than to share in the glory of the G.o.dhead with the Father, and to possess beat.i.tude and judiciary power, and that unchangeably and royally. But this belongs to the Son as G.o.d. Hence it is manifest that Christ as G.o.d sits at the right hand of the Father; yet so that this preposition "at," which is a transitive one, implies merely personal distinction and order of origin, but not degree of nature or dignity, for there is no such thing in the Divine Persons, as was shown in the First Part (Q. 42, AA. 3, 4).

Reply Obj. 1: The Son of G.o.d is called the Father's "right hand" by appropriation, just as He is called the "Power" of the Father (1 Cor.

1:24). But "right hand of the Father," in its three meanings given above, is something common to the three Persons.

Reply Obj. 2: Christ as man is exalted to Divine honor; and this is signified in the aforesaid sitting; nevertheless such honor belongs to Him as G.o.d, not through any a.s.sumption, but through His origin from eternity.

Reply Obj. 3: In no way can it be said that the Father is seated at the right hand of the Son or of the Holy Ghost; because the Son and the Holy Ghost derive their origin from the Father, and not conversely. The Holy Ghost, however, can be said properly to sit at the right hand of the Father or of the Son, in the aforesaid sense, although by a kind of appropriation it is attributed to the Son, to whom equality is appropriated; thus Augustine says (De Doctr. Christ.

i) that "in the Father there is unity, in the Son equality, in the Holy Ghost the connection of unity with equality."

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THIRD ARTICLE [III, Q. 58, Art. 3]

Whether It Belongs to Christ As Man to Sit at the Right Hand of the Father?

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 G.o.dhead." But the glory and honor of the G.o.dhead do not belong to Christ as man. Consequently, it seems that Christ as man does not sit at the right hand of the Father.

Obj. 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.

Obj. 3: Further, on Rom. 8:34: "Who is at the right hand of G.o.d," the gloss adds: "that is, equal to the Father in that honor, whereby G.o.d is the Father: or, on the right hand of the Father, that is, in the mightier gifts of G.o.d." 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 G.o.d does not belong to Christ as man; for in this respect Christ Himself says (John 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 G.o.d, received, that He might come as judge, who before had come to be judged."

_I answer that,_ As stated above (A. 2), by the expression "right hand" is understood either the glory of His G.o.dhead, or His eternal beat.i.tude, 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 G.o.d, 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 G.o.d, 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 (Q. 16, AA. 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 G.o.d, 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 beat.i.tude," 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 G.o.d with His a.s.sumed nature, as was said above (Q. 25, A. 1).

Reply Obj. 1: Christ's humanity according to the conditions of His nature has not the glory or honor of the G.o.dhead, which it has nevertheless by reason of the Person with whom it is united. Hence Damascene adds in the pa.s.sage quoted: "In which," that is, in the glory of the G.o.dhead, "the Son of G.o.d existing before ages, as G.o.d 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 Obj. 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 beat.i.tude and His judiciary power over every creature.

Reply Obj. 3: It does not belong to Christ's human nature to be in equality with the Father, but only to the Person who a.s.sumed it; but it does belong even to the a.s.sumed human nature to share in G.o.d's mightier gifts, in so far as it implies exaltation above other creatures.

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FOURTH ARTICLE [III, Q. 58, Art. 4]

Whether It Is Proper to Christ to Sit at the Right Hand of the Father?

Objection 1: It would seem that it is not proper to Christ to sit at the right hand of the Father, because the Apostle says (Eph. 2:4, 6): "G.o.d ... hath raised us up together, and hath made us sit together in the heavenly places through Christ Jesus." But to be raised up is not proper to Christ. Therefore for like reason neither is it proper to Him to sit "on the right hand" of G.o.d "on high" (Heb. 1:3).

Obj. 2: Further, as Augustine says (De Symb. i): "For Christ to sit at the right hand of the Father, is to dwell in His beat.i.tude." But many more share in this. Therefore it does not appear to be proper to Christ to sit at the right hand of the Father.

Obj. 3: Further, Christ Himself says (Apoc. 3:21): "To him that shall overcome, I will give to sit with Me in My throne: as I also have overcome, and am set down with My Father in His throne." But it is by sitting on His Father's throne that Christ is seated at His right hand. Therefore others who overcome likewise, sit at the Father's right hand.

Obj. 4: Further, the Lord says (Matt. 20:23): "To sit on My right or left hand, is not Mine to give to you, but to them for whom it is prepared by My Father." But no purpose would be served by saying this, unless it was prepared for some. Consequently, to sit at the right hand is not proper to Christ.

_On the contrary,_ It is written (Heb. 1:13): "To which of the angels said He at any time: Sit thou on My right hand, i.e. 'in My mightier gifts,'" or "'as my equal in the G.o.dhead'"? [*The comment is from the gloss of Peter Lombard] as if to answer: "To none." But angels are higher than other creatures. Therefore, much less does it belong to anyone save Christ to sit at the Father's right hand.

_I answer that,_ As stated above (A. 3), Christ is said to sit at the Father's right hand inasmuch as He is on equality with the Father in respect of His Divine Nature, while in respect of His humanity, He excels all creatures in the possession of Divine gifts. But each of these belongs exclusively to Christ. Consequently, it belongs to no one else, angel or man, but to Christ alone, to sit at the right hand of the Father.

Reply Obj. 1: Since Christ is our Head, then what was bestowed on Christ is bestowed on us through Him. And on this account, since He is already raised up, the Apostle says that G.o.d has, so to speak, "raised us up together with Him," still we ourselves are not raised up yet, but are to be raised up, according to Rom. 8:11: "He who raised up Jesus from the dead, shall quicken also your mortal bodies": and after the same manner of speech the Apostle adds that "He has made us to sit together with Him, in the heavenly places"; namely, for the very reason that Christ our Head sits there.

Reply Obj. 2: Since the right hand is the Divine beat.i.tude, then "to sit on the right hand" does not mean simply to be in beat.i.tude, but to possess beat.i.tude with a kind of dominative power, as a property and part of one's nature. This belongs to Christ alone, and to no other creature. Yet it can be said that every saint in bliss is placed on G.o.d's right hand; hence it is written (Matt. 25:33): "He shall set the sheep on His right hand."

Reply Obj. 3: By the "throne" is meant the judiciary power which Christ has from the Father: and in this sense He is said "to sit in the Father's throne." But other saints have it from Christ; and in this respect they are said "to sit on Christ's throne"; according to Matt. 19:28: "You also shall sit upon twelve seats, judging the twelve tribes of Israel."

Reply Obj. 4: As Chrysostom says (Hom. lxv in Matth.), "that place,"

to wit, sitting at the right hand, "is closed not only to all men, but likewise to angels: for, Paul declares it to be the prerogative of Christ, saying: 'To which of the angels said He at any time: Sit on My right hand?'" Our Lord therefore "replied not as though some were going to sit there one day, but condescending to the supplication of the questioners; since more than others they sought this one thing alone, to stand nigh to Him." Still it can be said that the sons of Zebedee sought for higher excellence in sharing His judiciary power; hence they did not ask to sit on the Father's right hand or left, but on Christ's.

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QUESTION 59

OF CHRIST'S JUDICIARY POWER (In Six Articles)

We have now to consider Christ's judiciary power. Under this head there are six points of inquiry:

(1) Whether judiciary power is to be attributed to Christ?

(2) Whether it belongs to Him as man?

(3) Whether He acquired it by merits?

(4) Whether His judiciary power is universal with regard to all men?

(5) Whether besides the judgment that takes place now in time, we are to expect Him in the future general judgment?

(6) Whether His judiciary power extends likewise to the angels?

It will be more suitable to consider the execution of the Last Judgment when we treat of things pertaining to the end of the world [*See Suppl., QQ. 88, seqq.]. For the present it will be enough to touch on those points that concern Christ's dignity.

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