Whether We May Say That Christ Is Subject to the Father?
Objection 1: It would seem that we may not say that Christ was
subject to the Father. For everything subject to the Father is a
creature, since, as is said in _De Eccles. Dogm._ iv, "in the Trinity
there is no dependence or subjection." But we cannot say simply that
Christ is a creature, as was stated above (Q. 16, A. 8). Therefore we
cannot say simply that Christ is subject to God the Father.
Obj. 2: Further, a thing is said to be subject to God when it is
subservient to His dominion. But we cannot attribute subservience to
the human nature of Christ; for Damascene says (De Fide Orth. iii,
21): "We must bear in mind that we may not call it" (i.e. Christ's
human nature) "a servant; for the words 'subservience' and
'domination' are not names of the nature, but of relations, as the
words 'paternity' and 'filiation.'" Hence Christ in His human nature
is not subject to God the Father.
Obj. 3: Further, it is written (1 Cor. 15:28): "And when all things
shall be subdued unto Him, then the Son also Himself shall be subject
unto Him that put all things under Him." But, as is written (Heb.
2:8): "We see not as yet all things subject to Him." Hence He is not
yet subject to the Father, Who has subjected all things to Him.
_On the contrary,_ Our Lord says (John 14:28), "The Father is greater
than I"; and Augustine says (De Trin. i, 7): "It is not without
reason that the Scripture mentions both, that the Son is equal to the
Father and the Father greater than the Son, for the first is said on
account of the form of God, and the second on account of the form of
a servant, without any confusion." Now the less is subject to the
greater. Therefore in the form of a servant Christ is subject to the
Father.
_I answer that,_ Whoever has a nature is competent to have what is
proper to that nature. Now human nature from its beginning has a
threefold subjection to God. The first regards the degree of
goodness, inasmuch as the Divine Nature is the very essence of
goodness as is clear from Dionysius (Div. Nom. i) while a created
nature has a participation of the Divine goodness, being subject, so
to say, to the rays of this goodness. Secondly, human nature is
subject to God, as regards God's power, inasmuch as human nature,
even as every creature, is subject to the operation of the Divine
ordinance. Thirdly, human nature is especially subject to God through
its proper act, inasmuch as by its own will it obeys His command.
This triple subjection to God Christ professes of Himself. The first
(Matt. 19:17): "Why askest thou Me concerning good? One is good,
God." And on this Jerome remarks: "He who had called Him a good
master, and had not confessed Him to be God or the Son of God, learns
that no man, however holy, is good in comparison with God." And
hereby He gave us to understand that He Himself, in His human nature,
did not attain to the height of Divine goodness. And because "in such
things as are great, but not in bulk, to be great is the same as to
be good," as Augustine says (De Trin. vi, 8), for this reason the
Father is said to be greater than Christ in His human nature. The
second subjection is attributed to Christ, inasmuch as all that
befell Christ is believed to have happened by Divine appointment;
hence Dionysius says (Coel. Hier. iv) that Christ "is subject to the
ordinance of God the Father." And this is the subjection of
subservience, whereby "every creature serves God" (Judith 16:17),
being subject to His ordinance, according to Wis. 16:24: "The
creature serving Thee the Creator." And in this way the Son of God
(Phil. 2:7) is said to have taken "the form of a servant." The third
subjection He attributes to Himself, saying (John 8:29): "I do always
the things that please Him." And this is the subjection to the
Father, of obedience unto death. Hence it is written (Phil. 2:8) that
he became "obedient" to the Father "unto death."
Reply Obj. 1: As we are not to understand that Christ is a creature
simply, but only in His human nature, whether this qualification be
added or not, as stated above (Q. 16, A. 8), so also we are to
understand that Christ is subject to the Father not simply but in His
human nature, even if this qualification be not added; and yet it is
better to add this qualification in order to avoid the error of
Arius, who held the Son to be less than the Father.
Reply Obj. 2: The relation of subservience and dominion is based upon
action and passion, inasmuch as it belongs to a servant to be moved
by the will of his master. Now to act is not attributed to the nature
as agent, but to the person, since "acts belong to supposita and to
singulars," according to the Philosopher (Metaph. i, 1). Nevertheless
action is attributed to the nature as to that whereby the person or
hypostasis acts. Hence, although the nature is not properly said to
rule or serve, yet every hypostasis or person may be properly said to
be ruling or serving in this or that nature. And in this way nothing
prevents Christ being subject or servant to the Father in human
nature.
Reply Obj. 3: As Augustine says (De Trin. i, 8): "Christ will give
the kingdom to God and the Father, when He has brought the faithful,
over whom He now reigns by faith, to the vision," i.e. to see the
essence common to the Father and the Son: and then He will be totally
subject to the Father not only in Himself, but also in His members by
the full participation of the Godhead. And then all things will be
fully subject to Him by the final accomplishment of His will
concerning them; although even now all things are subject to Him as
regards His power, according to Matt. 28:18: "All power is given to
Me in heaven and in earth."
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