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 Godhead." But the glory and honor of the
Godhead 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 God," the
gloss adds: "that is, equal to the Father in that honor, whereby God
is the Father: or, on the right hand of the Father, that is, in the
mightier gifts of God." 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 God 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 God,
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 Godhead, or His eternal
beatitude, 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 God, 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 God,
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 God,
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 beatitude," 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 God with His assumed 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 Godhead, which it has
nevertheless by reason of the Person with whom it is united. Hence
Damascene adds in the passage quoted: "In which," that is, in the
glory of the Godhead, "the Son of God existing before ages, as God
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
beatitude 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 assumed it; but
it does belong even to the assumed human nature to share in God's
mightier gifts, in so far as it implies exaltation above other
creatures.
_______________________