Whether Christ Acquired His Judiciary Power by His Merits?
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 (Luke 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.
Obj. 2: Further, as stated above (A. 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 John 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.
Obj. 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
Rom. 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" [*Cf. 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 [Vulg.:
'with My Father in His throne']." Now judiciary power is understood
by "throne," according to Ps. 9:5: "Thou hast sat on the throne, who
judgest justice."
Reply Obj. 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 Obj. 2: This argument is based on the ground of His grace as
Head.
Reply Obj. 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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