Whether Christ's Judiciary Power Extends to the Angels?
Objection 1: It would seem that Christ's judiciary power does not
extend to the angels, because the good and wicked angels alike were
judged in the beginning of the world, when some fell through sin
while others were confirmed in bliss. But those already judged have
no need of being judged again. Therefore Christ's judiciary power
does not extend to the angels.
Obj. 2: Further, the same person cannot be both judge and judged. But
the angels will come to judge with Christ, according to Matt. 25:31:
"When the Son of Man shall come in His majesty, and all the angels
with Him." Therefore it seems that the angels will not be judged by
Christ.
Obj. 3: Further, the angels are higher than other creatures. If
Christ, then, be judge not only of men but likewise of angels, then
for the same reason He will be judge of all creatures; which seems to
be false, since this belongs to God's providence: hence it is written
(Job 34:13): "What other hath He appointed over the earth? or whom
hath He set over the world which He made?" Therefore Christ is not
the judge of the angels.
_On the contrary,_ The Apostle says (1 Cor. 6:3): "Know you not that
we shall judge angels?" But the saints judge only by Christ's
authority. Therefore, much more does Christ possess judiciary power
over the angels.
_I answer that,_ The angels are subjects of Christ's judiciary power,
not only with regard to His Divine Nature, as He is the Word of God,
but also with regard to His human nature. And this is evident from
three considerations. First of all, from the closeness of His assumed
nature to God; because, according to Heb. 2:16: "For nowhere doth He
take hold of the angels, but of the seed of Abraham He taketh hold."
Consequently, Christ's soul is more filled with the truth of the Word
of God than any angel: for which reason He also enlightens the
angels, as Dionysius says (Coel. Hier. vii), and so He has power to
judge them. Secondly, because by the lowliness of His Passion, human
nature in Christ merited to be exalted above the angels; so that, as
is said in Phil. 2:10: "In the name of Jesus every knee should bow,
of those that are in heaven, on earth, and under the earth." And
therefore Christ has judiciary power even over the good and wicked
angels: in token whereof it is said in the Apocalypse (7:11) that
"all the angels stood round about the throne." Thirdly, on account of
what they do for men, of whom Christ is the Head in a special manner.
Hence it is written (Heb. 1:14): "They are [Vulg.: 'Are they not']
all ministering spirits, sent to minister for them, who shall receive
the inheritance of salvation (?)." But they are submitted to Christ's
judgment, first, as regards the dispensing of those things which are
done through them; which dispensing is likewise done by the Man
Christ, to whom the angels ministered, as related (Matt. 4:11), and
from whom the devils besought that they might be sent into the swine,
according to Matt. 8:31. Secondly, as to other accidental rewards of
the good angels, such as the joy which they have at the salvation of
men, according to Luke 15:10: "There shall be joy before the angels
of God upon one sinner doing penance": and furthermore as to the
accidental punishments of the devils wherewith they are either
tormented here, or are shut up in hell; and this also belongs to the
Man Christ: hence it is written (Mk. 1:24) that the devil cried out:
"What have we to do with thee, Jesus of Nazareth? art Thou come to
destroy us?" Thirdly, as to the essential reward of the good angels,
which is everlasting bliss; and as to the essential punishment of the
wicked angels, which is everlasting damnation. But this was done by
Christ from the beginning of the world, inasmuch as He is the Word of
God.
Reply Obj. 1: This argument considers judgment as to the essential
reward and chief punishment.
Reply Obj. 2: As Augustine says (De Vera Relig. xxxi): "Although the
spiritual man judgeth all things, still he is judged by Truth
Itself." Consequently, although the angels judge, as being spiritual
creatures, still they are judged by Christ, inasmuch as He is the
Truth.
Reply Obj. 3: Christ judges not only the angels, but also the
administration of all creatures. For if, as Augustine says (De Trin.
iii) the lower things are ruled by God through the higher, in a
certain order, it must be said that all things are ruled by Christ's
soul, which is above every creature. Hence the Apostle says (Heb.
2:5): "For God hath not subjected unto angels the world to
come"--subject namely to Christ--"of whom we speak" [Douay: 'whereof
we speak'] [*The words "subject namely to Christ" are from a gloss].
Nor does it follow that God set another over the earth; since one and
the same Person is God and Man, our Lord Jesus Christ.
Let what has been said of the Mystery of His Incarnation suffice for
the present.
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TREATISE ON THE SACRAMENTS (QQ. 60-90)
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