Tertia Pars
122. The Judicial Power of Christ and the Last Judgment (Summa III, Q. 59)
Class of 2011-01-20
https://berquistcourse.com/course/theology/13-tertia-pars/122-the-judicial-power-of-christ-and-the-last-judgment-summa/

[0:00] 59 here. Then we ought to consider about the judicial power of Christ. About this six things are asked. First, whether judicial power should be attributed to Christ, whether it belongs to him according as he is man, whether he obtained it right from merit or by merit. Fourth, whether his judicial power is universal with respect to all men.

[0:38] Fifth, whether besides the judgment that he does in this time, there should be expected a universal future judgment. And sixth, whether the judicial power extends even to. about this But about the carrying out of the final judgment about this.

[1:03] But about the carrying out of the final judgment, more conveniently it will be treated when we consider about those things which pertain to the end of the world, eschatology as they call it.

[1:21] However, it suffices to touch only upon those things which pertain to the dignity of Christ. To the first, then, one proceeds. Thus, it seems that judicial power should not be especially attributed to Christ,

[1:38] for the judgment of some seem to pertain to what lordship, whence it is said in Romans 14, "Who are you, right, to judge an alien?" or

[1:58] to be the Lord of creatures has come to the whole Trinity. Therefore, it ought not to be the judicial power ought, not to be especially attributed to what Christ.

[2:13] Moreover, Daniel 7 it is said, the Ancient of Days sits, and afterwards is joined or added judgment sits, and the books are what opened. But the Ancient of Days is understood the what Father, because as Hilary says, the Father is eternity." Right, it's appropriate to him. Therefore, the judicial power ought not to be attributed to the Father than to Christ.

[2:47] Moreover, it seems that the same one should judge to whom it belongs to what examine I guess, but to examine. Prosecute pertains to the Holy Spirit, for the Lord says when He comes, that is to say the Holy Spirit, He will convict the world of sin and of justice and of judgment. Therefore, the judicial power more ought to be attributed to the Holy Spirit than to Christ.

[3:19] So to the Father, the Holy Spirit, and to the whole Trinity, to make good objections. But against this is what is said in Acts ten about Christ. This is the one who is constituted by God, the Judge of the living and the dead.

[3:40] The answer should be said that for judgment, for making judgment, three things are required. First, the power of what coursing Those are subject. Whence it says in Ecclesiasticus seven, do not seek to become a judge unless you are able by power to break iniquities.

[4:10] Secondly, there is required the zeal of rectitude, that someone not from hate or enmity, but from the love of justice, gives forth a judgment, according to that of Proverbs three, whom the Lord loves He corrects, and as were a Father in His Son He what

[4:39] pleases Himself. Third, there is required wisdom, by which is formed the judgment, right. Whence is said Ecclesiasticus ten, the wise judge judges his own what people.

[5:00] But the first two are presupposed to judgment, but properly the third is that according to which is what taken the form of judgment, because the reason for the judgment is the law of wisdom or truth, according to which it is what judged,

[5:24] and because the Son is generated wisdom, right, and the truth proceeding from the Father, and He perfectly what represents it. Therefore, properly the judicial power is attributed to the Son of God.

[5:44] Whence Augustine says in the book on True Religion that this is the unchangeable truth, which is said to be what the law of all arts, This is rightly said to be the law of all arts. And the art of the omnipotent artist.

[6:08] That, however, we, in all rational souls, rightly judge according to truth of what is below us, is thus true of us when we what adhere to him, right? But only what truth itself what judges.

[6:46] The ipsa vera nec pater Neither the father judges anyone, the ipsa. Well, there's a quote from Augustine. No, certainly. He says, "Certainly, in time, the Father does this, right? " I think so. But he's not less than it, huh? Yeah.

[7:17] And therefore, what the Father judges, he judges what through him. Through the truth. Yeah. And therefore, afterwards, he concludes the Father therefore does not judge anyone, but he gives all judgment to the what Son, right?

[7:37] Hmm. He seems to be arguing there in the body there, for in terms of the what divine nature and the divine divinity of Christ, right? And what's appropriated to this thing like wisdom, right? Hmm.

[7:58] Just like power is attributed to the Father, right? It's in John's Gospel, the Lord says something about he will he will judge all men or something, because he's the Son of Man, or something like that. Yeah. We'll now come up with the second article. Yeah.

[8:26] Yeah, it's the same country. To the first, therefore, it should be said that from that argument is proven that the judicial power is common to the whole what Trinity, Trinity. which is true. But nevertheless, through a certain appropriation, the judicial power is attributed to what the Son, yeah, because wisdom is appropriated to him, right? True.

[9:03] That's why if you go back to the first paragraph in the body there, where he says the first two of these three things required, right, is more presupposed to judgment, right, but the form of judgment is more wisdom, right, whereby you judge that this person is in accordance with the law or not, right. Right, Power is something, If the power was equal there, then that would be appropriate to the Father, right?

[9:36] In zeal rectitude, right? I don't mean it'd be appropriate to the Holy Spirit, huh? Yeah. In fact, when Thomas is talking about order there, right, and says what belongs to the idea of order, and the first thing he says is distinction, right, but then he kind of corrects himself and says this is what. Presupposed to order, right? Okay. But really, order consists in the before and after, right?

[10:09] But if this is before that, there must be some distinction between this and that. But the order is more that this is before that, right? And that this is not that. Yeah.

[10:22] Here he seems to be saying, right? You got to have power to judge, but that's not really. That's kind of presupposed to what the judgment is, right? The judgment is more like a, you know, act of reason, right? Therefore, tied up with wisdom.

[10:51] Now, to the second, huh? As Augustine says in the sixth book of the Trinity, to the Father's attributed eternity, on account of the what? Eternity. Yeah. Which is implied in the notion of eternity. Words that the one is a beginning. It has no beginning, right? It? Has no beginning.

[11:19] But there, Augustine says that the Son is the art of the what Father, right? And thus, therefore, the authority of judging is attributed to the Father, insofar as he's the beginning of the what? Son. But the ratio, the reason, the definition of judgment, is attributed to the Son, who is the art and the wisdom of the Father.

[11:48] It's just as the Father makes all things through the Son, insofar as he is his what? His art. So also he judges all things through the Son, his own Son, insofar as he is his what? Wisdom and truth. And this is signified in Daniel, where first it is said that the Ancient of Days sits, and afterwards there is added that the Son of Man arrives all the way to the what?

[12:22] Ancient of Days. And what? Given to power and honor and kingdom. Yeah, by from the Ancient of Days, right? Whence is understood, which is given to be understood, that the authority of judging is before the Father, from which the Son receives the power of what? Judging.

[12:48] To the third, it should be said that Augustine says upon John that thus Christ says that the Holy Spirit will convict the world of sin, as if he will say that he what? He would diffuse into our hearts charity, right? Huh? For thus, fear being cast out, we will have the liberty of what? Convicting, huh? Convicting the heart of it.

[13:19] Thus, therefore, to the Holy Spirit will be attributed judgment, not as regards the what? Ratio the definition of judgment, but, as regards the effect of judging which men have. I suppose that's the the second thing that was being spoken of, right? The zeal there, right? Huh?

[13:45] You have to have charity before you can judge, right? But you judge by your wisdom, right? It's kind of presupposed to it, though, huh? Okay, whether the judicial power belongs to him as man.

[14:17] To the second one proceeds thus: it seems that the judicial power does not belong to Christ according as his man. For Augustine says in the book about true religion, that judgment is attributed to the Son, in so far as he is the law of the what first truth. But this pertains to Christ according as he is God. Therefore, the judicial power does not belong to Christ according as he is man, but according as he is what God.

[14:58] Moreover, I might say, you know, he belongs to him insofar as he's truth itself, right? And he's truth itself as God, not as man, right?

[15:17] Kind of judged by the truth, right? Moreover, it pertains to the judicial power to reward those acting well, just as to punish the bad. But the reward of good works is eternal beatitude, which is not given except by God. For Augustine says upon John that by partaking of God, the soul becomes blessed. Not by partaking of a what holy soul. Therefore, it seems that the judicial power does not belong to Christ according as his man, but according as he is what God.

[16:01] It's interesting. Somebody just told me the other day, "I want to be holy so I could be closer to Christ." And I said, "No, I think it's the other way around. The closer to Christ, the holier you're going to be." That's basically what it says. Thank you. Moreover, to the judicial power of Christ pertains to judge the hidden things of hearts, right? According to that of one Corinthians four, do not judge before the time, right?

[16:29] When the Lord will come, who will illumine the things hidden and darkness, and make known the counsels of hearts. But this pertains to only the divine power, according to that Jeremiah. Depraved is the heart of man, inscrutable. Who knows it? I, the Lord, examining the hearts and proving the the reins and the kidneys. Yeah. Who gives to each one according to his what way? Therefore, the judicial power does not belong to Christ according as his man, but according as he is God.

[17:15] But against this is what is said in John five twenty seven. He gives power. He gives him the power to make judgment, right? Because he is what the son of man.

[17:36] I answer: It should be said that Chrysostom, upon John, in his commentary on John, seems to think that the judicial power does not belong to Christ according as his man, but only according as he is what God. Whence he expounds the authority of John induced, that's the one that said counter, I guess.

[18:05] He gave what. To make judge. Because he is the what. Son of man. Yeah. Do not what. Marvel. This. For he did not, on account of this, receive judgment because he is man, right? But because he is the ineffable, the unspeakable, son of God, on account of which he is a judge, right?

[18:42] Because those things which are said are greater than according to man. That is solving this opinion. He says, "Do not wonder that he is the son of man, for he is also the son of God." Which he proves through the effect of resurrection. Whence he joins or adds, "There will come an hour in which all who are in monuments will hear the voice of the son of what God."

[19:18] It should be known, however, that although before God or with God remains the primeval authority of judging, right. Nevertheless, to men is committed, right, by God judicial power, even to the apostles we saw before, right. With respect, however, to those who are subject to their what jurisdiction, huh? Whence it is said Deuteronomy one, judge what is just, right? And afterwards is added because it is a judgment of what God, that is by whose authority you judge, right?

[20:00] But it is said above that Christ, even in what his human nature, is the head of the whole church. And under his feet, God subjects all things. Whence to him also it pertains, according to his human nature, to have judicial power. On account of which it seems that the foresaid authority, the gospel, should be thus understood. He gave him what power to make judgment, because he is the Son of Man, not on account of the condition of his nature, because thus all men would have this power, as Chrysostom objects right.

[20:44] But this pertains to the grace of the what head, which Christ took in human nature. So he seems to be disagreeing with the great Chrysostom there.

[20:59] Seeing something that maybe Chrysostom didn't know. It's amazing to tell me she disagrees with Chrysostom. It belongs, however, to Christ in this way, the judicial power according to human nature, on account of three things. First, on account of his what agreement and affinity of him to men. For thus God, through intermediate causes, right, as a word being nearer to their effects, he operates right. So also he judges by the man Christ, men, right.

[21:48] That more sweet might be the judgment for men, huh? Whence the apostle says Hebrews four, we do not have a what high priest who cannot

[22:03] take passion on our infirmities, being tempted in all things. In likeness to us, right, but without sin. Let us therefore go with hope or confidence to the throne of his what grace, huh?

[22:22] Secondly, because in the final judgment, as Augustine says, there will be a resurrection of the bodies of the dead, right, which God will raise up through the Son of Man. Just as through the same Christ he what. Yeah, insofar he is the what Son of God, Son of God, huh? So he vivifies our souls insofar as the Son of God in our bodies. Yeah, that's kind of interesting, huh?

[23:00] Third, because as Augustine says in the book on the words of our Lord, it will be right, huh? That they see right. Those who are to be judged would see the judge, right? But both the good and the bad will be judged, right? It remains, therefore, that in judgment, the form of the servant will be shown both to the good and the bad. But the form of God will be served or be served kept for the good.

[23:35] Yeah. So you can't see Christ in His divine nature, because then you'd be blessed, right? The bad. So he can't judge you, and be seen by the bad in His divine nature. Therefore, he must be seen in His human nature. Yeah. That's that's said often by Thomas, you know.

[24:01] The second objection there, and the second point is going to correspond to that objection, right? That says, doesn't he raise the bodies by? his? Divine nature.

[24:21] Now, what about truth? To the first, therefore, it should be said that judgment pertains to truth, as to the rule of judgment, right? But to the man who is imbued with truth, it pertains according as he is one in some way with truth itself, as it were a certain law and a certain what? Living justice, right? Whence Augustine there introduces what is said in one Corinthians two, that the spiritual one judges all, right?

[24:57] Now the soul of Christ, before that of other creatures, was more united to truth and was more what filled with that, huh? According to that of John one, we saw him full of grace and what truth. And according to this, it most of all pertains to the soul of Christ to what judge all, right? So he's judging by truth, which is originally the divine substance, right? But he partakes of this truth; he's full of grace and of truth, huh?

[25:37] So therefore, he can judge as we should judge by the truth. Our judges are not full of truth. Decisions they make. That's what we used to say about when we say the Trinity of saying, well, in God, His wisdom and His justice are the same thing, not in all judges.

[26:13] To second, it should be said that of God alone is it by His partaking of Him to make the souls what blessed, right, huh? But to bring men to beatitude, in so far as He is the head and the author of their salvation, it belongs to what Christ, right, huh? According to that of Hebrews two, who brings many sons into glory, right, huh? The author of their salvation through His what?

[26:46] Passion and suffering. completed, right, or consummated. Now, what about knowing the secrets of hearts and so on? To the third, it should be said that to know the secrets of hearts and to judge per se belongs to God alone. But from the what reflux of divinity to the soul of Christ, it belongs to him also to know and to judge the hidden things of the heart. It has been said above when we treated of the knowledge of what Christ, and therefore it is said Romans two, in that day when God will judge the hidden things of men through Jesus Christ.

[27:35] Now speaking of the other day, when you pray to Mary, she must what have quite a good knowledge, you know. She has a bit of vision, all right, but in the bit of visions, you must know each one of us, otherwise she could hardly be in a position to respond to all of our what prayers, right?

[28:11] Yeah, that reminds me of well, a couple of minutes ago, St Alphonsus quoted from some theologian. I can't remember which one it is. who says how the Blessed Mother, by being the Mother of Christ, she received a kind of he didn't use the word judicial, but it's like a power of discretion over, might say, what the things we need, so she could sort of tell him what to do when certain things required maternal.

[28:37] And that's what often often enough, especially Protestants, I often say, well, you know, God trusted himself to the Blessed Mother. Do you think you can trust yourself?

[28:49] Don't worry, he trusts. A lot of times, people have a particular saint that they're attached to, you know, and maybe that saint therefore will be aware of the fact that they're asking them to intercede for them, right? Huh? But everybody asks us Virgin to intercede for them, so she must know all of us, huh? Did Christ merit to obtain this judicial power?

[29:33] The third one proceeds thus: It seems that Christ did not, from merit, obtain the judicial power, right? The judicial power follows upon the kingly dignity, royal dignity, according to that of Proverbs twenty. The king who sits in the seat of judgment, seat of judgment, dissipates every evil by his grasp by his foot. But the royal dignity Christ obtained without merit, for it belonged to him from this that he is the only begotten of God, according to that of Luke one, that the Lord God will give him the seat of David, his father, and he will rule in the house of Jacob forever.

[30:28] Therefore, Christ did not obtain the judicial power from what merit? huh? There's something like that. in Psalm 109, too, right? where it seems to be this day I begotten you, right? It seems like he's a king because of his divine generation, right?

[30:49] But he's not a priest by by divine generation. God can't be a priest. I don't think. In his, you know, in his divine nature, he can't be.

[31:04] Moreover, the judicial power belongs to Christ in so far as he is our head. But the grace of the head does not belong to Christ from merit, but it follows upon the personal union of the divine and human nature, according to that we saw his glory is of the only begotten of the Father, full of grace and truth, and from his fullness we have all received, which pertains to the what notion of head, right?

[31:35] Therefore, it seems that Christ did not have from merit judicial power. Is that saying that he didn't? Or no, it's not only from merit, right?

[31:59] In other words, if he had not merited it, he would still have the power. Yeah, maybe more one reason. We'll see what the master says. Moreover, the apostle says that the spiritual one judges all, but man is is made spiritual by grace, which is not from merit. Because otherwise there would not be grace, as is said in Romans eleven. Therefore, it seems that the judicial power does not belong neither to Christ nor to others from merit, but from grace alone.

[32:38] Against this is what is said in Job, chapter thirty-six. Your cause, as it were, of someone what? Yeah, is judged, huh? In judgment and cause, you will what? See, Augustine says in the book on the words of Lord that the judge will sit who sits under what? Who stands under the judge. Yeah. He will what? Condemn those guilty, right? Who was himself made falsely what? Guilty.

[33:20] I answer: It should be said that nothing prevents one and the same to be owed someone from diverse causes. Just as the glory of the body rising was owed to Christ not only in account of the what agreement of his divinity and account of the glory of his soul, but also from the merit of the humility of his what passion, right?

[33:47] And likewise, it should be said that judicial power belongs to the man Christ, both on account of the what? Divine person. Not both. On account of the divine person, right, and account of the dignity of person, and on account of the fullness of habitual grace, right, and nevertheless also from merit, okay, he obtained it according to the justice of God, right?

[34:21] That the judge would be the one who what for the justice of God fought and conquered, and who was unjustly what judged, huh? When he himself says, Apocalypse three, I have conquered, and I sit in the throne or on the throne of my Father. But on the throne is understood the judicial power. According to that, Psalm nine, one who sits upon the throne and what judges justice.

[35:03] So he seems to be answering the objection in that way, right? That the same thing can come for more than one reason, right? To the first, therefore, it should be said that that ratio proceeds about the judicial power, according as it is owed to Christ from his union to the Word of God, right? Okay. The second that reason proceeds from the part of the what grace of the head.

[35:32] To the third it should be said that that reason proceeds from the part of the what habitual grace, which is perfective of the soul of Christ.

[35:43] But to the fact that in these ways is owed to Christ the judicial power, is not excluded, but it could be owed also from merit.

[35:54] Truth, the whole truth, nothing but the truth. Right. Now, what is this next? To the fourth, one proceeds. One proceeds thus. It seems that to Christ does not pertain the judicial power as regards what all human things.

[36:26] For as is said in Luke twelve, when someone from the crowd said, "Say to my brother, he divide with me the heredity." He responds, "Man, who has constituted me a judge or a divider over you?" He does not therefore have judgment about all human things. So in the squabble there among the grandchildren. He's supposed to come down and decide that.

[36:56] Moreover, no one has judgment except over those things which are subject to him. But Christ does not yet see all to be subject, right? Therefore, it seems that Christ does not have over all human things judgment, right?

[37:16] That's what's in that Psalm one and nine too. It says, My right hand to make your enemy's footstool." Not a whole substance yet. Augustine says, chapter twenty of the City of God, that to the divine judgment pertains this: that sometimes the what good are afflicted in this world, and sometimes they what prosper, and likewise the same two happen to the bad, right? But this was true also before the incarnation of Christ.

[37:48] Therefore, not all judgments of God about human affairs pertain to the judicial power of Christ. But against this is what is said in John chapter five that the Father gave all only to the Son.

[38:09] Thomas says, "I answer. It should be said that if we speak of Christ according to his divine nature, it is manifest that all judgment of the Father pertains to the Son. For just as the Son, the Father made all things by his word, right? So he judges all things by his what word, right?

[38:36] If, however, we speak of Christ according to his human nature, thus also it is manifest that all human things are subject to his what judgment, huh? He's gonna give three reasons here, huh? And this is manifest first if we consider the relation of the soul of Christ to the Word of God, huh? For if the spiritual one judges all things, huh? It's omnia again there, right? As is said, one Corinthians two.

[39:14] In so far as his mind adheres to the what word of God, the spiritual man, right? Multo magis much more, right? Huh? The soul of Christ, huh, which is full of the truth of the word of God, has judgment over all, right? That's a nice argument, right? Spiritual one judges all. That's what says. Well, he is, a fortiori huh? No spiritual, therefore he obviously going to judge all, right?

[39:48] Even his soul. Secondly, this appears also from the merit of his death, huh? Because, as is said, Romans fourteen, in this Christ died and rose, that he might what have dominion over the living and the dead, huh? And therefore over all he has judgment, an account of which the apostle there adds that all will stand before the tribunal of Christ, huh?

[40:21] And Daniel seven, who gives to him what power and honor and kingdom, and all people, tribes, and tongues serve him, huh? Third, it appears from comparison of human things to the end of human salvation, because whoever is considered committed, the chief is committed, also the what accessory, huh? But all human things are ordered to the end of beatitude, which is eternal salvation, to which men are admitted or also cast out or repelled by the judgment of Christ, and therefore is manifest that to the judicial power of Christ pertains all human things, huh?

[41:15] All idle words. All idle words I had my life. Yeah. Now, what about this objection of Christ there from Luke twelve? To the first, therefore, it should be said that the judicial power follows the what

[41:47] royal power, royal dignity, huh? But Christ, although he was what constituted king by God, huh? Not, however, living on the earth, right? Did he wish to administer temporally his what his earthly kingdom? When he himself says, "My kingdom is not of this what world,"

[42:17] and likewise he did not wish to exert his judicial power over temporal things, the one who had come to what transfer men over to what divine things, as Ambrose there says,

[42:37] "Well did he decline earthly things, who descend in account of what divine things? Nor did he what deem to be judged right of disputes, huh, and the arbiter faculties who had the judgment of living and the dead, and the judgment of their what merits, huh?

[43:06] What about being subject everything to God? To the second should be said that to Christ all things are subject as regards his power the power which he took or got from the Father over all, according to that of Matthew twenty eight, "There is given to me all power in heaven and on earth."

[43:29] But not, however, are all subject to him as regards the carrying out of his power, which will be in the future when his will will be fulfilled as regards all by saving some and by punishing some.

[43:56] To the third should be said that before the incarnation, right, these judgments were exercised by Christ insofar as he is the Word of God,

[44:09] of whose power he was made partaker, his soul by incarnation, right, huh, and his soul was personally what united to that. So in his human nature, then he was not inflicting those punishments at that time, right? Because human nature didn't exist at that time.

[44:49] That was a little qualification there, right? Okay. Whether after the present judgment there remains a what general judgment, right? To the fifth one proceeds thus: it seems that after the judgment that is done in the present time, there does not remain another what. General judgment. Yeah, you mean I suppose a judgment after your soul is your body, right? That's that's enough. Once is enough.

[45:29] After the last what payment, payment of rewards and punishments in vain is what final judgment, no. But in this present time there comes about a attribution of rewards and punishments. For the Lord says to the thief on the cross, "Today you will be with me in paradise." And Luke sixteen it is said that the rich man is what died and was buried in hell. Therefore, in vain, if no purpose, huh, is expected a final judgment.

[46:08] That's to see the part. That's to see the part. Moreover, Nahum says, according to another letter, that God will not judge twice in the same matter, right? But in this time the judgment of God is exercised as regards temporal things and as regards what spiritual things. Therefore, it seems that there should not be expected another final what judgment. Moreover, reward and punishment correspond to merit and demerit, but merit and demerit do not pertain to the body except in so far as it is the what tool of the soul.

[46:57] Therefore, neither reward nor punishment are owed to the body except to the soul. Therefore, there is not required another judgment in the end that man be rewarded or punished in the body. Besides that, which now he is punished or rewarded. The soul. What seems like only why body with the resurrection? Why the body here is sufficient to have the soul. But against this is what is said, John twelve, the sermon that I have spoken to you, the words I have spoken to you, that will judge you on the last day, right?

[47:36] Therefore, there will be a judgment in novissimo die on the last day, apart from the judgment that is now done. I answer: It should be said that a judgment about a changeable thing cannot be given perfectly before its consummation. But just as a judgment about some action, what sort it is, perfectly cannot be given before it is what

[48:09] completed, both in itself and in its effects, right? Because many actions which seem to be useful are demonstrated to be harmful from their what effects. That's why there's an integral part of prudence there about the bad things that can come from what seem to be good actions.

[48:34] And likewise about some man, a judgment cannot be given perfectly so long as until maybe quoadam, until his life is ended, right? Because in many ways he can be changed from good to bad or the reverse, huh? Or from good to better, or from bad to what worse, huh?

[49:08] Whence the apostle says Hebrew nines that to men it is a down to what die once, after this what judgment, huh? It should be known, however, that although through death the life of of man's temporal life is terminated, right? In itself, it remains nevertheless from future things depending in some ways secundum quid, right?

[49:43] In one way, according as he still lives in the memories of men, in whom sometimes against truth there remains good or bad what fame, huh? Another way in sons who are something of the what father, according to that of ecclesiasticus, that his father is what Dead? And he's as it were not dead, yeah, for he left another like himself after himself, huh?

[50:21] And nevertheless, of many good there are bad sons and the reverse. That's an interesting thing, Thomas, there. Those of the effects. Yeah. In a third way, it regards the effect of his works, huh? Just as from the deception of Arius and other seducers there was brought forth infidelity all the way to the end of the world, huh?

[50:47] And all the way till now, the faith progresses from the preaching of the apostles. Mm-hmm. And the fourth way, she guards the body. Because sometimes it is what honorably treated to burial, sometimes is left unburied, right? And sometimes incinerated, to be resolved altogether. Hmm. The fifth way she guards those things in which man what fixed his affection, for example, in some temporal what things, which some last

[51:30] and some last longer. Quite a collection of things he's got. All these things are subject to the what, Judgment of a divine good Yeah, Evaluation, and therefore about all these things a perfect and manifest judgment cannot be had until the course of this time, so long as the course of this time endures. An account of this is necessary for there to be a final judgment on the last day, in which perfectly that which pertains to each man in whatever way, right?

[52:09] Perfectly and manifestly is what judged, huh? You mean I had something to do with that? That's like the somebody said about there's a movie and there's people in hell and this woman said she was some damn soul in hell. She just stands up. She says, "But I never took more than thirty percent.

[52:40] It's not true. Okay. To the first, therefore, it should be said. He's talking about the examples of the good thief and the rich man. To the first, therefore, it should be said that the opinion of some, right, was that the souls of the saints were not rewarded in heaven, nor the souls of the damned punished in hell until the day of judgment, right? Huh? Which appears false from this that the apostle says that we dare and have what a good will to what wander from the body, right, and to be present to the Lord, because now we

[53:42] which is already not to walk by faith but through what species to through sight, huh? As is clear from those things which follow. This is to see God by His essence, in which consists eternal life, as is clear in John 17. Once it is manifest that the souls separated from bodies are in what eternal life,

[54:10] and therefore it should be said that after death, as regards those things which are of the soul, man obtains a certain immutable status, right? And therefore, as regards the reward of the soul, is not necessary to be deferred further judgment, huh? But because certain other things pertain to a man, which are done in the whole what course of time, which are not alien from the divine judgment, right?

[54:45] Is necessary again at the end of time for all these to be brought to what to judgment, huh? That although man, according to these, does not merit or what, Demerit. Nevertheless, they pertain to somewhat. Something as reward or punishment, huh? Once it is necessary for all of these to be looked at in the final what judgment, huh? Very interesting analysis.

[55:23] To the second, it should be said that God does not judge twice in the same thing, that is, according to the same. But according to diverse things, it is not unsuitable that God should what twice judge, huh?

[55:43] On the third one, to the third, it should be said that although the reward or punishment of the body depends on the reward or punishment of the soul, nevertheless, because the soul is not changeable except per accidens on account of the body, separated at once from the body, it has an unchangeable status and it receives its judgment. But the body remains subject to mutability, all the way to the end of time, and therefore it is necessary that it receive its own reward or punishment in the final judgment, huh?

[56:21] Okay. Quite a day, the last day, right? Vissima. It's kind of interesting, huh? The most new day, huh? Yeah. Yeah. It's time to talk with the angels again. To the sixth one, proceed. Thus,

[56:47] it seems that the power, the judicial power of Christ, does not extend itself to the angels. For the angels, both the good and the bad, were judged from the beginning of the world, when some falling through sin, others were confirmed in beatitude. But those who are judged are not do not again need to be judged. Therefore, the judicial power of Christ does not extend itself to the what angels.

[57:16] Makes sense, doesn't it? Moreover, is not of the same to judge and to be judged. But the angels come with Christ to what to judge, according to that of Matthew twenty-five, when the Son of Man comes in His Majesty and all His angels with Him. Therefore, it seems that the angels are not to be judged by what Christ. huh?

[57:46] You apply it to the apostles too, because they'll be coming with them too, won't they? Moreover, the angels are superior to other creatures. If therefore Christ is the judge not only of men but also of angels, for like reason he will be a judge of all creatures, which seems to be false, since this is proper to what divine providence.

[58:13] Whence it is said, Job thirty-four, Whom constitutes another over the earth, or whom places over the earth, which he has what? Or whom does he place over the earth? Who was which he made, right? Therefore, Christ is not the judge of the angels. Against, this is what the apostle says. Do you not know that we will judge the angels.

[58:47] But the saints do not judge except by the authority of Christ. Therefore, much more does Christ have judicial power of the angels. Well, Thomas says, I answer that the angels are under the judicial power of Christ, not only as regards his as regards his divine nature, but in so far as he is the Word of God, but also by reason of his human nature, which is clear from three things.

[59:19] First, on account of the nearness of the nature assumed to God, because as I said, Hebrews two, never did the what He take take on angels, but he took on the seed of Abraham, and therefore the soul of Christ is more full of truth,

[59:42] the truth of the Word of God, than any of the what angels. Whence. He enlightens angels, as Dionysius says in the seventh chapter of the Celestial Hierarchy, whence he has the right to judge them.

[1:00:00] Secondly, because through the humility of his passion, the human nature in Christ merited to be exalted above the angels. Thus, that is said in Philippians two: in the name of Jesus, every knee will bend in the heavens and the earth and in hell, right? And therefore, Christ has judicial power even over the good and bad angels, In sign of which is said in Apocalypse seven, all the angels stand around the throne, right?

[1:00:41] Third, by reason of those things which are done among about men, of whom Christ, in a spiritual way, is the head. Whence it is said Hebrews one verse fourteen, for all are administering spirits, ah, sent in ministry on account of those who will receive the what? Yeah.

[1:01:13] So they will be under the judgment of Christ in one way as regards the dispensation of those things which are done what through them. Which dispensation comes about through the man Christ to whom the angels what administer, and from whom the demons ask that they might be sent into the pigs, ah. As I said. Second, as regards other accidental rewards, right, of the good angels, which are the rejoicings that they have over the joys they have over the salvation of men, according to that of Luke fifteen, there is joy among the angels of God over one sinner doing what penance.

[1:01:59] And also regards the accidental punishments of the demons, ah, by which they are what torture, either here or closed in hell. And this also pertains to the man Christ. Whence it said that the demon cries out, "What to you and to us? What do we have to do with you, Jesus Nazareth? Have you come to destroy us." Yeah. And third, as regards the essential reward of the blessed angels, which is the eternal beatitude, and as regards the essential punishment of the bad, which is condemnation.

[1:02:45] But this was done by Christ, in so far as he is the Word of God, from the principle in the beginning of the world, right?

[1:02:59] So, as far as accidental rewards and punishments, huh? Not as regards the essential one. That's tied up with this divine nature, And that's where he applies to the first objection, right? That proceeds about the judgment as regards the essential reward, right, and the principal what punishment, right?

[1:03:32] The second, it should be said, as Augustine says in the book on True Religion, although the spiritual one judges all, nevertheless he is judged by truth itself, and therefore, though the angels, from this that they are spiritual, judge, they are judged nevertheless by Christ, in so far as he is truth itself.

[1:03:56] To the third, it should be said that Christ has judgment not only over the angels, but also over the what administration of every creature. If, as Augustine says in the third book on the Trinity, the lower are in a certain order, ruled by God through the what higher, it is necessary that all be ruled by the soul of Christ, who is above every creature, whence the Apostle says,

[1:04:28] "God did not what subject to the angels, the future what, orb of the earth, to it subject to the one about whom we have spoken, that is to Christ, subject

[1:04:47] to him, right? " He's kind of quoting an old passage there. Not over an account of this did God constitute another one over the earth, because one and the same is God and the man, the Lord Jesus Christ, about whose mystery, of whose incarnation, for the present, the things said suffice. That

[1:05:15] ends up things by saying that, right? It's enough for the time. He says at the end of a book of Aristotle, "This is enough for the time." I just you know. You know, unless

[1:05:29] you can save these things some more, you know. But you go this, then you read the Gospels again, see, then you come back and you read this again, you go back and forth, and it's too late. Words and things, things and words. Yeah, yeah. Yeah.