CHAPTER XXXIX: CHRIST THE KING, JUDGE, AND HEAD OF THE BLESSED
First Article: Christ The King
There are three parts: (1) The principal testimonies of the Old and New Testaments concerning Christ's universal kingship. (2) Whether and by what titles Christ even as man is the king of all, both spiritually and temporally. (3) Christ's universal influence as king over all men in the social order.
It is of faith that Christ after His ascension sits at the right hand of the omnipotent Father and reigns forever. The various symbols of the faith express this.[2356]
Testimony Of Scripture
1) In the time of the patriarchs, the Messias is announced as the Savior of the world, during the time of the kings He is described as king, Son of God, and priest; in fact, His passion or sacrifice are foretold. His royal dignity and universal power are proclaimed in the following text: "In His days shall justice spring up, and abundance of peace, till the moon be taken away. And He shall rule from sea to sea, and from the river unto the ends of the earth. Before Him the Ethiopians shall fall down... the kings of the Arabians and of Saba shall bring gifts. And all kings of the earth shall adore Him, and all nations shall serve Him. For He shall deliver the poor from the mighty, and the needy that had no helper.... And He shall save the souls of the poor.... For Him they shall always adore.... And in Him shall all the tribes of the earth be blessed; all nations shall magnify Him,"[2357]
Likewise it is said: "The kings of the earth stood up, and the princes met together, against the Lord and against His Christ.... He that dwelleth in heaven shall laugh at them... and trouble them in His rage. But I am appointed king by Him over Sion, His holy mountain, preaching His commandment. The Lord hath said: "Thou art My Son, this day I have begotten Thee. Ask of Me, and I will give Thee the Gentiles for Thy inheritance. ' "[2358]
Also the prophet announces the Messias as king in this text: "For a child is born to us, and a son is given to us, and the government is upon His shoulder, and His name shall be called Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace."[2359]
And similarly another prophet speaks of a stone that struck the statue, and the stone became a great mountain and filled the whole earth, which is a symbolical announcement that Christ's kingdom is to replace all other kingdoms and be preferred to them.[2360]
One of the minor prophets describes also the powers of this king, saying: "Rejoice greatly, O daughter of Sion.... Behold, thy King will come to thee, the just and Savior, He is poor and riding upon an ass and upon a colt, the foal of an ass."[2361] This prophecy is quoted by the Evangelist: "Behold thy king cometh to thee sitting upon an ass."[2362]
New Testament. Here Christ's universal kingdom is more clearly affirmed. It is, indeed, first of all declared by the angel announcing Christ's birth to the Blessed Virgin, and saying: "The Lord God shall give unto Him the throne of David His father and He shall reign in the house of Jacob forever."[2363] Christ Himself says: "All power is given to Me in heaven and in earth,"[2364] which means right over all nations, so that nations are under obligation to hear His teaching, for He says: "Teach all nations,"[2365] and they must observe His laws, to which they are subject after having been baptized, for He says: "Baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you."[2366]
This universal power of Christ includes both angels and the elect, for He says: "He shall send His angels, and shall gather together His elect."[2367] This universal power extends to demons, whom Christ rejects by His power, and it also includes all created beings, inasmuch as miracles were worked over all creatures, which absolutely obey Him.
The Fourth Gospel frequently refers to Christ's kingdom, especially in this text, when "Pilate said to Jesus: "Art Thou the King of the Jews?' Jesus answered: "My kingdom is not of this world. If My kingdom were of this world, My servants would certainly strive that I should not be delivered to the Jews; but now My kingdom is not from hence. ' Pilate therefore said to Him: 'Art Thou a king then?' Jesus answered: "Thou sayest that I am a king.... Everyone that is of the truth heareth My voice. "[2368] Therefore His kingdom is of a higher and universal order. Likewise Pilate orders the title to be inscribed on the cross, "King of the Jews, " in three languages: Hebrew, Greek and Latin;[2369] that is, as Bossuet says, in the language of God's people, in the language of philosophers, and in the language of imperial power, jurists, and statesmen.
Finally, St. John the Evangelist particularly exalts Christ the King, whom He calls: "beginning and the end, King of kings, and Lord of lords, the supreme Judge, who renders to each according to His works, the Prince of the kings of the earth."[2370]
St. Paul in one of his epistles also often speaks of Christ's universal reign; in fact, he even points out why Christ is the universal king, because He is: (1) the natural Son and heir of God; (2) the Redeemer. As for the first reason, he says: "In these days, [God] hath spoken to us by His Son, whom He hath appointed heir of all things... who sitteth at the right hand of the majesty on high."[2371] The second reason is given as follows: "Who is He that shall condemn Christ Jesus that died, yea, that is risen also again; who is at the right hand of God, who also maketh intercession for us?"[2372] And again he says: "For He must reign. All things are put under Him,"[2373]
The liturgy often recalls the title of King as in the hymn, "Thou art the King of glory, Christ,"[2374] and the antiphon, "O King of nations,"[2375] and in the invocation, "Christ the King, Ruler of nations, let us adore."[2376] In the liturgy, Christ is called King of angels, of apostles, of martyrs; moreover, Christ conquers, Christ reigns, Christ commands. In the symbol of faith, we chant: "Whose reign will never end."[2377] That Christ is King is therefore of faith.[2378]
By What Titles Is Christ Also As Man King Of All Created Things?
His claim to kingship rests on three titles: (1) the hypostatic union; (2) plenitude of created grace, and these titles He claims by natural right; (3) His redemption of us, which is not a natural right, but one that is acquired by His sacrifice on the cross.
1) The hypostatic union. Because of this title, Christ, as man, transcends all creatures, even the higher choirs of angels, who must adore and obey Him as we do. Moreover, because of this union His acts are theandric and of infinite value.
This doctrine is clearly expressed by Pope Pius XI in the following words: "His kingship is founded upon that wonderful union which is called hypostatic. Hence it follows that Christ is to be adored by angels and men as God, and also that to Him as man, angels and men are subject and must recognize His empire, since, solely because of the hypostatic union, Christ has power over all creatures."[2379]
2) His claim to plenitude of grace, virtues, and gifts. Because of this title Christ excels all creatures, and is the head of the Church. The Evangelist says: "Of His fullness we all have received,"[2380] For this reason He also has the highest degree of the light of glory and charity. This plenitude of grace He also has by natural right.
3) He is entitled to be King because He has redeemed us. Since all Christ's acts are theandric, they are meritorious and satisfactory, and of infinite value. Under this aspect, He transcends the angels who are His ministers and who must assist the redeemed in attaining their end. Therefore Pope Pius XI says: "But a thought that must give us even greater joy and consolation is this, that Christ is asking for us by acquired right as well as by natural right, because He has redeemed us. Would that they who forget what they have cost our Savior might recall the words: "You were not redeemed with corruptible things as gold or silver... but with the precious blood of Christ as of a lamb unspotted and undefiled."[2381] For we are no longer our own property since Christ bought us with a great price,[2382] and our bodies are the members of Christ."[2383]
St. Thomas expresses this doctrine clearly saying: "To sit on the right hand of the Father is nothing else than to share in the glory of the Godhead with the Father, and to possess beatitude and judiciary power, and that unchangeably and royally."[2384] Again he says: "Christ as man is exalted to divine honor, and this is signified in the aforesaid sitting."[2385]
He also asks whether it belongs to Christ as man to sit at the right hand of the Father. His reply is: "To sit at the right hand of the Father belongs to Christ first of all as the Son of God..., because He has the same nature as the Father.... Secondly, according to the grace of union.... 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 Or suppositum, as explained above (q. 16, a. 10, I1). 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 in all other creatures, and possesses over all other creatures royal and judiciary power."[2386]
St. Thomas goes on to say: "If 'as' denote unity of person, thus again as man He sits at the Father's right hand as to equality of power, since we venerate the Son of God with the same honor as we do His assumed nature, as was said above (q. 25, a. 1) concerning the adoration of Christ's humanity inasmuch as it is personally united to the Word."[2387] Afterward he says: "Judiciary power goes with royal dignity."[2388]
Again he says: "It belongs to no one else, angel or man, but to Christ alone to sit at the right hand of the Father."[2389] Thus He alone is the King of all. The holy Doctor also frequently speaks about Christ's title of Redeemer. In fact, he says: "Judiciary power belongs to the man Christ on account of His divine personality and the dignity of His headship and the fullness of His habitual grace; and yet He obtained it also from merit."[2390]
To understand these assertions, we must properly define with St. Thomas the meaning of "king."
The word "rex" comes from "regere, " which means to rule, to govern, and universal government belongs to the king, ordering things to a good end. Thus the king is in his kingdom as God is in the world, and as the soul is in the body.[2391]
Hence St. Thomas says: "To direct belongs more to the king, " wherefore "prudence and justice belong most properly to a king,"[2392] especially legal justice and equity.
To direct and to govern are defined by St. Thomas as follows: "To govern the world is to bring the things of the world to their end,"[2393] and "the best government is government by one. The reason of this is that government is nothing but the directing of the things governed to the end; which consists in some good. But unity belongs to the idea of goodness.... Now the proper cause of unity is one.... From this it follows that the government of the world, to be the best, must be by one."[2394]
Thus the supreme and intelligent designer, who directs all things, corresponds to the ultimate end.
But the spiritual king directs his subjects to a spiritual end; the temporal king, however, to a temporal end, to the common good of society, which is not only a useful good, but a moral good, and which is subordinated to the ultimate supernatural end.
Is Christ as man, both the spiritual and temporal king of the universe, and was He the king of all kings and kingdoms in the whole world? Let us first see the three assertions on which all theologians are agreed.
1) All theologians always held that Christ as God rules as Lord and King of all, both spiritually and temporally, because "in Him were all things created in heaven and on earth, visible and invisible."[2395]
2) All theologians also maintain that Christ, as man, is spiritual king of all men and societies, even of angels, as is evident from the above-quoted scriptural texts, for example: "King of kings, Lord of lords."[2396] Thus civil governments must accept Christian revelation, and legislate, for example, as regards indissolubility of marriage, in accordance with this revelation.
3) Theologians are also all in agreement that-Christ did not exercise this power as temporal king of the whole world. In fact, as the Evangelist says: "Jesus, therefore, when He knew that they would come to take Him by force and make Him king, fled again into the mountain Himself alone."[2397]
But the theologians disagreed whether Christ as man, had, if not the exercise of the power, at least the power of temporal king of the world.
St. Robert Bellarmine, Toletus, Sylvius, Billuart,[2398] and others reply in the negative. On the other hand, St. Antoninus, the Salmanticenses,[2399] and others replied in the affirmative, quoting several texts of St. Thomas,[2400] and this opinion afterward becomes the more generally accepted one, and is finally approved by Pius XI in his encyclical.[2401] The summary of his declaration is that Christ as man is king by legislative jurisdiction, coercion, and administration, and has this right over members of His spiritual kingdom, over all men,[2402] all civil affairs;[2403] hence laicism must be condemned.[2404]
Proof of affirmative opinion. St. Thomas says: "Christ, although established king by God, did not wish while living on earth to govern temporarily an earthly kingdom, because He came to raise men to divine things."[2405]
Objection. But the pope has only indirect power over temporal things. Therefore Christ also.
Reply. The Salmanticenses are right in saying that, although the pope may have only indirect power in temporal affairs, Christ could have direct and immediate power, by reason of the hypostatic union. Not all power that Christ had was granted to the Roman Pontiff even in spiritual things. Thus the pope cannot institute new sacraments.
In our days, after the pope's encyclical,[2406] there is no more disagreement among theologians on this point. Pope Pius XI says in this encyclical: "This kind of kingdom is especially of a spiritual nature and concerns spiritual things.... It would be a grave error, on the other hand, to say that Christ has no authority whatever in civil affairs, since by virtue of the absolute empire over all creatures committed to Him by the Father, all things are in His power. Nevertheless, during His life on earth, He entirely refrained from the exercise of such authority."[2407]
Does this kingship of Christ consist of certain powers? The Pope's encyclical replies by saying that it consists of a threefold power, namely, legislative, judicial, and executive, "which, if it be deprived of these renders this kingship scarcely intelligible. This becomes sufficiently clear from the scriptural testimony already adduced concerning the universal dominion of our Redeemer, and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a lawgiver, to whom obedience is due (C. Trid., Sess. VI, can. 21). Not only do the Gospels tell us that He made laws, but they present Him to us in the act of making them. Those who keep them show their love for their divine Master, and He promises that they shall remain in His love (John 14:15; 15:10). He claimed judicial power as received from His Father, when the Jews accused Him of breaking the Sabbath by the miraculous cure of a sick man. 'For neither does the Father judge any man, but all judgment He has given to the Son, (John 5:22). In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey His command; none can escape the sanctions imposed by Him. Nevertheless this kingdom is in a special manner of a spiritual nature and concerns spiritual things."[2408]
The universal extent of Christ's influence as king is the same as His influence as head of the Church. Thus His influence is universal, bestowing upon the just grace and charity, upon sinners in the Church the supernatural virtues of faith and hope, upon schismatics, heretics, Jews, and pagans, actual graces of illumination and inspiration, which can dispose them for salvation.[2409] Christ died for all men, and is king and lord of all.
Christ also, as king of the angels, exerts at least accidental influence of grace and glory upon them, inasmuch as they are His ministers in the heavenly kingdom. He also reigns as judge by exercising His justice over demons whom He cast out of creatures during His life on earth.
Christ the King, as explained in the encyclical, reigns in the whole of man, in our souls which He deifies, in our intellects so that they may always think of Him, in our wills so that they may be subject to Him, in the affections so that Christ may be loved above all things, in our bodies so that our members may serve "as instruments of justice unto God" for His honor and glory.[2410]
This kingdom also includes civil society, for as Leo XIII remarks,[2411] civil society no less than the individual is dependent on God as its author, for "there is no power but from God,"[2412] and without Christ's help man cannot observe even the whole natural law, provide for sound morality, pass good laws, for, as St. Thomas says: "In the state of corrupted nature man cannot fulfill all the divine commandments without healing grace,"[2413] nor the whole natural law.
Hence Pope Pius XI declares against laicism, "that by the rejection of Christ's universal kingdom, it gradually comes about that no distinction is made between the true religion and false religions, and then all religion, even natural religion, is abolished, and thus the reign of impiety and immorality is established,"[2414] so that the words of our Lord are verified: "He that is not with Me is against Me."[2415]
In our times, because of the institution of this feast of Christ the King, some have taken occasion to object to the Thomistic doctrine concerning the motive of the Incarnation. They have said that Christ as man is King of all creatures, even of angels, independently of our redemption from sin. But in virtue of the present decree, Christ came as King. Therefore in virtue of the present decree, He came also independently of sin.
We concede that this could be so in virtue of another decree, but not in virtue of the present decree. And we reply: Let the major pass without comment, because for Christ to be King of all creatures, formally as such, does not depend upon redemption from sin.
I distinguish the minor: in virtue of the present decree that Christ came primarily as King, this I deny; that He came so secondarily, I concede; for He came primarily as Savior, priest, and victim, although He is also King of all creatures. I distinguish the conclusion in like manner. Therefore, in virtue of the present decree, He came independently of sin if He came only as King, this I concede; if He also came, even primarily, as Savior of men, then I deny that He came so as king.
For the present decree, since it is efficacious and most prudent, concerns not only the substance of the Incarnation, but also all its circumstances, and therefore it is about the redemptive Incarnation, that is, it is about Christ who is to come in passible flesh. Hence, in virtue of the present decree, Christ nowise would have come unless man had sinned. This means that He would not have come in passible flesh, or in any other way, either as Savior or as King. But de facto, after the sin of the first man, He came principally as the Savior of man and as the King of all creatures. As we said, God, perceiving by His knowledge of simple intelligence the possibility of the fall of man and the redemption, by one decree willed the creation of the natural order, the elevation of the human race and of the angels to the order of grace, and at the same time, in permitting original sin, willed the redemptive Incarnation and therefore by the same sole decree ordered all created things for the incarnate Word and Redeemer, or for the conqueror of sin, the devil, and death, as also for Him as King.
This is also clearly seen in the Mass of Christ the King, in which the title of King is intimately connected with that of Savior, and this not only once a year in the Mass of this feast, but daily in every Mass that is celebrated throughout the year.
The Introit of this Mass reads: "Worthy is the Lamb who was slain, to receive power and honor. To Him be glory and empire forever and ever." The oration says: "Almighty and eternal God, who has willed to restore all things in Thy beloved Son, who is King of all things, mercifully grant that all the nations of the earth, freed from sin, may be subject to His sweet rule."
The Epistle thanks God "who hath delivered us from the power of darkness and hath translated us into the kingdom of the Son of His love, in whom we have redemption through His blood, the remission of sins... because in Him it hath well pleased the Father that all fullness should dwell, and through Him to reconcile all things unto Himself."[2416] The Gospel of this Mass recalls that Christ affirmed His kingship during His passion and intimately connected this royal dignity with redemption. The same is said in the Secret prayer. Also the Preface, in which Jesus is declared Priest before He is called King, says: "Thou who didst anoint with the oil of exaltation Thine only-begotten Son Jesus Christ eternal Priest and King of all: so that of offering Himself... on the altar of the cross, He might accomplish the mysteries of human redemption, and having subjected all creatures to His empire, might deliver an eternal and universal kingdom to Thy immense Majesty...."
Therefore the title of "King of kings" is nowise in opposition to the teaching of St. Thomas concerning the motive of the Incarnation. Christ is first of all the Savior.[2417]
Second Article: (Q. 59): Christ The Judge
It is of faith that Christ will judge the living and the dead, coming corporeally.[2418]
1) Judiciary power befits Christ for three reasons: (1) because of the hypostatic union; (2) because of His fullness of grace and dignity of headship; (3) because of His infinite merits.[2419] Thus the Scripture says: "It is He who was appointed by God to be judge of the living and of the dead."[2420] It was most fitting that He who fought for God's justice and conquered, having been unjustly condemned, should be, even as man, judge of all in accordance with God's justice.[2421]
2) Judiciary power befits Christ as regards all human affairs, according to both natures.[2422] Thus the Evangelist says: "The Father hath given all judgment to the Son."[2423] And St. Paul says: "For this end Christ died and rose again, that He might be Lord both of the dead and of the living.... For we shall all stand before the judgment seat of God."[2424]
3) Christ's judgment is twofold, that is, particular at death for every individual, namely, for each particular person; and it is also universal, inasmuch as each individual is a part of the universe, and this will be at the end of the world. Thus St. Paul says: "It is appointed unto men once to die, and after this the judgment,"[2425] that is, the particular judgment. And the Evangelist says: "The word that I have spoken, the same shall judge him in the last day."[2426] The sentence delivered on the Judgment Day means the separation of all the good from the bad. It is more probable that the sentence and all that pertains to the general judgment is done mentally and not vocally.[2427]
There will be in the last days a world-wide persecution by the wicked against the good; therefore the wicked will feel secure, and the good will fear.[2428] But on the day of the Last Judgment the just will deride the condemned for three things, namely, their pride, their trust in themselves, and the passing glory of this world.[2429]
4) Christ according to His human nature exerts judiciary power over all the angels, as regards the dispensation of graces granted through them and their accidental rewards; but He gives essential reward only in accordance with His divine nature. On this point St. Thomas says: "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, this was done by Christ from the beginning of the world, inasmuch as He is the Word of God."[2430]
Nevertheless, as St. Thomas says: "The angels are subjects of Christ's judiciary power even as regards His human nature: (1) from the closeness of His assumed nature to God, namely, by reason of the hypostatic union; (2) because by the lowliness of His passion, the human nature in Christ merited to be exalted above the angels, so that as is said: ‘In the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth.'[2431] And therefore Christ has judiciary power also over all the angels both good and bad. In testimony of this the Scripture says: ‘All the angels stood round about the throne.’"[2432]
5) Will Christ come to judge the whole world in His human nature?[2433] The answer is in the affirmative. The Evangelist says: "The Father hath given Him power to do judgment, because He is the Son of man."[2434] Christ truly judges inasmuch as He is Lord, and Lord not only as Creator, but as Redeemer, which means according to His human nature. Hence St. Paul says: "For to this end Christ died and rose again, that He might be Lord both of the dead and of the living."[2435]
Third Article: Christ The Head Of The Blessed
1) It is said that "Christ sitteth on the right hand of God,"[2436] and according to both natures.[2437] By reason of His divine nature He is equal to the Father, and in His human nature He excels all other creatures in the possession of divine good things. And both claims befit only Christ.
2) Christ as God preserves all the blessed in being and in the consummation of grace. He preserves the light of glory and unfailing charity in them, and moves these powers to their respective acts. Christ as man illumines the blessed, rules them, gives them joy in accordance with the scriptural saying: "The Lord God Almighty is the temple thereof [of the new city], and the Lamb. And the city hath no need of the sun nor of the moon to shine in it; for the glory of God hath enlightened it, and the Lamb is the lamp thereof."[2438]
3) Christ glorious as man adores the Father, thanks and offers Him His whole mystical body; and until the end of the world intercedes for wayfarers. St. Paul says: "Christ, being come a high priest of the good things to come,"[2439] concerning which St. Thomas says: "He sits next to the Father to intercede for us. He likewise sits there to help us."[2440]
Likewise the Church chants in the Mass: "It is truly worthy and just... for us always and everywhere to thank Thee, O holy Lord, omnipotent Father, eternal God, through Christ our Lord, through whom the angels praise Thy majesty, the dominations adore Thy majesty."[2441]
Likewise St. Augustine says[2442] that all the blessed thank God through Christ for their predestination and for all its effects.
4) Christ glorious is adored by the blessed and He receives their thanks inasmuch as He is the Savior of all. The Church addresses Him in these words: "O Lord Jesus Christ, the only-begotten Son, O Lord God, Lamb of God, Son of the Father... Thou only art holy, Thou only art the Lord, Thou only, O Jesus Christ, together with the Holy Ghost, art most high in the glory of God the Father."[2443] St. John says: "I heard all saying: To Him that sitteth on the throne, and to the Lamb, benediction and honor and glory and power, forever and ever."[2444]
Is There Sacrifice In Heaven?
This has been admitted by some and in recent times by Talhofer and Father Lepin[2445] because Christ offers to God the Father His glorious scars and because the Scripture says: "I saw the Lamb standing as it were slain."[2446]
There is a considerable difficulty here, because first of all sacrifice in the strict sense implies external immolation, at least sacramentally, and this does not continue in heaven any more than the sacraments do, because the blessed see God directly, without sensible signs.
Moreover, it seems that the sacrifice in heaven would not be subordinated, but coordinated with the sacrifice on the cross, whereby therefore the work of our redemption would not have been completed, and would be contrary to what our Lord said in dying: "It is consummated."[2447] In fact, it seems that the sacrifice in heaven as such would be more perfect than the sacrifice on the cross, which latter would be subordinated to it as a disposition to its ultimate perfection.
Wherefore neither a new sacrifice in heaven in the strict sense must be admitted, nor a new and formal oblation of the sacrifice on the cross, but merely its consummation, which, St. Thomas says, "consists in this, that those for whom the sacrifice is offered, obtain the end of the sacrifice... according to Heb. 9:11, that Christ is a high priest of the good things to come, for which reason the priesthood of Christ is said to be eternal."[2448]
Nevertheless, until the end of the world, Christ glorious appeals to the Father for us, as the fruits of the sacrifice on the cross are applied to us, and thus also He actually offers the Masses that are daily offered by His priests. After the end of the world, Christ as our High Priest along with the members of His mystical body, will offer to the Father the cult of praise, adoration, and thanksgiving, wherein the sacrifice on the cross will be consummated without a new sacrifice in the strict sense.[2449]
The sacrifice of the cross, however, is not actually but virtually perpetuated in its consummation; for it is more perfect to reach consummation than to tend toward it, and the mystical body already glorified is more perfect than the mystical body not yet glorified. Likewise, generally speaking, merit is subordinated to the reward toward which it tends.
Footnotes
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