Tertia Pars
Lecture 133: The Necessity of Final Judgment and Christ's Judicial Power over Angels

Transcript
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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 enough, huh? Once is enough. After the last what? The payment of rewards and punishments in vain is what? Part of judgment, huh? But in this present time it 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 16 it is said that the witch man is what? Died. He was buried in hell. Therefore in vain, no purpose, huh? Is expected a final judgment. 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 insofar as it is the, what? The tool of the soul. Therefore neither reward nor punishment are owed to the body except through the soul. Therefore there is not required another judgment in the end, that man be rewarded or punished in the body, huh? Besides that, which now he's punished or rewarded, the soul. Well, it seems like it would be why he thought it was the resurrection. I mean, why he thought it was sufficient to have the soul? But against this is what is said in John 12. The sermon that I have spoken to you, the words I have spoken to you, that would judge you on the last day, right? Therefore there would be a judgment in the novissime 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? Consum, yeah, 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 Putin's there about the bad things that can come from what seem to be good actions. And likewise, about some man, a judgment cannot be given perfectly so long as, until maybe, when Dieu, until his life is ended, right? Because in many ways he can be changed from good to bad or the reverse, or from good to better, or from bad to what? Worse. Worse. Whence the apostle says, Hebrew 9, that to men it is down to, what? Die once. After this, what? Judgment, no? It should be known over that although through death the life of man, his temporal life, is terminated, right? In itself, it remains nevertheless from future things, depending in some ways, secundum quid, right? Mm-hmm. 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? Mm-hmm. In another way, in sons who are something of the, what? The father. According to that of Ecclesiasticus, that his father is, what? Dead. Dead. Dead. Yeah. For he left another like himself, after himself, huh? And nevertheless, of many good there are bad sons and reverse. That's an interesting thing that Thomas does. Those are the main facts. Yeah. And the third way is regards the effect of his works, huh? Just as from the deception of Arius and other seducers, there was brought forth invidelity all the way to the end of the world, huh? Mm-hmm. 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. Yeah. Sometimes it 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. Mm-hmm. For example, in some temporal, what? Things. Which some last... Quickly. And some last longer. Quite a collection of things he's got, you know? All these things are subject to the, what? Yeah. 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, perfectly and manifestly is what I judged, huh? You mean, I had something to do with that? Movie, and there's these people in hell, and she has some damn soul in hell. She just stands up. She says, But I never took more than 30%. It's not true. To the first, therefore, it should be said, huh? He's talking about the examples there of the good teeth and the... Mm-hmm. Which 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, huh? That we dare and have, what, a good will to, what, wander from the body, right? And to be present to the Lord, huh? Because now we... Which is already not to walk by faith, but through, what, species to sight, huh? This is clear from those things which follow. This is to see God by his essence, in which consists eternal life. This is clear in John 17. Once it is manifest that the souls separated from bodies are in, what, eternal life, huh? And therefore, it should be said that after death, as he guards those things which are of the soul, man obtains a certain immutable status, right, huh? And therefore, as he guards the reward of the soul, it is not necessary to be deferred further judgment, huh? But because certain other things are tamed to a man, which are done in the whole, what, course of time, which are not alien from the divine judgment, right, is necessary, again, at the end of time, for all of these to be brought to what? Into judgment, huh? Into judgment, huh? Into judgment, huh? Into judgment, huh? Into judgment, huh? Into judgment, huh? Into judgment, huh? That although man, according to these, does not merit, or what? Demerit. Nevertheless, they pertain to some what? Something is reward. Punishment, huh? Once it's necessary for all of these to be looked at in the final what? Judgment, huh? Very interesting. 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? And 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 accident 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's necessary that it receive its own reward or punishment in the final judgment, huh? Quite a day, the last day, right? This enough, it's kind of interesting, huh? The most new day, huh? Yeah. The time to talk with the angels, I guess. To the sixth one proceeds. To the fifth one, I guess. To the fifth one, I guess. To the fifth one, I guess. To the fifth one, I guess. To the fifth one, I guess. Thus, 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 do not again need to be judged. Therefore, the judicial power of Christ does not extend itself to the what? Angels, huh? Makes sense, doesn't it? War is not of the same to judge and to be judged. But the angels come with Christ to what? To judge, huh? According to that of Matthew 25. When the Son of Man comes in his majesty and all his angels with him, huh? Therefore, it seems that the angels are not to be judged by what? Christ, huh? You apply it to the apostles, too, because they'll be coming with him, 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, huh? Now, whence it is said, Job 34, whom constitutes another over the earth, or whom places over the earth which he has, or whom does he place over the earth, who was, which he may, right? Therefore, Christ is not the judge of the angels. Again, this is what the apostle says. Do you not know that we will judge the angels? But the saints do not judge, except by the authority of Christ. Therefore, much more does Christ the judicial power of the angels. What Thomas says, I answer, that the angels are under the judicial power of Christ, not only as regards his divine nature, but insofar as he sees the word of God, but also by reason of his human nature, which is clear from three things, huh? First, on account of the nearness of the nature assumed to God, because, as I said, Hebrews 2, never did the, what, take on angels, but he took on the seed of Abraham, huh? And therefore, the soul of Christ is more full of truth, huh, the truth of the word of God, than any of the, what, angels. Whence he enlightens angels, as Dionysius says in the 7th chapter of the Session Archive. Whence he has the right to judge them, right? Secondly, because through the humility of his passion, the human nature in Christ merited to be exalted above the angels. Thus, that is as said in Philippians 2, 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 the sign of which is said in Apocalypse 7, that all the angels stand around the throne, right? 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 1, verse 14, 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, as I said. Second is regard to 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 15. There is joy among the angels of God over one sinner, doing what, penance. And also regards the accidental punishments of the demons, huh? Of which they are, what, either here or closed in hell. And this also pertains to the man Christ. Whence it is 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? 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 the condemnation, but this was done by Christ insofar as he is the word of God, from the principle, from the beginning of the world, right? So as far as accidental rewards and punishments, huh? As regards the essential one. That's tied up with this divine action. And that's where he applies to the first ejection, right? That proceeds about the judgment as regards the essential reward, right? And the principle of what? Punishment, right? The second, it should be said, as Augustine says in the book, Unto Religion, Although the spiritual one judges all, nevertheless he is judged by truth itself. And therefore, although the angels from this, that they are a spiritual judge, they are judged nevertheless by Christ, insofar as he is truth itself. 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, God did not, what, subject to the angels, the future, what, orb of the earth? Yeah. To wit, subject to the one about whom we have spoken, that is, to Christ. Subjected to him, right? It's kind of a quid old passage there. Not over an account of this did God constitute another one over the earth, because one of the same is God and the man, the Lord Jesus Christ, about whose, Mr. Whos Incarnation, for the present, the things said to Christ. Oh, it ends up things by saying that, right? It's enough for the Trinity. He says it in a book of Aristotle, and I say, this is enough for the Trinity. Oh, I just said, uh-huh. Nice to save these things some more, you know? You go this, then you go read the Gospels again, see them come back, maybe this again, go back and forth in the true way. Words and things, names and voices. Yeah, yeah.