Commentaria in Summam contra Gentiles, Liber IV

After St. Thomas determined concerning the universal resurrection, he subsequently determines concerning the final judgment, which accompanies the resurrection ¹. Concerning this, however, he does two things: first, he treats of the final judgment itself; second, of those things which follow upon the final judgment ².

As to the first, he sets down four conclusions. The first is: It is necessary that there be a twofold judgment: one, namely, by which punishment or reward is rendered separately to each individual as to the soul; the other indeed a common one, by which what they have deserved will be rendered to all together, as to both soul and body. It is proved. Retribution for the things a man has done in life is twofold. One, namely, according to the soul: which someone receives immediately when the soul has been separated from the body: which will take place individually. The other indeed will be in the resumption of bodies, according as some will resume impassible and glorious bodies, but others passible and ignoble ones: which will take place for all together. Therefore etc. The consequence is proved. Because every retribution by which diverse things are rendered according to the diversity of merits requires a judgment.

It should be noted first, that this conclusion is understood not of absolute necessity, but of the necessity of congruence.

It should be noted secondly, from the doctrine of St. Thomas in the Fourth Book, d. XLVII ³, a. 1 ⁴, that just as the particular judgment takes place singularly concerning each one insofar as he is an individual person, so the common judgment concerning each one will take place according as he is a part of the whole human race: just as even according to human justice someone is said to be judged when judgment is given concerning the community of which he himself is a part. Whence also the proper sentence of that general judgment will be the universal separation of the good from the wicked. On this account it is well said here that through the common judgment there is rendered to all together, as to body and soul, what they have deserved.

II. The second conclusion is: That common judgment by which those rising again are either rewarded or punished belongs to Christ: and it is understood according to human nature. It is proved. Because Christ by His humanity, according to which He suffered and rose again, merited for us both resurrection and eternal life. — It is confirmed by that passage of John 5: He has given Him power to execute judgment etc.

It should be noted first, from the doctrine of St. Thomas in the Tertia Pars, q. LIX, a. 2, and in the Fourth Book, d. XLVIII ⁵, a. 1, that judging belongs to someone in two ways: in one way, as having the primary authority to judge; in another way, as one to whom judging is committed by the one having primary authority. In the first way, therefore, it belongs to Christ to judge insofar as He is God; but to judge in the second way belongs to Him insofar as He is man, who is the head of the whole Church. — Whence the arguments of Scotus in the Fourth Book, d. XLVIII ⁶, by which he proves that it does not belong to Christ according to human nature to judge by primary and supreme authority, do not proceed against the mind of St. Thomas.

It should be noted secondly, when it is argued that the judicial power belongs to Christ because He merited for us both resurrection and eternal life, that this is not understood of merit with the exclusion of the efficient cause, but with its inclusion. For because Christ merited these things for us and efficiently caused them according to His humanity, insofar as it was an instrument of the divinity, therefore He merited that the power of judging between the good and the wicked be delivered to Him. On this account the arguments of Scotus ⁷, by which he proves that it is poorly proved that judicial power belongs to Christ on the ground that He merited salvation for us, do not proceed against us: because they proceed as if we were saying that Christ was only the meritorious cause of salvation, and in no way the efficient cause.

III. The third conclusion is: It is fitting that that judgment be conducted visibly: that is, that there be a visible gathering of all, and a visible separation of the good from the wicked. It is proved. The final judgment will be concerning the reward or punishment of visible bodies. Therefore etc. — The consequence is proved. Because it is necessary that the judgment be proportional to the things concerning which judgment is made.

It is confirmed first. Because Christ also will judge in the form of humanity, which all are able ⁸ to see, both the good and the wicked: although His divinity, the vision of which makes one blessed, can be seen only by the good.

It is confirmed secondly. Because the judgment of souls, since it is concerning invisible things, is conducted invisibly.

Concerning the antecedent of the argument, it should be noted that in this final judgment sentence is not passed concerning the punishment or reward of the soul properly and per se, because this is accomplished immediately when it is separated from the body: but concerning the punishment or reward of the body, which is reassumed by the soul never more to be laid aside, and to which it belongs to be punished or rewarded together with the soul, just as it was also its instrument while it sinned and acted well. Therefore it is well said that the final judgment will be concerning the punishment or reward of visible bodies. — But whether the wicked are going to see the divinity of Christ, see the Doctor, namely in the Fourth Book, d. XLVIII ⁹.

IV. The fourth conclusion: Together with Christ, as assessors of the judge, the Apostles and those who imitate their footsteps will judge. It is proved. Because they adhered to Christ above the rest. — It is confirmed by that passage of Matt. 19: You who have followed me etc.

For the evidence of this conclusion, it must be considered first that by those who imitate the footsteps of the Apostles are to be understood, not indeed all Christians, even good ones, but perfect men, who, namely, excel others in sanctity: as St. Thomas gives to be understood in the Fourth Book, d. XLVII ¹⁰, a. 2 ¹¹.

It must be considered secondly, from the doctrine of St. Thomas in the same place, that when it is said that the Apostles and the Saints will judge with Christ, it is not understood as if they are to pass sentence upon others by their own authority, for this belongs to Christ alone, but because they will bring into the knowledge of others the sentence passed by Christ by His own authority, which is to pronounce sentence. For they will lead others into the cognition of divine justice, so that they may know what is justly owed to them. Whence, to intimate this, St. Thomas says in this place ¹² that Christ has the authority of judging, but the Apostles will judge together as assessors.

It should be noted, however, that in that judgment the sentence will be twofold. One, namely, general, by which the wicked will be adjudged to eternal fire, but the good to heavenly seats. Which indeed it is probable is to be made vocally. And because this will be made manifest to all by the voice of Christ, it will not be pronounced through the assessors. — The other indeed will be particular, by which each individual will be judged to such punishment or to such reward: which indeed will take place mentally. And concerning this it is understood that it will be made manifest to each one through the assessors, namely by way of intelligible revelation, in that manner in which one angel manifests something intelligibly to another.