[II-II, Q. 60, Art. 6]

Whether Judgment Is Rendered Perverse by Being Usurped?

Objection 1: It would seem that judgment is not rendered perverse by being usurped. For justice is rectitude in matters of action. Now truth is not impaired, no matter who tells it, but it may suffer from the person who ought to accept it. Therefore again justice loses nothing, no matter who declares what is just, and this is what is meant by judgment.

Obj. 2: Further, it belongs to judgment to punish sins. Now it is related to the praise of some that they punished sins without having authority over those whom they punished; such as Moses in slaying the Egyptian (Ex. 2:12), and Phinees the son of Eleazar in slaying Zambri the son of Salu (Num. 25:7-14), and "it was reputed to him unto justice" (Ps. 105:31). Therefore usurpation of judgment pertains not to injustice.

Obj. 3: Further, spiritual power is distinct from temporal. Now prelates having spiritual power sometimes interfere in matters concerning the secular power. Therefore usurped judgment is not unlawful.

Obj. 4: Further, even as the judge requires authority in order to judge aright, so also does he need justice and knowledge, as shown above (A. 1, ad 1, 3; A. 2). But a judgment is not described as unjust, if he who judges lacks the habit of justice or the knowledge of the law. Neither therefore is it always unjust to judge by usurpation, i.e. without authority.

_On the contrary,_ It is written (Rom. 14:4): "Who art thou that judgest another man's servant?"

_I answer that,_ Since judgment should be pronounced according to the written law, as stated above (A. 5), he that pronounces judgment, interprets, in a way, the letter of the law, by applying it to some particular case. Now since it belongs to the same authority to interpret and to make a law, just as a law cannot be made save by public authority, so neither can a judgment be pronounced except by public authority, which extends over those who are subject to the community. Wherefore even as it would be unjust for one man to force another to observe a law that was not approved by public authority, so too it is unjust, if a man compels another to submit to a judgment that is pronounced by other than the public authority.

Reply Obj. 1: When the truth is declared there is no obligation to accept it, and each one is free to receive it or not, as he wishes. On the other hand judgment implies an obligation, wherefore it is unjust for anyone to be judged by one who has no public authority.

Reply Obj. 2: Moses seems to have slain the Egyptian by authority received as it were, by divine inspiration; this seems to follow from Acts 7:24, 25, where it is said that "striking the Egyptian . . . he thought that his brethren understood that God by his hand would save Israel [Vulg.: 'them']." Or it may be replied that Moses slew the Egyptian in order to defend the man who was unjustly attacked, without himself exceeding the limits of a blameless defence. Wherefore Ambrose says (De Offic. i, 36) that "whoever does not ward off a blow from a fellow man when he can, is as much in fault as the striker"; and he quotes the example of Moses. Again we may reply with Augustine (QQ. Exod. qu. 2) [*Cf. Contra Faust. xxii, 70] that just as "the soil gives proof of its fertility by producing useless herbs before the useful seeds have grown, so this deed of Moses was sinful although it gave a sign of great fertility," in so far, to wit, as it was a sign of the power whereby he was to deliver his people.

With regard to Phinees the reply is that he did this out of zeal for God by Divine inspiration; or because though not as yet high-priest, he was nevertheless the high-priest's son, and this judgment was his concern as of the other judges, to whom this was commanded [*Ex. 22:20; Lev. 20; Deut. 13, 17].

Reply Obj. 3: The secular power is subject to the spiritual, even as the body is subject to the soul. Consequently the judgment is not usurped if the spiritual authority interferes in those temporal matters that are subject to the spiritual authority or which have been committed to the spiritual by the temporal authority.

Reply Obj. 4: The habits of knowledge and justice are perfections of the individual, and consequently their absence does not make a judgment to be usurped, as in the absence of public authority which gives a judgment its coercive force. _______________________

[III, Q. 7, Art. 8]

Whether in Christ There Was the Gift of Prophecy?

Objection 1: It would seem that in Christ there was not the gift of prophecy. For prophecy implies a certain obscure and imperfect knowledge, according to Num. 12:6: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." But Christ had full and unveiled knowledge, much more than Moses, of whom it is subjoined that "plainly and not by riddles and figures doth he see God" (Num. 6:8). Therefore we ought not to admit prophecy in Christ.

Obj. 2: Further, as faith has to do with what is not seen, and hope with what is not possessed, so prophecy has to do with what is not present, but distant; for a prophet means, as it were, a teller of far-off things. But in Christ there could be neither faith nor hope, as was said above (AA. 3, 4). Hence prophecy also ought not to be admitted in Christ.

Obj. 3: Further, a prophet is in an inferior order to an angel; hence Moses, who was the greatest of the prophets, as was said above (II-II, Q. 174, A. 4) is said (Acts 7:38) to have spoken with an angel in the desert. But Christ was "made lower than the angels," not as to the knowledge of His soul, but only as regards the sufferings of His body, as is shown Heb. 2:9. Therefore it seems that Christ was not a prophet.

_On the contrary,_ It is written of Him (Deut. 18:15): "Thy God will raise up to thee a prophet of thy nation and of thy brethren," and He says of Himself (Matt. 13:57; John 4:44): "A prophet is not without honor, save in his own country."

_I answer that,_ A prophet means, as it were, a teller or seer of far-off things, inasmuch as he knows and announces what things are far from men's senses, as Augustine says (Contra Faust. xvi, 18). Now we must bear in mind that no one can be called a prophet for knowing and announcing what is distant from others, with whom he is not. And this is clear in regard to place and time. For if anyone living in France were to know and announce to others living in France what things were transpiring in Syria, it would be prophetical, as Eliseus told Giezi (4 Kings 5:26) how the man had leaped down from his chariot to meet him. But if anyone living in Syria were to announce what things were there, it would not be prophetical. And the same appears in regard to time. For it was prophetical of Isaias to announce that Cyrus, King of the Persians, would rebuild the temple of God, as is clear from Isa. 44:28. But it was not prophetical of Esdras to write it, in whose time it took place. Hence if God or angels, or even the blessed, know and announce what is beyond our knowing, this does not pertain to prophecy, since they nowise touch our state. Now Christ before His passion touched our state, inasmuch as He was not merely a "comprehensor," but a "wayfarer." Hence it was prophetical in Him to know and announce what was beyond the knowledge of other "wayfarers": and for this reason He is called a prophet.

Reply Obj. 1: These words do not prove that enigmatical knowledge, viz. by dream and vision, belongs to the nature of prophecy; but the comparison is drawn between other prophets, who saw Divine things in dreams and visions, and Moses, who saw God plainly and not by riddles, and who yet is called a prophet, according to Deut. 24:10: "And there arose no more a prophet in Israel like unto Moses." Nevertheless it may be said that although Christ had full and unveiled knowledge as regards the intellective part, yet in the imaginative part He had certain similitudes, in which Divine things could be viewed, inasmuch as He was not only a "comprehensor," but a "wayfarer."

Reply Obj. 2: Faith regards such things as are unseen by him who believes; and hope, too, is of such things as are not possessed by the one who hopes; but prophecy is of such things as are beyond the sense of men, with whom the prophet dwells and converses in this state of life. And hence faith and hope are repugnant to the perfection of Christ's beatitude; but prophecy is not.

Reply Obj. 3: Angels, being "comprehensors," are above prophets, who are merely "wayfarers"; but not above Christ, Who was both a "comprehensor" and a "wayfarer." _______________________

NINTH

[II-II, Q. 189, Art. 1]

Whether Those Who Are Not Practiced in Keeping the Commandments Should Enter Religion?

Objection 1: It would seem that none should enter religion but those who are practiced in the observance of the commandments. For our Lord gave the counsel of perfection to the young man who said that he had kept the commandments "from his youth." Now all religious orders originate from Christ. Therefore it would seem that none should be allowed to enter religion but those who are practiced in the observance of the commandments.

Obj. 2: Further, Gregory says (Hom. xv in Ezech., and Moral. xxii): "No one comes suddenly to the summit; but he must make a beginning of a good life in the smallest matters, so as to accomplish great things." Now the great things are the counsels which pertain to the perfection of life, while the lesser things are the commandments which belong to common righteousness. Therefore it would seem that one ought not to enter religion for the purpose of keeping the counsels, unless one be already practiced in the observance of the precepts.

Obj. 3: Further, the religious state, like the holy orders, has a place of eminence in the Church. Now, as Gregory writes to the bishop Siagrius [*Regist. ix, Ep. 106], "order should be observed in ascending to orders. For he seeks a fall who aspires to mount to the summit by overpassing the steps." [*The rest of the quotation is from Regist. v, Ep. 53, ad Virgil. Episc.]. "For we are well aware that walls when built receive not the weight of the beams until the new fabric is rid of its moisture, lest if they should be burdened with weight before they are seasoned they bring down the whole building" (Dist. xlviii, can. Sicut neophytus). Therefore it would seem that one should not enter religion unless one be practiced in the observance of the precepts.

Obj. 4: Further, a gloss on Ps. 130:2, "As a child that is weaned is towards his mother," says: "First we are conceived in the womb of Mother Church, by being taught the rudiments of faith. Then we are nourished as it were in her womb, by progressing in those same elements. Afterwards we are brought forth to the light by being regenerated in baptism. Then the Church bears us as it were in her hands and feeds us with milk, when after baptism we are instructed in good works and are nourished with the milk of simple doctrine while we progress; until having grown out of infancy we leave our mother's milk for a father's control, that is to say, we pass from simple doctrine, by which we are taught the Word made flesh, to the Word that was in the beginning with God." Afterwards it goes on to say: "For those who are just baptized on Holy Saturday are borne in the hands of the Church as it were and fed with milk until Pentecost, during which time nothing arduous is prescribed, no fasts, no rising at midnight. Afterwards they are confirmed by the Paraclete Spirit, and being weaned so to speak, begin to fast and keep other difficult observances. Many, like the heretics and schismatics, have perverted this order by being weaned before the time. Hence they have come to naught." Now this order is apparently perverted by those who enter religion, or induce others to enter religion, before they are practiced in the easier observance of the commandments. Therefore they would seem to be heretics or schismatics.

Obj. 5: Further, one should proceed from that which precedes to that which follows after. Now the commandments precede the counsels, because they are more universal, for "the implication of the one by the other is not convertible" [*Categor. ix], since whoever keeps the counsels keeps the commandments, but the converse does not hold. Seeing then that the right order requires one to pass from that which comes first to that which comes after, it follows that one ought not to pass to the observance of the counsels in religion, without being first of all practiced in the observance of the commandments.

_On the contrary,_ Matthew the publican who was not practiced in the observance of the commandments was called by our Lord to the observance of the counsels. For it is stated (Luke 5:28) that "leaving all things he . . . followed Him." Therefore it is not necessary for a person to be practiced in the observance of the commandments before passing to the perfection of the counsels.

_I answer that,_ As shown above (Q. 188, A. 1), the religious state is a spiritual schooling for the attainment of the perfection of charity. This is accomplished through the removal of the obstacles to perfect charity by religious observances; and these obstacles are those things which attach man's affections to earthly things. Now the attachment of man's affections to earthly things is not only an obstacle to the perfection of charity, but sometimes leads to the loss of charity, when through turning inordinately to temporal goods man turns away from the immutable good by sinning mortally. Hence it is evident that the observances of the religious state, while removing the obstacles to perfect charity, remove also the occasions of sin: for instance, it is clear that fasting, watching, obedience, and the like withdraw man from sins of gluttony and lust and all other manner of sins.

Consequently it is right that not only those who are practiced in the observance of the commandments should enter religion in order to attain to yet greater perfection, but also those who are not practiced, in order the more easily to avoid sin and attain to perfection.

Reply Obj. 1: Jerome (Super Matth. xix, 20) says: "The young man lies when he says: 'All these have I kept from my youth.' For if he had fulfilled this commandment, 'Thou shalt love thy neighbor as thyself,' why did he go away sad when he heard: Go, sell all thou hast and give to the poor?" But this means that he lied as to the perfect observance of this commandment. Hence Origen says (Tract. viii super Matth.) that "it is written in the Gospel according to the Hebrews that when our Lord had said to him: 'Go, sell all thou hast,' the rich man began to scratch his head; and that our Lord said to him: How sayest thou: I have fulfilled the law and the prophets, seeing that it is written in the law: Thou shalt love thy neighbor as thyself? Behold many of thy brethren, children of Abraham, are clothed in filth, and die of hunger, whilst thy house is full of all manner of good things, and nothing whatever hath passed thence to them. And thus our Lord reproves him saying: If thou wilt be perfect, go, etc. For it is impossible to fulfil the commandment which says, Thou shalt love thy neighbor as thyself, and to be rich, especially to have such great wealth." This also refers to the perfect fulfilment of this precept. On the other hand, it is true that he kept the commandments imperfectly and in a general way. For perfection consists chiefly in the observance of the precepts of charity, as stated above (Q. 184, A. 3). Wherefore in order to show that the perfection of the counsels is useful both to the innocent and to sinners, our Lord called not only the innocent youth but also the sinner Matthew. Yet Matthew obeyed His call, and the youth obeyed not, because sinners are converted to the religious life more easily than those who presume on their innocency. It is to the former that our Lord says (Matt. 21:31): "The publicans and the harlots shall go into the kingdom of God before you."

Reply Obj. 2: The highest and the lowest place can be taken in three ways. First, in reference to the same state and the same man; and thus it is evident that no one comes to the summit suddenly, since every man that lives aright, progresses during the whole course of his life, so as to arrive at the summit. Secondly, in comparison with various states; and thus he who desires to reach to a higher state need not begin from a lower state: for instance, if a man wish to be a cleric he need not first of all be practiced in the life of a layman. Thirdly, in comparison with different persons; and in this way it is clear that one man begins straightway not only from a higher state, but even from a higher degree of holiness, than the highest degree to which another man attains throughout his whole life. Hence Gregory says (Dial. ii, 1): "All are agreed that the boy Benedict began at a high degree of grace and perfection in his daily life."

Reply Obj. 3: As stated above (Q. 184, A. 6) the holy orders prerequire holiness, whereas the religious state is a school for the attainment of holiness. Hence the burden of orders should be laid on the walls when these are already seasoned with holiness, whereas the burden of religion seasons the walls, i.e. men, by drawing out the damp of vice.

Reply Obj. 4: It is manifest from the words of this gloss that it is chiefly a question of the order of doctrine, in so far as one has to pass from easy matter to that which is more difficult. Hence it is clear from what follows that the statement that certain "heretics" and "schismatics have perverted this order" refers to the order of doctrine. For it continues thus: "But he says that he has kept these things, namely the aforesaid order, binding himself by an oath [*Referring to the last words of the verse, and taking _retributio,_ which Douay renders _reward,_ as meaning 'punishment']. Thus I was humble not only in other things but also in knowledge, for 'I was humbly minded'; because I was first of all fed with milk, which is the Word made flesh, so that I grew up to partake of the bread of angels, namely the Word that is in the beginning with God." The example which is given in proof, of the newly baptized not being commanded to fast until Pentecost, shows that no difficult things are to be laid on them as an obligation before the Holy Ghost inspires them inwardly to take upon themselves difficult things of their own choice. Hence after Pentecost and the receiving of the Holy Ghost the Church observes a fast. Now the Holy Ghost, according to Ambrose (Super Luc. 1:15), "is not confined to any particular age; He ceases not when men die, He is not excluded from the maternal womb." Gregory also in a homily for Pentecost (xxx in Ev.) says: "He fills the boy harpist and makes him a psalmist: He fills the boy abstainer and makes him a wise judge [*Dan. 1:8-17]," and afterwards he adds: "No time is needed to learn whatsoever He will, for He teaches the mind by the merest touch." Again it is written (Eccles. 8:8), "It is not in man's power to stop the Spirit," and the Apostle admonishes us (1 Thess. 5:19): "Extinguish not the Spirit," and (Acts 7:51) it is said against certain persons: "You always resist the Holy Ghost."

Reply Obj. 5: There are certain chief precepts which are the ends, so to say, of the commandments and counsels. These are the precepts of charity, and the counsels are directed to them, not that these precepts cannot be observed without keeping the counsels, but that the keeping of the counsels conduces to the better observance of the precepts. The other precepts are secondary and are directed to the precepts of charity; in such a way that unless one observe them it is altogether impossible to keep the precepts of charity. Accordingly in the intention the perfect observance of the precepts of charity precedes the counsels, and yet sometimes it follows them in point of time. For such is the order of the end in relation to things directed to the end. But the observance in a general way of the precepts of charity together with the other precepts, is compared to the counsels as the common to the proper, because one can observe the precepts without observing the counsels, but not vice versa. Hence the common observance of the precepts precedes the counsels in the order of nature; but it does not follow that it precedes them in point of time, for a thing is not in the genus before being in one of the species. But the observance of the precepts apart from the counsels is directed to the observance of the precepts together with the counsels; as an imperfect to a perfect species, even as the irrational to the rational animal. Now the perfect is naturally prior to the imperfect, since "nature," as Boethius says (De Consol. iii, 10), "begins with perfect things." And yet it is not necessary for the precepts first of all to be observed without the counsels, and afterwards with the counsels, just as it is not necessary for one to be an ass before being a man, or married before being a virgin. In like manner it is not necessary for a person first of all to keep the commandments in the world before entering religion; especially as the worldly life does not dispose one to religious perfection, but is more an obstacle thereto. _______________________

SECOND

[I-II, Q. 98, Art. 3]

Whether the Old Law Was Given Through the Angels?

Objection 1: It seems that the Old Law was not given through the angels, but immediately by God. For an angel means a "messenger"; so that the word "angel" denotes ministry, not lordship, according to Ps. 102:20, 21: "Bless the Lord, all ye His Angels . . . you ministers of His." But the Old Law is related to have been given by the Lord: for it is written (Ex. 20:1): "And the Lord spoke . . . these words," and further on: "I am the Lord Thy God." Moreover the same expression is often repeated in Exodus, and the later books of the Law. Therefore the Law was given by God immediately.

Obj. 2: Further, according to John 1:17, "the Law was given by Moses." But Moses received it from God immediately: for it is written (Ex. 33:11): "The Lord spoke to Moses face to face, as a man is wont to speak to his friend." Therefore the Old Law was given by God immediately.

Obj. 3: Further, it belongs to the sovereign alone to make a law, as stated above (Q. 90, A. 3). But God alone is Sovereign as regards the salvation of souls: while the angels are the "ministering spirits," as stated in Heb. 1:14. Therefore it was not meet for the Law to be given through the angels, since it is ordained to the salvation of souls.

_On the contrary,_ The Apostle said (Gal. 3:19) that the Law was "given [Vulg.: 'ordained'] by angels in the hand of a Mediator." And Stephen said (Acts 7:53): "(Who) have received the Law by the disposition of angels."

_I answer that,_ The Law was given by God through the angels. And besides the general reason given by Dionysius (Coel. Hier. iv), viz. that "the gifts of God should be brought to men by means of the angels," there is a special reason why the Old Law should have been given through them. For it has been stated (AA. 1, 2) that the Old Law was imperfect, and yet disposed man to that perfect salvation of the human race, which was to come through Christ. Now it is to be observed that wherever there is an order of powers or arts, he that holds the highest place, himself exercises the principal and perfect acts; while those things which dispose to the ultimate perfection are effected by him through his subordinates: thus the ship-builder himself rivets the planks together, but prepares the material by means of the workmen who assist him under his direction. Consequently it was fitting that the perfect law of the New Testament should be given by the incarnate God immediately; but that the Old Law should be given to men by the ministers of God, i.e. by the angels. It is thus that the Apostle at the beginning of his epistle to the Hebrews (1:2) proves the excellence of the New Law over the Old; because in the New Testament "God . . . hath spoken to us by His Son," whereas in the Old Testament "the word was spoken by angels" (Heb. 2:2).

Reply Obj. 1: As Gregory says at the beginning of his Morals (Praef. chap. i), "the angel who is described to have appeared to Moses, is sometimes mentioned as an angel, sometimes as the Lord: an angel, in truth, in respect of that which was subservient to the external delivery; and the Lord, because He was the Director within, Who supported the effectual power of speaking." Hence also it is that the angel spoke as personating the Lord.

Reply Obj. 2: As Augustine says (Gen. ad lit. xii, 27), it is stated in Exodus that "the Lord spoke to Moses face to face"; and shortly afterwards we read, "'Show me Thy glory.' Therefore He perceived what he saw and he desired what he saw not." Hence he did not see the very Essence of God; and consequently he was not taught by Him immediately. Accordingly when Scripture states that "He spoke to him face to face," this is to be understood as expressing the opinion of the people, who thought that Moses was speaking with God mouth to mouth, when God spoke and appeared to him, by means of a subordinate creature, i.e. an angel and a cloud. Again we may say that this vision "face to face" means some kind of sublime and familiar contemplation, inferior to the vision of the Divine Essence.

Reply Obj. 3: It is for the sovereign alone to make a law by his own authority; but sometimes after making a law, he promulgates it through others. Thus God made the Law by His own authority, but He promulgated it through the angels. ________________________

FOURTH

[III, Q. 36, Art. 5]

Whether Christ's Birth Should Have Been Manifested by Means of the Angels and the Star?

Objection 1: It would seem that Christ's birth should not have been manifested by means of the angels. For angels are spiritual substances, according to Ps. 103:4: "Who maketh His [Vulg.: 'makest Thy'] angels, spirits." But Christ's birth was in the flesh, and not in His spiritual substance. Therefore it should not have been manifested by means of angels.

Obj. 2: Further, the righteous are more akin to the angels than to any other, according to Ps. 33:8: "The angel of the Lord shall encamp round about them that fear Him, and shall deliver them." But Christ's birth was not announced to the righteous, viz. Simeon and Anna, through the angels. Therefore neither should it have been announced to the shepherds by means of the angels.

Obj. 3: Further, it seems that neither ought it to have been announced to the Magi by means of the star. For this seems to favor the error of those who think that man's birth is influenced by the stars. But occasions of sin should be taken away from man. Therefore it was not fitting that Christ's birth should be announced by a star.

Obj. 4: Further, a sign should be certain, in order that something be made known thereby. But a star does not seem to be a certain sign of Christ's birth. Therefore Christ's birth was not suitably announced by a star.

_On the contrary,_ It is written (Deut. 32:4): "The works of God are perfect." But this manifestation is the work of God. Therefore it was accomplished by means of suitable signs.

_I answer that,_ As knowledge is imparted through a syllogism from something which we know better, so knowledge given by signs must be conveyed through things which are familiar to those to whom the knowledge is imparted. Now, it is clear that the righteous have, through the spirit of prophecy, a certain familiarity with the interior instinct of the Holy Ghost, and are wont to be taught thereby, without the guidance of sensible signs. Whereas others, occupied with material things, are led through the domain of the senses to that of the intellect. The Jews, however, were accustomed to receive Divine answers through the angels; through whom they also received the Law, according to Acts 7:53: "You [Vulg.: 'who'] . . . have received the Law by the disposition of angels." And the Gentiles, especially astrologers, were wont to observe the course of the stars. And therefore Christ's birth was made known to the righteous, viz. Simeon and Anna, by the interior instinct of the Holy Ghost, according to Luke 2:26: "He had received an answer from the Holy Ghost that he should not see death before he had seen the Christ of the Lord." But to the shepherds and Magi, as being occupied with material things, Christ's birth was made known by means of visible apparitions. And since this birth was not only earthly, but also, in a way, heavenly, to both (shepherds and Magi) it is revealed through heavenly signs: for, as Augustine says in a sermon on the Epiphany (cciv): "The angels inhabit, and the stars adorn, the heavens: by both, therefore, do the 'heavens show forth the glory of God.'" Moreover, it was not without reason that Christ's birth was made known, by means of angels, to the shepherds, who, being Jews, were accustomed to frequent apparitions of the angels: whereas it was revealed by means of a star to the Magi, who were wont to consider the heavenly bodies. Because, as Chrysostom says (Hom. vi in Matth.): "Our Lord deigned to call them through things to which they were accustomed." There is also another reason. For, as Gregory says (Hom. x in Evang.): "To the Jews, as rational beings, it was fitting that a rational animal [*Cf. I, Q. 51, A. 1, ad 2]," viz. an angel, "should preach. Whereas the Gentiles, who were unable to come to the knowledge of God through the reason, were led to God, not by words, but by signs. And as our Lord, when He was able to speak, was announced by heralds who spoke, so before He could speak He was manifested by speechless elements." Again, there is yet another reason. For, as Augustine [*Pope Leo] says in a sermon on the Epiphany: "To Abraham was promised an innumerable progeny, begotten, not of carnal propagation, but of the fruitfulness of faith. For this reason it is compared to the multitude of stars; that a heavenly progeny might be hoped for." Wherefore the Gentiles, "who are thus designated by the stars, are by the rising of a new star stimulated" to seek Christ, through whom they are made the seed of Abraham.

Reply Obj. 1: That which of itself is hidden needs to be manifested, but not that which in itself is manifest. Now, the flesh of Him who was born was manifest, whereas the Godhead was hidden. And therefore it was fitting that this birth should be made known by angels, who are the ministers of God. Wherefore also a certain "brightness" (Luke 2:9) accompanied the angelic apparition, to indicate that He who was just born was the "Brightness of" the Father's "glory."

Reply Obj. 2: The righteous did not need the visible apparition of the angel; on account of their perfection the interior instinct of the Holy Ghost was enough for them.

Reply Obj. 3: The star which manifested Christ's birth removed all occasion of error. For, as Augustine says (Contra Faust. ii): "No astrologer has ever so far connected the stars with man's fate at the time of his birth as to assert that one of the stars, at the birth of any man, left its orbit and made its way to him who was just born": as happened in the case of the star which made known the birth of Christ. Consequently this does not corroborate the error of those who "think there is a connection between man's birth and the course of the stars, for they do not hold that the course of the stars can be changed at a man's birth."

In the same sense Chrysostom says (Hom. vi in Matth.): "It is not an astronomer's business to know from the stars those who are born, but to tell the future from the hour of a man's birth: whereas the Magi did not know the time of the birth, so as to conclude therefrom some knowledge of the future; rather was it the other way about."

Reply Obj. 4: Chrysostom relates (Hom. ii in Matth.) that, according to some apocryphal books, a certain tribe in the far east near the ocean was in the possession of a document written by Seth, referring to this star and to the presents to be offered: which tribe watched attentively for the rising of this star, twelve men being appointed to take observations, who at stated times repaired to the summit of a mountain with faithful assiduity: whence they subsequently perceived the star containing the figure of a small child, and above it the form of a cross.

Or we may say, as may be read in the book _De Qq. Vet. et Nov. Test.,_ qu. lxiii, that "these Magi followed the tradition of Balaam," who said, "'A star shall rise out of Jacob.' Wherefore observing this star to be a stranger to the system of this world, they gathered that it was the one foretold by Balaam to indicate the King of the Jews."

Or again, it may be said with Augustine, in a sermon on the Epiphany (ccclxxiv), that "the Magi had received a revelation through the angels" that the star was a sign of the birth of Christ: and he thinks it probable that these were "good angels; since in adoring Christ they were seeking for salvation."

Or with Pope Leo, in a sermon on the Epiphany (xxxiv), that "besides the outward form which aroused the attention of their corporeal eyes, a more brilliant ray enlightened their minds with the light of faith." _______________________

SIXTH

[III, Q. 58, Art. 1]

Whether It Is Fitting That Christ Should Sit at the Right Hand of God the Father?

Objection 1: It would seem unfitting that Christ should sit at the right hand of God the Father. For right and left are differences of bodily position. But nothing corporeal can be applied to God, since "God is a spirit," as we read in John 4:24. Therefore it seems that Christ does not sit at the right hand of the Father.

Obj. 2: Further, if anyone sits at another's right hand, then the latter is seated on his left. Consequently, if Christ sits at the right hand of the Father, it follows that the Father is seated on the left of the Son; which is unseemly.

Obj. 3: Further, sitting and standing savor of opposition. But Stephen (Acts 7:55) said: "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." Therefore it seems that Christ does not sit at the right hand of the Father.

_On the contrary,_ It is written in the last chapter of Mark (16:19): "The Lord Jesus, after He had spoken to them, was taken up to heaven, and sitteth on the right hand of God."

_I answer that,_ The word "sitting" may have a twofold meaning; namely, "abiding" as in Luke 24:49: "Sit [Douay: 'Stay'] you in the city": and royal or judiciary "power," as in Prov. 20:8: "The king, that sitteth on the throne of judgment, scattereth away all evil with his look." Now in either sense it belongs to Christ to sit at the Father's right hand. First of all inasmuch as He abides eternally unchangeable in the Father's bliss, which is termed His right hand, according to Ps. 15:11: "At Thy right hand are delights even to the end." Hence Augustine says (De Symb. i): "'Sitteth at the right hand of the Father': To sit means to dwell, just as we say of any man: 'He sat in that country for three years': Believe, then, that Christ dwells so at the right hand of the Father: for He is happy, and the Father's right hand is the name for His bliss." Secondly, Christ is said to sit at the right hand of the Father inasmuch as He reigns together with the Father, and has judiciary power from Him; just as he who sits at the king's right hand helps him in ruling and judging. Hence Augustine says (De Symb. ii): "By the expression 'right hand,' understand the power which this Man, chosen of God, received, that He might come to judge, who before had come to be judged."

Reply Obj. 1: As Damascene says (De Fide Orth. iv): "We do not speak of the Father's right hand as of a place, for how can a place be designated by His right hand, who Himself is beyond all place? Right and left belong to things definable by limit. But we style, as the Father's right hand, the glory and honor of the Godhead."

Reply Obj. 2: The argument holds good if sitting at the right hand be taken corporeally. Hence Augustine says (De Symb. i): "If we accept it in a carnal sense that Christ sits at the Father's right hand, then the Father will be on the left. But there"--that is, in eternal bliss, "it is all right hand, since no misery is there."

Reply Obj. 3: As Gregory says in a Homily on the Ascension (Hom. xxix in Evang.), "it is the judge's place to sit, while to stand is the place of the combatant or helper. Consequently, Stephen in his toil of combat saw Him standing whom He had as his helper. But Mark describes Him as seated after the Ascension, because after the glory of His Ascension He will at the end be seen as judge." _______________________

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