Of Those Who Will Judge and of Those Who Will Be Judged at the General Judgment

Of Those Who Will Judge and of Those Who Will Be Judged at the General Judgment — St. Thomas Aquinas asks: Whether any men will judge together with Christ?; Whether the judicial power corresponds to voluntary poverty?; Whether the angels will judge?; Whether the demons will carry out the sentence of the Judge on the damned?; Whether all men will be present at the judgment?; Whether the good will be judged at the judgment?; Whether the wicked will be judged?; Whether at the coming judgment the angels will be judged?.

We must next consider who will judge and who will be judged at the general judgment. Under this head there are eight points of inquiry:

Article 1: Whether any men will judge together with Christ?

It is written (Mat. 19:28): "You also shall sit on twelve seats judging the twelve tribes of Israel." Therefore, etc.

Further, "The Lord will enter into judgment with the ancients of His people" (Is. 3:14). Therefore it would seem that others also will judge together with Christ.

To judge has several significations. First it is used causally as it were, when we say it of that which proves that some person ought to be judged. In this sense the expression is used of certain people in comparison, in so far as some are shown to be deserving of judgment through being compared with others: for instance (Mat. 12:41): "The men of Nineve shall rise in judgment with this generation, and shall condemn it." To rise in judgment thus is common to the good and the wicked. Secondly, the expression "to judge" is used equivalently, so to say; for consent to an action is considered equivalent to doing it. Wherefore those who will consent with Christ the Judge, by approving His sentence, will be said to judge. In this sense it will belong to all the elect to judge: wherefore it is written (Wis. 3:7,8): "The just . . . shall judge nations." Thirdly, a person is said to judge assessorially and by similitude, because he is like the judge in that his seat* is raised above the others: and thus assessors are said to judge. [An "assessor" is one who "sits by" the judge.] Some say that the perfect to whom judiciary power is promised (Mat. 19:28) will judge in this sense, namely that they will be raised to the dignity of assessors, because they will appear above others at the judgment, and go forth "to meet Christ, into the air." But this apparently does not suffice for the fulfilment of our Lord's promise (Mat. 19:28): "You shall sit . . . judging," for He would seem to make "judging" something additional to "sitting." Hence there is a fourth way of judging, which will be competent to perfect men as containing the decrees of Divine justice according to which men will be judged: thus a book containing the law might be said to judge: wherefore it is written (Apoc. 20:12): "(Judgment took her seat) and the books were opened." [*The words in brackets are not in the Vulgate. Apoc. 20:4 we find: "I saw seats, and they sat upon them and judgment was given to them."] Richard of St. Victor expounds this judging in this way (De judic. potest.), wherefore he says: "Those who persevere in Divine contemplation, who read every day the book of wisdom, transcribe, so to speak, in their hearts whatever they grasp by their clear insight of the truth"; and further on: "What else are the hearts of those who judge, divinely instructed in all truth, but a codex of the law?" Since, however, judging denotes an action exercised on another person, it follows that, properly speaking, he is said to judge who pronounces judgment on another. But this happens in two ways. First, by his own authority: and this belongs to the one who has dominion and power over others, and to whose ruling those who are judged are subject, wherefore it belongs to him to pass judgment on them. In this sense to judge belongs to God alone. Secondly, to judge is to acquaint others of the sentence delivered by another's authority, that is to announce the verdict already given. In this way perfect men will judge, because they will lead others to the knowledge of Divine justice, that these may know what is due to them on account of their merits: so that this very revelation of justice is called judgment. Hence Richard of St. Victor says (De judic. potest.) that for "the judges to open the books of their decree in the presence of those who are to be judged signifies that they open their hearts to the gaze of all those who are below them, and that they reveal their knowledge in whatever pertains to the judgment."

Article 2: Whether the judicial power corresponds to voluntary poverty?

It is written (Job 36:6): "He saveth not the wicked, and He giveth judgment to the poor."

Further, a gloss on Mat. 19:28, "You who have left all things' [*Vulg.: 'You who have followed Me']" says: "Those who left all things and followed God will be the judges; those who made right use of what they had lawfully will be judged," and thus the same conclusion follows as before.

The judicial power is due especially to poverty on three counts. First, by reason of congruity, since voluntary poverty belongs to those who despise all the things of the world and cleave to Christ alone. Consequently there is nothing in them to turn away their judgment from justice, so that they are rendered competent to be judges as loving the truth of justice above all things. Secondly, by reason of merit, since exaltation corresponds by way of merit to humility. Now of all the things that make man contemptible in this world humility is the chief: and for this reason the excellence of judicial power is promised to the poor, so that he who humbles himself for Christ's sake shall be exalted. Thirdly, because poverty disposes a man to the aforesaid manner of judging. For the reason why one of the saints will be said to judge as stated above [*Cf. ], is that he will have the heart instructed in all Divine truth which he will be thus able to make known to others. Now in the advancement to perfection, the first thing that occurs to be renounced is external wealth, because this is the last thing of all to be acquired. And that which is last in the order of generation is the first in the order of destruction: wherefore among the beatitudes whereby we advance to perfection, the first place is given to poverty. Thus judicial power corresponds to poverty, in so far as this is the disposition to the aforesaid perfection. Hence also it is that this same power is not promised to all who are voluntarily poor, but to those who leave all and follow Christ in accordance with the perfection of life.

Article 3: Whether the angels will judge?

It is written (Jn. 5:27): "He hath given Him power to judgment, because He is the Son of man." But the angels have not the human nature in common with Him. Neither therefore do they share with Him in the judicial power.

Further, the same person is not judge and judge's minister. Now in this judgment the angels will act as ministers of the Judge and, according to Mat. 13:41: "The Son of man shall send His angels and they shall gather out of His kingdom all scandals." Therefore the angels will not judge.

The judge's assessors must be conformed to the judge. Now judgment is ascribed to the Son of man because He will appear to all, both good and wicked, in His human nature, although the whole Trinity will judge by authority. Consequently it behooves also the Judge's assessors to have the human nature, so as to be visible to all, both good and wicked. Hence it is not fitting for the angels to judge, although in a certain sense we may say that the angels will judge, namely by approving the sentence [*Cf. ].

Article 4: Whether the demons will carry out the sentence of the Judge on the damned?

Sinners have subjected themselves to the devil by sinning. Therefore it is just that they should be subjected to him in their punishments, and punished by him as it were.

The Master in the text of Sentent. iv, D, 47 mentions two opinions on this question, both of which seem consistent with Divine justice, because it is just for man to be subjected to the devil for having sinned, and yet it is unjust for the demon to be over him. Accordingly the opinion which holds that after the judgment day the demons will not be placed over men to punish them, regards the order of Divine justice on the part of the demons punishing; while the contrary opinion regards the order of Divine justice on the part of the men punished.

Which of these opinions is nearer the truth we cannot know for certain. Yet I think it truer to say that just as, among the saved, order will be observed so that some will be enlightened and perfected by others (because all the orders of the heavenly hierarchies will continue for ever) [*Cf. ], so, too, will order be observed in punishments, men being punished by demons, lest the Divine order, whereby the angels are placed between the human nature and the Divine, be entirely set aside. Wherefore just as the Divine illuminations are conveyed to men by the good angels, so too the demons execute the Divine justice on the wicked. Nor does this in any way diminish the punishment of the demons, since even in torturing others they are themselves tortured, because then the fellowship of the unhappy will not lessen but will increase unhappiness.

Article 5: Whether all men will be present at the judgment?

It is written (Acts 10:42) that Christ "was appointed by God to be judge of the living and of the dead." Now this division comprises all men, no matter how the living be distinct from the dead. Therefore all men will be present at the judgment.

Further, it is written (Apoc. 1:7): "Behold He cometh with the clouds, and every eye shall see Him." Now this would not be so unless all were present at the judgment. Therefore, etc.

The judicial power was bestowed on Christ as man, in reward for the humility which He showed forth in His passion. Now in His passion He shed His blood for all in point of sufficiency, although through meeting with an obstacle in some, it had not its effect in all. Therefore it is fitting that all men should assemble at the judgment, to see His exaltation in His human nature, in respect of which "He was appointed by God to be judge of the living and of the dead."

Article 6: Whether the good will be judged at the judgment?

It would seem that all the good will be judged, since it is written (2 Cor. 5:10): "We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil." Now there is nothing else to be judged. Therefore all, even the good, will be judged.

Further, the "general" includes all. Now this is called the general judgment. Therefore all will be judged.

The judgment comprises two things, namely the discussion of merits and the payment of rewards. As regards the payment of rewards, all will be judged, even the good, since the Divine sentence will appoint to each one the reward corresponding to his merit. But there is no discussion of merits save where good and evil merits are mingled together. Now those who build on the foundation of faith, "gold, silver, and precious stones" (1 Cor. 3:12), by devoting themselves wholly to the Divine service, and who have no notable admixture of evil merit, are not subjected to a discussion of their merits. Such are those who have entirely renounced the things of the world and are solicitously thoughtful of the things that are of God: wherefore they will be saved but will not be judged. Others, however, build on the foundation of faith, wood, hay, stubble [*Cf. ]; they, in fact, love worldly things and are busy about earthly concerns, yet so as to prefer nothing to Christ, but strive to redeem their sins with alms, and these have an admixture of good with evil merits. Hence they are subjected to a discussion of their merits, and consequently in this account will be judged, and yet they will be saved.

Article 7: Whether the wicked will be judged?

It would seem that all the wicked are to be judged, because all the wicked will be sentenced to punishment according to the degree of their guilt. But this cannot be done without a judicial pronouncement. Therefore all the wicked will be judged.

The judgment as regards the sentencing to punishment for sin concerns all the wicked. whereas the judgment as regards the discussion of merits concerns only believers. Because in unbelievers the foundation of faith is lacking, without which all subsequent works are deprived of the perfection of a right intention, so that in them there is no admixture of good and evil works or merits requiring discussion. But believers in whom the foundation of faith remains, have at least a praiseworthy act of faith, which though it is not meritorious without charity, yet is in itself directed to merit, and consequently they will be subjected to the discussion of merits. Consequently, believers who were at least counted as citizens of the City of God will be judged as citizens, and sentence of death will not be passed on them without a discussion of their merits; whereas unbelievers will be condemned as foes, who are wont among men to be exterminated without their merits being discussed.

Article 8: Whether at the coming judgment the angels will be judged?

It is written (Nahum 1:9) according to the Septuagint version: "God will not judge the same thing a second time." But the wicked angels are already judged, wherefore it is written (Jn. 16:11): "The prince of this world is already judged." Therefore the angels will not be judged in the time to come.

Further, goodness and wickedness are more perfect in the angels than in men who are wayfarers. Now some men, good and wicked, will not be judged as stated in the text of Sentent. iv, D, 47. Therefore neither will good or wicked angels be judged.

The judgment of discussion nowise concerns either the good or the wicked angels, since neither is any evil to be found in the good angels, nor is any good liable to judgment to be found in the wicked angels. But if we speak of the judgment of retribution, we must distinguish a twofold retribution. One corresponds to the angels' personal merits and was made to both from the beginning when some were raised to bliss, and others plunged into the depths of woe. The other corresponds to the merits, good or evil, procured through the angels, and this retribution will be made in the judgment to come, because the good angels will have an increased joy in the salvation of those whom they have prompted to deeds of merit, while the wicked will have an increase of torment through the manifold downfall of those whom they have incited to evil deeds. Consequently the judgment will not regard the angels directly, neither as judging nor as judged, but only men; but it will regard the angels indirectly somewhat, in so far as they were concerned in men's deeds.