Summa - Supplement 1783
Objection 1: It would seem that the angels will judge. For it is written (Mt 25,31): "When the Son of man shall come in His majesty, and all the angels with Him." Now He is speaking of His coming to judgment. Therefore it would seem that also the angels will judge.
Objection 2: Further, the orders of the angels take their names from the offices which they fulfill. Now one of the angelic orders is that of the Thrones, which would seem to pertain to the judicial power, since a throne is the "judicial bench, a royal seat, a professor's chair" [*Cf. St. Isidore, Etym. vii, 5]. Therefore some of the angels will judge.
Objection 3: Further, equality with the angels is promised the saints after this life (Mt 22,30). If then men will have this power of judging, much more will the angels have it.
On the contrary, 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 Mt 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.
I answer that, 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 ].
Reply to Objection 1: As a gloss on this passage observes, the angels will come with Christ, not to judge, but "as witnesses of men's deeds because it was under their guardianship that men did well or ill."
Reply to Objection 2: The name of Thrones is given to angels in reference to the judgment which God is ever pronouncing, by governing all things with supreme justice: of which judgment angels are in a way the executors and promulgators. On the other hand, the judgment of men by the man Christ will require human assessors.
Reply to Objection 3: Equality with angels is promised to men as regards the essential reward. But nothing hinders an accidental reward from being bestowed on men to the exclusion of the angels, as in the case of the virgins' and martyrs' crowns: and the same may be said of the judicial power.
Objection 1: It would seem that the demons will not carry out the sentence of the Judge on the damned after the day of judgment. For, according to the Apostle (1Co 15,24): "He will then bring to naught [*Vulg.: 'When He shall have brought to naught', etc.] all principality, and power, and virtue." Therefore all supremacy will cease then. But the carrying out of the Judge's sentence implies some kind of supremacy. Therefore after the judgment day the demons will not carry out the Judge's sentence.
Objection 2: Further, the demons sinned more grievously than men. Therefore it is not just that men should be tortured by demons.
Objection 3: Further, just as the demons suggest evil things to men, so good angels suggest good things. Now it will not be the duty of the good angels to reward the good, but this will be done by God, immediately by Himself. Therefore neither will it be the duty of the demons to punish the wicked.
On the contrary, 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.
I answer that, 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. I 108,7 I 108,8], 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.
Reply to Objection 1: The supremacy which, it is declared, will be brought to nought by Christ in the time to come must be taken in the sense of the supremacy which is in keeping with the state of this world: wherein men are placed over men, angels over men, angels over angels, demons over demons, and demons over men; in every case so as either to lead towards the end or to lead astray from the end. But then when all things will have attained to that end there will be no supremacy to lead astray from the end or to lead to it, but only that which maintains in the end, good or evil.
Reply to Objection 2: Although the demerit of the demons does not require that they be placed over men, since they made men subject to them unjustly, yet this is required by the order of their nature in relation to human nature: since "natural goods remain in them unimpaired" as Dionysius says (Div. Nom. iv).
Reply to Objection 3: The good angels are not the cause of the principal reward in the elect, because all receive this immediately from God. Nevertheless the angels are the cause of certain accidental rewards in men, in so far as the higher angels enlighten those beneath them, both angels and men, concerning certain hidden things of God, which do not belong to the essence of beatitude. In like manner the damned will receive their principal punishment immediately from God, namely the everlasting banishment from the Divine vision: but there is no reason why the demons should not torture men with other sensible punishments. There is, however, this difference: that merit exalts, whereas sin debases. Wherefore since the angelic nature is higher than the human, some on account of the excellence of their merit will be so far exalted as to be raised above the angels both in nature and rewards [*Cf. I 108,8 ], so that some angels will be enlightened by some men. On the other hand, no human sinners will, on account of a certain degree of virtue, attain to the eminence that attaches to the nature of the demons.
Objection 1: It would seem that men will not all be present at the judgment. For it is written (Mt 19,28): "You . . . shall sit on twelve seats, judging the twelve tribes of Israel." But all men do not belong to those twelve tribes. Therefore it would seem that men will not all be present at the judgment.
Objection 2: Further, the same apparently is to be gathered from Ps 1,5, "The wicked shall not rise again in judgment."
Objection 3: Further, a man is brought to judgment that his merits may be discussed. But some there are who have acquired no merits, such as children who died before reaching the perfect age. Therefore they need not be present at the judgment. Now there are many such. Therefore it would seem that not all will be present.
On the contrary, It is written (Ac 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 (Ap 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.
I answer that, 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."
Reply to Objection 1: As Augustine says (De Civ. Dei xx, 5), "it does not follow from the saying, 'Judging the twelve tribes of Israel,' that the tribe of Levi, which is the thirteenth, is not to be judged, or that they will judge that people alone, and not other nations." The reason why all other nations are denoted by the twelve tribes is because they were called by Christ to take the place of the twelve tribes.
Reply to Objection 2: The words, "The wicked shall not rise in judgment," if referred to all sinners, mean that they will not arise to judge. But if the wicked denote unbelievers, the sense is that they will not arise to be judged, because they are "already judged" (Jn 3,18). All, however, will rise again to assemble at the judgment and witness the glory of the Judge.
Reply to Objection 3: Even children who have died before reaching the perfect age will be present at the judgment, not to be judged, but to see the Judge's glory.
Objection 1: It would seem that none of the good will be judged at the judgment. For it is declared (Jn 3,18) that "he that believeth in Him is not judged." Now all the good believed in Him. Therefore they will not be judged.
Objection 2: Further, those who are uncertain of their bliss are not blessed: whence Augustine proves (Gn ad lit. xi) that the demons were never blessed. But the saints are now blessed. Therefore they are certain of their bliss. Now what is certain is not submitted to judgment. Therefore the good will not be judged.
Objection 3: Further, fear is incompatible with bliss. But the last judgment, which above all is described as terrible, cannot take place without inspiring fear into those who are to be judged. Hence Gregory observes on Jb 41,16 "When he shall raise him up, the angels shall fear," etc. (Moral. xxxiv): "Consider how the conscience of the wicked will then be troubled when even the just are disturbed about their life." Therefore the blessed will not be judged.
On the contrary, It would seem that all the good will be judged, since it is written (2Co 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.
I answer that, 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" (1Co 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. I-II 89,2]; 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.
Reply to Objection 1: Since punishment is the effect of justice, while reward is the effect of mercy, it follows that punishment is more especially ascribed antonomastically to judgment which is the act of justice; so that judgment is sometimes used to express condemnation. It is thus that we are to understand the words quoted, as a gloss on the passage remarks.
Reply to Objection 2: The merits of the elect will be discussed, not to remove the uncertainty of their beatitude from the hearts of those who are to be judged, but that it may be made manifest to us that their good merits outweigh their evil merits, and thus God's justice be proved.
Reply to Objection 3: Gregory is speaking of the just who will still be in mortal flesh, wherefore he had already said: "Those who will still be in the body, although already brave and perfect, yet through being still in the flesh must needs be troubled with fear in the midst of such a whirlwind of terror." Hence it is clear that this fear refers to the time immediately before the judgment, most terrible indeed to the wicked, but not to the good, who will have no apprehension of evil.
The arguments in the contrary sense consider judgment as regards the payment of rewards.
Objection 1: It would seem that none of the wicked will be judged. For even as damnation is certain in the case of unbelievers, so is it in the case of those who die in mortal sin. Now it is declared because of the certainty of damnation (Jn 3,18): "He that believeth not is already judged." Therefore in like manner neither will other sinners be judged.
Objection 2: Further, the voice of the Judge is most terrible to those who are condemned by His judgment. Now according to the text of Sentent. iv, D, 47 and in the words of Gregory (Moral. xxvi) "the Judge will not address Himself to unbelievers." If therefore He were to address Himself to the believers about to be condemned, the unbelievers would reap a benefit from their unbelief, which is absurd.
On the contrary, 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.
I answer that, 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.
Reply to Objection 1: Although it is certain that those who die in mortal sin will be damned, nevertheless since they have an admixture of certain things connected with meriting well, it behooves, for the manifestation of Divine justice, that their merits be subjected to discussion, in order to make it clear that they are justly banished from the city of the saints, of which they appeared outwardly to be citizens.
Reply to Objection 2: Considered under this special aspect the words addressed to the believers about to be condemned will not be terrible, because they will reveal in them certain things pleasing to them, which it will be impossible to find in unbelievers, since "without faith it is impossible to please God" (He 11,6). But the sentence of condemnation which will be passed on them all will be terrible to all of them.
The argument in the contrary sense considered the judgment of retribution.
Objection 1: It would seem that the angels will be judged at the coming judgment. For it is written (1Co 6,3): "Know you not that we shall judge angels?" But this cannot refer to the state of the present time. Therefore it should refer to the judgment to come.
Objection 2: Further, it is written concerning Behemoth or Leviathan, whereby the devil is signified (Jb 40,28): "In the sight of all he shall be cast down"; and (Mc 1,24)* the demon cried out to Christ: "Why art Thou come to destroy us before the time?" for, according to a gloss, "the demons seeing our Lord on earth thought they were to be judged forthwith." [*The reference should be Mt 8,29: 'Art Thou come hither to torment us before the time?' The text of Mark reads: 'Art Thou come to destroy us?'] Therefore it would seem that a final judgment is in store for them.
Objection 3: Further, it is written (2P 2,4): "God spared not the angels that sinned, but delivered them drawn down by infernal ropes to the lower hell, unto torments, to be reserved unto judgment." Therefore it seems that the angels will be judged.
On the contrary, 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.
I answer that, 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.
Reply to Objection 1: This saying of the Apostle refers to the judgment of comparison, because certain men will be found to be placed higher than the angels.
Reply to Objection 2: The demons will then be cast down in the sight of all because they will be imprisoned for ever in the dungeon of hell, so that they will no more be free to go out, since this was permitted to them only in so far as they were directed by Divine providence to try the life of man.
The same answer applies to the Third Objection.
We must now consider the form of the Judge in coming to the judgment. Under this head there are three points of inquiry:
(1) Whether Christ will judge under the form or His humanity?
(2) Whether He will appear under the form of His glorified humanity?
(3) Whether His Godhead can be seen without joy?
Objection 1: It would seem that Christ will not judge under the form of His humanity. For judgment requires authority in the judge. Now Christ has authority over the quick and the dead as God, for thus is He the Lord and Creator of all. Therefore He will judge under the form of His Godhead.
Objection 2: Further, invincible power is requisite in a judge; wherefore it is written (Qo 7,6): "Seek not to be made a judge, unless thou have strength enough to extirpate iniquities." Now invincible power belongs to Christ as God. Therefore He will judge under the form of the Godhead.
Objection 3: Further, it is written (Jn 5,22-23): "The Father . . . hath given all judgment to the Son, that all men may honor the Son as they honor the Father." Now equal honor to that of the Father is not due to the Son in respect of His human nature. Therefore He will not judge under His human form.
Objection 4: Further, it is written (Da 7,9): "I beheld till thrones were placed and the Ancient of days sat." Now the thrones signify judicial power, and God is called the Ancient by reason of His eternity, according to Dionysius (Div. Nom. x). Therefore it becomes the Son to judge as being eternal; and consequently not as man.
Objection 5: Further, Augustine says (Tract. xix in Joan.) that "the resurrection of the soul is the work of the Word the Son of God, and the resurrection of the body is the work of the Word made the Son of man in the flesh." Now that last judgment regards the soul rather than the body. Therefore it becomes Christ to judge as God rather than as man.
On the contrary, It is written (Jn 5,27): "He hath given Him power to do judgment, because He is the Son of man."
Further, it is written (Jb 36,17): "Thy cause hath been judged as that of the wicked---by Pilate" according to a gloss---therefore, "cause and judgment thou shalt recover---that thou mayest judge justly," according to the gloss. Now Christ was judged by Pilate with regard to His human nature. Therefore He will judge under the human nature.
Further, to Him it belongs to judge who made the law. Now Christ gave us the law of the Gospel while appearing in the human nature. Therefore He will judge under that same nature.
I answer that, Judgment requires a certain authority in the judge. Wherefore it is written (Rm 14,4): "Who art thou that judgest another man's servant?" Hence it is becoming that Christ should judge in respect of His having authority over men to whom chiefly the last judgment will be directed. Now He is our Lord, not only by reason of the Creation, since "the Lord He is God, He made us and not we ourselves" (Ps 99,3), but also by reason of the Redemption, which pertains to Him in respect of His human nature. Wherefore "to this end Christ died and rose again, that He might be Lord both of the dead and of the living" (Rm 14,9). But the goods of the Creation would not suffice us to obtain the reward of eternal life, without the addition of the boon of the Redemption, on account of the obstacle accruing to created nature through the sin of our first parent. Hence, since the last judgment is directed to the admission of some to the kingdom, and the exclusion of others therefrom, it is becoming that Christ should preside at that judgment under the form of His human nature, since it is by favor of that same nature's Redemption that man is admitted to the kingdom. In this sense it is stated (Ac 10,42) that "He . . . was appointed by God to be Judge of the living and of the dead." And forasmuch as by redeeming mankind He restored not only man but all creatures without exception---inasmuch as all creatures are bettered through man's restoration, according to Col 1,20, "Making peace through the blood of His cross, both as to things on earth, and the things that are in heaven"---it follows that through His Passion Christ merited lordship and judicial power not over man alone, but over all creatures, according to Mt 28,18, "All power is given to Me, in heaven and in earth" [*Cf. III 59,0].
Reply to Objection 1: Christ, in respect of His Divine nature, has authority of lordship over all creatures by right of creation; but in respect of His human nature He has authority of lordship merited through His Passion. The latter is secondary so to speak and acquired, while the former is natural and eternal.
Reply to Objection 2: Although Christ as man has not of Himself invincible power resulting from the natural power of the human species, nevertheless there is also in His human nature an invincible power derived from His Godhead, whereby all things are subjected under His feet (1Co 15,25-28 He 2,8-9). Hence He will judge in His human nature indeed, but by the power of His Godhead.
Reply to Objection 3: Christ would not have sufficed for the redemption of mankind, had He been a mere man. Wherefore from the very fact that He was able as man to redeem mankind, and thereby obtained judicial power, it is evident that He is God, and consequently is to be honored equally with the Father, not as man but as God.
Reply to Objection 4: In that vision of Daniel the whole order of the judicial power is clearly expressed. This power is in God Himself as its first origin, and more especially in the Father Who is the fount of the entire Godhead; wherefore it is stated in the first place that the "Ancient of days sat." But the judicial power was transmitted from the Father to the Son, not only from eternity in respect of the Divine nature, but also in time in respect of the human nature wherein He merited it. Hence in the aforesaid vision it is further stated (Da 7,13-14): "Lo, one like the Son of man came with the clouds of heaven, and He came even to the Ancient of days . . . And He gave Him power and glory, and a kingdom."
Reply to Objection 5: Augustine is speaking by a kind of appropriation, so as to trace the effects which Christ wrought in the human nature to causes somewhat similar to them. And since we are made to the image and likeness of God in respect of our soul, and are of the same species as the man Christ in respect of our body, he ascribes to the Godhead the effects wrought by Christ in our souls, and those which He wrought or will work in our bodies he ascribes to His flesh; although His flesh, as being the instrument of His Godhead, has also its effect on our souls as Damascene asserts (De Fide Orth. iii, 15), according to the saying of He 9,14, that His "blood" hath cleansed "our conscience from dead works." And thus that "the Word was made flesh" is the cause of the resurrection of souls; wherefore also according to His human nature He is becomingly the Judge not only of bodily but also of spiritual goods [*Cf. III 56,2, ad 1].
Objection 1: It would seem that at the judgment Christ will not appear in His glorified humanity. For a gloss [*St. Augustine, Tract. cxx in Joan.] on Jn 19,37, "They shall look on him whom they pierced," says: "Because He will come in the flesh wherein He was crucified." Now He was crucified in the form of weakness. Therefore He will appear in the form of weakness and not in the form of glory.
Objection 2: Further, it is stated (Mt 24,30) that "the sign of the Son of man shall appear in heaven," namely, "the sign of the cross," as Chrysostom says (Hom. lxxvii in Matth.), for "Christ when coming to the judgment will show not only the scars of His wounds but even His most shameful death." Therefore it seems that He will not appear in the form of glory.
Objection 3: Further, Christ will appear at the judgment under that form which can be gazed upon by all. Now Christ will not be visible to all, good and wicked, under the form of His glorified humanity: because the eye that is not glorified is seemingly unproportionate to see the clarity of a glorified body. Therefore He will not appear under a glorified form.
Objection 4: Further, that which is promised as a reward to the righteous is not granted to the unrighteous. Now it is promised as a reward to the righteous that they shall see the glory of His humanity (Jn 10,9): "He shall go in, and go out, and shall find pastures, i.e. refreshment in His Godhead and humanity," according to the commentary of Augustine [*De Spiritu et Anima, work of an unknown author. St. Thomas, De Anima, ascribes it to Alcherus, a Cistercian monk; see above Question , Article , ad 1] and Is 33,17: "His eyes shall see the King in his beauty." Therefore He will not appear to all in His glorified form.
Objection 5: Further, Christ will judge in the form wherein He was judged: wherefore a gloss [*St. Augustine, Tract. xix, in Joan.] on Jn 5,21, "So the Son also giveth life to whom He will," says: "He will judge justly in the form wherein He was judged unjustly, that He may be visible to the wicked." Now He was judged in the form of weakness. Therefore He will appear in the same form at the judgment.
On the contrary, It is written (Lc 21,27): "Then they shall see the Son of man coming in a cloud with great power and majesty." Now majesty and power pertain to glory. Therefore He will appear in the form of glory.
Further, he who judges should be more conspicuous than those who are judged. Now the elect who will be judged by Christ will have a glorified body. Much more therefore will the Judge appear in a glorified form.
Further, as to be judged pertains to weakness, so to judge pertains to authority and glory. Now at His first coming when Christ came to be judged, He appeared in the form of weakness. Therefore at the second coming, when He will come to judge, He will appear in the form of glory.
I answer that, Christ is called the mediator of God and men (1Tm 2,5) inasmuch as He satisfies for men and intercedes for them to the Father, and confers on men things which belong to the Father, according to Jn 17,22, "The glory which Thou hast given Me, I have given to them." Accordingly then both these things belong to Him in that He communicates with both extremes: for in that He communicates with men, He takes their part with the Father, and in that He communicates with the Father, He bestows the Father's gifts on men. Since then at His first coming He came in order to make satisfaction for us to the Father, He came in the form of our weakness. But since at His second coming He will come in order to execute the Father's justice on men, He will have to show forth His glory which is in Him by reason of His communication with the Father: and therefore He will appear in the form of glory.
Reply to Objection 1: He will appear in the same flesh, but not under the same form.
Reply to Objection 2: The sign of the cross will appear at the judgment, to denote not a present but a past weakness: so as to show how justly those were condemned who scorned so great mercy, especially those who persecuted Christ unjustly. The scars which will appear in His body will not be due to weakness, but will indicate the exceeding power whereby Christ overcame His enemies by His Passion and infirmity. He will also show forth His most shameful death, not by bringing it sensibly before the eye, as though He suffered it there; but by the things which will appear then, namely the signs of His past Passion, He will recall men to the thought of His past death.
Reply to Objection 3: A glorified body has it in its power to show itself or not to show itself to an eye that is not glorified, as stated above (Question , Article , ad 3). Hence Christ will be visible to all in His glorified form.
Reply to Objection 4: Even as our friend's glory gives us pleasure, so the glory and power of one we hate is most displeasing to us. Hence as the sight of the glory of Christ's humanity will be a reward to the righteous, so will it be a torment to Christ's enemies: wherefore it is written (Is 26,11): "Let the envious people see and be confounded and let fire" (i.e. envy) "devour Thy enemies."
Reply to Objection 5: Form is taken there for human nature wherein He was judged and likewise will judge; but not for a quality of nature, namely of weakness, which will not be the same in Him when judging as when judged (Cf. ad 2).
Summa - Supplement 1783