Dist. 48, Art. 1, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/48/q/bon-sent-IV-d48-a1-q1
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### Article I. *On the appearing of the Judge.*
### Question I. *Whether the judiciary power belongs to Christ according to his humanity or according to his divinity.*

As to the first, then, one proceeds thus, and it is asked whether the judiciary power belongs to Christ according to his humanity or according to his divinity. And that it is according to his divinity, it seems:

1. Because in Daniel the seventh, where judgement is treated of, it is said that *thrones were set, and the Ancient of days sat down*; and the Gloss explains it "of the Father": but what belongs to Christ in common with the Father belongs to him by reason of his divinity; to judge is of this sort, as has been proved: therefore etc.

2. Likewise, John the fifth: *The Father has given all judgement to the Son, that all may honour the Son, as all honour the Father*; but the Son is not to be honoured as the Father except only according to his divinity: therefore, since judgement has been given for this purpose, therefore it is according to his divinity.

3. Likewise, it belongs to him to judge, to whom it belongs to repay; but to repay is according to the divinity, since *concerning God one must believe that he is, and that he is a rewarder*, Hebrews the eleventh: therefore the judiciary power also is in him by reason of his divinity.

4. Likewise, from Christ's sentence no one will be able to appeal: therefore he will judge according to that power according to which he has no superior; but this is the divinity: therefore etc.

**On the contrary:** 1. John the fifth: *The Father judges no one, but has given all judgement to the Son*; but every act which belongs to the Son according to his divinity belongs to the Father; but to judge does not: therefore etc.

2. Likewise, Job the thirty-sixth: *Thy cause has been judged as that of an impious man*; the Gloss: "by Pilate"; therefore *thou shalt receive judgement and cause*, "that thou mayest judge justly": therefore if he was judged according to his humanity, he will have the power of judging according to his humanity.

3. Likewise, in John the fifth it is expressly said: *He has given him power to do judgement, because he is the son of man.*

4. Likewise, by reason: it is agreed that he will promulgate the sentence according to his humanity; and he will promulgate it according to that nature according to which he has the authority and the power for doing this, otherwise the judgement would be usurped: therefore according to his humanity he will have the authority and the power.

5. Likewise, Christ himself will be judge according to his humanity, either as principal or as delegate. If as delegate: then from his sentence it will be possible to appeal, which it is wicked to say: he will therefore be a principal judge. But a principal judge has principal authority in judging: therefore according to his humanity he has the chief authority.

### Conclusion

> The judiciary power belongs to Christ according to his divinity principally and by nature, according to his humanity by grace and as committed to him; but the pronouncing of the sentence is made by Christ according to his humanity, not as by a delegated judge, but as by a principal one.

**I respond:** It must be said that, for a judgement to be firm, authority and power concur: authority in passing sentence, and power in repaying the reward according to merit. If either of these be lacking, the judgement is not firm. These two are principally in *God*. For in him is the authority to pass sentence, since he is Lord of all, and we are all his servants; there is also the *power* to repay, since he is most mighty, and there is none who can raise himself against him or annul his sentence. — These two the Triune God communicated to the man Christ: giving him *authority* by lordship, as is said in Acts the second: *God has made this Jesus Lord*; and also *power* by subjecting the rest to him, in the last chapter of Matthew: *All power is given to me*. And therefore

he is the one *who has been appointed by God judge of the living and of the dead*, as is said in Acts the tenth.

Since, therefore, the judiciary power regards those two things already spoken of, and those are in *God* by *nature*, in *Christ as man* by *grace*; therefore the judiciary power belongs to Christ according to his *divinity* by *nature*, and according to his *humanity* as conferred by *grace*. Hence according to both natures he has authority, but according to his divinity a *principal* and natural authority, according to his humanity a *committed* one, whence he has been *appointed*.

Since therefore the primary *power* is in God, but committed in the man Christ, the *pronouncing of the sentence* ought to be made by Christ as man according to his *humanity*: because, if it were made according to the primary power, since the second gives nothing to the first, he would not truly be judge according to his humanity; but when the second operates, since it receives from the first, the ground of judging resides with both; for the second receives from the first. Therefore the pronouncing of the sentence will be made by Christ according to his humanity. But since Christ is God and man, his sentence will not be as that of a delegated judge, but as that of a principal one. And therefore from it, on account of both powers, no one will be able to appeal.

**To the arguments:** The reasons on both sides are therefore to be conceded: the first ones, because they conclude what is true, namely that the judiciary power belongs to Christ according to his divinity; and likewise those to the opposite, because they conclude what is true, namely that it belongs to Christ according to his humanity, especially as regards the pronouncing of the sentence. Yet the strength of the sentence, as has been said, is not principally from the humanity of Christ, but rather from his divinity.