Bonaventure

Quaestio II. Utrum Angeli in die iudicii iudicabunt.

Quaracchi restarts its footnote numbering on each printed page, so this chunk carries two per-page sequences: notes 4 through 7 of page 972 (notes 1 through 3 of that page anchor in the preceding question) and notes 1 through 8 of page 973. The labels below are page-qualified accordingly.

Secundo quaeritur, utrum Angeli iudicabunt. Et quod sic, videtur.

1. Matthaei vigesimo quinto⁴: Cum venerit Filius hominis etc.; ibi subiungitur de Angelis.

2. Item, primae ad Timotheum sexto⁵: In adventu Domini nostri Iesu Christi; Glossa: «Venientis cum Angelis». Idem habetur in pluribus locis et in textu et in Glossa.

3. Item, ratione videtur: quia Angeli nunquam peccant, ergo magis sunt idonei iudicare quam Apostoli⁶: ergo si Apostoli iudicabunt, et Angeli, immo multo fortius.

4. Item, sicut se habent boni homines ad malos, sic boni Angeli ad malos: si ergo boni homines iudicabunt malos, et boni Angeli debent iudicare malos.

Contra: 1. Ioannis quinto⁷: Potestatem dedit ei iudicium facere, quia Filius hominis est; sed Angeli non communicant in humana natura: ergo nec in iudiciaria potestate.

2. Item, exsecutor sententiae non dicitur esse iudex, sed minister; sed Angeli sententiam exsequentur, quia mittent in caminum ignis, Matthaei decimo tertio¹: ergo etc.

3. Item, potestas iudiciaria data est Apostolis, quia iudicati sunt, et Domino, et quia, vita eorum comparata malis, ipsos ostendunt reprobos²; sed neutrum est in Angelis: ergo etc.

Conclusio

Iudiciaria potestas non est in Angelis nisi ratione approbationis.

Respondeo: Dicendum, quod, sicut dictum est³, iudiciaria potestas triplici ex causa dicitur esse communicata Apostolis, scilicet ratione comparationis, approbationis sententiae et honorabilis consessionis. Ratione comparationis iudicium erit hominum malorum et bonorum⁴; approbationis, non hominum bonorum tantum, sed hominum et Angelorum; honorabilis consessionis, perfectorum tantum. Unde dicendum, quod proprie loquendo, iudiciaria potestas non erit in Angelis; si autem dicatur in eis esse, intelligendum est ratione approbationis.

Ad argumenta:

Ad 1, 2. Auctoritates autem illae, quae dicunt, quod Dominus veniet cum Angelis non sunt intelligendae, quod veniat cum Angelis iudicantibus, sed ministrantibus⁵.

Ad 3. Ad illud vero quod obiicitur, quod magis debetur Angelis, quia sunt sine peccato; dicendum, quod haec non est ratio comparandi iudiciariam potestatem, sed magis ipsa perfectio, quia⁶ perfecerunt consilia et sunt conformes Christo in natura perfecta.

Ad 4. Ad illud quod obiicitur ultimo, dicendum, quod potest concedi, quod angeli mali iudicentur comparatione bonorum, sed non debet concedi, quod homines. — Vel dicendum, quod illam comparationem faciet supererogatio⁷; et illa iterum comparatio fiet his qui possent sibi videri boni esse, quod non est in malis angelis⁸.

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Question II. Whether the Angels will judge on the day of judgement.

Secondly it is asked whether the Angels will judge. And that they will, seems to be the case.

1. Matthew twenty-five⁴: When the Son of man shall come etc.; there something is added concerning the Angels.

2. Likewise, First Timothy six⁵: At the coming of our Lord Jesus Christ; the Gloss: "of him coming with the Angels." The same is had in many places, both in the text and in the Gloss.

3. Likewise, it seems by reason: because the Angels never sin, therefore they are more fit to judge than the Apostles⁶: therefore if the Apostles will judge, the Angels also will, indeed much more strongly.

4. Likewise, as good men stand to evil men, so do the good Angels to the evil ones: if therefore good men will judge the evil, the good Angels too ought to judge the evil.

On the contrary: 1. John five⁷: He hath given him power to do judgement, because he is the Son of man; but the Angels do not share in human nature: therefore neither in judiciary power.

2. Likewise, the executor of a sentence is not called a judge, but a minister; but the Angels will execute the sentence, because they shall send them into the furnace of fire, Matthew thirteen¹: therefore etc.

3. Likewise, judiciary power was given to the Apostles because they were judged, and by the Lord, and because, their life being compared with the evil, they show these to be reprobate²; but neither of these is in the Angels: therefore etc.

Conclusion

Judiciary power is not in the Angels save by reason of approbation.

I respond: It must be said that, as has been said³, judiciary power is said to be communicated to the Apostles from a threefold cause, namely by reason of comparison, of approbation of the sentence, and of honourable session. By reason of comparison the judgement will be of evil and good men⁴; of approbation, not of good men only, but of men and of Angels; of honourable session, of the perfect only. Hence it must be said that, properly speaking, judiciary power will not be in the Angels; but if it is said to be in them, it is to be understood by reason of approbation.

To the arguments:

To 1 and 2. Those authorities, however, which say that the Lord will come with the Angels are not to be understood as though he comes with the Angels judging, but ministering⁵.

To 3. But to that which is objected, that it is rather due to the Angels because they are without sin; it must be said that this is not the ground for conferring judiciary power, but rather perfection itself, because⁶ they fulfilled the counsels and are conformed to Christ in a perfect nature.

To 4. To that which is objected last, it must be said that it can be granted that the evil angels are judged by comparison with the good, but it ought not to be granted that men are. — Or it must be said that supererogation will make that comparison⁷; and that comparison again will be made for those who could seem to themselves to be good, which is not the case in the evil angels⁸.

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