As stated above (A. 2), by the expression "right
hand" is understood either the glory of His Godhead, or His eternal
beatitude, or His judicial and royal power. Now this preposition "at"
signifies a kind of approach to the right hand; thus denoting
something in common, and yet with a distinction, as already observed
(De Symb. ii). And this can be in three ways: first of all, by
something common in nature, and a distinction in person; and thus
Christ as the Son of God, sits at the right hand of the Father,
because He has the same Nature as the Father: hence these things
belong to the Son essentially, just as to the Father; and this is to
be in equality with the Father. Secondly, according to the grace of
union, which, on the contrary, implies distinction of nature, and
unity of person. According to this, Christ as man is the Son of God,
and consequently sits at the Father's right hand; yet so that the
expression "as" does not denote condition of nature, but unity of
suppositum, as explained above (Q. 16, AA. 10, 11). Thirdly, the said
approach can be understood according to habitual grace, which is more
fully in Christ than in all other creatures, so much so that human
nature in Christ is more blessed than all other creatures, and
possesses over all other creatures royal and judiciary power.

So, then, if "as" denote condition of nature, then Christ, as God,
sits "at the Father's right hand," that is, "in equality with the
Father"; but as man, He sits "at the right hand of the Father," that
is, "in the Father's mightier gifts beyond all other creatures," that
is to say, "in greater beatitude," and "exercising judiciary power."
But if "as" denote unity of person, thus again as man, He sits at the
Father's right hand "as to equality of honor," inasmuch as with the
same honor we venerate the Son of God with His assumed nature, as was
said above (Q. 25, A. 1).

Reply Obj. 1: Christ's humanity according to the conditions of His
nature has not the glory or honor of the Godhead, which it has
nevertheless by reason of the Person with whom it is united. Hence
Damascene adds in the passage quoted: "In which," that is, in the
glory of the Godhead, "the Son of God existing before ages, as God
and consubstantial with the Father, sits in His conglorified flesh;
for, under one adoration the one hypostasis, together with His flesh,
is adored by every creature."

Reply Obj. 2: Christ as man is subject to the Father, if "as" denote
th