hen one of the crowd said to Christ: "Speak to my brother that he
divide the inheritance with me; He said to him: Man, who hath
appointed Me judge, or divider over you?" Consequently, He does not
exercise judgment over all human affairs.

Obj. 2: Further, no one exercises judgment except over his own
subjects. But, according to Heb. 2:8, "we see not as yet all things
subject to" Christ. Therefore it seems that Christ has not judgment
over all human affairs.

Obj. 3: Further, Augustine says (De Civ. Dei xx) that it is part of
Divine judgment for the good to be afflicted sometimes in this world,
and sometimes to prosper, and in like manner the wicked. But the same
was the case also before the Incarnation. Consequently, not all God's
judgments regarding human affairs are included in Christ's judiciary
power.

_On the contrary,_ It is said (John 5:22): "The Father hath given all
judgment to the Son."

_I answer that,_ If we speak of Christ according to His Divine
Nature, it is evident that every judgment of the Father belongs to
the Son; for, as the Father does all things through His Word, so He
judges all things through His Word.

But if we speak of Christ in His human nature, thus again is it
evident that all things are subject to His judgment. This is made
clear if we consider first of all the relationship subsisting between
Christ's soul and the Word of God; for, if "the spiritual man judgeth
all things," as is said in 1 Cor. 2:15, inasmuch as his soul clings
to the Word of God, how much more Christ's soul, which is filled with
the truth of the Word of God, passes judgment upon all things.

Secondly, the same appears from the merit of His death; because,
according to Rom. 14:9: "To this end Christ died and rose again; that
He might be Lord both of the dead and of the living." And therefore
He has judgment over all men; and on this account the Apostle adds
(Rom. 14:10): "We shall all stand before the judgment seat of
Christ": and (Dan. 7:14) it is written that "He gave Him power, and
glory, and a kingdom; and all peoples, tribes, and tongues shall
serve Him."

Thirdly, the same thing is evident from comparison of human affairs
with the end of human salvation. For, to whomsoever the substance is
entrusted, the accessory is likewise committed. Now all human affairs
are ordered for the end of beatitude, which is everlasting salvation,
to which men are admitted, or from which they are excluded by
Christ's judgment,