Summa Theologica Part IV (Tertia Pars) Part 96

Reply Obj. 3: Although Christ's bodily presence was withdrawn from the faithful by the Ascension, still the presence of His G.o.dhead is ever with the faithful, as He Himself says (Matt. 28:20): "Behold, I am with you all days, even to the consummation of the world." For, "by ascending into heaven He did not abandon those whom He adopted,"

as Pope Leo says (De Resurrec., Serm. ii). But Christ's Ascension into heaven, whereby He withdrew His bodily presence from us, was more profitable for us than His bodily presence would have been.

First of all, in order to increase our faith, which is of things unseen. Hence our Lord said (John 26) that the Holy Ghost shall come and "convince the world ... of justice," that is, of the justice "of those that believe," as Augustine says (Tract. xcv super Joan.): "For even to put the faithful beside the unbeliever is to put the unbeliever to shame"; wherefore he goes on to say (10): "'Because I go to the Father; and you shall see Me no longer'"--"For 'blessed are they that see not, yet believe.' Hence it is of our justice that the world is reproved: because 'you will believe in Me whom you shall not see.'"

Secondly, to uplift our hope: hence He says (John 14:3): "If I shall go, and prepare a place for you, I will come again, and will take you to Myself; that where I am, you also may be." For by placing in heaven the human nature which He a.s.sumed, Christ gave us the hope of going thither; since "wheresoever the body shall be, there shall the eagles also be gathered together," as is written in Matt. 24:28.

Hence it is written likewise (Mic. 2:13): "He shall go up that shall open the way before them."

Thirdly, in order to direct the fervor of our charity to heavenly things. Hence the Apostle says (Col. 3:1, 2): "Seek the things that are above, where Christ is sitting at the right hand of G.o.d. Mind the things that are above, not the things that are upon the earth": for as is said (Matt. 6:21): "Where thy treasure is, there is thy heart also." And since the Holy Ghost is love drawing us up to heavenly things, therefore our Lord said to His disciples (John 16:7): "It is expedient to you that I go; for if I go not, the Paraclete will not come to you; but if I go, I will send Him to you." On which words Augustine says (Tract. xciv super Joan.): "Ye cannot receive the Spirit, so long as ye persist in knowing Christ according to the flesh. But when Christ withdrew in body, not only the Holy Ghost, but both Father and Son were present with them spiritually."

Reply Obj. 4: Although a heavenly place befitted Christ when He rose to immortal life, nevertheless He delayed the Ascension in order to confirm the truth of His Resurrection. Hence it is written (Acts 1:3), that "He showed Himself alive after His Pa.s.sion, by many proofs, for forty days appearing to them": upon which the gloss says that "because He was dead for forty hours, during forty days He established the fact of His being alive again. Or the forty days may be understood as a figure of this world, wherein Christ dwells in His Church: inasmuch as man is made out of the four elements, and is cautioned not to transgress the Decalogue."

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SECOND ARTICLE [III, Q. 57, Art. 2]

Whether Christ's Ascension into Heaven Belonged to Him According to His Divine Nature?

Objection 1: It would seem that Christ's Ascension into heaven belonged to Him according to His Divine Nature. For, it is written (Ps. 46:6): "G.o.d is ascended with jubilee": and (Deut. 33:26): "He that is mounted upon the heaven is thy helper." But these words were spoken of G.o.d even before Christ's Incarnation. Therefore it belongs to Christ to ascend into heaven as G.o.d.

Obj. 2: Further, it belongs to the same person to ascend into heaven as to descend from heaven, according to John 3:13: "No man hath ascended into heaven, but He that descended from heaven": and Eph.

4:10: "He that descended is the same also that ascended." But Christ came down from heaven not as man, but as G.o.d: because previously His Nature in heaven was not human, but Divine. Therefore it seems that Christ ascended into heaven as G.o.d.

Obj. 3: Further, by His Ascension Christ ascended to the Father. But it was not as man that He rose to equality with the Father; for in this respect He says: "He is greater than I," as is said in John 14:28. Therefore it seems that Christ ascended as G.o.d.

_On the contrary,_ on Eph. 4:10: "That He ascended, what is it, but because He also descended," a gloss says: "It is clear that He descended and ascended according to His humanity."

_I answer that,_ The expression "according to" can denote two things; the condition of the one who ascends, and the cause of his ascension.

When taken to express the condition of the one ascending, the Ascension in no wise belongs to Christ according to the condition of His Divine Nature; both because there is nothing higher than the Divine Nature to which He can ascend; and because ascension is local motion, a thing not in keeping with the Divine Nature, which is immovable and outside all place. Yet the Ascension is in keeping with Christ according to His human nature, which is limited by place, and can be the subject of motion. In this sense, then, we can say that Christ ascended into heaven as man, but not as G.o.d.

But if the phrase "according to" denote the cause of the Ascension, since Christ ascended into heaven in virtue of His G.o.dhead, and not in virtue of His human nature, then it must be said that Christ ascended into heaven not as man, but as G.o.d. Hence Augustine says in a sermon on the Ascension: "It was our doing that the Son of man hung upon the cross; but it was His own doing that He ascended."

Reply Obj. 1: These utterances were spoken prophetically of G.o.d who was one day to become incarnate. Still it can be said that although to ascend does not belong to the Divine Nature properly, yet it can metaphorically; as, for instance, it is said "to ascend in the heart of man" (cf. Ps. 83:6), when his heart submits and humbles itself before G.o.d: and in the same way G.o.d is said to ascend metaphorically with regard to every creature, since He subjects it to Himself.

Reply Obj. 2: He who ascended is the same as He who descended. For Augustine says (De Symb. iv): "Who is it that descends? The G.o.d-Man.

Who is it that ascends? The self-same G.o.d-Man." Nevertheless a twofold descent is attributed to Christ; one, whereby He is said to have descended from heaven, which is attributed to the G.o.d-Man according as He is G.o.d: for He is not to be understood as having descended by any local movement, but as having "emptied Himself,"

since "when He was in the form of G.o.d He took the form of a servant."

For just as He is said to be emptied, not by losing His fulness, but because He took our littleness upon Himself, so likewise He is said to have descended from heaven, not that He deserted heaven, but because He a.s.sumed human nature in unity of person.

And there is another descent whereby He descended "into the lower regions of the earth," as is written Eph. 4:9; and this is local descent: hence this belongs to Christ according to the condition of human nature.

Reply Obj. 3: Christ is said to ascend to the Father, inasmuch as He ascends to sit on the right hand of the Father; and this is befitting Christ in a measure according to His Divine Nature, and in a measure according to His human nature, as will be said later (Q. 58, A. 3).

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THIRD ARTICLE [III, Q. 57, Art. 3]

Whether Christ Ascended by His Own Power?

Objection 1: It would seem that Christ did not ascend by His own power, because it is written (Mk. 16:19) that "the Lord Jesus, after He had spoken to them, was taken up to heaven"; and (Acts 1:9) that, "while they looked on, He was raised up, and a cloud received Him out of their sight." But what is taken up, and lifted up, appears to be moved by another. Consequently, it was not by His own power, but by another's that Christ was taken up into heaven.

Obj. 2: Further, Christ's was an earthly body, like to ours. But it is contrary to the nature of an earthly body to be borne upwards.

Moreover, what is moved contrary to its nature is nowise moved by its own power. Therefore Christ did not ascend to heaven by His own power.

Obj. 3: Further, Christ's own power is Divine. But this motion does not seem to have been Divine, because, whereas the Divine power is infinite, such motion would be instantaneous; consequently, He would not have been uplifted to heaven "while" the disciples "looked on,"

as is stated in Acts 1:9. Therefore, it seems that Christ did not ascend to heaven by His own power.

_On the contrary,_ It is written (Isa. 63:1): "This beautiful one in his robe, walking in the greatness of his strength." Also Gregory says in a Homily on the Ascension (xxix): "It is to be noted that we read of Elias having ascended in a chariot, that it might be shown that one who was mere man needed another's help. But we do not read of our Saviour being lifted up either in a chariot or by angels, because He who had made all things was taken up above all things by His own power."

_I answer that,_ There is a twofold nature in Christ, to wit, the Divine and the human. Hence His own power can be accepted according to both. Likewise a twofold power can be accepted regarding His human nature: one is natural, flowing from the principles of nature; and it is quite evident that Christ did not ascend into heaven by such power as this. The other is the power of glory, which is in Christ's human nature; and it was according to this that He ascended to heaven.

Now there are some who endeavor to a.s.sign the cause of this power to the nature of the fifth essence. This, as they say, is light, which they make out to be of the composition of the human body, and by which they contend that contrary elements are reconciled; so that in the state of this mortality, elemental nature is predominant in human bodies: so that, according to the nature of this predominating element the human body is borne downwards by its own power: but in the condition of glory the heavenly nature will predominate, by whose tendency and power Christ's body and the bodies of the saints are lifted up to heaven. But we have already treated of this opinion in the First Part (Q. 76, A. 7), and shall deal with it more fully in treating of the general resurrection (Suppl., Q. 84, A. 1).

Setting this opinion aside, others a.s.sign as the cause of this power the glorified soul itself, from whose overflow the body will be glorified, as Augustine writes to Dioscorus (Ep. cxviii). For the glorified body will be so submissive to the glorified soul, that, as Augustine says (De Civ. Dei xxii), "wheresoever the spirit listeth, thither the body will be on the instant; nor will the spirit desire anything unbecoming to the soul or the body." Now it is befitting the glorified and immortal body for it to be in a heavenly place, as stated above (A. 1). Consequently, Christ's body ascended into heaven by the power of His soul willing it. But as the body is made glorious by partic.i.p.ation with the soul, even so, as Augustine says (Tract.

xxiii in Joan.), "the soul is beatified by partic.i.p.ating in G.o.d."

Consequently, the Divine power is the first source of the ascent into heaven. Therefore Christ ascended into heaven by His own power, first of all by His Divine power, and secondly by the power of His glorified soul moving His body at will.

Reply Obj. 1: As Christ is said to have risen by His own power, though He was raised to life by the power of the Father, since the Father's power is the same as the Son's; so also Christ ascended into heaven by His own power, and yet was raised up and taken up to heaven by the Father.

Reply Obj. 2: This argument proves that Christ did not ascend into heaven by His own power, i.e. that which is natural to human nature: yet He did ascend by His own power, i.e. His Divine power, as well as by His own power, i.e. the power of His beatified soul. And although to mount upwards is contrary to the nature of a human body in its present condition, in which the body is not entirely dominated by the soul, still it will not be unnatural or forced in a glorified body, whose entire nature is utterly under the control of the spirit.

Reply Obj. 3: Although the Divine power be infinite, and operate infinitely, so far as the worker is concerned, still the effect thereof is received in things according to their capacity, and as G.o.d disposes. Now a body is incapable of being moved locally in an instant, because it must be commensurate with s.p.a.ce, according to the division of which time is reckoned, as is proved in Physics vi.

Consequently, it is not necessary for a body moved by G.o.d to be moved instantaneously, but with such speed as G.o.d disposes.

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FOURTH ARTICLE [III, Q. 57, Art. 4]

Whether Christ Ascended Above All the Heavens?

Objection 1: It would seem that Christ did not ascend above all the heavens, for it is written (Ps. 10:5): "The Lord is in His holy temple, the Lord's throne is in heaven." But what is in heaven is not above heaven. Therefore Christ did not ascend above all the heavens.

Obj. 2: [*This objection with its solution is omitted in the Leonine edition as not being in the original ma.n.u.script.]

Further, there is no place above the heavens, as is proved in _De Coelo_ i. But every body must occupy a place. Therefore Christ's body did not ascend above all the heavens.

Obj. 3: Further, two bodies cannot occupy the same place. Since, then, there is no pa.s.sing from place to place except through the middle s.p.a.ce, it seems that Christ could not have ascended above all the heavens unless heaven were divided; which is impossible.

Obj. 4: Further, it is narrated (Acts 1:9) that "a cloud received Him out of their sight." But clouds cannot be uplifted beyond heaven.

Consequently, Christ did not ascend above all the heavens.

Obj. 5: Further, we believe that Christ will dwell for ever in the place whither He has ascended. But what is against nature cannot last for ever, because what is according to nature is more prevalent and of more frequent occurrence. Therefore, since it is contrary to nature for an earthly body to be above heaven, it seems that Christ's body did not ascend above heaven.

_On the contrary,_ It is written (Eph. 4:10): "He ascended above all the heavens that He might fill all things."

_I answer that,_ The more fully anything corporeal shares in the Divine goodness, the higher its place in the corporeal order, which is order of place. Hence we see that the more formal bodies are naturally the higher, as is clear from the Philosopher (Phys. iv; De Coelo ii), since it is by its form that every body partakes of the Divine Essence, as is shown in Physics i. But through glory the body derives a greater share in the Divine goodness than any other natural body does through its natural form; while among other glorious bodies it is manifest that Christ's body s.h.i.+nes with greater glory. Hence it was most fitting for it to be set above all bodies. Thus it is that on Eph. 4:8: "Ascending on high," the gloss says: "in place and dignity."

Reply Obj. 1: G.o.d's seat is said to be in heaven, not as though heaven contained Him, but rather because it is contained by Him.

Hence it is not necessary for any part of heaven to be higher, but for Him to be above all the heavens; according to Ps. 8:2: "For Thy magnificence is elevated above the heavens, O G.o.d!"

Reply Obj. 2: [*Omitted in Leonine edition; see Obj.[2]]