Thomas Aquinas

Above, the Apostle treated of the exaltation of Christ, both as to his passage from death to life, in that clause "raising him up," etc., and as to his exaltation to the highest glory, in that clause "and setting him at his right hand," etc. Here he treats of his exaltation as to his greatest power. Concerning this he does two things: first he treats of Christ's power with respect to the whole of creation; second, of his power with respect to the Church, at the place "and him he gave," etc.

He says, therefore, that with respect to the whole of creation he has universal power, because "he subjected all things" — namely God the Father — "under his feet." Here it must be known that what he says, "under his feet," can be taken in two ways.

In one way, so that it is a figurative and similitudinary expression, namely that by this it is given to be understood that every creature is totally subject to the power of Christ. For that is wholly subject to us which we trample underfoot. And of this power it is said in Matthew, last chapter: "all power is given to me in heaven and on earth." Hebrews 2:8: "for in that all things are subjected to him, he left nothing not subject to him."

In another way, so that it is a metaphorical expression. For by "feet" is understood the lowest part of the body, and by "head" the highest. But although in Christ the divinity and the humanity do not have the character of a part, nevertheless the divinity, which is the highest in Christ, is understood by "head" — 1 Corinthians 11:3: "but the head of Christ is God" — while the humanity, which is the lowest, is understood by "feet" — Psalm 131:7: "we will adore in the place where his feet stood." The sense, therefore, is that the Father subjected all created things not only to Christ inasmuch as he is God, to whom all things are subject from eternity, but also to his humanity.

It must be noted here that some things are subjected to Christ in two ways, because some are subjected voluntarily, and some involuntarily. But Origen, not understanding this, took from this word of the Apostle an occasion for error, saying that all things which are subjected to Christ participate in salvation, because he himself is true salvation. And therefore he said that all demons and the damned will at some time be saved, since they are subjected under the feet of Christ. But this is against the sentence of the Lord, Matthew 25:41: "depart from me, you cursed, into eternal fire, which is prepared for the Devil and his angels"; and he concludes at the end of the chapter: "these shall go into eternal punishment."

It must be said, therefore, that he subjected all things under his feet, but some voluntarily as to a savior — for instance, the just, who in the present life fulfill the will of God, and these are subjected to him so that he may fulfill their desire and will, awaiting that which is said of the good, Proverbs 10:24: "their desire shall be given to the just." But some are subjected to him unwillingly, as to a judge, so that Christ may do his own will concerning them. And these are the wicked, concerning whom that saying can be understood, Luke 19:27: "but as for those my enemies who would not have me reign over them, bring them here and slay them before me."

Then when he says "and him he gave as head," etc., he treats of the power of Christ with respect to the Church. Concerning this he does three things: first he sets down the relation of Christ to the Church; second, the relation of the Church to Christ; third, he expounds that relation.

As to the first, he says "and him he gave" — God the Father — "as head over the whole Church," namely both the militant, which consists of men living in the present, and the triumphant, which consists of men and angels in the fatherland. For Christ, according to certain common respects, is head even of the angels — Colossians 2:10: "who is the head of all principality and power" — but according to special respects Christ is spiritually the head of men. For the head has a threefold relation to the members. First indeed as to preeminence in position; second, as to the diffusion of powers, because from it all the senses are derived into the members; likewise, as to conformity in nature.

Thus, then, as to preeminence and as to diffusion, Christ is the head of the angels. For Christ presides over the angels, even according to his humanity. Hebrews 1:4: "having become so much better than the angels, as he has inherited a more excellent name above them." Likewise Christ, even as man, illumines the angels and exerts influence in them, as Dionysius proves from the words of Isaiah 63:1, namely: "who is this that comes from Edom," etc., saying that these words are those of the highest angels. But what follows, "I who speak justice," he says to be the words of Christ answering them immediately. From which it is given to be understood that Christ illumines not only the lower but also the higher angels.

But as to conformity of nature, Christ is not the head of the angels, because he did not take hold of the angels, but the seed of Abraham, as is said in Hebrews 2:16 — but he is the head of men only. Song of Songs 4:9: "you have wounded my heart, my sister" — namely by nature — "and my spouse" — by grace.

As to the relation of the Church to Christ, he says "which is his body," namely inasmuch as it is subject to him, and receives influence from him, and has a nature conformed with Christ. 1 Corinthians 12:12: "for as the body is one and has many members, and all the members of the body, though they are many, are yet one body, so also is Christ; for in one spirit we have all been baptized into one body."

But he expounds what he said, "which is his body," adding "and the fullness of him," etc. For to one asking why in a natural body there are so many members, namely hands, feet, mouth and the like, the answer is that this is so that they may serve the diverse operations of the soul, of which the soul itself can be the cause and principle, and which are virtually present in it. For the body was made on account of the soul, and not the other way around. Hence according to this, the natural body is a certain fullness of the soul. For unless the members were complete along with the body, the soul could not fully exercise its operations.

And so likewise it is thus with Christ and the Church. And because the Church is instituted on account of Christ, it is said that the Church is his fullness, namely Christ's — that is, so that all things which are virtually in Christ may be fulfilled, as it were in a certain way, in the members of the Church itself: namely, while all the spiritual senses, and gifts, and whatever can be in the Church — all of which are superabundantly in Christ — are derived from him into the members of the Church and are perfected in them. Hence he adds "who is fulfilled all in all," namely while he makes this one, who is a member of the Church, wise according to the perfect wisdom which is in him; and that one just according to perfect justice; and so of the others.