2. Rejection of the Opinion in Itself

16. Against the first conclusion of this opinion [n.8]. It is one thing to say ‘Christ will judge in human form’ and another to say ‘Christ will judge according to human form’. For this proposition is true, that ‘Christ in human form creates souls’, but not this one, ‘Christ according to human form creates [souls]’. Rather, whatever he made (namely whatever the Word made from the time he assumed human nature, because he did not, in his act of making, set aside his human nature), he made in his human nature, unless you restrict the phrase ‘in his human nature’ to mean what is meant by ‘according to his human nature’, where is to be noted not only the concomitance of the human nature with the act, but the causality of the human nature with respect to the act.

17. If you understand the remark ‘Christ will judge in human nature’ in the first way, the question is not other than the same as this one, ‘whether, when he judges, he will set aside his human nature’.

18. Therefore, in order for there to be a question, another understanding must be obtained, which is more properly expressed thus, ‘Christ will judge according to his human nature’. But this is false when speaking of ‘to judge as principal judge’. Proof: principal judgment (as can be got from what was said above in the preceding distinction [d.47, n.17]) is the perfect and proper determination of what is to be rendered to someone according to his merits; but this perfect determination includes a perfect dictate of the intellect that this is to be so rendered, and a complete determination of the will through an efficacious willing that is sufficient of itself for the execution of what has been determined.

19. But Christ according to his human nature cannot have such a willing with respect to the reward to be rendered to a person judged, because he cannot have principal command efficacious for uniting any soul to the beatific object, for according to Augustine On Seeing God 6.18 [quoting Ambrose On Luke] “It is in God’s power to be seen; for if he wills, he is seen; if he does not will, he is not seen.”