n, as being its proper matter,
within limits. But, as was laid down in the Second Part (I-II, Q. 64,
A. 2), moral virtue fixes the mean in the passions, not according to
mathematical quantity, but according to quantity of proportion, so
that the passion shall not go beyond the rule of reason. And since
the Stoics held all sadness to be unprofitable, they accordingly
believed it to be altogether discordant with reason, and consequently
to be shunned altogether by a wise man. But in very truth some
sadness is praiseworthy, as Augustine proves (De Civ. Dei
xiv)--namely, when it flows from holy love, as, for instance, when a
man is saddened over his own or others' sins. Furthermore, it is
employed as a useful means of satisfying for sins, according to the
saying of the Apostle (2 Cor. 7:10): "The sorrow that is according to
God worketh penance, steadfast unto salvation." And so to atone for
the sins of all men, Christ accepted sadness, the greatest in
absolute quantity, yet not exceeding the rule of reason. But moral
virtue does not lessen outward sensitive pain, because such pain is
not subject to reason, but follows the nature of the body; yet it
lessens it indirectly by redundance of the higher powers into the
lower. But this did not happen in Christ's case, as stated above (cf.
Q. 14, A. 1, ad 2; Q. 45, A. 2).

Reply Obj. 3: The pain of a suffering, separated soul belongs to the
state of future condemnation, which exceeds every evil of this life,
just as the glory of the saints surpasses every good of the present
life. Accordingly, when we say that Christ's pain was the greatest,
we make no comparison between His and the pain of a separated soul.
But Adam's body could not suffer, except he sinned; so that he would
become mortal, and passible. And, though actually suffering, it would
have felt less pain than Christ's body, for the reasons already
stated. From all this it is clear that even if Adam had suffered in
the state of innocence, [though this was impossible] his pain would
have been less than Christ's.

Reply Obj. 4: Christ grieved not only over the loss of His own bodily
life, but also over the sins of all others. And this grief in Christ
surpassed all grief of every contrite heart, both because it flowed
from a greater wisdom and charity, by which the pang of contrition is
intensified, and because He grieved at the one time for all sins,
according to Isa. 53:4: "Surely He hath carried our sorrows." But
such w