as the dignity of Christ's life in the body, especially on
account of the Godhead united with it, that its loss, even for one
hour, would be a matter of greater grief than the loss of another
man's life for howsoever long a time. Hence the Philosopher says
(Ethic. iii) that the man of virtue loves his life all the more in
proportion as he knows it to be better; and yet he exposes it for
virtue's sake. And in like fashion Christ laid down His most beloved
life for the good of charity, according to Jer. 12:7: "I have given
My dear soul into the hands of her enemies."

Reply Obj. 5: The sufferer's innocence does lessen numerically the
pain of the suffering, since, when a guilty man suffers, he grieves
not merely on account of the penalty, but also because of the crime,
whereas the innocent man grieves only for the penalty: yet this pain
is more intensified by reason of his innocence, in so far as he deems
the hurt inflicted to be the more undeserved. Hence it is that even
others are more deserving of blame if they do not compassionate him,
according to Isa. 57:1: "The just perisheth, and no man layeth it to
heart."

Reply Obj. 6: Christ willed to deliver the human race from sins not
merely by His power, but also according to justice. And therefore He
did not simply weigh what great virtue His suffering would have from
union with the Godhead, but also how much, according to His human
nature, His pain would avail for so great a satisfaction.
_______________________

SEVENTH ARTICLE [III, Q. 46, Art. 7]

Whether Christ Suffered in His Whole Soul?

Objection 1: It would seem that Christ did not suffer in His whole
soul. For the soul suffers indirectly when the body suffers, inasmuch
as it is the "act of the body." But the soul is not, as to its every
part, the "act of the body"; because the intellect is the act of no
body, as is said _De Anima_ iii. Therefore it seems that Christ did
not suffer in His whole soul.

Obj. 2: Further, every power of the soul is passive in regard to its
proper object. But the higher part of reason has for its object the
eternal types, "to the consideration and consultation of which it
directs itself," as Augustine says (De Trin. xii). But Christ could
suffer no hurt from the eternal types, since they are nowise opposed
to Him. Therefore it seems that He did not suffer in His whole soul.

Obj. 3: Further, a sensitive passion is said to be complete when it
comes into contact with the reason.