But there was none such in
Christ, but only "pro-passions"; as Jerome remarks on Matt. 26:37.
Hence Dionysius says in a letter to John the Evangelist that "He
endured only mentally the sufferings inflicted upon Him."
Consequently it does not seem that Christ suffered in His whole soul.

Obj. 4: Further, suffering causes pain: but there is no pain in the
speculative intellect, because, as the Philosopher says (Topic. i),
"there is no sadness in opposition to the pleasure which comes of
consideration." Therefore it seems that Christ did not suffer in His
whole soul.

_On the contrary,_ It is written (Ps. 87:4) on behalf of Christ: "My
soul is filled with evils": upon which the gloss adds: "Not with
vices, but with woes, whereby the soul suffers with the flesh; or
with evils, viz. of a perishing people, by compassionating them." But
His soul would not have been filled with these evils except He had
suffered in His whole soul. Therefore Christ suffered in His entire
soul.

_I answer that,_ A whole is so termed with respect to its parts. But
the parts of a soul are its faculties. So, then, the whole soul is
said to suffer in so far as it is afflicted as to its essence, or as
to all its faculties. But it must be borne in mind that a faculty of
the soul can suffer in two ways: first of all, by its own passion;
and this comes of its being afflicted by its proper object; thus,
sight may suffer from superabundance of the visible object. In
another way a faculty suffers by a passion in the subject on which it
is based; as sight suffers when the sense of touch in the eye is
affected, upon which the sense of sight rests, as, for instance, when
the eye is pricked, or is disaffected by heat.

So, then, we say that if the soul be considered with respect to its
essence, it is evident that Christ's whole soul suffered. For the
soul's whole essence is allied with the body, so that it is entire in
the whole body and in its every part. Consequently, when the body
suffered and was disposed to separate from the soul, the entire soul
suffered. But if we consider the whole soul according to its
faculties, speaking thus of the proper passions of the faculties, He
suffered indeed as to all His lower powers; because in all the soul's
lower powers, whose operations are but temporal, there was something
to be found which was a source of woe to Christ, as is evident from
what was said above (A. 6). But Christ's higher reason did not suffer
the