reby on the part of its object, which is God, who was the cause,
not of grief, but rather of delight and joy, to the soul of Christ.
Nevertheless, all the powers of Christ's soul did suffer according as
any faculty is said to be affected as regards its subject, because
all the faculties of Christ's soul were rooted in its essence, to
which suffering extended when the body, whose act it is, suffered.

Reply Obj. 1: Although the intellect as a faculty is not the act of
the body, still the soul's essence is the act of the body, and in it
the intellective faculty is rooted, as was shown in the First Part,
Q. 77, AA. 6, 8.

Reply Obj. 2: This argument proceeds from passion on the part of the
proper object, according to which Christ's higher reason did not
suffer.

Reply Obj. 3: Grief is then said to be a true passion, by which the
soul is troubled, when the passion in the sensitive part causes
reason to deflect from the rectitude of its act, so that it then
follows the passion, and has no longer free-will with regard to it.
In this way passion of the sensitive part did not extend to reason in
Christ, but merely subjectively, as was stated above.

Reply Obj. 4: The speculative intellect can have no pain or sadness
on the part of its object, which is truth considered absolutely, and
which is its perfection: nevertheless, both grief and its cause can
reach it in the way mentioned above.
_______________________

EIGHTH ARTICLE [III, Q. 46, Art. 8]

Whether Christ's Entire Soul Enjoyed Blessed Fruition During the
Passion?

Objection 1: It would seem that Christ's entire soul did not enjoy
blessed fruition during the Passion. For it is not possible to be sad
and glad at the one time, since sadness and gladness are contraries.
But Christ's whole soul suffered grief during the Passion, as was
stated above (A. 7). Therefore His whole soul could not enjoy
fruition.

Obj. 2: Further, the Philosopher says (Ethic. vii) that, if sadness
be vehement, it not only checks the contrary delight, but every
delight; and conversely. But the grief of Christ's Passion was the
greatest, as shown above (A. 6); and likewise the enjoyment of
fruition is also the greatest, as was laid down in the first volume
of the Second Part (I-II, Q. 34, A. 3). Consequently, it was not
possible for Christ's whole soul to be suffering and rejoicing at the
one time.

Obj. 3: Further, beatific "fruition" comes of the knowledge and love
of Divine things, as