the soul
and the body, glory flows into the body from the soul's glory. Yet
this natural relationship in Christ was subject to the will of His
Godhead, and thereby it came to pass that the beatitude remained in
the soul, and did not flow into the body; but the flesh suffered what
belongs to a passible nature; thus Damascene says (De Fide Orth. iii,
15) that, "it was by the consent of the Divine will that the flesh
was allowed to suffer and do what belonged to it."

Reply Obj. 3: Punishment always follows sin actual or original,
sometimes of the one punished, sometimes of the one for whom he who
suffers the punishment satisfies. And so it was with Christ,
according to Isa. 53:5: "He was wounded for our iniquities, He was
bruised for our sins."

Reply Obj. 4: The infirmity assumed by Christ did not impede, but
greatly furthered the end of the Incarnation, as above stated. And
although these infirmities concealed His Godhead, they made known His
Manhood, which is the way of coming to the Godhead, according to Rom.
5:1, 2: "By Jesus Christ we have access to God." Moreover, the
ancient Fathers did not desire bodily strength in Christ, but
spiritual strength, wherewith He vanquished the devil and healed
human weakness.
_______________________

SECOND ARTICLE [III, Q. 14, Art. 2]

Whether Christ Was of Necessity Subject to These Defects?

Objection 1: It would seem that Christ was not of necessity subject
to these defects. For it is written (Isa. 53:7): "He was offered
because it was His own will"; and the prophet is speaking of the
offering of the Passion. But will is opposed to necessity. Therefore
Christ was not of necessity subject to bodily defects.

Obj. 2: Further, Damascene says (De Fide Orth. iii, 20): "Nothing
obligatory is seen in Christ: all is voluntary." Now what is
voluntary is not necessary. Therefore these defects were not of
necessity in Christ.

Obj. 3: Further, necessity is induced by something more powerful. But
no creature is more powerful than the soul of Christ, to which it
pertained to preserve its own body. Therefore these defects were not
of necessity in Christ.

_On the contrary,_ The Apostle says (Rom. 8:3) that "God" sent "His
own Son in the likeness of sinful flesh." Now it is a condition of
sinful flesh to be under the necessity of dying, and suffering other
like passions. Therefore the necessity of suffering these defects was
in Christ's flesh.

_I answer that,_ Necessity is twof