se all were in Adam by origin. Now Christ also
was in Adam by origin. Therefore He sinned in him.

Obj. 3: Further, the Apostle says (Heb. 2:18) that "in that, wherein
He Himself hath suffered and been tempted, He is able to succor them
also that are tempted." Now above all do we require His help against
sin. Therefore it seems that there was sin in Him.

Obj. 4: Further, it is written (2 Cor. 5:21) that "Him that knew no
sin" (i.e. Christ), "for us" God "hath made sin." But that really is,
which has been made by God. Therefore there was really sin in Christ.

Obj. 5: Further, as Augustine says (De Agone Christ. xi), "in the man
Christ the Son of God gave Himself to us as a pattern of living." Now
man needs a pattern not merely of right living, but also of
repentance for sin. Therefore it seems that in Christ there ought to
have been sin, that He might repent of His sin, and thus afford us a
pattern of repentance.

_On the contrary,_ He Himself says (John 8:46): "Which of you shall
convince Me of sin?"

_I answer that,_ As was said above (Q. 14, A. 1), Christ assumed our
defects that He might satisfy for us, that He might prove the truth
of His human nature, and that He might become an example of virtue to
us. Now it is plain that by reason of these three things He ought not
to have assumed the defect of sin. First, because sin nowise works
our satisfaction; rather, it impedes the power of satisfying, since,
as it is written (Ecclus. 34:23), "The Most High approveth not the
gifts of the wicked." Secondly, the truth of His human nature is not
proved by sin, since sin does not belong to human nature, whereof God
is the cause; but rather has been sown in it against its nature by
the devil, as Damascene says (De Fide Orth. iii, 20). Thirdly,
because by sinning He could afford no example of virtue, since sin is
opposed to virtue. Hence Christ nowise assumed the defect of
sin--either original or actual--according to what is written (1 Pet.
2:22): "Who did no sin, neither was guile found in His mouth."

Reply Obj. 1: As Damascene says (De Fide Orth. iii, 25), things are
said of Christ, first, with reference to His natural and hypostatic
property, as when it is said that God became man, and that He
suffered for us; secondly, with reference to His personal and
relative property, when things are said of Him in our person which
nowise belong to Him of Himself. Hence, in the seven rules of
Tichonius which Augustine quotes in