it has in the body. Therefore,
since Christ's body was passible and mortal, as was said above (Q.
14, A. 2), His soul also was of necessity passible in like manner.
But the soul suffers with an animal passion, in its
operations--either in such as are proper to the soul, or in such as
are of the soul more than of the body. And although the soul is said
to suffer in this way through sensation and intelligence, as was said
in the Second Part (I-II, Q. 22, A. 3; I-II, Q. 41, A. 1);
nevertheless the affections of the sensitive appetite are most
properly called passions of the soul. Now these were in Christ, even
as all else pertaining to man's nature. Hence Augustine says (De Civ.
Dei xiv, 9): "Our Lord having deigned to live in the form of a
servant, took these upon Himself whenever He judged they ought to be
assumed; for there was no false human affection in Him Who had a true
body and a true human soul."

Nevertheless we must know that the passions were in Christ otherwise
than in us, in three ways. First, as regards the object, since in us
these passions very often tend towards what is unlawful, but not so
in Christ. Secondly, as regards the principle, since these passions
in us frequently forestall the judgment of reason; but in Christ all
movements of the sensitive appetite sprang from the disposition of
the reason. Hence Augustine says (De Civ. Dei xiv, 9), that "Christ
assumed these movements, in His human soul, by an unfailing
dispensation, when He willed; even as He became man when He willed."
Thirdly, as regards the effect, because in us these movements, at
times, do not remain in the sensitive appetite, but deflect the
reason; but not so in Christ, since by His disposition the movements
that are naturally becoming to human flesh so remained in the
sensitive appetite that the reason was nowise hindered in doing what
was right. Hence Jerome says (on Matt. 26:37) that "Our Lord, in
order to prove the reality of the assumed manhood, 'was sorrowful' in
very deed; yet lest a passion should hold sway over His soul, it is
by a propassion that He is said to have 'begun to grow sorrowful and
to be sad'"; so that it is a perfect "passion" when it dominates the
soul, i.e. the reason; and a "propassion" when it has its beginning
in the sensitive appetite, but goes no further.

Reply Obj. 1: The soul of Christ could have prevented these passions
from coming upon it, and especially by the Divine power; yet of His
own will He