subjected Himself to these corporeal and animal passions.

Reply Obj. 2: Tully is speaking there according to the opinions of
the Stoics, who did not give the name of passions to all, but only to
the disorderly movements of the sensitive appetite. Now, it is
manifest that passions like these were not in Christ.

Reply Obj. 3: The "passions of sins" are movements of the sensitive
appetite that tend to unlawful things; and these were not in Christ,
as neither was the _fomes_ of sin.
_______________________

FIFTH ARTICLE [III, Q. 15, Art. 5]

Whether There Was Sensible Pain in Christ?

Objection 1: It would seem that there was no true sensible pain in
Christ. For Hilary says (De Trin. x): "Since with Christ to die was
life, what pain may He be supposed to have suffered in the mystery of
His death, Who bestows life on such as die for Him?" And further on
he says: "The Only-begotten assumed human nature, not ceasing to be
God; and although blows struck Him and wounds were inflicted on Him,
and scourges fell upon Him, and the cross lifted Him up, yet these
wrought in deed the vehemence of the passion, but brought no pain; as
a dart piercing the water." Hence there was no true pain in Christ.

Obj. 2: Further, it would seem to be proper to flesh conceived in
original sin, to be subject to the necessity of pain. But the flesh
of Christ was not conceived in sin, but of the Holy Ghost in the
Virgin's womb. Therefore it lay under no necessity of suffering pain.

Obj. 3: Further, the delight of the contemplation of Divine things
dulls the sense of pain; hence the martyrs in their passions bore up
more bravely by thinking of the Divine love. But Christ's soul was in
the perfect enjoyment of contemplating God, Whom He saw in essence,
as was said above (Q. 9, A. 2). Therefore He could feel no pain.

_On the contrary,_ It is written (Isa. 53:4): "Surely He hath borne
our infirmities and carried our sorrows."

_I answer that,_ As is plain from what has been said in the Second
Part (I-II, Q. 35, A. 7), for true bodily pain are required bodily
hurt and the sense of hurt. Now Christ's body was able to be hurt,
since it was passible and mortal, as above stated (Q. 14, AA. 1, 2);
neither was the sense of hurt wanting to it, since Christ's soul
possessed perfectly all natural powers. Therefore no one should doubt
but that in Christ there was true pain.

Reply Obj. 1: In all these and similar words, Hilary does not intend
to excl