ude the reality of the pain, but the necessity of it. Hence
after the foregoing he adds: "Nor, when He thirsted, or hungered, or
wept, was the Lord seen to drink, or eat, or grieve. But in order to
prove the reality of the body, the body's customs were assumed, so
that the custom of our body was atoned for by the custom of our
nature. Or when He took drink or food, He acceded, not to the body's
necessity, but to its custom." And he uses the word "necessity" in
reference to the first cause of these defects, which is sin, as above
stated (Q. 14, AA. 1, 3), so that Christ's flesh is said not to have
lain under the necessity of these defects, in the sense that there
was no sin in it. Hence he adds: "For He" (i.e. Christ) "had a
body--one proper to His origin, which did not exist through the
unholiness of our conception, but subsisted in the form of our body
by the strength of His power." But as regards the proximate cause of
these defects, which is composition of contraries, the flesh of
Christ lay under the necessity of these defects, as was said above
(Q. 14, A. 2).

Reply Obj. 2: Flesh conceived in sin is subject to pain, not merely
on account of the necessity of its natural principles, but from the
necessity of the guilt of sin. Now this necessity was not in Christ;
but only the necessity of natural principles.

Reply Obj. 3: As was said above (Q. 14, A. 1, ad 2), by the power of
the Godhead of Christ the beatitude was economically kept in the
soul, so as not to overflow into the body, lest His passibility and
mortality should be taken away; and for the same reason the delight
of contemplation was so kept in the mind as not to overflow into the
sensitive powers, lest sensible pain should thereby be prevented.
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SIXTH ARTICLE [III, Q. 15, Art. 6]

Whether There Was Sorrow in Christ?

Objection 1: It would seem that in Christ there was no sorrow. For it
is written of Christ (Isa. 42:4): "He shall not be sad nor
troublesome."

Obj. 2: Further, it is written (Prov. 12:21): "Whatever shall befall
the just man, it shall not make him sad." And the reason of this the
Stoics asserted to be that no one is saddened save by the loss of his
goods. Now the just man esteems only justice and virtue as his goods,
and these he cannot lose; otherwise the just man would be subject to
fortune if he was saddened by the loss of the goods fortune has given
him. But Christ was most just, according to Jer. 23:6: "T