his is the
name that they shall call Him: The Lord, our just one." Therefore
there was no sorrow in Him.

Obj. 3: Further, the Philosopher says (Ethic. vii, 13, 14) that all
sorrow is "evil, and to be shunned." But in Christ there was no evil
to be shunned. Therefore there was no sorrow in Christ.

Obj. 4: Furthermore, as Augustine says (De Civ. Dei xiv, 6): "Sorrow
regards the things we suffer unwillingly." But Christ suffered
nothing against His will, for it is written (Isa. 53:7): "He was
offered because it was His own will." Hence there was no sorrow in
Christ.

_On the contrary,_ Our Lord said (Matt. 26:38): "My soul is sorrowful
even unto death." And Ambrose says (De Trin. ii.) that "as a man He
had sorrow; for He bore my sorrow. I call it sorrow, fearlessly,
since I preach the cross."

_I answer that,_ As was said above (A. 5, ad 3), by Divine
dispensation the joy of contemplation remained in Christ's mind so as
not to overflow into the sensitive powers, and thereby shut out
sensible pain. Now even as sensible pain is in the sensitive
appetite, so also is sorrow. But there is a difference of motive or
object; for the object and motive of pain is hurt perceived by the
sense of touch, as when anyone is wounded; but the object and motive
of sorrow is anything hurtful or evil interiorly, apprehended by the
reason or the imagination, as was said in the Second Part (I-II, Q.
35, AA. 2, 7), as when anyone grieves over the loss of grace or
money. Now Christ's soul could apprehend things as hurtful either to
Himself, as His passion and death--or to others, as the sin of His
disciples, or of the Jews that killed Him. And hence, as there could
be true pain in Christ, so too could there be true sorrow; otherwise,
indeed, than in us, in the three ways above stated (A. 4), when we
were speaking of the passions of Christ's soul in general.

Reply Obj. 1: Sorrow was not in Christ, as a perfect passion; yet it
was inchoatively in Him as a "propassion." Hence it is written (Matt.
26:37): "He began to grow sorrowful and to be sad." For "it is one
thing to be sorrowful and another to grow sorrowful," as Jerome says,
on this text.

Reply Obj. 2: As Augustine says (De Civ. Dei xiv, 8), "for the three
passions"--desire, joy, and fear--the Stoics held three _eupatheias_
i.e. good passions, in the soul of the wise man, viz. for desire,
will--for joy, delight--for fear, caution. But as regards sorrow,
they denied it could be in t