he soul of the wise man, for sorrow
regards evil already present, and they thought that no evil could
befall a wise man; and for this reason, because they believed that
only the virtuous is good, since it makes men good, and that nothing
is evil, except what is sinful, whereby men become wicked. Now
although what is virtuous is man's chief good, and what is sinful is
man's chief evil, since these pertain to reason which is supreme in
man, yet there are certain secondary goods of man, which pertain to
the body, or to the exterior things that minister to the body. And
hence in the soul of the wise man there may be sorrow in the
sensitive appetite by his apprehending these evils; without this
sorrow disturbing the reason. And in this way are we to understand
that "whatsoever shall befall the just man, it shall not make him
sad," because his reason is troubled by no misfortune. And thus
Christ's sorrow was a propassion, and not a passion.

Reply Obj. 3: All sorrow is an evil of punishment; but it is not
always an evil of fault, except only when it proceeds from an
inordinate affection. Hence Augustine says (De Civ. Dei xiv, 9):
"Whenever these affections follow reason, and are caused when and
where needed, who will dare to call them diseases or vicious
passions?"

Reply Obj. 4: There is no reason why a thing may not of itself be
contrary to the will, and yet be willed by reason of the end, to
which it is ordained, as bitter medicine is not of itself desired,
but only as it is ordained to health. And thus Christ's death and
passion were of themselves involuntary, and caused sorrow, although
they were voluntary as ordained to the end, which is the redemption
of the human race.
_______________________

SEVENTH ARTICLE [III, Q. 15, Art. 7]

Whether There Was Fear in Christ?

Objection 1: It would seem that there was no fear in Christ. For it
is written (Prov. 28:1): "The just, bold as a lion, shall be without
dread." But Christ was most just. Therefore there was no fear in
Christ.

Obj. 2: Further, Hilary says (De Trin. x): "I ask those who think
thus, does it stand to reason that He should dread to die, Who by
expelling all dread of death from the Apostles, encouraged them to
the glory of martyrdom?" Therefore it is unreasonable that there
should be fear in Christ.

Obj. 3: Further, fear seems only to regard what a man cannot avoid.
Now Christ could have avoided both the evil of punishment which He
endured, and the