evil of fault which befell others. Therefore there
was no fear in Christ.

_On the contrary,_ It is written (Mk. 4:33): Jesus "began to fear and
to be heavy."

_I answer that,_ As sorrow is caused by the apprehension of a present
evil, so also is fear caused by the apprehension of a future evil.
Now the apprehension of a future evil, if the evil be quite certain,
does not arouse fear. Hence the Philosopher says (Rhet. ii, 5) that
we do not fear a thing unless there is some hope of avoiding it. For
when there is no hope of avoiding it the evil is considered present,
and thus it causes sorrow rather than fear. Hence fear may be
considered in two ways. First, inasmuch as the sensitive appetite
naturally shrinks from bodily hurt, by sorrow if it is present, and
by fear if it is future; and thus fear was in Christ, even as sorrow.
Secondly, fear may be considered in the uncertainty of the future
event, as when at night we are frightened at a sound, not knowing
what it is; and in this way there was no fear in Christ, as Damascene
says (De Fide Orth. iii, 23).

Reply Obj. 1: The just man is said to be "without dread," in so far
as dread implies a perfect passion drawing man from what reason
dictates. And thus fear was not in Christ, but only as a propassion.
Hence it is said (Mk. 14:33) that Jesus "began to fear and to be
heavy," with a propassion, as Jerome expounds (Matt. 26:37).

Reply Obj. 2: Hilary excludes fear from Christ in the same way that
he excludes sorrow, i.e. as regards the necessity of fearing. And yet
to show the reality of His human nature, He voluntarily assumed fear,
even as sorrow.

Reply Obj. 3: Although Christ could have avoided future evils by the
power of His Godhead, yet they were unavoidable, or not easily
avoidable by the weakness of the flesh.
_______________________

EIGHTH ARTICLE [III, Q. 15, Art. 8]

Whether There Was Wonder in Christ?

Objection 1: It would seem that in Christ there was no wonder. For
the Philosopher says (Metaph. i, 2) that wonder results when we see
an effect without knowing its cause; and thus wonder belongs only to
the ignorant. Now there was no ignorance in Christ, as was said (A.
3). Therefore there was no wonder in Christ.

Obj. 2: Further, Damascene says (De Fide Orth. ii, 15) that "wonder
is fear springing from the imagination of something great"; and hence
the Philosopher says (Ethic. iv, 3) that the "magnanimous man does
not wonder." But Christ was mos