Reply Obj. 1: In all these and similar words, Hilary does not intend to exclude 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. _______________________
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: "This 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."