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It seems that Christ did not, because He did not suffer in the
summit of His soul, in the higher faculties, namely, of reason and
will.
Reply. In answer to this, St. Thomas says in the body of this
article: "So, then, we say that if the soul be considered with
respect to its essence, it is evident that Christ's whole soul
suffered. For the soul's whole essence is allied with the body, so
that it is entire in the whole body and in its every part.
Consequently, when the body suffered and was disposed to separate from
the soul, the entire soul suffered. But if we consider the whole
soul, according to its faculties, speaking thus of the proper passions
of the faculties, He suffered indeed as to all His lower powers...
whose operations are but temporal. But Christ's higher reason,
since it considers only the eternal and not the temporal, did not
suffer thereby on the part of its object, which is God, who was the
cause not of grief, but rather of delight and joy, to the soul of
Christ, " for He continued in possession of the beatific vision and
its resultant joy in the summit of His soul.
To understand the reply to the second objection, consult the eighth
article and the footnote to the third objection of this article.
Reply to third objection. "Grief in the sensitive part of Christ's
soul did not extend to reason so as to deflect it from the rectitude of
its act."[1782]
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