Thomas Aquinas

“ This is the reason why any movement whatsoever of anger, even if it be tempered by reason, dims the mind's eye of him who contemplates. But in Christ, by control of the Divine power, "every faculty was allowed to do what was proper to it," and one power was not impeded by another. ”

“ Now moral virtues, which are in the irrational part of the soul, make it subject to reason, and so much the more as the virtue is more perfect; thus, temperance controls the concupiscible appetite, fortitude and meekness the irascible appetite, as was said in the [4024] FS, Q [56] , A [4] . But there belongs to the very nature of the "fomes" of sin an inclination of the sensual appetite to what is contrary to reason. And hence it is plain that the more perfect the virtues are in any man, the weaker the "fomes" of sin becomes in him. ”

“ Further, the Saints, whose souls are in heaven and whose bodies are in the tomb, enjoy beatitude in their souls, although their bodies are subject to death, yet they are called not wayfarers, but only comprehensors. Hence, with equal reason, would it seem that Christ was a pure comprehensor and nowise a wayfarer, since His mind enjoyed God although His body was mortal. ”

“ Hence there was no sorrow in Christ.
On the contrary, Our Lord said (Mat. 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. ”

“ For it is written (James 1:20) : "The anger of man worketh not the justice of God." Now whatever was in Christ pertained to the justice of God, since of Him it is written (1 Cor. 1:30) : "For He [Vulg.: 'Who'] of God is made unto us . . . justice." Therefore it seems that there was no anger in Christ.
Objection 2: Further, anger is opposed to meekness, as is plain from Ethic. iv, 5. But Christ was most meek. Therefore there was no anger in Him.
Objection 3: Further, Gregory says (Moral. v, 45) that "anger that comes of evil blinds the eye of the mind, but anger that comes of zeal disturbs it." ”

“ 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 the 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. ”

“ I answer that, A man is called a wayfarer from tending to beatitude, and a comprehensor from having already obtained beatitude, according to 1 Cor. 9:24: "So run that you may comprehend [Douay: 'obtain'] "; and Phil. 3:12: "I follow after, if by any means I may comprehend [Douay: 'obtain'] ". Now man's perfect beatitude consists in both soul and body, as stated in the [4040] FS, Q [4] , A [6] . In the soul, as regards what is proper to it, inasmuch as the mind sees and enjoys God; in the body, inasmuch as the body "will rise spiritual in power and glory and incorruption," as is written 1 Cor. ”

“ Nor are we to understand this as if He had been some time a man without knowing it; but "before He know" (i.e. before He is a man having human knowledge) ---literally, "the strength of Damascus and the spoils of Samaria shall be taken away by the King of the Assyrians"---or spiritually, "before His birth He will save His people solely by invocation," as a gloss expounds it. ”

“ Hence He was at once comprehensor, inasmuch as He had the beatitude proper to the soul, and at the same time wayfarer, inasmuch as He was tending to beatitude, as regards what was wanting to His beatitude.
Reply to Objection 1: It is impossible to be moving towards the end and resting in the end, in the same respect; but there is nothing against this under a different respect---as when a man is at once acquainted with what he already knows, and yet is a learner with regard to what he does not know. ”

“ I answer that, A soul placed in a body may suffer in two ways: first with a bodily passion; secondly, with an animal passion. It suffers with a bodily passion through bodily hurt; for since the soul is the form of the body, soul and body have but one being; and hence, when the body is disturbed by any bodily passion, the soul, too, must be disturbed, i.e. ”