--- title: "Summa Theologica, Second Half" author: "Thomas Aquinas" translator: "Fathers of the English Dominican Province" languages: [en] shelf: "Medieval" section: 277 of 935 url: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/277/ cite: "Thomas Aquinas, tr. Fathers of the English Dominican Province, Summa Theologica, Second Half, section 277. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/277/" --- # Summa Theologica, Second Half *Thomas Aquinas, tr. Fathers of the English Dominican Province* Courage and temperance, the states of life, then Christ, the sacraments and the last things. ## 277. III · Q. 15, Art. 7: Whether there was fear in Christ? Source: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/277/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/277/#p-N [¶0] Whether there was fear in Christ? [¶1] 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. [¶2] Objection 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. [¶3] Objection 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 evil of fault which befell others. Therefore there was no fear in Christ. [¶4] On the contrary, It is written (Mk. 4:33): Jesus "began to fear and to be heavy." [¶5] 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). [¶6] Reply to Objection 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 (Mat. 26:37). [¶7] Reply to Objection 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. [¶8] Reply to Objection 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. ### III · Q. 15, Art. 8: Whether there was wonder in Christ? [¶10] Whether there was wonder in Christ? [¶11] 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. [¶12] Objection 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 most magnanimous. Therefore there was no wonder in Christ. [¶13] Objection 3: Further, no man wonders at what he himself can do. Now Christ could do whatsoever was great. Therefore it seems that He wondered at nothing. [¶14] On the contrary, It is written (Mat. 8:10): "Jesus hearing this," i.e. the words of the centurion, "marveled." [¶15] I answer that, Wonder properly regards what is new and unwonted. Now there could be nothing new and unwonted as regards Christ's Divine knowledge, whereby He saw things in the Word; nor as regards the human knowledge, whereby He saw things by infused species. Yet things could be new and unwonted with regard to His empiric knowledge, in regard to which new things could occur to Him day by day. Hence, if we speak of Christ with respect to His Divine knowledge, and His beatific and even His infused knowledge, there was no wonder in Christ. But if we speak of Him with respect to empiric knowledge, wonder could be in Him; and He assumed this affection for our instruction, i.e. in order to teach us to wonder at what He Himself wondered at. Hence Augustine says (Super Gen. Cont. Manich. i, 8): "Our Lord wondered in order to show us that we, who still need to be so affected, must wonder. Hence all these emotions are not signs of a disturbed mind, but of a master teaching." [¶16] Reply to Objection 1: Although Christ was ignorant of nothing, yet new things might occur to His empiric knowledge, and thus wonder would be caused. [¶17] Reply to Objection 2: Christ did not marvel at the Centurion's faith as if it was great with respect to Himself, but because it was great with respect to others. [¶18] Reply to Objection 3: He could do all things by the Divine power, for with respect to this there was no wonder in Him, but only with respect to His human empiric knowledge, as was said above.